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Jan 19, 2024 · Socrates’ exploration of love, particularly through the dialogues in Plato’s “Symposium,” offers a profound and multifaceted view of love as an essential component of the human experience. At its core, Socrates presents love as a journey—an ascent that begins with the physical attraction to beauty but ultimately leads to a deeper, more meaningful engagement with the world.
- Alex Remington
Summary. Socrates continues his discussion of Love by restating an account given to him by a woman named Diotima. He claims that he once held the opinions expressed by Agathon and that Diotima convinced him he was mistaken through a series of questions similar to those Socrates has just asked Agathon. Thus, Socrates picks up where he left off ...
Analysis. This section clarifies the motive behind Plato's surprising choice of a woman to carry forth the truth about Love. Until now, the discussion has been purely between men, and the women in the room are sent away by Eryximachus at the beginning of the dialogue. Further, many of the speakers have disparaged the rationality of women, and ...
There is also an ambiguity in the language of this passage, where it is unclear whether Socrates is speaking of Love itself or of a person who loves. A summary of Section 7: 198a - 201c in Plato's The Symposium. Learn exactly what happened in this chapter, scene, or section of The Symposium and what it means.
Mar 6, 2019 · The Debate of Socrates and Aspasia, c. 1800. Wikimedia Commons. But Socrates is also said by Plato to have been instructed in eloquence by Aspasia, who for more than a decade was the partner of ...
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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To that view I would suggest an alternative: that Socrates’ “pitch,” the case he makes for his beloved philosophy, cannot as manifestation, as Socrates’ presentation of his discursive “I,” be so easily parsed as a momentary pose foreign to whatever “reality” the philosopher embodies. Rather, Callicles, by stepping back from his and Socrates’ discussion, effectively draws out ...
