In “Sorcerer Love: A Reading of Plato’s Symposium, Diotima’s Speech,” Luce Irigaray argues that Socrates argues for two incompatible propositions, both he learned from Diotima. The first that love is a demonic intermediary and the second is that love is a means to immortality. Luce Irigaray believes that the first position is Diotima’s and that Socrates misunderstood Diotima.
Irigaray contrasts Diotima’s dialectic to Hegel’s dialectic. Hegel’s dialectic is one in which the first term in the argument transforms into something like the antithesis, developing a synthesis. Her dialectic establishes the intermediary. Neither term is destroyed but there is a third one which is neither one nor the other. Since the existence of a third element is already there, “that permits progression from poverty to wealth, from ignorance to wisdom, from mortality to immortality” (32). There is continual progress with this kind of dialectic but one never reaches “absolute truth.” Thus, her dialectic resembles the hermeneutical circle in that manner. Irigaray proposes that love is a reflection of Diotima’s dialectic.
What makes this dialectic different from others is that there is not a call to abandon love or in Hegelian terms, the thesis. For without love, of wisdom, one can never become wise. Especially in the case of the philosopher Socrates who desires to impregnate ideas of philosophical love to his students. Without it it is impossible to be learned because nothing is driving her, pushing her, being her guide.
What Diotima proposes about love is quite shocking for it is neither “beautiful nor good.” Since Western perspective is dichotomous, Socrates assumes that love then must be bad or ugly. It is not either or. Love does not fall under th...
... middle of paper ...
...it is no longer really a demon, but an intention, a reduction to intention, to the teleology of the human will” (41). The teleology of the human will immortality is immortality. This can be achieved through bearing children. This can also be achieved spiritually by impregnating the student with thoughts and ideas. Diotima does this through Socrates. She impregnates his mind with thoughts and ideas about love and philosophy. In turn, Socrates does this at the symposium by impregnating, spiritually, many of the men there. She has achieved immortality through Socrates speech towards these. Indeed, she has achieved it when Plato wrote the Symposium for now it is know what the female philosopher has taught Socrates. This spiritual procreation is superior to carnal procreation because it produces true immortality like Diotima has achieved through this Platonic dialogue.
The Symposium, The Aeneid, and Confessions help demonstrate how the nature of love can be found in several places, whether it is in the mind, the body or the soul. These texts also provide with eye-opening views of love as they adjust our understanding of what love really is. By giving us reformed spectrum of love, one is able to engage in introspective thinking and determine if the things we love are truly worthy of our sentiment.
Love is heavily intertwined with being human. Indeed, everyone doubtlessly experiences some form of love in their life, be it towards objects or people. This love is organized into three types; eros, philos, and agape. Eros, likely the most common kind of love in western culture, denotes sexual desire, or lust. Philos covers love among friends, or love for the purpose to gain something. Agape, the rarest of all, encapsulates selfless love, or the willingness to die for another. All forms are present within the three works, Voltaire’s Candide, Cervantes’ Don Quixote, and in Sir Gawain and the Green Knight, albeit in differing levels.
Humans have many ambitions in life, yet most people’s ambitions fall into one spectrum. This spectrum? Love. People often express their desire for love, yet don’t realize that love is carried with them throughout their lives. In today’s society, ‘love’ is a commonly used term to describe a relationship based on affection for another person. However, love has many levels of complexities. Ancient greeks recognized the various forms love can take. Some of which include eros, storge, and philia. William Shakespeare, in his classic drama “Romeo and Juliet,” and other authors use eros, storge, and philia to explore the complexities of love and its effects.
In Dryden's Lucretius, the speaker argues that (1) Love is a sickness, (2) Love's sickness enslaves, and (3) all attempts to remedy Love's sickness are vain and will only frustrate the lover. Just as Milton's Adam and Eve become enslaved to sin by disobeying God, so mankind becomes enslaved to Love when pierced with Cupid's "winged arrow". In Milton, there is redemption and freedom through Christ, but in Dryden, no salvation from love is possible. This poem leaves mankind in a hopeless, frustrated state, unable to break free from love's yoke. This essay will center on the last heroic couplet: "All wayes they try, successeless all they prove,/To cure the secret sore of lingering love".
In the Symposium, written by Plato, Socrates and others engage in a dialogue in the home of Agathon on love. Instead of "singing the honours" (94) of love like the other participants, Socrates uses a retelling of a discussion that he had with a woman named Diotima to tell the audience of what he perceives to be the truth of love.
Loving and being loved adds a feeling of purpose to our lives. Humans accept love from anyone and anything they can receive it from, it’s just human nature. In the literary work of “The Most Excellent and Lamentable Tragedy of Romeo and Juliet” by William Shakespeare, the reader is introduced to two characters, Romeo and Juliet, who believe they share feelings of “true love” towards each other. However, such deep affection that both characters had for each other is not something that can be developed in a short amount of time, for that would not be love, it would be lust. Romeo and Juliet were two impulsive teenagers who did not understand the concept of “true love”.
Their work has been of great value as philosophers and researchers today study the idea of love. Without their knowledge and viewpoints on the matter, theorists would not have an initial point to base their contemporary research off of. The beliefs of what love is, and the different levels it holds were concepts philosophers studied to help develop and strengthen their metaphysical opinions on love. In the end, Diotima continues to share her perceptions on the principles of love. She declares that once you have been in love, you will never be seduced again. If this is true, how can one explain the desire for an affair or
In Canto XVII, Virgil gives great insight to the two types of love. As asserted by Morgan “Dante learns of the goodness of natural...
I have always thought that there was only one type of love, which was that feeling of overwhelming liking to someone else. I am aware that Lust does exist and that it is separate from Love, being that the desire for someone's body rather their mind. In Plato's Symposium, Plato speaks of many different types of love, loves that can be taken as lust as well. He writes about seven different points of view on love coming from the speakers that attend the symposium in honor of Agathon. Although all these men bring up excellent points on their definitions on love, it is a woman that makes the best definition be known. I will concentrate on the difference between the theory of Common and Heavenly love brought up by Pausanias and the important role that Diotima plays in the symposium.
In classical Greek literature the subject of love is commonly a prominent theme. However, throughout these varied texts the subject of Love becomes a multi-faceted being. From this common occurrence in literature we can assume that this subject had a large impact on day-to-day life. One text that explores the many faces of love in everyday life is Plato’s Symposium. In this text we hear a number of views on the subject of love and what the true nature of love is. This essay will focus on a speech by Pausanius. Pausanius’s speech concentrates on the goddess Aphrodite. In particular he looks at her two forms, as a promoter of “Celestial Love” as well as “Common Love.” This idea of “Common Love” can be seen in a real life context in the tragedy “Hippolytus” by Euripides. This brings the philosophical views made by Pausanius into a real-life context.
Can a simple emotion such as love be regarded as one of the greatest weapons to create or attain power? It’s a renowned fact that human beings are by nature designed to need, crave, and even require love as part of their survival mechanisms. It comes to no surprise that one of the first accounts of antique poetry maintains love and the craving for it as its main theme; thereby, reinforcing the deep importance that it upholds in the lives of many individuals. Sappho’s “Deathless Aphrodite” clearly epitomizes the suffering and bitterness that arises from an unrequited love. In Sappho’s case, which portrays the case of many, she constantly finds herself in loneliness and despair for though she tries repeatedly, she is only let down recurrently as no one reciprocates the love she gives. It is only the Greek goddess Aphrodite, who holds
Love is a force that can overtake large adversities and can stumble over small challenges. Love is an intense feeling of deep affection. Love is eternal, but can be deflected. Different forms of love are expressed by Othello, Desdemona, and Iago in Shakespeare’s play Othello. As a result of romantic love, Desdemona splits from her family, and Othello slays his wife. Next, familial love, not as dominant as romantic love, is evidenced in Desdemona's choice to marry Othello against her family's requests. Lastly, Self-love is the basis for characters such as Iago and Othello to abandon moral reason. Love comes in different forms.
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 of Love; Agathon enunciates that the correct way to present an eulogy is first to praise its nature and gifts. As the last speaker, and the most important one, Socrates connects his ideas with Diotima of Mantinea’s story of Love’s origin, nature and purpose. Different from the earlier five speakers who regard Love as an object and praise different sides of it, Socrates, referring to Diotima’s idea, considers Love as a pursuit of beauty gradually from “physical beauty of people in general” (Symposium, Plato, 55) to the “true beauty” (55).
After studying the two dialogues, we’ve found that the concepts of love and beauty are inseparable in Plato’s philosophy. Love, despite not being beautiful in itself, is the love of beauty, and as love evolves, the lover ultimately acquire the ability to go through heaven to the realm of transcendental forms where Beauty lies.
Some people believe that there is no such thing as “true love” they believe that love is nothing but an illusion designed by social expectations. These people believe that love ultimately turns into pain and despair. This idea in some ways is true. Love is not eternal it will come to an end one way or another, but the aspect that separates true love from illusion, is the way love ends. “True Love” is much too powerful to be destroyed by Human imperfection; it may only be destroyed by a force equal to the power of love. Diotima believed that “Love is wanting to posses the good forever” In other words love is the desire to be immortal and the only way that we are able to obtain immortality is through reproduction, and since the act of reproduction is a form of sexual love, then sexual love is in fact a vital part of “True love”. Sexual love is not eternal. This lust for pleasure will soon fade, but the part of love that is immortal, is a plutonic love. You can relate this theory to the birth of love that Diotima talks about. She says that love was born by a mortal mother and immortal father. The mother represents the sexual love, the lust for pleasure. The father represents the plutonic love that is immortal. Plutonic love is defined as a true friendship, the purest of all relationships. A true plutonic love will never die; it transcends time, space, and even death.