Male homoeroticism in Plato's Symposium and the Greek lyric poets: Complimentary or contradictory?

The exquisite society to emerge will be governed by an elite comprised of gay poets. One of the major requirements for a position of power in the new society of homoeroticism will be indulgence in the Greek passion. Any man contaminated with heterosexual lust will be automatically barred from a position of influence. All males who insist on remaining

In Plato’s Hystera, Irigaray, through her writing, takes on the project of attempting to deconstruct the “Phallogocentrism”, the mandate of western culture of masculine ideal of exerting power by having a phallus which is the center of logos, speech and logic. The complications it faces is trying to deconstruct the “Phallogocentrism” in a culture that has been predominantly and forcefully construed as masculine. Our culture is subconsciously masculine dominated down to living, being, cosmos and everything by preserving masculinities fragile sense of power meaning our culture is filtered by masculinity. Therefore, we are already implicated in a system of masculinity in its own origins, it is an origin story without origin. The complications

Alcibiades’ speech changes the direction of the conversation from praising Agathon to praising Socrates. It might be the reason why Plato ends symposium in this way and also highlights “Platonic Philosophy of love ”.

Misogyny pervades the picture Aeschylus, Aristophanes, and Sophocles paint of Athenian society. In their literature, however, female characters catalyze plot by challenging this picture. Such characters--from Sophocles’ Antigone to Aristophanes’ Lysistrata--face grim consequences for acting independently. Clytemnestra and Cassandra from Aeschylus’s Agamemnon exemplify this archetype of autonomy and destruction. When they confront injustice, male characters perceive them as vindictive and hysterical. This paper will compare the standards of justice Aeschylus’s society imposes on men and women. I will argue that Clytemnestra and Cassandra are protectors of divine justice who reject subservience and thereby transcend the sexism of their society.

Gender stereotypes has been around for many decades, and have been passed on from generation to generation. These gender stereotypes play a big role in how people are looked upon in society. The ancient Greeks portrayed masculinity as being brave, strong, powerful, superior to women, and in no way feminine. Some of these male expectations are still maintained in society today. In the book “The Odyssey of Homer” written by Richmond Lattimore, there are many of the male expectations that the ancient Greeks said to be true can be found in this book.

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.

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.

In ancient Greece, it was crucial that men proved their masculinity in order to uphold their worth and earn them a place in social establishments. An important aspect of human life is a man’s masculine identity and how it plays a role in society. However with this idea of masculinity came limitations that were not to be crossed. Ancient Greek epics, the Iliad and the Odyssey, both function to provide their own view on masculinity in society through the reverse sex similes. In the Iliad the crucial role of Achilles as a warrior and his association with maternal protection, as represented through it’s reverse sex maternal similes, ultimately proves problematic. This intrinsic part of man to fight on the battlefield to win timê and kleos is ultimately

In any era of ancient society, only a wealthy man could afford to surround himself with a number of women, each playing a different role in his life. However, the Olympian pattern survived as the ideal. On the human level, Pomeroy shows how the "ahistorical oral tradition (Pomery 1995)" of epics by Homer provides us with a set of attitudes toward women which may reflect back to the Bronze Age. Pomeroy provides a good discussion of marriage patterns alluded to in the epic cycles, based on the marriages of royal women such as Helen,

love is good and only becomes ugly if a lover's motive is exploitation. Pausanias has brought out

There is a response to Phaedrus’ this point later in the symposium. By saying Love is “the youngest of the gods and is forever young” (33), Agathon claims that he cannot accept that Love is the most ancient god, though he agrees with a number of deal of what Phaedrus was saying. To prove his idea, Agathon argues that if Love had already been existed between Hesiod and Parmenids, they could have been living happily and in peace with each other. According to Agathon, not only Love is the youngest, but also Love keeps himself away from old age. “He is a constant companion of young men and (given the validity of the old saying that like always clings to like) he is therefore young himself.” (32) From here, readers can tell that these speeches are not independent. To some extent, they are

In looking at this portrayal of Agathon, it also brings into question Aristophanes’ view of homoeroticism. In looking purely at Women at the Thesmophoria, Aristophanes seems to be pushing the commonly held negative notions of passive homoeroticism. In his choice to ridicule Agathon by means of his effeminate nature, is Aristophanes a believer of these commonly held notions of homoeroticism, is he

The older man will exchange his knowledge and virtue to the younger man for the fulfillment of the older man’s sexual desires. Like Plato, Pausanias believes that the highest maxim in the world to strive for is virtue: “For he too has demonstrated something about himself: that he is the sort of person who will do anything for the sake of virtue—and what could be more honorable that that? It follows, therefore, that giving in to your lover for virtue’s sake is honorable, what ever the outcome.” (185B) Yet, Plato, through Socrates and Diotima, differs from Pausanias in the way in which virtue is obtained. For Pausanias, the relationship between desire and virtue requires favors to be exchanged for both bodily and mindful stimulation. Since virtue is the desired outcome for the young man, he must submit to the authority of the older man by basically any means necessary, namely through sexual favors. Homosexuality appears to be a common beginning for the quest of virtue and philosophy, but by what means necessary to obtain these ends? Plato presents Pausanias’s theory to be only partially correct, as he ultimately extols a love that requires no sexual love. In Pausanias’s theory of love, sexual love is necessary to fulfill the both needs. Plato’s ideal form of love is fully expressed in the concept of Diotima’s ladder.

The stories that as a whole make up the body of ancient Greek mythology have treatedthe complex subject of women in various ways. Although women are generally considered to beweak and subordinate to their husbands, there exist some examples of strong, even heroic womenin certain myths. Such “extraordinary” women include Deianeira, Phaedra, Medea, Penelope,and Clytemnestra, among others. This discussion of women will focus on the latter two,comparing and contrasting them and addressing the ways in which the former is often considereda “good” wife and the latter a “bad” wife. The comparison of Penelope and Clytemnestra willultimately show that, in certain ways, the line between “good” and “bad” wife is rather blurryand the distinction between husband-killing monster and devoted, faithful wife is not as clear-cutas one might expect.The major works in which Penelope and Clytemnestra appear are Homer’s Odyssey andAeschylus’ Oresteia, particularly the Agamemnon. One of the first things to notice about theseworks is that they were both written by men, for men. Given the ancient Greek context, this is arather obvious observation, but it deserves to be pointed out because it should be expected thatmen would have a biased view of women. Hesiod’s Theogony and Works and Days describe thecreation of Pandora, the first of “the race of women”, as a gift and punishment from the gods.While she is made to “look like a goddess immortal, / having the lovely, desirable shape of a

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.