104. In deciphering Diotima’s speech with regards to its relationship to the entirety of the . Introductory Dialogue and The Speech of Phaedrus Summary and Analysis.

« Platon parle aux gamins » constitue une rubrique indépendante.

271c-d, trans. Strauss, L 2001, On Plato’s Symposium, Chicago & London, University of Chicago Press. Again quoting Diotima, he describes the first stage in this process as love of a single physical body.

252-71. By doing so, the dialectician implements the instructions he gives in the Phaedrus (269d-274b): a true orator, that is to say a good dialectician,[38] must know the truth about both his subject matter (259e-266c) and the soul of his addressee (269e-272b). This "coincidence" is one clue suggesting that Diotima is probably a rhetorical device, rather than a real historical personage like Socrates or Aristophanes. In his speech praising Socrates, Alcibiades develops the image of Socrates further. Web.

I'm familiar with the concept of integrative thinking but unsure on the details of it that would cover such a complex set of variables. Hackforth, R 1950, ‘Immortality in Plato’s Symposium’, Classical Review, vol. Structural Anthropology, he argues for the parallel between myth and language. Exploration, Vrin, Paris, pp.

Is Love then ugly and bad?”, ‘She said “Take care what you say! This answers the question set up by Phaedrus as to what the purpose of love is, which he and the other speeches had not fully addressed--other than Aristophanes, whom Diotima challenges.

8-10.

Introductory Dialogue and The Speech of Phaedrus, The Speech of Agathon and Socrates Questions Agathon, Diotima Questions Socrates and The Speech of Diotima, Alcibiades' Entrance, The Speech of Alcibiades, and Final Dialogue, Sexuality in Plato’s Symposium and Ancient Greece, Aristophanes' Influence in Contemporary Times: Hedwig and the Angry Inch, Read the Study Guide for Symposium by Plato…, The Impossibility of Evil Without Ignorance and the Progression Toward Good, View Wikipedia Entries for Symposium by Plato…. Dupuis, J 1892, Théon de Smyrne.

How does Plato, using integrative thinking, ultimately find a way to connect erotic love, beauty and the absolute into a unified whole?

[64] See Wildberger 2012, p. 33: “zielt wahre Sokrates-Rezeption nicht auf Sokrates selbst, sondern auf das Gebären in Sokrates. Why a reported dialogue?

[47] Τούτων δὴ ἔγωγε αὐτός τε ἐραστής, ὦ Φαῖδρε, τῶν διαιρέσεων καὶ συναγωγῶν, ἵνα οἷός τε ὦ λέγειν τε καὶ φρονεῖν. [22] See Phaedr. The first one is that Plato introduced the character because she was a philosopher who historically existed and taught Socrates. 184-5; Wildberger 2012, p. 21. The tone of discourse switches throughout the speeches, particularly between Aristophanes and Agathon’s speeches, suggesting that Plato thinks writers must conquer comedy and tragedy to be proficient. 72e-84b). And now I’ll leave you alone (Καὶ σὲ μέν γε ἤδη ἐάσω).’ (201c-d).

82-3) emphasizes this point. In Course Hero. 39, 46-8, 80-94.

Halperin surveys several possible answers, including the traditional one: Plato did not want to show Socrates learning about love from "an older and wiser male."

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.

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Like the dialogue reported by Socrates, the dialogue written by Plato intends to transmit both the theoretical knowledge of eros and the eros of knowledge,[59] by engaging his addressee in a complex process of mimetic pedagogy, a “play of character” already studied by Ruby Blondell.[60].

The ‘father of the speech’[17] is not Socrates but Phaedrus who proposed through his constant complaints to Eryximachus that Eros, as a great god, should be the subject of a laudatory ode.

[20], But delivering an encomium contradicts Socrates’ own inclinations in two main respects: firstly a eulogy is a long speech and secondly it intends to communicate in a dogmatic way the ideas of the speaker to the public. Phaedrus, who speaks of courage, explains that people feel the most shame in front of the person they love.

But once I caught him when he was open like Silenus' statues, and I had a glimpse of the figures he keeps hidden within: they were so godlike -- so bright and beautiful, so utterly amazing -- that I no longer had a choice: I just had to do whatever he told me. The other major ideas from Socrates's speech—love as a chasing after immortality, and love as an ascent toward pure beauty—are among the most important and influential in Plato's works.

This is why the priestess is only compared to, and not plainly identified with, the sophists. 250-1. [26] All the following texts and translations of the Symposium are from Rowe 1998, with modifications in the translation.

[8] A third strand of interpretation takes in earnest the comparison Socrates draws between the priestess and the “accomplished sophists” (οἱ τέλεοι σοφισταί, 208b) and notes that her manners as well as many points of her theory confirm such an identification. Symposium Study Guide.

Why Diotima? Copyright © 2016. The audience, listening to or reading Diotima’s lesson, know Socrates as a grown-up philosopher and can guess from what Socrates has turned out to be the very nature of his science about eros, which he claims to have drawn out from Diotima. Course Hero is not sponsored or endorsed by any college or university. 33-59. [24] The “What is it?” question. Sier, K 1997, Die Rede der Diotima. [60] See Blondell 2002, pp. Schleiermacher, F 1807, Platons Werke, II, Reimer, Berlin. This quote supports the idea of accessibly presenting philosophy and that writers should write both genres. 351b-357c, Rep. VI 507c-509d, Phil. 313c-d and Soph. As for the younger Socrates who replies to Diotima, he may be considered for different reasons as a similarly hybrid character. 201-19.

[57], Therefore, the actual effectiveness of Socrates’ method must not be merely considered at the level of the oral exchange between Socrates and his interlocutor, but at the level of the literary communication between Plato and his readers.

Klagge, JC & Smith, ND (eds) 1992, Methods of Interpreting Plato and His Dialogues, Clarendon Press, Oxford. [39] When he knows how this soul is likely to be affected, he can administer convincing logoi to it as a good doctor adapts his drugs to the bodily constitution of his patient: [Socrates:] Since the power of speech is in fact a leading of the soul (ψυχὴ), the man who means to be an expert in rhetoric must know (εἰδέναι) how many forms (εἴδη) the soul has.

Everyone pursues love differently, whether through making money, sports, or philosophy; but according to Diotima, only passionate, exclusive love between people is truly called love. In this way, he shows that he adapts to his audience and that, in spite of appearances, he still makes his audience speak. Although he claims he is merely relating the advice he received from Diotima, Socrates's speech hearkens back to what many of the previous speakers have said. And since the very knowledge of love is empirical, the very efficacy of Diotima’s theoretical account can only consist in fostering this empirical knowledge already present in the soul of the interlocutor. On the retrospective irony created by the elaborate process of transmission, see Halperin 1992, p. 100.

The dialectician who wants to communicate the truth must use language, that is to say a set of images (Cratylus 430a-432d), and a good image, a true image, must fit the point of view of the beholder in order to let him catch a glimpse of the truth.[43]. "Symposium Study Guide."

104. In deciphering Diotima’s speech with regards to its relationship to the entirety of the . Introductory Dialogue and The Speech of Phaedrus Summary and Analysis.

« Platon parle aux gamins » constitue une rubrique indépendante.

271c-d, trans. Strauss, L 2001, On Plato’s Symposium, Chicago & London, University of Chicago Press. Again quoting Diotima, he describes the first stage in this process as love of a single physical body.

252-71. By doing so, the dialectician implements the instructions he gives in the Phaedrus (269d-274b): a true orator, that is to say a good dialectician,[38] must know the truth about both his subject matter (259e-266c) and the soul of his addressee (269e-272b). This "coincidence" is one clue suggesting that Diotima is probably a rhetorical device, rather than a real historical personage like Socrates or Aristophanes. In his speech praising Socrates, Alcibiades develops the image of Socrates further. Web.

I'm familiar with the concept of integrative thinking but unsure on the details of it that would cover such a complex set of variables. Hackforth, R 1950, ‘Immortality in Plato’s Symposium’, Classical Review, vol. Structural Anthropology, he argues for the parallel between myth and language. Exploration, Vrin, Paris, pp.

Is Love then ugly and bad?”, ‘She said “Take care what you say! This answers the question set up by Phaedrus as to what the purpose of love is, which he and the other speeches had not fully addressed--other than Aristophanes, whom Diotima challenges.

8-10.

Introductory Dialogue and The Speech of Phaedrus, The Speech of Agathon and Socrates Questions Agathon, Diotima Questions Socrates and The Speech of Diotima, Alcibiades' Entrance, The Speech of Alcibiades, and Final Dialogue, Sexuality in Plato’s Symposium and Ancient Greece, Aristophanes' Influence in Contemporary Times: Hedwig and the Angry Inch, Read the Study Guide for Symposium by Plato…, The Impossibility of Evil Without Ignorance and the Progression Toward Good, View Wikipedia Entries for Symposium by Plato…. Dupuis, J 1892, Théon de Smyrne.

How does Plato, using integrative thinking, ultimately find a way to connect erotic love, beauty and the absolute into a unified whole?

[64] See Wildberger 2012, p. 33: “zielt wahre Sokrates-Rezeption nicht auf Sokrates selbst, sondern auf das Gebären in Sokrates. Why a reported dialogue?

[47] Τούτων δὴ ἔγωγε αὐτός τε ἐραστής, ὦ Φαῖδρε, τῶν διαιρέσεων καὶ συναγωγῶν, ἵνα οἷός τε ὦ λέγειν τε καὶ φρονεῖν. [22] See Phaedr. The first one is that Plato introduced the character because she was a philosopher who historically existed and taught Socrates. 184-5; Wildberger 2012, p. 21. The tone of discourse switches throughout the speeches, particularly between Aristophanes and Agathon’s speeches, suggesting that Plato thinks writers must conquer comedy and tragedy to be proficient. 72e-84b). And now I’ll leave you alone (Καὶ σὲ μέν γε ἤδη ἐάσω).’ (201c-d).

82-3) emphasizes this point. In Course Hero. 39, 46-8, 80-94.

Halperin surveys several possible answers, including the traditional one: Plato did not want to show Socrates learning about love from "an older and wiser male."

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.

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