Symposium - AIC

Sophrosyne in the Symposium
Richard Stalley
Most accounts of the Symposium rightly focus on its treatment of love. But, since the dialogue
describes a drinking party, it also draws our attention to the pleasures and dangers of alcohol. Most of
the participants are already suffering the effects of some serious drinking and the initial expectation is
that this will continue (175e). But it is soon agreed that each should drink merely as much as suits his
pleasure. The flute girl, a symbol of dissipation, is sent away and party-goers set about entertaining
one another with speeches. They are eventually interrupted by the arrival of Alcibiades and a
disorderly crowd of revellers. Alcibiades is so drunk that he needs the support of, among others,
another flute girl (212d). He insists that much more wine should be consumed (213e-214a) and gives
a speech about Socrates in which it is clear that alcohol has seriously loosened his tongue. When he
has finished, the party is interrupted by a further irruption of drunken revellers. Some of the guests
leave but most of the others drink themselves to oblivion. Only Socrates remains awake and sober to
the end.
By introducing us to a drinking party Plato inevitably directs our attention to the virtue which
the Greeks called ‘sōphrosunē ’. This, of course, refers to the capacity to handle temptations,
particularly those arising from bodily appetites. It is, thus, commonly translated. as ‘temperance’,
‘self-control’ or ‘sobriety’. It is opposed to akolasia and to akrasia. As we know from the Charmides
(159b), it is also used to describe moderate, orderly, and unobtrusive behaviour. It is associated with
the Delphic maxims ‘Know thyself’ and ‘Nothing to much’. In these contexts ‘moderation or
‘modesty’ may be preferred translations. Our sōphrosunē, or the lack of it, is particularly apparent in
our use of alcohol. In moderate quantities this promotes conviviality and encourages free expression.
But it can be a source of desires that are notoriously difficult to resist, and excessive consumption
may cause us to do things which would horrify us if we were sober. For this reason Plato, in the Laws
(645d-650a) recommends carefully managed drinking parties as a means of testing and developing
young men’s powers of self-control. Sex is another source of desires which seem almost irresistible.
It, too, can lead to behaviour which we would regard as shameful in other contexts. It can be
destructive for the individual, for the family and for the wider community. So here, too, the virtue we
need is sōphrosunē.
Throughout the Symposium Socrates is represented as a model of sobriety. As Alcibiades puts
it, externally he looks like Silenus but internally he is incredibly full of sōphrosunē (216d) So far as
sex is concerned, he is presented as the lover of Alcibiades and as strongly attracted to any beautiful
young man. But we also learn that Alcibiades could not seduce him into physically consummating his
love. Socrates actually spent the whole night in the arms of his loved one without being physically
aroused (217a-218c). So far as alcohol is concerned he does not care whether he drinks or not (176c),
but he can consume as much as anyone and remain none the worse for it. By the end of the dialogue
he is the only one to have survived the night awake, sober and ready for the new day. According to
Alcibiades, he also showed extraordinary endurance during his military service. He withstood
hardship and hunger better than anyone but he could enjoy a feast to the full. On such occasions he
outlasted his companions in drinking but was never seen drunk (220a). He is contrasted, in these
respects, with the notoriously dissolute Alcibiades. The latter not only arrives drunk but insists on
further heavy drinking. He describes at length his elaborate, though unsuccessful attempts to seduce
Socrates. He also admits to a kind of akrasia, for, although he is convinced by Socrates’ advice, he is
unable to follow it. As soon as he leaves Socrates’ presence he is overcome by his desire for political
glory (216b). He is, therefore, is utterly ashamed when he meets Socrates, but still does not change his
behaviour.
Given these points there can be little doubt that the Symposium draws attention to the virtue
of sōphrosunē. But the question to consider now is whether the content of the speeches contributes to
the philosophical understanding of this virtue
Phaedrus’ uncritical praise of love shows no recognition that erotic desires may need restraint,
but there is a change of direction when Pausanias introduces his distinction between the Heavenly
Love, which should be encouraged, and the Common Love, which should not. This, no doubt, reflects
the attitudes of Plato’s circle. They, too, would presumably disapprove of a love which is directed to
women and young boys, which values the body rather than the soul and which aims to achieve
gratification without caring whether it does so honourably or not. Likewise they might be expected to
approve of the more enduring love that is directed to young men, whose power of understanding has
already developed. Pausanias supports his claim that only the Heavenly Love merits gratification with