Symposium - AIC

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are noteworthy here. Firstly, Eryximachus is a representative of his expertise, medicine, and medicine
is regarded as an exemplar of the genuine τέχνη in Plato. Secondly, even if Plato’s representation
appears satirical, features in the speech here properly match the principal ideas of medical discourse
of Plato’s days.
In the Symposium, Eryximachus contrasts medicine with cookery which aims at pleasing our
appetites and is not a genuine τέχνη. (187e4-6) The contrast is simply the same one drawn by Socrates
at Gorgias 464d, where Plato is making a sharp distinction between τέχνη and ἐµπειρία (sheer
experience, 464b-466a). Plato sometimes uses a more offensive term τριβή (knack). The most crucial
point is that ἐµπειρία or τριβή does not give any rational account (λόγον, 465a3) and thus is with-noaccount/irrational
(ἄλογον, 465a6).
Readers of Plato might be very familiar with the epistemic significance of τέχνη in the early
dialogues. Τέχνη requires rational explanations. So does knowledge. In the earlier dialogues, starting
from the Apology, Ion, to Protagoras, Gorgias, Plato submits the same requirement for people who
appear to possess knowledge (ἐπιστήµη). It is no surprising that Plato chooses medicine to be a model
of τέχνη (and thus to be a typical model of knowledge). The Hippocratic physicians of that time
differentiate themselves from other healers by giving rational explanations. It is the way in which they
display their superiority in knowledge and τέχνη, probably with a certain degree of selfconsciousness.
One author of the Hippocratic corpus defends his own standpoint on the ground that he
can give a better account than others. (Nature of Man 1) To display their knowledge, they are debating
(ἀντιλέγουσιν, 1.22). The true possessor of knowledge must be able to “provide his own explanation
always victorious (παρέχειν αἰεὶ ἐπικρτέοντα τὸν λόγον τὸν ἑωυτοῦ).” (1.29-30) As for the need of
accuracy, the author of On Ancient Medicine says, although it is impossible for human being to attain
the perfect accuracy, 3 they can reach the greatest accuracy by reasoning (λογισµῷ). (On Ancient
Medicine 12.9-16) The requirement of giving an account and the emphasis on rationality make
medicine the best candidate to show what knowledge is like in Plato.
As a true professional practitioner of medicine, Eryximachus’ advice is decisive when the
participants in the drinking party are making the regulation not to indulge their desires, but to
entertain themselves with speeches on desire/ἔρως. (176b-e) In deeds, he exhibits his expertise by
stopping Aristophanes’ hiccups. (185c-e) In words, his eulogy of ἔρως expresses the typical view of
Greek medicine which emphasizes the harmony among different elements and aims to achieve the
health of body and soul. (185e-188e)
The harmony in Eryximachus’ speech is defined by a balance of the opposites like cold and
hot, bitter and sweet, dry and wet. (186d-e) Eryximachus’ thesis of balancing elements can be found
in the Hippocratic writings. (On Nature of Man 4.1-9; On Ancient Medicine 12, etc.) The balance and
continuous interaction of these opposites play an important role in Greek medicine and early nature
philosophy. 4 Now the doctor in the Symposium applies the medical thesis of balance into µουσική
(music/arts). He values harmony and emphasizes that it is impossible to achieve harmony as long as
the elements stay at variance as Heraclitus insists. (187a-b) Then the medical idea of balance expands
into divination further. It becomes the guarding (φυλακήν) and healing (ἴασίν) about Love. (188c)
The pursuit of health and harmony is by no means unfamiliar to the readers of Plato’s
Republic. 5 In the Republic, the inner state of the just person resembles the musical harmony
(σύµφωνα at 441e-422a; συναρµόσαντα, ἁρµονίας and ἡρµοσµένον at 443d-e). Plato describes it as
the “health” of the soul. (444c-e) Eryximachus’ “guarding and healing” about Love also reminds us of
the guardian in the Republic. Plato’s guardian in the strict sense is the philosopher who really
possesses the true knowledge. As pointed out above, medicine is the model of τέχνη and thus is also a
typical model of knowledge. So is medicine in the Republic I. Medicine plays the role of the typical
3 A brief discussion on the exactness in medicine, see Lloyd 1991: 257. The practitioners of the Hippocratic medicine are
clearly aware of their limitation. This is consistent with Eryximachus’ modest attitude in the Symposium and can support
Edelstein’s reading.
4 For Eryximachus’ connection to the theory of filling and emptying in the Hippocratic treatises, see Hunter 2004: 55-6. For
the forming of this medical idea, see Lloyd 1964. The first extant text in medicine on the balance of the hot and the cold, the
dry and the wet, is the Hippocratic treatise On the Nature of Man. (Llyod 1964: 92) The underlying thoughts can be traced to
Anaximander’ cosmological theory. (100) Eryximachus’ speech exhibits some important features of Greek medicine and
natural philosophy. The early Greek thinkers tend “to divide opposites into a positive and a negative pole.” (104) This helps
to explain Eryximachus’ acceptance of the division of double love.
5 The problem of connection between different dialogues is complex. The Symposium is composed, broadly speaking, in the
same period as Republic. (Cf. Dover 1965; Brandwood 1992: 91 and 110.) One year earlier than Dover’s paper, Morrison
analyses the development of Plato’s thoughts on immortality, and argues that Symposium should be composed earlier (even
earlier than Meno). (Morrison 1964: 42-46) But, take more recent examples of Howatson and Sheffield 2008: vii, Hunter
2004:3, Gill 1999: xvi etc., Symposium and Republic are usually supposed to be in the same group. Plato’s thoughts in the
two dialogues should maintain a certain degree of consistency.
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