— 2012, ‘Die Rede des Sokrates: Eros als Verlangen nach Unsterblichkeit (204c7-209e4)’, in C Horn 2012a, pp. At the end of this question-and-answer session, that turns out to be a refutation (ἔλεγχος), Socrates emphasizes that the universal truth and not himself is responsible for the outcome of the cross-examination: ‘I am unable, Socrates, to argue against you (σοὶ ἀντιλέγειν),’ said Agathon; ‘let it be as you say.’, ‘No, it’s rather the truth (τῇ ἀληθείᾳ), beloved Agathon,’ Socrates said, ‘that you can’t argue with, since there’s nothing difficult about arguing against Socrates.’ (201c). In this way, he shows that he adapts to his audience and that, in spite of appearances, he still makes his audience speak. This interpretation of Diotima’s lesson, and of the way Socrates supposedly benefited from it, may look over-subtle, but it is the only way to align straightforwardly what Socrates and Diotima claim to be with the theory of knowledge they champion. 94-106. See Dupuis 1892, pp. Thanks to Diotima, Socrates gave birth to his own science of eros, that is to say his διαλεκτικὴ τέχνη (Phaedrus 276e). 1353-9.  See 177a-d. “laudatory ode” translates ὕμνους καὶ παίωνας (176a), ἐγκώμιον (177b) and ἔπαινον (177b and d). Having been pregnant in soul through the process, this sight of actual Beauty as opposed to a mere image of it allows the person to give birth to true virtue. What then are these things that are fitting? This statement is consistent with what Socrates says to the tragic poet at the outset of the drinking party: contrary to what Agathon imagines, real knowledge cannot be transferred between two minds as water flows from a cup to another: Agathon (…) said ‘Come here, Socrates, and recline beside me (παρ᾽ ἐμὲ κατάκεισο), so that I can also have the benefit of contact with that bit of wisdom of yours (τοῦ σοφοῦ ἁπτόμενός σου ἀπολαύσω), the bit that came to you in the porch. C. Rowe (2005), modified).. 51/line 205d. [DI. Anton, JP 1974, ‘The Secret of Plato’s Symposium’, Southern Journal of Philosophy 12, pp. 184-5 and 193). 114 and 116; Hobbs 2006, p. 264.  Archelaus of Macedonia. On this question, see Hackforth 1950, pp. After Agathon’s speech, and before reporting the theory of Diotima, Socrates asks Phaedrus for a provisory dispensation (199b) and interrogates Agathon again (199b-201c). Robin, L 1929, Platon, Le Banquet, Les Belles Lettres, Paris.  Rehn (1996, pp. He portrays her as having initiated him into the higher mysteries of Eros through a dialectical discussion. Paper given at the First Latin American Area Conference of the International Plato Society and X Archai International Seminar: “Plato’s styles and characters, between literature and philosophy”, University of Brasília, August 22-2012. 364b-c; Soph.  Kranz 1958, p. 80; Sier 1997, pp. Reproduction only happens out of beauty and is the tool for mortals to have any type of immortality, whether through childbirth or ideas. 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.  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.
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