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The Wickedness of Ignorance Essay

Wisdom is perfect, beautiful and forever absolute – the efficacy of truth, regarding any and all subjects and temporal and metaphysical concerns of conscious being, does not progressively degrade1; however, I believe it is also conversely feasible that one’s comprehension of truth can arguably be perceived to dilute by and within the limitations manifested through the existence and effect of the physical scalar that is time and aging.

Though society can progress and human ideas and perceptions can change, the majority of classically important and essential philosophical works – ostensibly succeeding in their efforts to catch and miraculously retain the beauty of absolute truth in our eyes – have remained with us throughout the ages.

As I have discerned it, once can justly put forth the notion that an essential and critically important truth regarding the philosophical ideas of Socrates’ Phaedo – a work of one of the greatest thinkers of the field in antiquity – is that it can be justly posited that deliberate ignorance is by nature reflective of an interrelating array of human characteristics, behaviors, and other attributes that in totality reflect manifestations of absolute moral fallacies; or in other words, manifestations of evil within the human and temporal paradigm – terms that are interchangeable and equal reflections of the same holistic and perfect whole2; within this, I believe that Socrates’ notions resound with the argument that the metaphysical and physical being unifies within to compose the comprehensible and thus humanly understandable universe.

Hence, I thus hypothesize that one rightfully can, with substantiating validity, draw the conclusion that the philosophical, essential, and ultimately absolute truth which Socrates is trying to disseminate through his aforementioned and emphasized statement, which regards an insightful glean into the nature of human evil – correspondingly the overall subject for and consequential creator of the topical basis of this explication – is that hatred of reasonable discourse is equitable to contempt for the absolute truth; subsequently, the conclusion can correctly be drawn that this idea in essence is semantically analogous and equitable to the honest conception of true ignorance, and also of true evil – in comparably absolute and holistic terms. Thus, I contend that it ultimately

can be concluded, through comprehension of all of these progressive stages of logical analysis, that Socrates and his philosophical perspective are concordant with the notion that absolute, willful, and otherwise deliberate ignorance is – simultaneously so – an actor within and a singular part to the composite being of the unified, malefic and essentially, intrinsically negative whole, constituted by distinguishable metaphysical concepts, as well as correspondingly perverse, temporally physical actions and encompassing behaviors which fall within the realm of what can be considered reflective of and characterized in nature by the concept of absolute evil.

I must apologize if I come across as redundant in my repetition of particular words and my terminological definitions thereof. Through this methodological avenue, I attempting to stress, through reiteration, the conceivable notion of the existence of and relative balance between the extreme and thus subsequently opposing physical (i. e. the humanly or otherwise naturally manifested actions within the perceptible universe within the parameters of physical spacetime) and metaphysical (i. e.

the balance and interchange between intangible ideas, virtues, and absolute morals that exist perfectly in contradiction with their corresponding, humanly-manifested fallacies which constitute all ideas and things which fall within the scope of specifiable, determinable absolute evil) forces characterized – through overall, ostensible reflection – within the ideas of Socrates and singularly within the aforementioned statement regarding his conception of absolute human evil – the very essence and dualistic counterpart of another ineffable thing; an ideal of evil which manifests the various qualities and tangible realizations of ignorance within the temporal and material plane that is the physical universe, through lens of perception that is conscious human comprehension.

Hitherto, my assessments of the subject quote of this explicative essay have pertained largely within the bounds of the whole, the whole which is composed of the principles which constitute basic and essential Socratic philosophical ideology. Transcending the limitations of Socratic ideas relating solely to ideas embraced by the Athenian himself, I would now like to expand upon Socratic postulations with arguments of my own realizations3. Principally, I would like to touch upon the subject of what I believe can be inferred from understanding of Socratic ideas1; though it can be objected to (without my comprehension of an

understandable logical basis), I believe the ultimate and singular basis for – and constituent of – all things that are intrinsically mirroring of the comprehensible ideal of absolute and righteous truth, and also the hypothetical notion of the existence of a conceivable whole of which it is a singular part, is metonymically and figuratively reflective of that very said whole4. Given the hypothetical truthfulness of my aforementioned statement that ignorance is the human, willfully deliberate disregard and contempt for any singular or partial thing or action within the parameters of the realm of metaphysical and physical existence, and also that ignorance is the equivalent of absolute evil, it can be posited that human ignorance (i. e. evil, selfish and negative human sentiment) is in direct contradiction and opposition to events and things which are conducive – and thus constructively positive – to the overall welfare and state of the human condition.

With these terms in consideration, I additionally argue, on the given grounds that God can be conceived to exist as the perfect and composite whole of all manifestations of physical and metaphysical being within universal existence, as well as perfectly existing of and within the parameters of physical spacetime and equitable, albeit intangible metaphysical constituents5, is thus is the ultimate equivalent and reflection of the ideal of eternal truth6. Thus, essentially, ignorance is temporally reflective of the ideal of absolute evil because of the notion that absolute evil stands in direct opposition to the will of God, destiny, and the course of positive or otherwise progressively constructive human events, as well as the soul’s desires7.

Finally, to reiterate the essential and obvious point: Absolute, deliberate ignorance is the equivalent of absolute evil, in opposition to the will of God and the benefit of humanity, as well as the improvement of the human condition that is, ostensibly, our ultimate purpose. Specific Argumentative Evidence from the Phaedo: Footnotes & Citations 1. “I assume the existence of a Beautiful, itself by itself, of a Good and a Great and all the rest. If you grant me these and agree that they exist, I hope to show you the cause as a result, and to find the soul to be immortal. ” – 100b 2. “It was agreed that each of the forms existed, and that other things acquired their name by having a share in them. ” – 102b 3.

“It is true then about some of these things that not only the Form itself deserves its own name for all time, but there is something else that is not the Form but has its character whenever it exists. ” – 103e 4. “It was agreed that each of the forms existed, and that other things acquired their name by having a share in them” – 102b 5. “It is right then to think, gentlemen, that if the soul is immortal, it requires our care not only for the time we call our life, but for the sake of all time, and that one is in terrible danger if one does not give it that care. ” -107c 6. “If the deathless is indestructible, it is impossible for the soul to be destroyed” – 106b 7. “There the soul, Cebes, he said, is most certainly deathless and indestructible and our souls will really dwell in the underworld. ” – 107a.


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