By Sara Heinämaa, Vili Lähteenmäki, Pauliina Remes
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If it is indeed a single organ, then it must lack just those features of the different sense organs that differentiate them – and so their deliverances – from each ON PLATO’S LACK OF CONSCIOUSNESS 31 other qualitatively; on the other hand, if this supposed single receptive and co-ordinating faculty is able to capture the features distinctive of each sense modality, then it would seem that its singularity is compromised, and therewith its co-ordinative capacity for which it was postulated in the first place.
36 AMBER CARPENTER pair”, eye and visible object, “had come up against something different” (Tht. 156d5–8). The consequences of this come out more clearly as the conversation unfolds (Tht. 158e–160c). If my eye, or the object of sight, is in a different state from one time to the next, then their contact from one time to the next will also result in different perceptions. Now if there were an external standard, which could determine whether an eye – or an object – were in a good condition or a bad one, then we would be able to say that some perceptions – those that resulted from diseased eyes – were false, even for the person who had them.
G. 185e1–2; e8); this might further support the view that, in the last analysis, Plato thinks that who we really are – or what our souls really are – is the immortal and purely intelligent divine soul which dispenses with the ‘mortal part of the soul’ at the same time that it sheds the body. (See Shields, Christopher, “Simple souls”, in E. ) 12 Broadie, Sarah, “Soul and body in Plato and Descartes”, Proceedings of the Aristotelian Society 101, 3 (2001), 295–308. ON PLATO’S LACK OF CONSCIOUSNESS 39 single animal.
Consciousness by Sara Heinämaa, Vili Lähteenmäki, Pauliina Remes