Symposium - AIC

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Lucia Palpacelli Reale G., Per una nuova interpretazione di Platone, Vita e Pensiero, Milano 1991. Reale G., Eros demone mediatore. Il gioco delle maschere nel Simposio di Platone, Rizzoli, Milano 1997. Robin L., Platon, Le Banquet, notice de L. Robin, texte établi et traduit par P. Vicaire, Les Belles Lettres, Paris 1992, Rowe C. J., Il Simposio di Platone, Lectura Platonis 1, a cura di M. Migliori, Academia Verlag, Sankt Augustin 1998. Saxonhouse A. W., The net of Hephaestus: Aristophanes’ Speech in Plato’s Symposium, «Interpretation», 13 (1985), pp. 15-32. Segolini L. M., Socrate a banchetto. Il Simposio di Platone e i Banchettanti di Aristofane, GEI. Gruppo Editoriale Internazionale, Roma 1994. Vegetti M., Quindici lezioni su Platone, Einaudi, Torino 2003. 168
Philotimia and Philosophia in Plato’s Symposium Jens Kristian Larsen ”So it was by main force that I stopped my ears and took off in flight, as if from the Sirens, in order that I might not sit here in idleness and grow old beside him. In regard to this human being alone have I been affected in a way that no one would suspect was in me, to feel shame before anyone at all. Only before him do I feel shame. For I know within myself that I am incapable of contradicting him or of saying that what he commands must not be done; and whenever I go away, I know within myself that I am doing so because I have succumbed to the honor I get from the many.” (Symp. 216a6-b5) 1 With these words the drunken Alcibiades, who arrives at the end of Agathon’s symposium, describes his own troubled relationship both to Socrates and to the Athenian public. The speech delivered by Alcibiades, which is presumably meant to tell the truth about Socrates (214e1-6), seems to tell the truth about Alcibiades as well. Under the influence of Socrates, whose speeches Alcibiades claims affect him like charms (215c6-d6), Alcibiades has come to the opinion that it is not really worth living if he remains as he is (216a1), and therefore he feels shame before Socrates. For instead of taking care of himself, which Socrates both urges him to do and forces him to admit that he does not do, he is preoccupied with the affairs of the Athenians (216a4-6). Alcibiades, it seems, does not live the examined life that Socrates in the Apology claims is the only one worth living (38a1-7). As such we may suspect that he lacks the self-knowledge that the Delphic oracle exhorts us to seek. All the same, Alcibiades does seem to know himself, at least to the extent that he knows that it is his own love of honour which prevents him from turning from the applause of the multitude to the philosophic life envisioned by Socrates. He thus seems to have realized what Socrates points out, both when defending his life of philosophy before the men of Athens in the Apology and before his friends in the Phaedo, namely that philotimia, love of honour or ambition, may stand in the way of philosophia, the love of wisdom (Apo. 29d7-e3, Phd. 68c1-3, 82c8). 2 Although Alcibiades thus seems unable to break the spell public esteem holds over him, he has at least realized how questionable this is, since he knows that it prevents him from caring about that which really matters, his soul. He has been bitten by Socrates’ philosophic discourses, as he says (Symp. 217e6-218b2), and this has made him painfully aware of his own shortcomings, even if they have been unable to turn him to philosophy. The life of Alcibiades seems to be a troubled one. Alcibiades’ ambivalent relation to honour due to his encounter with Socratic philosophy seems to make him the exact opposite of Phaedrus, the initiator of the encomia to eros that makes up the greater part of the Symposium. For Phaedrus makes philotimia pivotal in his account of the goods bestowed on human beings by eros. He thus seems blind to the doubtful worth of philotimia and its connection with public approval that Alcibiades has come to realize. Moreover, Phaedrus, more than any of the other encomiasts, praises eros from a traditional point of view. As uncritical reliance on tradition seems to be the opposite of philosophical inquiry, it might appear that Phaedrus of all the figures in the Symposium is the one farthest removed from the life of philosophy advocated by Socrates. That the speech of Phaedrus has often been accorded little interest from scholars is thus perhaps understandable. 3 All the same, a careful reading of Phaedrus’ speech reveals that it contains insights about eros that will ultimately be absorbed into Diotima’s speech and this alone should make us hesitate to condemn it as devoid of philosophical content. Furthermore, as I shall go on to argue, these insights are connected with Phaedrus’ understanding of philotimia. This should make us wonder if there might, at least according to Diotima, be a positive aspect of our ambition for honour, an aspect that has escaped Alcibiades. Let us therefore turn to Phaedrus in order to see what we can learn about eros 1 Translation is taken from from the Symposium are by S. Benardete 2 This potential conflict is of course also pointed out in the Republic, ??? 3 Thought-provoking and careful readings of the speech can be found in S. Rosen, Plato’s Symposium, New Haven: Yale University Press, 1968 [2 nd ed. 1987], 39-59 and L. Strauss, On Plato’s Symposium, Chicago: University of Chicago Press, 2001, 46-56. Both Rosen and Strauss regard Phaedrus as preoccupied with utility or gain, more precisely, with the utility of eros from the point of view of the beloved, and hence see Phaedrus as the lowest of the speakers of the Symposium. All the same Strauss points out, to my mind correctly, that all “the motives of Phaedrus’s speech return in Socrates’ speech in a modified way”, p. 56 (see also Rosen, p. 35). In contrast to Strauss’ and Rosen’s overall negative evaluation of Phaerus, F. Sheffield Plato’s Symposium – The Ethics of Desire, Oxford: Oxford University Press, 2006, 17 points out that his speech is “a thought-provoking account of how erōs can lead to virtue”. See also K. Corrigan and E. Glazov-Corrigan, Plato’s Dialectic at Play, Pennsylvania: Pennsylvania State University Press, 2004, 51-56, who emphasize the positive aspects of Phaedrus’ speech while maintaining that Phaedrus himself is incapable of examining the philosophical importance of his claims.
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THE INTERNATIONAL PLATO SOCIETY UNI
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MONDAY, 15 TH JULY, 2013 3 Eros and
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Monday 15 th July, 2013
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Eros and Life-Values in Plato's Sym
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Stephen Halliwell proposition that
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Stephen Halliwell principle of a un
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The Ethics of Eros: Eudaimonism and
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Yuji Kurihara final clause that sho
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Yuji Kurihara wonderfully beautiful
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ABSTRACT Il ruolo e l'importanza de
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Carolina Araujo if everything is en
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Carolina Araujo changing objects du
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Carolina Araujo Reeve, C. D. C. A s
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David T. Runia transported to the i
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David T. Runia given for why Plato
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Method, Knowledge and Identity Chai
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Lesley Brown ἀδελφοῦ ἢ
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Lesley Brown “reconnaître”,
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ABSTRACT The Kind of Knowledge Virt
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Annie Larrivée the Alcibiades, amo
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Annie Larrivée sense that he will
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Annie Larrivée toward a (irrecover
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Annie Larrivée bonheur comme étan
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Annie Larrivée Avant de clore mon
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Annie Larrivée PLATO [1997] The Sy
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Alexis Pinchard dépasser la mesure
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Alexis Pinchard exemple de nature m
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Alexis Pinchard intelligence capabl
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Alexis Pinchard vivant enfante enco
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Alexis Pinchard foncière ; et, tom
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Alexis Pinchard de sa parole vive,
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Alexis Pinchard Donc, quand les mor
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Stylistic Difference in the Speeche
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Harold Tarrant contemplate the poss
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Harold Tarrant Obviously the pervas
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Lettori antichi di Platone: il caso
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Margherita Erbì o parti della trad
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Margherita Erbì se non assoluto in
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Ruby Blondell - Sandra Boehringer b
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Ruby Blondell - Sandra Boehringer I
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Ruby Blondell - Sandra Boehringer L
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Ruby Blondell - Sandra Boehringer i
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Gerard Boter being”, which unites
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4. εἴπερ τῳ ἄλλῳ ἀ
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Plenary session Chair: Mary Margare
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Mario Vegetti Fin qui, secondo Diot
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Mario Vegetti oltreterrena delle id
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Mario Vegetti è di peso (onchos) m
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Mario Vegetti gnoseologica (oltre c
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Mario Vegetti NUCCI (2009): M. NUCC
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Plenary session Chair: Giuseppe Cam
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The Frame Dialogue: Voices and Them
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Narrazioni e narratori nel Simposio
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Lidia Palumbo l’ascoltatore. Gius
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Page 124 and 125: Matthew D. Walker happiness in, or
Page 126 and 127: Matthew D. Walker has brought him j
Page 128 and 129: Matthew D. Walker from fully identi
Page 130 and 131: Dino De Sanctis vista la sua straor
Page 132 and 133: Dino De Sanctis A differenza di Eup
Page 134 and 135: No Invitation Required? A Theme in
Page 136 and 137: Giovanni R.F. Ferrari those around
Page 138 and 139: Diotima and kuèsis in the Light of
Page 140 and 141: Anne Gabriel Wersinger This traditi
Page 142 and 143: Anne Gabriel Wersinger 138 “Orphe
Page 144 and 145: Anne Gabriel Wersinger Bibl. BERNAB
Page 147 and 148: Phaedrus and the sophistic competit
Page 149 and 150: Hippias. 13 Noburu Notomi Since Hip
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Page 153 and 154: Eros sans expédient : Banquet, 179
Page 155 and 156: Annie Hourcade Sciou L’un des int
Page 157 and 158: Eros protrepōn: philosophy and sed
Page 159 and 160: Monopoly on seduction Olga Alieva A
Page 161 and 162: Olga Alieva of Chiron’s students
Page 163 and 164: Olga Alieva “worldly” passion i
Page 165 and 166: La natura intermedia di Eros: Pausa
Page 167 and 168: Lucia Palpacelli costretto a duplic
Page 169 and 170: Lucia Palpacelli la natura duplice
Page 171: Lucia Palpacelli sembra procedere,
Page 175 and 176: Jens Kristian Larsen philotimia, wh
Page 177 and 178: Jens Kristian Larsen by philotimia,
Page 179 and 180: Olivier Renaut suivre dans le domai
Page 181 and 182: Olivier Renaut La philosophia et pl
Page 183 and 184: Olivier Renaut Il s’agit ni plus
Page 185: Eryximachus Chair: David T. Runia
Page 188 and 189: Hua-kuei Ho are noteworthy here. Fi
Page 190 and 191: Hua-kuei Ho emotions, perceptions a
Page 192 and 193: La medicina di Erissimaco: appunti
Page 194 and 195: Silvio Marino nemiche tra di loro.
Page 196 and 197: Silvio Marino dei fenomeni fisici;
Page 198 and 199: The concept of harmony (187 a-e) an
Page 200 and 201: Laura Candiotto and wine to prevent
Page 202 and 203: Laura Candiotto 26b1-3 Socrates app
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Page 206 and 207: Richard Stalley an appeal to what h
Page 208 and 209: Richard Stalley enough: the city mu
Page 211: The Realm of the Metaxy Chair: Beat
Page 214 and 215: Michel Fattal Dans la seconde parti
Page 216 and 217: Michel Fattal est relation. L’amo
Page 218 and 219: Michel Fattal Moyen terme dynamique
Page 220 and 221: Michel Fattal désirent devenir sav
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Michel Fattal de la vie, mon cher S
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Perché tanta morte in un dialogo s
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Arianna Fermani I due poli “morte
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Arianna Fermani 2) rappresenta la c
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La nozione di intermedio nel Sympos
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Cristina Rossitto 228 Esiste una so
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Cristina Rossitto perché non è n
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Cristina Rossitto 232 dèmone, caro
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Reproduction, Immortality, and the
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Thomas M. Tuozzo applies more widel
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Thomas M. Tuozzo Syposium." Dialogu
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Piera De Piano loro intelligenza: i
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Piera De Piano animali. Esistono tr
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Piera De Piano l’immagine più pe
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ABSTRACT Socrates as a divine inter
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Why Agathon’s Beauty Matters Fran
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Francisco J. Gonzalez 5) In defendi
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Francisco J. Gonzalez the play with
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Francisco J. Gonzalez the power of
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Francisco J. Gonzalez next to him (
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Mario Regali rappresentate nel 411,
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Mario Regali Socrate giunge a mostr
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I. Einleitung Die Poetik des Philos
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2. Agathons Rede Irmgard Männlein-
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Irmgard Männlein-Robert ‚Poetik
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Aikaterini Lefka was just a new-bor
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Aikaterini Lefka Agathon 26 follows
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Aikaterini Lefka F. Graf, « Apollo
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Aikaterini Lefka O. Thomson, «Socr
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I. INTRODUCTION Tragedy and Comedy
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Nicholas Riegel contrast to both tr
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Nicholas Riegel even of the second
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Literary Form and Thought in Aristo
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Premessa Tra Henologia ed Agatholog
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Claudia Luchetti non concesso che i
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Claudia Luchetti e3, le parole dell
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Claudia Luchetti somiglianza che de
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Premise Between Henology and Agatho
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Claudia Luchetti If we analyze the
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Claudia Luchetti (211b1, e4), prese
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Claudia Luchetti to establish a jus
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Claudia Luchetti Philosophie. Inter
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Aristofane e l’ombra di Protagora
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Michele Corradi quella del grande d
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Michele Corradi Platone vuol celare
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Samuel Scolnicov by more noise and
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Samuel Scolnicov Hoffman, Ernst 194
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Roslyn Weiss two conjoined wholes a
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Roslyn Weiss prohibition, and he an
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Plenary session Chair: Verity Harte
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Thomas Alexander Slezák weil er es
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Thomas Alexander Slezák (507e6 - 5
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ABSTRACT Chi è il Socrate del Simp
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Diotima and the Ocean of Beauty Cha
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Francisco L. Lisi especial, con la
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Francisco L. Lisi y Bueno. El diál
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L'océan du beau : les Formes plato
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Arnaud Macé caractérisation de ce
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Arnaud Macé Timée (47b5-c4) on ex
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Arnaud Macé à cette évaluation c
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ABSTRACT Socrates’ Thea: The Desc
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Eros, Poiesis and Philosophical Wri
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Philip Krinks III: PAUSANIAS AND PR
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Philip Krinks the nature, including
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Philip Krinks methodological focus,
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Gabriel Danzig forth. The only part
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Gabriel Danzig was a special target
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Gabriel Danzig way. While there may
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Gabriel Danzig not only shows Agath
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Gabriel Danzig describes the origin
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Giovanni Casertano sia φιλόσο
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Giovanni Casertano altre specie di
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Giovanni Casertano umano nella sua
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The Picture of Socrates Chair: Chri
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Edward C. Halper eternal (cf. 29d-3
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Edward C. Halper understands that t
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Edward C. Halper would be undermine
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ABSTRACT Platon als Lehrer des Sokr
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Graciela E. Marcos de Pinotti Sócr
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Graciela E. Marcos de Pinotti sabid
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Graciela E. Marcos de Pinotti (1969
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Federico M. Petrucci di scena dell'
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Federico M. Petrucci dell'oplita e
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ORGANIZING COMMITTEE Dipartimento d
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