By D. Z. Phillips (auth.)
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Why is this the case ? 22 When Geach spoke of the man who was prepared to contemplate adultery being a good thing in certain circumstances, and contrasted hirn unfavourably with the man for whom adultery was simply out, he might have given the impression that adultery was out for the latter simply because he thought adultery to be wrong for various moral reasons. But this impression would be rather misleading, since in order for 'Adultery is out' to be a rational attitude, Geach thinks it necessary that an answer be given to the question why adultery is wrong.
In doing so, might he not be falsifying the character of the considerations' he is examining, namely, moral considerations? True, Geach's arguments offer incentives and disincentives to the man who is considering whether he ought to heed moral considerations or not, but have these incentives and disincentives anything to do with morality? I suggest not. Sometimes there is an ambiguity in Geach's discussion which obscures these matters. But once the ambiguity is revealed, where he 27 stands is quite clear.
But without a doubt, Plato sees all instances of popular virtue as belonging to the body. In these contexts, clearly, one cannot understand Plato's distinction between soul and body in terms of a Cartesian dualism. His distinction is much closer to that which Christians have had in mind when they have distinguished between that which is of this world and that which is not ofthis world, between worldliness and other-worldliness. Plato speaks of the man who is at the mercy of his desires as one who lacks order in his soul.