The Symposium, by Plato
commentary from Plato
at the Googleplex, by Rebecca Newberger Goldstein
***
It’s Socrates’ turn at
last to speak on the agreed topic, the nature of love, at what would be the
world’s most famous party, as Plato describes in his Symposium. (Will knowing that “symposium” was originally simply a
term for a drinking party make any of us look forward more to events labeled
with this title at conferences?)
The speaker immediately
before Socrates, the poet Agathon, who was also the party’s host, fears his
speech will seem ridiculous once a thinker as great as Socrates speaks. But
Socrates remains true to his often-stated premise that he is the most ignorant
of human beings and modestly (or ironically) puts the authorship of his story
on a woman, the priestess Diotima. She was, he says, “my instructress in the
art of love.”
Rebecca Newberger Goldstein,
in her Plato at the Googleplex: Why Philosophy Won't Go Away, notes
that there is no evidence outside of The
Symposium for any female religious authority named Diotima, although some
writers have speculated that she may be based on the historical figure of
Aspasia, a brilliant prostitute who participated in the intellectual circles of
Athens.
With this possibility in
mind, are the other guests preparing themselves for something racy from
Socrates? In fact, in a version of The
Symposium from Xenophon, another of Socrates’ disciples, the old
philosopher does come across as rather naughty.
In Plato’s version, however,
the surprise is the way Diotima upends Socrates’ ideas about the nature of love
as neatly as he has done to the claims of the previous speakers. Love, she
says, is not a god at all, but a spirit who mediates between gods and mortals,
“spanning the chasm which divides them.”
Sexual intercourse and
procreation are divinely ordained aspects of love, Diotima tells Socrates. This
form of love leads to the desire to possess an individual beloved and to
generate beautiful children. But the lover who progresses in knowledge will
realize “that the beauty of the mind is more honourable than the beauty of the
outward form…(until) drawing towards and contemplating the vast sea of beauty,
he will create many fair and noble thoughts.”
It was the version of love
that Plato plainly saw for himself. But even that was not to be the last word
on the subject.
Socrates has barely finished speaking when “suddenly there was a great knocking at the door of the house, as of revelers” When the door is answered, in bursts the baddest of Athenian bad boys, the beautiful, brilliant, rich, well-born and charismatic young man Alcibiades, who would go on to betray Athens to its enemy Sparta, then Sparta to Athens, then both city states to their archenemies, the Persians, before dying in exile at the hands of assassins.
Socrates has barely finished speaking when “suddenly there was a great knocking at the door of the house, as of revelers” When the door is answered, in bursts the baddest of Athenian bad boys, the beautiful, brilliant, rich, well-born and charismatic young man Alcibiades, who would go on to betray Athens to its enemy Sparta, then Sparta to Athens, then both city states to their archenemies, the Persians, before dying in exile at the hands of assassins.
It was this horrific
behavior of a man who had been one of Socrates’ followers that helped inspire
the charges of “corruption of the young” against him and lead to his execution.
In effect, Goldberger writes, “Alcibiades’ love for Socrates was sterile.
Nothing creative or beautiful ever came of it.” Instead, Plato formed himself
into the “thought” child of Socrates. “To love Socrates (as Plato did) is to
have been impregnated with his intuitions.”
But even Plato, claiming
the crown of favorite child for himself, can’t resist the erotic energy Alcibiades
brings with him when he bursts into Agathon’s house (or rather staggers, as in
the illustration to this post). Although uninvited, the other partygoers beg
him to join them. And although the drinking had been moderate up to this point,
Alcibiades drunkenly insists on having the others drink deep to his transient,
tragic Dionysian splendor.
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