This "something" is beauty itself, pure and abstract, unattached to any person, object, or idea. Again quoting Diotima, he describes the first stage in this process as love of a single physical body. Robin, L 1929, Platon, Le Banquet, Les Belles Lettres, Paris. Unlike the former orators, the dialectician doesn’t deliver a speech in his own name but reports the theory of a priestess, Diotima of Mantinea, who allegedly initiated him into the mysteries of Eros. [4] Kranz 1958, p. 80; Sier 1997, pp. The ‘father of the speech’[17] is not Socrates but Phaedrus who proposed through his constant complaints to Eryximachus that Eros, as a great god, should be the subject of a laudatory ode. This answers the question set up by Phaedrus as to what the purpose of love is, which he and the other speeches had not fully addressed--other than Aristophanes, whom Diotima challenges. If only there were a way to start a city or an army made up of lovers and the boys they love. 137-41 and Frede, D. 2012, pp. Schleiermacher, F 1807, Platons Werke, II, Reimer, Berlin. Have study documents to share about Symposium? "Symposium by Plato Quotes and Analysis". We can infer from all these elements that the real virtue of Diotima’s lecture was to be a kalos rather than a true logos. 74-83. Ficino, M 2002 [1469], Commentarium in convivium Platonis, ed.

Bakhtin, M 1984 [1963], Problems of Dostoyevsky’s Poetics, ed. [45] 209c: ἃ πάλαι ἐκύει τίκτει καὶ γεννᾷ. The latter are mainly Agathon, and more generally all the earlier speakers to whom this speech is indirectly addressed. In Plato, the purpose of the ironist is far from misleading anyone: irony aims to prevent the audience from any kind of misunderstanding about the way they must listen to or read the discourses of the philosopher.

People of one kind are easily persuaded (εὐπειθεῖς) for one sort of reason by one kind of speech to hold one kind of opinion, while people of another kind are for these reasons difficult to persuade (δυσπειθεῖς). Copyright © 2016. Is Love then ugly and bad?”, ‘She said “Take care what you say! 3.

[63] In this respect, I disagree with the esoteric approach of the Tübingen scholars. His purpose is to lead his audience, particularly Agathon, towards philosophical inquiry: ‘since I am persuaded (πεπεισμένος), I try (πειρῶμαι) to persuade (πείθειν) everyone else too that for acquiring this possession[55] one couldn’t easily get a better co-worker (συνεργὸν) with human nature than Love is. The function of the reported dialogue may appear conspicuous if we first look at the similarities between the protagonists of this conversation[14] (Diotima and the younger Socrates) and those of the dialogue in which this conversation is embedded – Socrates, who reports the conversation, and his audience.

Just like the daemon Eros, described by Diotima as an intermediate (μεταξύ) between ignorance and knowledge (202a), the discourse of the dialectician who reports this description, must be regarded not as a wise logos, but as a metaxu between the knowledge of the dialectician and the point of view of his addressee, who proved to be somewhat ignorant. Aristophanes was considered to be the most accomplished writer of comedies in the ancient world. [26] All the following texts and translations of the Symposium are from Rowe 1998, with modifications in the translation.   2 and 13; Sampson 2013, pp. On a deeper level, she continues, this drive to seek out goodness and beauty represents an attempt to secure immortality for oneself, either via offspring (physical procreation) or through one's legacy as an artist, philosopher, or statesman (mental procreation).

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the speech of diotima analysis

When searching for virtue, however, even if the other person is vile, the person subjecting himself cannot be shamed as he did an honorable thing. See also Stallbaum 1857, p. 147: “Ridet sophistas, de quibuslibet rebus ita disputantes, ut videri vellent earum veritatem prorsus habere perspectam atque exploratam” (my italics). Symposium study guide contains a biography of Plato, literature essays, a complete e-text, quiz questions, major themes, characters, and a full summary and analysis. In deciphering Diotima’s speech with regards to its relationship to the entirety of the . 104-6. [8] Ast 1816, p. 312; Rosen 1968, p. 203; Dover 1980, p. 145; Halperin 1985 and 1990; Lesley 1992; Brisson 1998, pp. Dover, KJ 1980, Plato: Symposium, Cambridge University Press, Cambridge. 364b-c; Soph. GradeSaver, 13 January 2015 Web. Platosphère rend la réflexion sur Platon et le dialogue du Banquet accessible à tous: adultes et enfants, spécialistes et non spécialistes. 82-3) emphasizes this point. — 2012b, ‘Enthält das Symposion. These preliminary observations may help us to understand the function of the dialogue reported by Socrates, that is, to deliver a lesson in communication besides a lecture on eros. Suduiko, Aaron ed. Since Socrates declares that, thanks to Diotima, he has become “expert in matters of love alone” (οὐδέν φημι ἄλλο ἐπίστασθαι ἢ τὰ ἐρωτικά, 177d)[46] we must consider that, in spite of appearances, despite his modest confession (“I didn’t know anything”) and Diotima’s claim (“I will teach you everything”), the young man already carried in his soul, even unconsciously, this empirical knowledge of eros.

Then she adopts the tone of a mystagogue or a schoolmaster who claims to reveal the truth to an ignoramus, as if Socrates could directly seize what eros truly is just by listening passively to her speech. It allows her to make her argument that love is outside of solely individual relationships, but then she also only grants the term love to one path: the rites of Love leading to philosophy. 9-22. This ancillary value of Diotima’s speech is perfectly consistent, on the reader’s part, with the function Socrates grants to the books in the Phaedrus: written words must be used as mere reminders (ὑπομνήματα 276d) for a person who already knows. This is the view taken by most modern scholars, but it raises additional questions: for starters, as David Halperin puts it in a noteworthy 1990 essay, "Why did Plato select a woman to initiate Socrates into the mysteries of a male, homoerotic desire?" 71-95. Study Questions; Bibliography; Writing Help. [62] Whereas Socrates’ interlocutors are lectores in fabula whose function is to show us how we are expected to read, Socrates, although he is talking, can be viewed as a scriptor in fabula whose purpose is to show how Plato writes. Klagge, JC & Smith, ND (eds) 1992, Methods of Interpreting Plato and His Dialogues, Clarendon Press, Oxford. Gold, BK 1980, ‘A question of Genre: Plato’s Symposium as Novel’, Modern Language Notes 95, pp. Love is rugged and resourceful but also a spendthrift.

This "something" is beauty itself, pure and abstract, unattached to any person, object, or idea. Again quoting Diotima, he describes the first stage in this process as love of a single physical body. Robin, L 1929, Platon, Le Banquet, Les Belles Lettres, Paris. Unlike the former orators, the dialectician doesn’t deliver a speech in his own name but reports the theory of a priestess, Diotima of Mantinea, who allegedly initiated him into the mysteries of Eros. [4] Kranz 1958, p. 80; Sier 1997, pp. The ‘father of the speech’[17] is not Socrates but Phaedrus who proposed through his constant complaints to Eryximachus that Eros, as a great god, should be the subject of a laudatory ode. This answers the question set up by Phaedrus as to what the purpose of love is, which he and the other speeches had not fully addressed--other than Aristophanes, whom Diotima challenges. If only there were a way to start a city or an army made up of lovers and the boys they love. 137-41 and Frede, D. 2012, pp. Schleiermacher, F 1807, Platons Werke, II, Reimer, Berlin. Have study documents to share about Symposium? "Symposium by Plato Quotes and Analysis". We can infer from all these elements that the real virtue of Diotima’s lecture was to be a kalos rather than a true logos. 74-83. Ficino, M 2002 [1469], Commentarium in convivium Platonis, ed.

Bakhtin, M 1984 [1963], Problems of Dostoyevsky’s Poetics, ed. [45] 209c: ἃ πάλαι ἐκύει τίκτει καὶ γεννᾷ. The latter are mainly Agathon, and more generally all the earlier speakers to whom this speech is indirectly addressed. In Plato, the purpose of the ironist is far from misleading anyone: irony aims to prevent the audience from any kind of misunderstanding about the way they must listen to or read the discourses of the philosopher.

People of one kind are easily persuaded (εὐπειθεῖς) for one sort of reason by one kind of speech to hold one kind of opinion, while people of another kind are for these reasons difficult to persuade (δυσπειθεῖς). Copyright © 2016. Is Love then ugly and bad?”, ‘She said “Take care what you say! 3.

[63] In this respect, I disagree with the esoteric approach of the Tübingen scholars. His purpose is to lead his audience, particularly Agathon, towards philosophical inquiry: ‘since I am persuaded (πεπεισμένος), I try (πειρῶμαι) to persuade (πείθειν) everyone else too that for acquiring this possession[55] one couldn’t easily get a better co-worker (συνεργὸν) with human nature than Love is. The function of the reported dialogue may appear conspicuous if we first look at the similarities between the protagonists of this conversation[14] (Diotima and the younger Socrates) and those of the dialogue in which this conversation is embedded – Socrates, who reports the conversation, and his audience.

Just like the daemon Eros, described by Diotima as an intermediate (μεταξύ) between ignorance and knowledge (202a), the discourse of the dialectician who reports this description, must be regarded not as a wise logos, but as a metaxu between the knowledge of the dialectician and the point of view of his addressee, who proved to be somewhat ignorant. Aristophanes was considered to be the most accomplished writer of comedies in the ancient world. [26] All the following texts and translations of the Symposium are from Rowe 1998, with modifications in the translation.   2 and 13; Sampson 2013, pp. On a deeper level, she continues, this drive to seek out goodness and beauty represents an attempt to secure immortality for oneself, either via offspring (physical procreation) or through one's legacy as an artist, philosopher, or statesman (mental procreation).

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