Erotic Love By Aristophanes And Alcibiades

Symposium is a gathering hosted by Agaton to celebrate his first tragedy award for playwriting. Each of the guests gave a speech about love. The speech dealing with questions about what is love; interpersonal relationships through love; what types of love are worthy of praise; the purpose of love; and others. A series of speech about the love ended by the entry of Alcibiades, known as a wealthy aristocrat of Athens for his good-looking, and political career. He entered the discussion drunkenly supporting by a flute-girl, follow upon his speech about love. His unexpected entrance and speech dramatically changed the mood left from Diotima’s serious dialogue with Socrates about the ideal love. The first five speeches contradicted each other and were reconciled in Diotima’s speech, especially her speech about “Ladder if love” and “love of wisdom ”, which implies the delicate relationship between Alcibiades and Socrates.

Our human nature was not what we always thought of it to be, in simpler times two were made as one. We roamed the earth in unity with our other halves without the burden of trying to find them. However, Zeus did not find this to be in his best interest because of how we behaved so he split each being in two. As a result of this split we must now go about our lives in search of our other half. This is the speech that Aristophanes gave in Plato’s Symposium a book composed of various speeches from many different famous Greek people. Aristophanes’ view of love is compelling because it describes our very human nature to find our love, it justifies the reasoning of why there are different sexualities, and it gives an explanation as to why our bodies are the way that they are today.

In Plato's Symposium, Aristophanes and Alcibiades share a specific view on love, while Diotima and Socrates share another. Aristophanes sees love as a pursuit of wholeness and ultimately the desire for humans to be complete. Aristophanes explains the origins of how humans came to have two arms and two legs as well as one sex organ. Humans used to be creatures who existed with eight limbs as well as two sexual organs, however they were far too ambitious and had even made an attempt on the gods. When this event occurred, Zeus and other gods met in council, and in their meeting, they came to the conclusion to cut humans in half, to ensure they could still exist yet not be overly ambitious. Humans have been on the pursuit to find their literal other half ever since separation. In other words, to find their soulmate.

According to Aristophanes, love (eros) – the highest form of love that one human being can feel towards another – is the desire of dissected halves, one to another, for restoring the wholeness of the nature’s origin. I will explain what does Aristophanes mean by his metaphor and why do people fall in love.

This contrasts both Phaedrus’ and Aristophanes’ descriptions of love. She broadly states that “a lover does not seek the half or whole” unless it is “good” because people will even amputate, or separate, part of their own body if diseased (Sym. 205E). Aristophanes argues “love is the name for our pursuit of wholeness” but Diotima explains this cannot be true if the other half is bad, even if it seems to bring wholeness, such as bodies with a temporary veneer of beauty (Sym. 192E). So, love must be explained by separating it to an upwards trajectory, rising towards the concept of good. Otherwise love is only an impermanent “promise” (Sym. 193D). Therefore, Aristophanes’ lack of separation from the concrete cause love to come from incompleteness and a fallen condition (Dutton Lecture). Likewise, Phaedrus’ speech lacks a removal from the present and therefore fails to explain love’s effects, as seen in his Achilles and Patroclus example. To Phaedrus, Achilles still dying after Patroclus passes is love, for “no one will die for you but a lover” (Sym. 179B). But, Diotima claims this love is unhealthy as it fails to represent the abstract notion of beauty. Since beauty is something to be indirectly experienced, it is unmeasurable and instead “preserves”

In the Symposium Plato places Socrates in a dialogue with the goddess Diotima. She says two things of interest to this paper about love. Firstly, at 206a that humans when they love long to possess the good and do so for ever, and secondly that at 206b that "To love is to bring forth upon the beautiful, both in body and soul (Hamilton 558)." The first statement makes a claim about what love is, a desire to posses the good, and the second a statement about what love does, bring forth the beautiful. I will now briefly analyze both claims.

It can start a war or end one. Give you the strength of heroes or leave you powerless. It can be snared with a glance but no force can compel it to stay. Love. It was the downfall of Troy and the triumph of Odysseus. The dual nature of love in Greek myth as both destruction and salvation may have led to Plato’s unique conceptualization of love. In The Symposium he speaks of two Aphrodites: Common and Heavenly. The first has domain over physical attachments and is considered vulgar. The second, being divine is concerned with the soul, not the body. It is a heavenly love, a love of the mind, the spirit. It is also exclusively for same-sex partners. Although Plato’s conception of love may not have been the prevailing notion of the time, it is

In Plato’s work Symposium, Phaedrus, Pausania, Eryximachus, Aristophane and Agathon, each of them presents a speech to either praise or definite Love. Phaedrus first points out that Love is the primordial god; Pausanias brings the theme of “virtue” into the discussion and categorizes Love into “good” one or “bad” one; Eryximachus introduces the thought of “moderation’ and thinks that Love governs such fields as medicine and music; Aristophanes draws attention to the origin and purposes

Plato’s Symposium attempts to define the eclectic theory of love, a theory that is often believed to be the universal principle that guides mankind’s actions. Plato introduces several narratives in the form of a dialogue that seek to characterize this multifaceted theory of Eros. The meaning of love naturally varies in each narrative. Yet, in this dialogue of love, Plato presents a metaphysical approach to understanding the ambiguous meaning of love. Ultimately, Plato values the perennial quest for knowledge above all else. In Symposium, Platonic love is exhibited in the relationship between virtue and desire, as expressed in Diotima’s ladder. Desire is the vehicle, or the means to an end. The six Athenians ultimately present different

Hayland’s second argument is that erotics characterizes humans. He analyzes Aristophanes’ reference to love after the split,”’ which states “our natural love for one another developed in human beings, collecting the halves of our original nature, trying to make one out of two parts, so as

Plato was a philosopher from Classical Greece and an innovator of dialogue and dialect forms which provide some of the earliest existing analysis ' of political questions from a philosophical perspective. Among some of Plato 's most prevalent works is his dialogue the Symposium, which records the conversation of a dinner party at which Socrates (amongst others) is a guest. Those who talk before Socrates share a tendency to celebrate the instinct of sex and regard love (eros) as a god whose goodness and beauty they compete. However, Socrates sets himself apart from this belief in the fundamental value of sexual love and instead recollects Diotima 's theory of love, suggesting that love is neither beautiful nor good because it is the desire to possess what is beautiful, and that one cannot desire that of which is already possessed. The ultimate/primary objective of love as being related to an absolute form of beauty that is held to be identical to what is good is debated throughout the dialogue, and Diotima expands on this description of love as being a pursuit of beauty (by which one can attain the goal of love) that culminates in an understanding of the form of beauty. The purpose of this paper is to consider the speeches presented (i.e. those of Phaedrus, Pausanias, Eryximachus, Aristophanes, and Agathon) in Plato 's Symposium as separate parts that assist in an accounting of the definition and purpose of platonic love.

Aristophanes believed love was the desire for humans to feel complete, it’s not a feeling that is passionate or internal but it is exhibited because we feel a sense of loss and longing due to what we are missing externally. Aristophanes view on erotic love depicts that believed that love was not something humans were intended to feel and experience; we were forced into it due to our rebellion against the gods. “In fact each one loves not what is good for him, but what appears good for him” (pg.223) Aristotle’s view on erotic love I believe was based on a person’s desire. In Nicomanchean’s Ethics Aristotle explains that love occurs because people are not able to decipher what is good and what is good for them.

Overdosing on the drug Love is something that many people do quite often without even knowing it, until they experience the withdrawal symptoms. Book IV of the Aeneid by Virgil focuses mainly on Queen Dido and Aeneas’s love relationship. After Queen Dido falls in love with Aeneas he leaves her in Carthage to go focus on his own duties. Dido doesn't take this very well and the withdrawal symptoms of the love they had are fatal. Love is just as powerful as a drug.

Finally, we can appreciate how love, just as any instantiation of our moral framework, comes as embodied in a human ideal – and here we witness the figure of a familiar figure. If as we have seen above Lear considers Socrates as a prime example of someone who strived to achieve humanity, and if to achieve humanity is to become enter in an ever stronger relationship with love as our moral source, it follows that Socrates can be seen – as Lear does – as an ideal of what I shall call an erotic life. This, implies that there is a connection between living the life of the ironist and that of living the life of the eroticist. However, in order to fully explain this link between irony, love, and individuation, we must now consider how Lear describes

We only call a certain category of those in love, lovers (Symposium 7) and in contrast with what Aristophanes had said about lovers being in search of their other half, Diotima argues that lovers love what is good. After all, the aim of loving beautiful and good things, of course, is to possess them, because the possession of beautiful and good things is wisdom and with wisdom comes happiness and happiness is deep-down what everyone is ultimately in pursuit of.