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Plato's symposium essay
Essay of plato symposium
Plato's symposium essay
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When eros, commonly referred to as erotic love, is introduced into a person’s life, he or she, in some ways, loses control of their mind and behavior, becoming mad. Eros, by subverting common reason and morals, pushes humans into acting in altered ways in order to obtain or keep the affections of the desired person or object. This madness is prevalent in pop culture and television, as seen in Game of Thrones, and in the relationship between Cersei and Jaime.
Eros is a type of love that stems from looking at another through divinity and placing him or her on a metaphysical pedestal of perfection. This pedestal forces away any perceived flaws, making the loved figure a perfect being in the eyes of the lover. Because all people have their flaws,
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In Bonner’s paper, which analyses Plato’s Symposium, the lover’s eros is neither sexual nor reciprocated, but instead fully one-sided and asexual. After falling in love with Socrates, Apollodorus, a fanatic and follower of Socrates, occasionally stops living by and telling of Socrates’ teachings in order to express his awe of Socrates as a philosopher and human. This shows that Apollodorus has raised Socrates on such a tall pedestal that not even his teachings and ideal truths of the world can match how Apollodorus views him. Apollodorus is never explicitly or subtly acknowledged by Socrates, according to Bonner’s paper, and the two of them certainly do not have sexual relations, but still Apollodorus holds an erotic love for Socrates (Bonner, …show more content…
Their illicit relationship goes on for nearly two decades without any problems, but, while the royal family is visiting the Stark family, Bran Stark, a young boy of ten, catches the two having sex in an old tower. Whilst attempting escape, Bran is caught by Jaime and calmly pushed out of the tower’s window nearly to his death with the words, “the things I do for love.” Cersei and Jaime later hire an assassin to finish Bran off to stop him from telling anyone of their
“EΡΩΣ” by Robert Bridges has a contradictory concept of what humans view as love, thus the negative and positive comparisons are between Eros different angles in love and lust. For instance, Eros is described as both having “exuberant flesh so fair” yet “Ere from his chaste marmoreal,” thus stating he has both a sexual, savage appearance, yet a pure and smooth one also. The speaker also states, “Surely thy body is thy mind, for thy face is nought to find…” where Eros is being described as a pretty boy who beyond his looks has no brain. Both these descriptions, of a sexual appearance and having no brains, depict that ...
Images of male homosocial and homoerotic relations pervade Athenian culture. From plays to poetry and jugs to the justice system one can find these relations represented pictorially and in words. But do all these images align with each other or are there irreconcilable differences between them? To look at this question we will take two small pieces of culture, a philosophical treatise, Plato's Symposium and the lyric poetry of Theognis and Anacreon.
Robert Bridges and Anne Stevenson both have different versions of Eros, the god of love. While Bridges depicts Eros as an inspirational icon, Stevenson shows Eros as someone who has been bruised and abused, the opposite of a typical depiction of a reverential figure. They talk about love itself through the god Eros using their diction, imagery, and rhyme.
It is well known that Plato, a devoted student of Socrates, chronicled many of Socrates' speeches and conversations. Every so often one can find instances where Socrates and other players in these conversations seem to contradict themselves, or at least muddle their arguments. One such occurrence of this is in Plato's Symposium and Plato's Phaedrus. Both texts speak of love in its physical sense, both texts describe love and its effects, and both discuss how it is best realized, yet they do this in very different fashions, and for different reasons.
Lust is defined as an intense longing or a sexual desire. It is a common theme in literature; particularly in classic Greek literature. The reason it is so prevalent in literature is that is prevalent in our daily lives. Everyone lusts after something or someone. It is an interesting topic to examine closely, and classic literature is an excellent medium for such an investigation. Two works I have studied, in which lust is a theme, are an epic, Homer's The Odyssey, and a play, Aristophanes’ Lysistrata. In both The Odyssey and Lysistrata, lust is a theme that plays a major role in the course of the story, making the stories similar, but very different.
When Eros comes to mind, one imagines a couple falling in love and growing old together; one could even imagine a man looking at a woman with lust. While Eros is a love between a man and a woman, it involves much more than lust and the event of falling "in love". Gatsby, a character in "The Great Gatsby", forms a love that is equal to Eros. He does this through desiring only one woman and by unfortunately making Eros a god in his life.
The very word erotic comes from the Greek word eros, the personification of love in all
Pausanias brings up an excellent way to think about Love. He explains that love can be broken down into two types, that of Common and Heavenly love. The common love is that when a man and a woman join merely to satisfy their sexual desires. On the other hand the heavenly love is the type that occurs when two people are attracted to each other with a strong force that goes past the physical appearance but comes from deep within as if from the soul. Although Plato presents examples of the two loves with having the common love as if only happening between a man and a woman and the heavenly love happening between a man and a man, there is not enough proof in the text to say that this if what the whole of Athens really believed.
Aristophanes has mildly insulted the previous speakers in two ways. By claiming that one of the original forms was androgynous, he has suggested that heterosexuality is at least as natural as male homosexuality – as is being a lesbian. In contrast, Empedokles in fact did hold to a theory of sorts based on fitness to the environment, the description at 191c strongly suggests that only heterosexual relationships yielding only a temporary satisfaction and relief, allowing the participants to go about their business.
Eros is a life instinct that assists people in survival by directing activities that sustain life. Some examples of these activities would be breathing, eating and sexuality. These life instincts are known to give people energy that is called libido. Thanatos is the opposite of Eros. It is a death instinct.
The meaning of love is as intricate and unique as the purpose that it serves. It seems that the nature of love is found in the mind, the body and the soul. In Plato’s Symposium each member of the drinking party gives their own interpretation of love. As each speaker engages in their discourse, the concept of love is evaluated from different angles. According to Phaedrus, homoerotic love is the highest form of love and that sacrificing oneself for love will result in a multitude of rewards from the gods, while Pausanias believes that there are two forms of love: Commonly and Heavenly. As a physician, Eryximachus claims that love appears in every part of the universe, including plants and animals and that protection results from love. Before starting his speech, Aristophanes tells the group that his discussion about love may seem completely absurd, as he explains that in the beginning one body had two people who were eventually split in half by Zeus. This is meant to explain why people are constantly looking for their “other half”. Moreover Agathon, the poet the symposium is celebrating, critiques the previous speakers by stating that they failed to praise the god of love. He claims that love rejects feebleness and embraces youthfulness while also implying that love creates justice, courage and wisdom.
Love, in classical Greek literature, is commonly considered a prominent theme. Love, in present days, always appears in the categories of books, movies, music, etc. Interpreted differently by different people, Love turns into a multi-faceted being. 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.
In Book V of Plato’s Republic, he details his view of an idealistic society. His main arguments include a platonic view of marriage which is comparable to animal breeding. He also shows a strong belief in communal family. In addition, he explains why he believes that philosophers should rule.
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.
Plato is often criticized for preaching the gospel of me first. The claim is that his understanding of love is essentially egoistic, and this is seen as troublesome for the obvious ethical reasons. But there may be an even more troubling issue with Plato's understanding of love. In this paper I will attempt to argue that for Plato, love is in a sense impossible; that it can only ever be a desire for something out of one's grasp. The stakes are high but perhaps there is a way to understand this problem in a way that seems a little less damning. To do this I will analyze arguments from the Lysis and the Symposium, first questioning even the possibility of love and then attempt to show that love is in fact possible, all though in weaker versions than commonly supposed.