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Socrates' (Diotima's) Speech About Love in Plato's Symposium
Socrates' (Diotima's) Speech About Love in Plato's Symposium
After
some
back-‐and-‐forth
dialectic
with
Agathon,
Socrates
tells
a
story
about
a
set
of
conversations
he
had
as
a
young
man
with
an
older
woman,
the
philosopher
Diotima.
He
thereby
introduces
dialogue
within
the
otherwise
monologic
genre
of
speech.
The
climax
of
this
“speech”
–
Diotima’s
description
of
the
Beautiful
itself
-‐-‐
is
the
high
point
of
the
entire
Symposium.
Socrates’
contribution
can
be
divided
into
a
number
of
sections.
• Section
1:
Love
as
the
middle
and
mediator
• Section
2:
Love’s
origins
and
philosophy
• Section
3:
What
does
Love
want?
• Section
4:
Poetry
and
Love
in
the
broad
senses
• Section
5:
Bringing
the
Beautiful
to
Birth
• Section
6:
Ascending
The
Ladder
of
Love
• Section
7:
The
Beautiful
itself
Section
1:
After
getting
Agathon
to
admit
that
Love
cannot
be
itself
beautiful,
since
it
desires
beauty,
and
desires
it
because
it
lacks
it,
Socrates
moves
to
a
similar
conversation
with
Diotima.
Love,
according
to
her,
is
something
that
is
“in
the
middle”,
neither
something
entirely
good
nor
its
opposite.
It
is
in
a
“mean”
position.
What
is
Fair
(beautiful)
neither
beautiful
nor
ugly
What
is
Foul
(ugly)
Knowledge
or
Wisdom
–
Right
Opinion
–
can’t
give
a
Ignorance
–
can’t
give
a
can
give
a
right
account
right
account,
but
is
right
right
account,
and
is
wrong
This
sort
of
logic
applies
even
to
whether
Love
is
a
god
or
not
–
Love
is
neither
god
nor
human,
neither
mortal
nor
immortal,
but
something
in
between
them.
Gods
Daimons,
including
Love
Humans
Immortal,
completely
happy,
Neither
immortal
nor
mortal
Mortal,
in
need
of,
striving
possess
beautiful
and
good
Interpreter,
mediator.
after,
desirous
of
good
and
things
beautiful
things
Love
is
the
intermediary
spirit
par
excellence
between
gods
and
human
beings,
and
so
the
priest’s
and
the
prophet’s
arts
are
actually
ruled
by
Love.
This
involves
a
higher
wisdom.
Section
2:
Diotima
also
tells
the
story
of
Love’s
origin,
which
indicates
why
he
is
a
half-‐way
kind
of
entity
–
he
is
the
son
of
both
Plenty
and
Poverty
(who
gets
herself
pregnant
from
him!)
As
such,
he
participates
in
both
of
their
natures.
He
is
poor,
unattractive,
always
in
distress.
But
he
is
also
bold,
resourceful,
strong,
always
up
to
something.
He
is
neither
undying,
nor
is
death
permanent
for
him.
Copyright
2013
Gregory
B.
Sadler,
ReasonIO
ReasonIO:
philosophy
into
practice
Socrates’
(Diotima’s)
Speech
About
Love
in
Plato’s
Symposium
She
also
says
that
Love
is
a
philosopher
–
philosophers
are
in
a
middle
position,
lovers
of
wisdom,
but
not
possessors
of
wisdom.
Love
is
the
middle
position
between
ignorance
and
knowledge,
but
is
always
moving
towards
wisdom.
The
ignorant,
as
opposed
to
the
philosopher,
do
not
have,
and
also
do
not
desire
wisdom.
Wisdom
Philosophy
Ignorance
enjoyed
by
the
gods
and
carried
on
by
humans
who
suffered
by
humans
who
are
wise
humans
love
wisdom
satisfied
with
themselves
Something
Beautiful
desires
the
Beautiful
does
not
desire
the
Beautiful
Section
3:
What
does
love
bring
desire
for,
at
its
basis?
Human
beings
desire
the
beautiful
–
and
this
means
that
they
desire
that
the
beautiful
be
theirs.
The
question
then
is
what
they
want
in
this
possession.
This
is
more
easily
understood
if
we
say
“good”
in
place
of
the
“beautiful.”
The
answer
is
that
they
want
to
be
happy
–
happiness
is
secure
possession
of
the
good.
They
desire,
and
strive
after
the
good
and
the
beautiful
precisely
because
of
their
lack
of
it.
HUMAN
BEING
Beautiful
or
Lack
of
DESIRE
Good
Thing
Good
for
Good
Section
4:
Poetry
and
Love
–
which
turn
out
to
have
a
lot
in
common
–
both
can
understood
in
narrow
and
in
broad
senses
of
the
terms.
The
narrow,
strict
senses
are
the
most
paradigmatic.
POETRY
LOVE
All
creation,
making
something
go
from
non-‐ All
desire
for
good,
beauty,
happiness,
being
to
being,
is
really
a
kind
of
Poetry
moving
people
towards
these,
is
really
Love
some
people
create
with
words,
meter,
and
some
people
are
drawn
by
love
to
desiring
music,
and
are
explicitly
called
“Poets”
other
people,
and
are
called
“Lovers”
many
other
people
create
other
things
in
many
other
people
are
drawn
by
love
to
other
media
–
they
are
also
Poets
other
things
that
they
think
will
make
them
happy
–
they
are
also
Lovers
So,
Love
can
take
all
sorts
of
forms,
concerned
with
different
kinds
of
goods:
• Love
of
exercise,
health,
attractiveness,
i.e.
Gymnastics
–
wants
those
goods
• Love
of
Wisdom,
i.e.
the
path
of
Philosophy
–
wants
the
good
of
Wisdom
• Love
of
Money,
i.e.
the
path
of
money-‐making
–
wants
the
good
of
Wealth
Copyright
2013
Gregory
B.
Sadler,
ReasonIO
ReasonIO:
philosophy
into
practice
Socrates’
(Diotima’s)
Speech
About
Love
in
Plato’s
Symposium
Section
5:
What
every
kind
of
love
or
poetry
really
aims
at
is
“bringing
the
beautiful
to
birth”.
According
to
Diotima,
every
human
being
is
pregnant
in
their
bodies
and
souls,
and
they
desire
to
bring
what
they
are
pregnant
with
to
birth
–
in
beauty,
i.e.
in
something
beautiful.
So
Love
is
not
just
OF
the
beautiful
–
it
is
also
Love
of
generation
and
birth
IN
beauty.
Generation,
for
mortal
beings,
is
a
way
to
enjoy
a
certain
kind
of
immortality.
When
beings
generate
other
beings
through
sexual
reproduction
and
then
birth,
they
leave
behind
beings
like
themselves
–
which
is
a
sort
of
immortality,
of
the
species
at
the
least.
We
can
tell
that
this
is
something
natural
by
the
passionate
ways
animals
defend,
take
care
of,
and
if
need
be
sacrifice
themselves
for
their
young
–
without
understanding
it,
they
are
really
trying
to
enjoy
immortality.
Human
beings,
using
reason,
are
doing
the
same
thing.
Diotima
notes
a
number
of
ways
in
which
the
SAME
thing
is
maintained
over
time
through
and
in
DIFFERENT
things.
• Generation
puts
new
beings
now
existing
in
place
of
the
old
ones,
which
die
off,
maintaining
the
same
species
• In
the
body
of
the
human
being,
hair,
flesh,
bones,
blood
are
dying
off
and
being
replaced
by
new
ones,
maintaining
the
body
• In
the
human
mind
or
soul,
habits,
feelings,
opinions,
desires,
pleasures
and
pains,
even
knowledge
do
not
remain
the
same,
but
are
coming
and
going
• In
disciplines
(arts
and
sciences)
even
these
change
over
time,
parts
come
into
being,
and
then
pass
away.
• In
knowledge
itself,
when
we
recall
the
truth
we
knew,
we
have
forgotten,
and
then
something
new
is
revived
and
substituted
So,
human
beings
all
try
to
produce
their
own
sort
of
limited
immortality,
whereby
they
can
enjoy
the
good
and
the
beautiful,
leaving
something
behind
in
their
place
They
desire,
and
strive
after
the
good
and
the
beautiful
precisely
because
of
their
lack
of
it.
MEDIUM
in
which
the
Poet/Lover
HUMAN
BEING
brings
the
beautiful
to
birth
(Poet
and
Lover)
DESIRE
for
Immortal
Work:
new
Beautiful
or
Creation
Enjoyment
o
f
the
Good
Good
Thing
Different
sort
of
people
produce
kinds
of
Works,
depending
on
how
they
are
pregnant
• Ordinary
people
(pregnant
in
Body)
-‐-‐
produce
human
children
• Daring
People
–
take
risks,
produce
great,
noble
deeds,
leave
Fame
of
Virtue
behind
• Poets
(pregnant
in
Soul),
e.g.
Homer
–
produce
artistic
compositions,
leave
them
• Lawmakers
(pregnant
in
soul),
e.g.
Solon
–
leave
order,
justice,
temperance
behind
Copyright
2013
Gregory
B.
Sadler,
ReasonIO
ReasonIO:
philosophy
into
practice
Socrates’
(Diotima’s)
Speech
About
Love
in
Plato’s
Symposium
Section
6:
Diotima
sets
out
a
“ladder”
–
an
order
of
stages
by
which
one
can
ascend
from
lower
loves
to
higher
loves.
This
is
the
path
of
Philosophy,
and
gradually
produces
more
and
more
wisdom
in
the
matter
of
Love.
Ultimately,
one’s
Love
ought
to
rise
to
the
level
of
what
makes
everything
else
beautiful
and
good
–
the
Form
of
Beauty
itself.
At
each
of
the
preliminary
stages,
the
person
is
supposed
to
be
desiring,
active,
learning,
feeling
some
satisfactions,
also
realizing
that
complete
satisfaction
cannot
lie
at
that
stage.
At
each
stage,
one
also
moves
from
multiple
instances
of
the
thing
at
that
stage,
to
what
they
have
in
common,
and
considers
what
makes
that
thing
good
and
beautiful
Once
a
person
has
ascended
from
a
lower
level
to
higher
level,
they
will
not
be
interested
in
the
lower
level
for
its
own
sake
–
only
as
a
step
to
something
higher,
better,
more
real
Copyright
2013
Gregory
B.
Sadler,
ReasonIO
ReasonIO:
philosophy
into
practice
Socrates’
(Diotima’s)
Speech
About
Love
in
Plato’s
Symposium
Section
7:
What
can
be
said
about
this
Absolute
Beauty
lying
at
the
apex
of
this
ladder
of
love
and
knowledge?
Beauty
Itself
is
something
that
does
not
have
one
determinate,
concrete
shape
–
while
these
things
participate
in
it,
this
beauty
is
not
simply
in
something
bodily,
not
in
a
soul,
not
in
any
form
of
speech
or
knowledge
–
it
is
separate
from
any
of
these.
This
Beauty
is
also
unchanging
and
eternal
–
it
never
grows
or
decays,
it
never
becomes
more
beautiful
or
less
beautiful.
It
does
not
have
parts
or
aspects
or
sides,
some
of
which
might
be
beautiful,
and
others
not.
It
is
entirely
simple,
the
same
always,
entirely
what
it
is.
It
is
known
through
a
single
“science
of
beauty”
and
our
perception
of
and
interaction
with
it
takes
place
entirely
through
the
soul,
not
through
the
body
–
through
the
“eye
of
the
mind”.
When
we
begin
to
glimpse
it,
it
exercises
a
great
attraction
upon
us.
Once
a
person
has
perceived
this
Beauty
that
les
behind
and
above
all
other
beautiful
things,
none
of
those
things
would
satisfy
or
even
attract
the
person
any
longer,
for
they
have
seen
the
best,
the
most
beautiful
thing
–
the
Form
of
the
Beautiful
(or
what,
in
other
works,
Plato
calls
the
Form
of
the
Good
beyond
being).
Copyright 2013 Gregory B. Sadler, ReasonIO ReasonIO: philosophy into practice