been state makes its way to the invisible, which

been freed of bodily influence through philosophical training, the soul would most likely make its way to a better place when the body dies, “if it is pure when it leaves the body and drags nothing bodily with it, …, but avoid it and gathered itself together by itself in and always practiced this, which is no other than practicing philosophy the right way,” (Phaedo 80e). Socrates believed that “a soul in this state makes its way to the invisible, which is like itself, the divine and immortal and wise” (Phaedo 81a).  However he believed “if the soul is polluted and impure when it leaves the body, …, bewitched by physical desires and pleasures to the point at which nothing seems to exists but the physical, …, and if that soul is accustomed to hate and fear and avoid that which is dim and invisible to the eyes” (Phaedo 81b),  then the soul was likely to stay bound to the body upon ones death. From this Socrates concludes that the human soul is both divine and immortal, and the course of the souls advance into the afterlife is solely determined by the the decisions one has made during their life.  Socrates is stating, while the body will continue to exist in the form of a corpse after death, do to the mortality of the body, the soul is divine and immortal, and for this reason it must outlast the body, “If the soul exists before, it must, as it comes to life and birth, come from nowhere elts than death and being dead, so how could it avoid existing after death since it must be born again?” (Phaedo 77d). St. Thomas Aquinas has his theory of the incorruptibility of the soul. First I will address St. Thomas Aquinas’s argument on the subsistence of the soul. First he starts out by saying that “everything subsistent operates. But a soul does not operate, for, the philosopher says, To say that a soul senses or understands is like saying that a soul weaves or builds. Therefore, the soul is