the speech of diotima analysis

— 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. [18] 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).[40]. 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. [56] 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. [28] 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. [4] 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. [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. . The end of the desire of love is finding the person who constitutes our other half, in order to heal the wound created by Zeus. [41] “La parole est moitié à celuy qui parle, moitié à celuy qui l’escoute.” Montaigne, Essais, 3. As M. Frede (1992, p. 207) shows, this distinction is primarily one of modes of discourse and of argument, rather than one of style. [10] Stallbaum 1857, p. 147; Nails 2006, pp. [29] See Symp. Thus, if we recall the two questions I asked initially – Why Diotima? Agathon. In the Symposium, although Socrates agrees to the initiative of Eryximachus and Phaedrus, he still exhibits his preference for brakhulogia and dialectical inquiry. [5] This is the most commonly given reason. Platons Theorie der Liebe?’, in C Horn 2012a, pp. On the retrospective irony created by the elaborate process of transmission, see Halperin 1992, p. 100. The dialogue reported by Socrates has the same function as the discussion carried on with the young slave in front of Meno (Meno, 82b-85b): it is a methodological parenthesis, a metacommunication sequence – Gregory Bateson would call it a metalogue[54] – whose purpose is to help Socrates’ main interlocutor (Meno or Agathon) to go beyond aporia, and convince him that he can and must become active again in order to find the truth by himself. Furthermore, the embedded dialogue shows that the effectiveness of the lesson depends on the philosophical nature of its addressee, and on the use this addressee is willing to make of it. 72e-84b. 151 -167. 1-34. 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. If only there were a way to start a city or an army made up of lovers and the boys they love. [62] As Aryeh Kosman says, one should discuss Platonic ventriloquy rather than Platonic silence: “the ventriloquy we call drama, or more generally, literature: not the simple renunciation of or withdrawal from speech, but the displacement of speech, its projection into a created other.” (Kosman 1992, p. 75).   71-95. 335b: Socrates characterizes brakhulogia as “διαλέγεσθαι ὡς ἐγὼ δύναμαι ἕπεσθαι”. And now I’ll leave you alone (Καὶ σὲ μέν γε ἤδη ἐάσω).’ (201c-d). [15] Another point is her attitude to the nature of the supreme idea which the initiate is to behold at the end of the philosophical ascent: the form of Beauty and not the form of Good. In a passage quoted above, the tragic poet clearly considers Socrates’ refutation as an offence, he shamefully admits defeat and retreats into silence: ‘I am unable (οὐκ ἂν δυναίμην), Socrates, to argue against you (σοὶ ἀντιλέγειν),’ said Agathon; ‘let it be as you say (ἀλλ᾽ οὕτως ἐχέτω ὡς σὺ λέγεις).’, ‘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. 104. Is Love then ugly and bad?”, ‘She said “Take care what you say! This is why the priestess is only compared to, and not plainly identified with, the sophists. [2] Taylor 1949, pp. [45] 209c: ἃ πάλαι ἐκύει τίκτει καὶ γεννᾷ.

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