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  1. Socrates deduces that this means that Love is not beautiful, to which Agathon agrees, taking back what he stated earlier. Socrates adds that good things are beautiful, and if Love needs beautiful things and good things are beautiful, Love needs good things too. Analysis. Agathon talks about what love is, rather than what it does.

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  2. Translated by Benjamin Jowett. ted, annotated, and compiled by Rhonda L. KelleyPlate 1: Anselm. Alcibiades (far left, drunk); Pausanias (behind Agathon); Agathon (centre); Socrates (bent head); Aristophanes (facing Socrates, black beard); Aristodemus (figure against wall behind Socrates) Table of Contents.

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  3. Download: A 116k text-only version is available for download. Symposium. By Plato. Written 360 B.C.E. Translated by Benjamin Jowett. Persons of the Dialogue. APOLLODORUS, who repeats to his companion the dialogue which he had heard from Aristodemus, and had already once narrated to Glaucon. PHAEDRUS.

  4. Nov 7, 2008 · Socrates, like Agathon, had told her that Love is a mighty god and also fair, and she had shown him in return that Love was neither, but in a mean between fair and foul, good and evil, and not a god at all, but only a great demon or intermediate power (compare the speech of Eryximachus) who conveys to the gods the prayers of men, and to men the commands of the gods.

  5. Summary. Eryximachus expresses great satisfaction at Aristophanes' speech and claims that if speakers of any lesser degree than Agathon and Socrates were up next there would be nothing left to say. Socrates remarks that if Eryximachus were in his position, not having spoken yet and having to follow Agathon, he would be quite frightened.

  6. In the Symposium, the philosopher Plato’s dialogue set in Athens in the fifth century B.C., a man named Apollodorus describes a dinner party to an unnamed friend, who’s eager to hear what was discussed by famed the teacher Socrates and the other guests about love. Though Apollodorus wasn’t there himself, he tells the story based on the ...

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  8. Indeed, it is hardly an accident that Agathon's repeated focus on Love as the cause of poiesis is as a whole an anticipation of one of Diotima's most prominent themes. I shall return to this shortly. Before that, we must consider what in Agathon's eyes makes Love a wise producer. First of all (196d6-e6) Love is, like Agathon himself, a poet.

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