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Erotic wisdom : philosophy and intermediacy in Plato's by Plato.; Socrates.; Scott, Gary Alan; Socrates.; Welton,

By Plato.; Socrates.; Scott, Gary Alan; Socrates.; Welton, William A

A energetic and hugely readable observation on considered one of Plato's so much loved dialogues.

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Phd. 117d). 5 In considering why Apollodorus is made the narrator, one has to recall that the theme of the Symposium is Erôs, or passionate desire. Love was characterized in the Phaedrus as a kind of “divine madness” that brings benefits from the gods to mortals. Is Apollodorus’s mania “divine madness”? Apollodorus himself surely thinks so; if he did not, he would not be so proud of his insanity. But the fact that Apollodorus regards his madness as divine and even the likelihood that Plato would regard such madness as divine does not mean that the character of Apollodorus is drawn without satire.

Philosophy by contrast demands active participation; the benefit to be gained from it demands personal and critical confrontation with and appropriation of the philosopher’s way of thinking, examining and arguing, not some particular set of images or propositions. The philosopher’s way of thinking is inherently dialogical, open to and indeed dependent on engagement with others in an activity that calls the self into question and subjects it to scrutiny. For these reasons, only those who exercise themselves in thought and inquiry will receive the benefits of philosophy.

Not only is he late for dinner, which might be thought to be impolite, but it is perhaps also rude that he lets Aristodemus, who had been invited by Socrates, arrive at the party without him. This behavior makes clear that Socrates’ philosophical concerns can cause him to forget about social proprieties or perhaps afford him a sublime indifference to physical concerns such as the need for a meal. ) In terms of the tripartite psychology of the Republic one could say that this detail shows that the wisdom-loving part of Socrates’ mind is more powerful than either the honor-loving part or the appetitive part.

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