Those who use Socrates as an example will discover self-actualization in a life-long search for wisdom; however, Diotima represents the state of actually attaining wisdom, as she speaks through Socrates as a distant, god-like figure.
In Greek mythology, demons are intermediaries between messages from gods to men and prayers from men to gods; therefore, love is the great devil. This demon is born by the gods, Porus (resourcefulness) and Penia (lacking). This portrays love as poor as he knows what it means to lack, but also deserving of high praise as the son of Porus.
It is here where we see this middle ground representation of love as well as Diotima’s views – she explains that a majority of this reasoning is due to love’s parents – resource
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Physically reproducing is for love that arises from an original attraction of physical beauty, while mentally reproducing is love arising from an original gratitude of mental beauty. Therefore, as Diotima concludes, what love really is is the journey to find this true beauty that we speak of. Love is the pursuit of true beauty, however, it cannot be attainable right away – it takes a long process of the education of love through various stages to a higher and higher type of beauty (journey).
Diotima’s views on love contain some of the ideas given by the previous speakers but also have her own slightly modified version; the previous speeches describe the different domains of love while the sixth and final one shows the process of obtaining knowledge. However, one may also argue that we see aspects of this with the first five speakers as well.
The first stage is loving a beautiful body – the lower stage – followed by the comprehension that the beauty of this body can be located elsewhere, in others. We then develop to the loving of beautiful bodies (plural). As we move on, we get something deeper and more divine – the love of beautiful souls; after this, we see what makes a beautiful soul, and this is the love of knowledge. After arriving at this level, we reach eternal and absolute beauty – neither beautiful nor ugly with no face and not a particular
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Each speech fulfills its own duty to explicitly demonstrate the various angles of love. These speeches on love, in some way, are not completely independent and link up with one another – whether it is disagreement or improvement of former ideas. Plato’s Symposium seems to be telling us that love has many features and many sides. The symposium delights readers with its entertainment, and we get a very good sense of human-being attraction in Ancient
The world does not actually only exist from the human’s point of view. Quammen even wonders “how ugly I look to the spider.” We as human beings see ourselves as the epitome of beauty, unable to quite
Erick Huerta Ms.Reid English 2 23 March 2023 Janie’s Search for Love The topic of love can never truly be determined in one category as we as individuals have different preferences. Zora Neale Hurston’s
Socrates learned from Diotima that love is a kind of neediness that can only be fully satisfied by a good, by a kind of happiness that is never fleeting, that is permanent – which is the form of beauty. For beings like us, who are mortal, this means that love looks to stretch out beyond ourselves, beyond our own life. A central part of love, an aspect of love itself, is some aspiration to live on beyond the bounds of our mortality – hence the intrinsic features of unchanging, absolute, and separate of which Diotima
All of the speakers speeches about love in the Symposium are important because they each have a unique idea to contribute about what is love and the idea of love. One of the speakers, Pausanias goes after Phaedrus’ speech. When it is his turn to speak he present his speech about love as not a single thing and therefore we shouldn’t praise it since there is more than one. Pausanias states that there are two kinds of love, he claims that since “there are two kinds of Aphrodite, there must also be two loves” (Symposium 13). The first Aphrodite is called Uranian or Heavenly Aphrodite since she is the daughter of Uranus, she is the oldest and has no mother.
Lysias and Socrates speeches In this essay, we will compare and contrast two different speeches on love in Plato’s Phaedrus. First speech and second speeches are both blaming love .The first speech by Lysias and second speech by Socrates. The definition of Love is the attraction, which contains sexual desire and the strong love felt by person who has a romantic relationship.
This relationship was based upon total compassion and love. Socrates was there in his Right’s last moments. He proved to be a loyal friend giving his own, fairly limited, wealth to better Right’s standard of living. This male relationship is different from the other two, in that it has much more vulnerability. Rather than Socrates serving as a mentor or challenger, he is serving as Right’s equal.
For many decades the issue on men and the way they treat their wife’s can be thought of as an interesting topic. Something in particular is the story of “Euphiletus, A Husband Speaks in His Own Defense”, and “North Slope of the Areopagus” which symbolizes the way Ancient Athenian men acted towards their wife. To add, in a way, how much women can have a major impact on men’s lives. Taking place around 400 B.C.E, the ancient Athenian murder trial rationalizes around the speculations of marriage, the roles women took part in ancient Greece, and the fears a husband faces after failing to closely monitor his wife.
In the speech of Diotima, she questions Socrates way of looking at love, Socrates said that love was something beautiful and good. Diotima describes love as needing happiness in order to have that love fulfilled; She thinks that happiness comes when one has beautiful and good things around them. Diotima describes love at the beginning of her speech, she says love was born when Aphrodite was born, Diotima also says that love is hardship and overcoming that hardship is what brings happiness to ones life. Love is described as a person, a person who has needs and desires, a person who is smart and always on the look out for opportunities. She always describes Love or Eros as being neither mortal or immortal, Love or as it is personified is the
This is where the message of his speech comes out through Diotima’s teachings, showing that love is neither god nor mortal, but instead is a spirit that bridges the gap between them (202d). This is the theme of his speech, that the true role of love in human life is to be a bridge of desire brought forth because humans are self-aware of what they lack. This bridge of desire is what enables Diotima’s concept of ascent towards beauty. Diotima tells Socrates that the process to immortality through procreation is like the ascent of a ladder, where the first rung concerns bodily attraction (210a), where the lover falls in love with the physical beauty of an individual, planting the seed of desire for immortality. The second rung of the ladder is the appreciation for physical beauty in general (210b), followed by the third rung where the lover falls for not the beauty of the physical body, but for the beauty of the soul (210b-210c).
It is following from this passage on mantic techne (188b6-d2) that Eryximachus is able to incorporate in his conclusion (188d4-e4) the theme of human good and virtues motivated by Eros, a theme that is central for Diotima/Socrates. This is because the aim of mantic art-- harmonious relations between gods-- necessarily entails certain demands and expectations of human behavior. Eryximachus concludes that it is the Eros which is concerned with the good actions (περὶ τἀγαθὰ) and is realized (ἀποτελούμενος) with temperance and justice (μετὰ σωφροσύνης καὶ δικαιοσύνης) that has the greatest power (τὴν μεγίστην δύναμιν ἔχει) and provides us with “πᾶσαν εὐδαιμονίαν” (187d8). Eryximachus’ passages on mantic art (188b6-e4) anticipate
Analyzing one’s emotional attachment to a significant other, Socrates emphasizes the dynamic result of love based upon marital standards, while Plato reveals the inevitable and unrelenting beauty of prolonged affection. Challenging Socrates’s claim that destructive relationships catalyze philosophical crises, reveals the dynamic results of endearment. Claiming that true love begets happiness, while destructive relationships catalyze philosophical thoughts and action, Socrates’s claim fails. For a marriage, is a measurement of commitment and acceptance and not everyone thinks about the ramifications of love because some simply don’t care. Deflecting socrates's claim, the novel A Streetcar Named Desire, emphasizes the mindless decisions that still accompany satisfying wife.
If this is to be believed, that Plato expresses a certain disdain for the role of the body in desire – treating it as the object of desire’s basest form – then the introduction of Symposium’s final principle character has interesting
The “greatest and most beautiful part of wisdom deals with the proper ordering of cities and households,” Diotima tells Socrates, “and that is called moderation and justice” (209A). Eros has now become something intellectual, serving philosophical and rational purposes. One cannot move up the ladder, to admiration for laws and customs and then knowledge/wisdom itself without thinking that “the beauty of bodies is a thing of no importance” (210C). It is after he sees past the beauty of “a little boy or a man or a custom” that he can access the “great sea of beauty” in which he could then give “birth to many gloriously beautiful ideas and theories,” in which his philosophia (or love of wisdom) would lead him to knowledge of beauty itself (210E). Sensual, emotional eros is described in a way that
The poems, “La Belle Dame Sans Merci” by J Keats and “Piazza Piece” by John Crowe Ransom, both present love as something which is temporary and most often the cause of great downfall. “La Belle Dame Sans Merci” talks about the consequences when love goes wrong intertwined with the irrationality of love. The poem implies that love is dangerous and can bring only suffering to its naïve victims. Ransom, on the other hand, presents a more traditional outlook on love. He brings the reader back to the ancient times when ‘courtly love’ prevailed.
The narrator claims, that beauty is essential to give us a purpose of life. It has the ability to transform our surroundings, and get us to a higher spiritual level. He explores