the speech of diotima analysis

Bakhtin, M 1984 [1963], Problems of Dostoyevsky’s Poetics, ed. 86, n. 1, pp. Ast, F 1816, Platons Leben und Schriften, Weidmann, Leipzig.

[24] Moreover, genuine Socratic teaching amounts to questioning the student so that he finds a universal and transcendent truth by himself.[25]. [31] In fact, it is the didactic form, not the content, of Diotima’s speech that is sophistic. Moreover, Socrates argues in the Meno that this rule applies to short dialectical exchanges (βραχυλογία) as well as to rhetoric (μακρολογία): to answer dialectically (διαλεκτικώτερον ἀποκρίνεσθαι, 75d), the philosopher may borrow theories from thinkers his interlocutor is prone to believe (in this instance, Gorgias and Empedocles), even if, as a philosopher, he himself strongly disagrees with these views (Meno 75c-76e). by P Laurens, Les Belles Lettres, Paris. 266b-d, 269b). [52] In this respect, the sophistic nature of Diotima’s speech is relative to the nature and the attitude of her public. 351b-357c, Rep. VI 507c-509d, Phil.

On these apparent inconsistencies with “Platonism” see Neumann 1965, pp. Horn, C 2012a (ed), Platon: Symposion, Akademie Verlag, Berlin. Course Hero, Inc. As a reminder, you may only use Course Hero content for your own personal use and may not copy, distribute, or otherwise exploit it for any other purpose. Symposium, Lévi-Strauss’ structural framework for the analysis of myth proves itself the most useful. The Question and Answer section for Symposium by Plato is a great

Halperin, DM 1985, ‘Platonic Eros and what Men Call Love’, Ancient Philosophy 5, pp. Therefore, the complex embedded dialogue form used by Socrates and Plato in the Symposium cannot be considered as a mere vehicle for the conveyance of a Socratic or Platonic theory of love.

[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. This is why the priestess is only compared to, and not plainly identified with, the sophists. 73-92. 161-204. Page 1 Page 2 Summary . [16] However, within the limits of this paper I cannot discuss the content of Diotima’s speech in the depth it deserves. In Course Hero. 206c-e), “For in fact”, she said, “there are those who are pregnant in their souls still more than in their bodies, with things that it is fitting for the soul to conceive and to bring to birth. [39] On both aspects, see Ayache 2002, p. 153. [44] See Bury 1932, p. LVII, Rowe 1998, p. 9, Sheffield 2006, p. 23. [57] See Withlock Blundell 1992, p. 133 and 171. Structural Anthropology, he argues for the parallel between myth and language. Aristophanes was considered to be the most accomplished writer of comedies in the ancient world. 1-16. Klagge, JC & Smith, ND (eds) 1992, Methods of Interpreting Plato and His Dialogues, Clarendon Press, Oxford. To begin with Diotima, the very content of her theory seems to be a compromise between the point of view of the dialectician Socrates and that of his main addressee, Agathon, particularly insofar as she seems to consider that the soul is as perishable as the body. Comment les philosophes communiquent-ils ? To conclude, Socrates’ enunciative practice can be considered as the demonstration of the advantage of reporting dialogues rather than addressing an audience in one’s own name. Indeed, according to this theory, the process of learning requires an active and autonomous learner: the soul gives birth itself to its own wisdom when it comes across a beautiful person, a beautiful branch of knowledge or beauty itself, and not by learning a lesson from an outside authority: [DI. 82-3) emphasizes this point. also Phaedr. Being pregnant in soul allows a person to see the true Form of Beauty, something people pregnant in body cannot achieve. [22] See Phaedr. Socrates examines and deconstructs Agathon’s speech by questioning him, and they arrive at this point, which allows them to refute Agathon’s assertions of Love being beautiful and good. 217c-218a. Our customs, then, provide for only one honorable way of taking a man as a lover.

Diotima plays the part of the older Socrates – she is assumed to have brought against her ignorant interlocutor the arguments which Socrates has just put to Agathon: ‘So it’s the account she gave that I’m going to try to describe to all of you, starting from what has been agreed between myself and Agathon (ἐκ τῶν ὡμολογημένων ἐμοὶ καὶ Ἀγάθωνι), and doing it all myself, in whatever way I can manage it. [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. In addition to recognizing that the lover’s total and willing subjugation to his beloved’s wishes is neither servile nor reprehensible, we allow that there is one--and only one--further reason for willingly subjecting oneself to another which is equally above reproach: that is subjection for the sake of virtue. — 2006, ‘Agathon, Pausanias, and Diotima in Plato’s Symposium: Paiderastia and Philosophia’, in J Lesher, D Nails & FCC Sheffield 2006, pp. Similarly, we can see each speech, with a few exceptions, as coming closer and closer to the truth.

Jaeger, W 1961, Early Greek Christianity and Greek Paideia, Belknap Press of Harvard University Press, Cambridge. 364b-c; Soph. 104. We can infer from all these elements that the real virtue of Diotima’s lecture was to be a kalos rather than a true logos. Eco, U 1979, Lector in fabula. The historical Agathon was a writer of tragedies, none of which have survived. La platosphère est un lieu d'échange : laissez vos commentaires à la suite des articles ou posez vos questions sur la page de contact. In Plato, the purpose of the ironist is far from misleading anyone: irony aims to prevent the audience from any kind of misunderstanding about the way they must listen to or read the discourses of the philosopher. 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.

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