64, n. 2, pp. — 2005 Plato: Phaedrus, Harmondsworth, Penguin. 313c-d and Soph. Rutherford, RB 1995, The Art of Plato, Duckworth, London. (…) I myself was saying to her other things of pretty much the very sort that Agathon was saying to me just now (ἐγὼ πρὸς αὐτὴν ἕτερα τοιαῦτα ἔλεγον οἷάπερ νῦν πρὸς ἐμὲ Ἀγάθων), that Love was a great god, and was of beautiful things; and she then set about examining me by means of the very arguments I was using with Agathon (ἤλεγχε δή με τούτοις τοῖς λόγοις οἷσπερ ἐγὼ τοῦτον), with the outcome that Love was neither beautiful – by my own account – nor good.’ (201d-e). What then are these things that are fitting? The end of the desire of love is finding the person who constitutes our other half, in order to heal the wound created by Zeus. [39] When he knows how this soul is likely to be affected, he can administer convincing logoi to it as a good doctor adapts his drugs to the bodily constitution of his patient: [Socrates:] Since the power of speech is in fact a leading of the soul (ψυχὴ), the man who means to be an expert in rhetoric must know (εἰδέναι) how many forms (εἴδη) the soul has. Bateson, G 1972, Steps to an Ecology of Mind, University of Chicago Press, Chicago. Hobbs, A 2006, ‘Female Imagery in Plato’, in J Lesher, D Nails & FCC Sheffield 2006, pp. 91-2 and Sayre 1992, p. 231. She first interrogates the young Socrates in a typically Socratic manner, that is to say in the form of brakhulogia (201e-208b), as the older Socrates has done up to then with Agathon. 266b-d, 269b). 137-41. Wilamowitz-Moellendorff, U von 1919, Platon I, Weidmann, Berlin. Kranz, W 1958, ‘Platonica’, Philologus 102, pp. Stallbaum, G 1857, Platonis opera omnia, Hennings, Gotha-Erfurt. Thus, if we recall the two questions I asked initially – Why Diotima? The historical Agathon was a writer of tragedies, none of which have survived. 328e-329a, 334e-335c; Gorg. 72e-84b). Introductory Dialogue and The Speech of Phaedrus, The Speech of Agathon and Socrates Questions Agathon, Diotima Questions Socrates and The Speech of Diotima, Alcibiades' Entrance, The Speech of Alcibiades, and Final Dialogue, Sexuality in Plato’s Symposium and Ancient Greece, Aristophanes' Influence in Contemporary Times: Hedwig and the Angry Inch, Read the Study Guide for Symposium by Plato…, The Impossibility of Evil Without Ignorance and the Progression Toward Good, View Wikipedia Entries for Symposium by Plato…. Frede, M 1992, ‘Plato’s Arguments and the Dialogue Form’, in JC Klagge & ND Smith 1992, pp. In addition to recognizing that the lover’s total and willing subjugation to his beloved’s wishes is neither servile nor reprehensible, we allow that there is one--and only one--further reason for willingly subjecting oneself to another which is equally above reproach: that is subjection for the sake of virtue. But as in the Meno this positive result is a flash in the pan: thanks to the distancing function of the narrative, the reader, by hindsight, is aware that for lack of serious philosophical education and practice, Agathon will spend his last years not as a dialectician interrogating himself and his fellow citizens about virtue and justice, but as a poet in exile singing the praises of a tyrant. Symposium, Lévi-Strauss’ structural framework for the analysis of myth proves itself the most useful. Wer immer nur Leser bleibt, hat verloren.“ (my italics). 43-5, Luce 1952, pp. (…) When someone is pregnant with these things in his soul, from youth on, by divine gift, and with the coming of the right age, desires to give birth and procreate, then I imagine he too goes round looking for the beautiful object in which he might procreate; for he will never do so in what is ugly.” (209a-b). Just as Socrates makes known those to whom Diotima’s theory is addressed, Plato, before making the dialectician speak, always makes his audience speak. How does Plato, using integrative thinking, ultimately find a way to connect erotic love, beauty and the absolute into a unified whole?   While the young Socrates is characterized as a naive man similar to Agathon, he is endowed, contrary to Agathon, with a “philosophic nature” (ἡ φιλόσοφος φύσις, Republic 410e)[37] And it is thanks to this active attitude that the young man squeezed out of Diotima her theory about eros. 204d1-2 (πειράσομαί σε διδάξαι), 206b3-8 (Οὐ μεντἂν σέ … ἐθαύμαζον ἐπὶ σοφίᾳ καὶ ἐφοίτων παρὰ σὲ αὐτὰ ταῦτα μαθησόμενος), 207a4-5 (ἐδίδασκέ με), 207c5-7 (διδασκάλων δέομαι … μοι λέγε καὶ τούτων τὴν αἰτίαν καὶ τῶν ἄλλων τῶν περὶ τὰ ἐρωτικά). Yet, I won’t address this question here; see Nightingale 1993. 21-3 and Jaeger 1961, p. 132. However, while the dialectician is always forced to compromise, he can show that he does so, and present the discourse he delivers in a form that doesn’t make a misleading implicit claim as to the status of this discourse. Upload them to earn free Course Hero access!
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