Souls of the ordinary or unphilosophical men pass after death into the bodies of different animals. The philosopher alone is relieved from all communion with body 387 Special privilege claimed for philosophers in the Phædon apart from the virtuous men who are not philosophers 388 Simmias and Kebês do not admit readily the immortality of the soul, but are unwilling to trouble Sokrates by asking for proof. Unabated interest of Sokrates in rational debate 390 Simmias and Kebês believe fully in the pre-existence of the soul, but not in its post-existence. Doctrine--That the soul is a sort of harmony--refuted by Sokrates _ib._ Sokrates unfolds the intellectual changes or wanderings through which his mind had passed 391 First doctrine of Sokrates as to cause. Reasons why he rejected it _ib._ Second doctrine. Hopes raised by the treatise of Anaxagoras 393 Disappointment because Anaxagoras did not follow out the optimistic principle into detail. Distinction between causes efficient and causes co-efficient 394 Sokrates could neither trace out the optimistic principle for himself, nor find any teacher thereof. He renounced it, and embraced a third doctrine about cause 395 He now assumes the separate existence of ideas. These ideas are the causes why particular objects manifest certain attributes 396 Procedure of Sokrates if his hypothesis were impugned. He insists upon keeping apart the discussion of the hypothesis and the discussion of its consequences 397 Exposition of Sokrates welcomed by the hearers. Remarks upon it 398 The philosophical changes in Sokrates all turned upon different views as to a true cause _ib._. Problems and difficulties of which Sokrates first sought solution 399 Expectations entertained by Sokrates from the treatise of Anaxagoras. His disappointment. His distinction between causes and co-efficients 400 Sokrates imputes to Anaxagoras the mistake of substituting physical agencies in place of mental. This is the same which Aristophanes and others imputed to Sokrates 401 The supposed theory of Anaxagoras cannot be carried out, either by Sokrates himself or any one else. Sokrates turns to general words, and adopts the theory of ideas 403 Vague and dissentient meanings attached to the word Cause. That is a cause, to each man, which gives satisfaction to his inquisitive feelings 404 Dissension and perplexity on the question.--What is a cause? revealed by the picture of Sokrates--no intuition to guide him 407 Different notions of Plato and Aristotle about causation, causes regular and irregular. Inductive theory of causation, elaborated in modern times _ib._ Last transition of the mind of Sokrates from things to words--to the adoption of the theory of ideas. Great multitude of ideas assumed, each fitting a certain number of particulars 410 Ultimate appeal to hypothesis of extreme generality 411