Socrates praises agathon’s speech once more, saying he will also explore the questions of the qualities of love himself he asks if love is the love of nothing or something, to which agathon answers the latter, and then socrates says that love desires that which loves it. Socrates, rather than falling in line with the poets, and following upon agathon’s vague speech in praise of love, recalls an exchange he had with diotima he was looking for teachers to help him, and she engaged in a dialectical inquiry with him that led to an account of eros as an interim daimon between men and gods. Socrates then asks agathon if his speech is his true belief then, he also believes that love loves beauty and not ugliness agathon trying to uphold his speech’s integrity agrees that love and desire are one in the same and the same goes for goodness and attractiveness.
Socrates asks questions of agathon: has he referred to the object of love, or love itself socrates then relates a story he was told by a wise woman called diotima according to her, eros is not a god, but is a spirit that mediates between humans and their objects of desire. Almost the same things agathon told me just now: that love is a great god and that he belongs to beautiful things (socrates says that both diotima and agathon concur on the same subject, namely, that eros is a god [not in. After hearing agathon's views of love, socrates relates his theory of love through a speech that was given to him by diotima in contrast to agathon's view, which stated that love is for that of the young and the beautiful, socrates gives a better understanding that is more of an evolutionary process .
Pondus meum amor meus eo feror quocumque feror exchange between socrates and agathon, and in socrates™ report of the speech of diotima in which he himself . Like the goddess demeter, diotima from mantineia, the prophetess who teaches socrates about eros and the rites of love in plato's symposium, was a mystagogue who initiated individuals into her mysteries, mediating to humans esoteric knowledge of the divine. Socrates starts out by demolishing agathon's theory of love: since desire is all about lack, the god of desire must lack the beauty agathon attributes to him socrates then proceeds to quote his own teacher on love, one . Until he was corrected on the point by diotima's demonstration that love a third mistake made by both agathon and the young socrates was to is in fact neutral between beauty and ugliness (201e3-7): assume that love, the power which causes individuals to love, is a god.
- 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. Socrates only ask the same questions agathon diotima, a woman of mantinea, he was asked socrates to agathon said the same thing, and asked, “since love lack of beauty is an ugly thing diotima cried blasphemy: what is beautiful is not necessarily ugly. “according to diotima, love is not a god at all, but is rather a spirit that mediates between people and the objects of their desire love is neither wise nor beautiful, but is rather the desire for wisdom and beauty”. Love is also not a god, diotima and socrates agree of love is immortality, according to diotima the same stories are used as are the bravery and love phaedrus .
Socrates’ (or diotima’s) speech about love and even agathonrather) a pattern should emerge according to which we can evaluate the success of what socrates has to say about love – this time by a new now taking method first. Now, even before diotima’s recounted speech/teaching of love, socrates was in a discussion with agathon, and this entire section shows the nuts and bolts of the socratic method, and art. Thus, socrates did not reject alcibiades, but on the contrary, offered him his love according to his eros the breaking point in their relationship was caused by alcibiades’ inability to understand and to satisfy socrates’ eros. The ladder of love is a metaphor that occurs in plato’s symposiumsocrates, making a speech in praise of eros, recounts the teachings of a priestess, diotima the “ladder” represents the ascent a lover might make from purely physical attraction to a beautiful body, the lowest rung, to contemplation of the form of beauty.
Socrates has the final summary through expressing the ideas of diotima to the other party guests that love in its purest form wants eternally to be immortal and also wants the good and the beautiful to be the focus of its immortality. Socrates - questions agathon's speech, suggesting that agathon has spoken about the object of love, rather than love itself in order to correct him, socrates relates what he was once told by a wise woman named diotima. Plato discusses love hear what was said about love by socrates and the others at agathon’s house he has heard a garbled account really diotima’s what . According to me, this image is formulated in the following passage from the beginning of the dialogue, where agathon, who wants socrates to come and recline on his couch, addresses him: “socrates, come lie down next to me.
Where is socrates on the ladder of love agathon, pausanias, and diotima in plato's symposium: according to diotima, he is no longer philosophizing (cf . Socrates, love and symposium or a formal drinking party held in honor of agathon in 416 bc, a tragedian who had just successfully produced his first victorious . Love, said diotima, must not be confused with the object of love, which, in contrast to love itself, is perfectly beautiful and perfectly good diotima then told socrates of the proper way to .