Symposium - AIC

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Michele Corradi Platone vuol celare fra le pieghe del discorso di Aristofane. Di quel poeta cioè che nelle Nuvole aveva invece intagliato una maschera con i tratti di Protagora per Socrate, il maestro di Platone. Solo dopo averla riconsegnata – almeno per un po’ – ad Aristofane, Platone potrà accompagnare, anche grazie alla riflessione di Aristofane e di Protagora sulla tradizione letteraria greca, il suo Socrate a trascenderne i risultati lungo la scala che li condurrà alla scoperta dell’ideale. 308
What Socrates learned from Aristophanes (and what he left behind) Samuel Scolnicov All the speakers who preceded Aristophanes – Phaedrus, Pausanias, Eryximachus – characterized Eros by what he is or does. So will Agathon do. Aristophanes, on the other hand, characterizes Eros not positively but negatively, by what he lacks, 1 by what he seeks. This lack is not simple privation. Immanent in it is a drive for the completion of what lacks. Yet, this immanent drive should not be understood as something of an aristotelean potentiality. It is not a drive towards an essence already immanent. It is a drive towards a completion of what man does not have, not for what he already has, albeit in a somewhat different form. What he lacks is outside of him, yet it is his in an important sense to be characterized by Aristophanes mythically. The change of order Aristophanes/Eryxmachus is, in most cases, passed over or swiftly explained away by the commentators. 2 However, this exchange of places bears an important structural significance. Aristophanes too, like the first speakers, speaks of the individual; Eryximachus broadens the scope to cosmic proportions. From this point of view, considering the content of his speech, Eryximachus should come last in that series, after Aristophanes. Yet, Aristophanes introduces (or, rather, prefigurates) a change of direction as well as a change of tone, stressed by his new place in the order of the speeches, anticipating, as he does, some salient features of Socrates/Diotima’s 3 speech. 4 Of course, Aristophanes’ myth is not to be taken literally. For example, it has nothing to say about other animals and cannot explain why man is no longer born globular (although, of course, in illo tempore, in those mythical times, things happened, as it were, not as they happen today). On this count, Eryximachus’ all-inclusive cosmological and anthropological speech is to be considered superior. On the other hand, Aristophanes’ myth – like many a platonic myth, if not indeed all of them – expresses in temporal, anthropogonic terms a non-temporal truth, viz., in this case, what Aristophanes sees as man’s fundamental nature. In this too, in transferring the discourse to this other plane, his speech is of another order than all the previous speeches. However, Aristophanes conceives of eros only as a yearning for completion within the same order of being. According to him, man lacks a part of his own body, which was mythically taken away from him. Unlike the previous speakers’ views of man, Aristophanes’ man is not self-sufficient. In his speech, man as empirically given lacks half of himself. For the platonic Socrates too, man is not sufficient to himself. Not as Thrasymachus and Glaucon assume in the Republic. The shift from the previous speakers in the <strong>Symposium</strong> to Aristophanes is the same as the shift from the political theories of Thrasymachus and Glaucon to Socrates’ founding of human society. For Thrasymachus and Glaucon, the individual single man is sufficient to himself and is not in need of others. The others just stand in his way. The function of their states is to manage the conflicts between basically selfcontained units of power, by subjugation and submission or by mutual contract. Socrates’ state, on the contrary, arises from the basic insufficiency of man, hence his need to collaborate in order to survive. Socrates’ man in the Republic is not a unit unto himself but only a part of the larger unit of the state. However, man’s privation in itself can suscitate neither the aristophanic longing for his other half nor the socratic need of collaboration or the powerful attraction towards the Beautiful and the Good. For that, it is necessary that man be conscient of his lack. This is why, in the terms of Aristophanes’ anthropogonic myth, man has his face turned round: so that he can see his deficiency and be vaguely reminded of his mythical pristine state. The conscience of the cut makes man kosmioteros (190e). The drive to kosmos is a consequence of man’s conscience of his deficiency and the desire to overcome it. Eryximachus put much store on harmony and balance, the aim of medicine on a cosmic scale. Aristophanes’ hiccups undermine Eryximachus’ theory. The latter is quick to restore that harmony by his art, although, against his own theoretical principles of the good and bad erotes, he can only cure that disorder by means of yet more disorder. The inordinate state of the body is to be appeased only 1 I am indebted for this insight to my student Noa Lahav. 2 Hoffmann 1947 attempts to explain the change on the basis of the ternary and quaternary structures of the relevant speeches. But I cannot see why the final order could not have been established ab initio, without highlighting the still unnecessary change. 3 That Diotima is a stand-in for Plato’s Socrates, who cannot yet in character propound positive doctrines, is by now well accepted. Her love lesson follows smoothly from Socrates’ elenchus of Agathon. 4 But I cannot see in this change of order a pointer to the dottrine non scritte (Reale 2001, ad 185c5-d and li-liii, 196-204, esp. 200). Aristophanes’ half-men are not aoristoi duades. For a thorough ‘arithmological’ interpretation of the <strong>Symposium</strong> without appeal to any supposed esoteric doctrines, see, e.g., Hoffmann 1947.
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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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Lidia Palumbo marcatamente che allo
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Matthew D. Walker happiness in, or
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Matthew D. Walker has brought him j
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Matthew D. Walker from fully identi
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Dino De Sanctis vista la sua straor
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Dino De Sanctis A differenza di Eup
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No Invitation Required? A Theme in
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Giovanni R.F. Ferrari those around
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Diotima and kuèsis in the Light of
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Anne Gabriel Wersinger This traditi
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Anne Gabriel Wersinger 138 “Orphe
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Anne Gabriel Wersinger Bibl. BERNAB
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Phaedrus and the sophistic competit
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Hippias. 13 Noburu Notomi Since Hip
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speakers represents sophistic antag
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Eros sans expédient : Banquet, 179
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Annie Hourcade Sciou L’un des int
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Eros protrepōn: philosophy and sed
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Monopoly on seduction Olga Alieva A
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Olga Alieva of Chiron’s students
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Olga Alieva “worldly” passion i
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La natura intermedia di Eros: Pausa
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Lucia Palpacelli costretto a duplic
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Lucia Palpacelli la natura duplice
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Lucia Palpacelli sembra procedere,
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Philotimia and Philosophia in Plato
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Jens Kristian Larsen philotimia, wh
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Jens Kristian Larsen by philotimia,
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Olivier Renaut suivre dans le domai
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Olivier Renaut La philosophia et pl
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Olivier Renaut Il s’agit ni plus
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Eryximachus Chair: David T. Runia
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Hua-kuei Ho are noteworthy here. Fi
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Hua-kuei Ho emotions, perceptions a
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La medicina di Erissimaco: appunti
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Silvio Marino nemiche tra di loro.
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Silvio Marino dei fenomeni fisici;
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The concept of harmony (187 a-e) an
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Laura Candiotto and wine to prevent
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Laura Candiotto 26b1-3 Socrates app
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Laura Candiotto 2009, pp. 275-308.
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Richard Stalley an appeal to what h
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Richard Stalley enough: the city mu
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The Realm of the Metaxy Chair: Beat
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Michel Fattal Dans la seconde parti
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Michel Fattal est relation. L’amo
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Michel Fattal Moyen terme dynamique
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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
Page 261 and 262: Francisco J. Gonzalez next to him (
Page 263 and 264: Mario Regali rappresentate nel 411,
Page 265 and 266: Mario Regali Socrate giunge a mostr
Page 267 and 268: I. Einleitung Die Poetik des Philos
Page 269 and 270: 2. Agathons Rede Irmgard Männlein-
Page 271 and 272: Irmgard Männlein-Robert ‚Poetik
Page 273 and 274: Aikaterini Lefka was just a new-bor
Page 275 and 276: Aikaterini Lefka Agathon 26 follows
Page 277 and 278: Aikaterini Lefka F. Graf, « Apollo
Page 279 and 280: Aikaterini Lefka O. Thomson, «Socr
Page 281 and 282: I. INTRODUCTION Tragedy and Comedy
Page 283 and 284: Nicholas Riegel contrast to both tr
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Page 287: Literary Form and Thought in Aristo
Page 290 and 291: Premessa Tra Henologia ed Agatholog
Page 292 and 293: Claudia Luchetti non concesso che i
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Page 298 and 299: Premise Between Henology and Agatho
Page 300 and 301: Claudia Luchetti If we analyze the
Page 302 and 303: Claudia Luchetti (211b1, e4), prese
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Page 306 and 307: Claudia Luchetti Philosophie. Inter
Page 308 and 309: Aristofane e l’ombra di Protagora
Page 310 and 311: Michele Corradi quella del grande d
Page 314 and 315: Samuel Scolnicov by more noise and
Page 316 and 317: Samuel Scolnicov Hoffman, Ernst 194
Page 318 and 319: Roslyn Weiss two conjoined wholes a
Page 320 and 321: Roslyn Weiss prohibition, and he an
Page 323: Plenary session Chair: Verity Harte
Page 326 and 327: Thomas Alexander Slezák weil er es
Page 328 and 329: Thomas Alexander Slezák (507e6 - 5
Page 330 and 331: ABSTRACT Chi è il Socrate del Simp
Page 333: Diotima and the Ocean of Beauty Cha
Page 336 and 337: Francisco L. Lisi especial, con la
Page 338 and 339: Francisco L. Lisi y Bueno. El diál
Page 340 and 341: L'océan du beau : les Formes plato
Page 342 and 343: Arnaud Macé caractérisation de ce
Page 344 and 345: Arnaud Macé Timée (47b5-c4) on ex
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Page 348 and 349: ABSTRACT Socrates’ Thea: The Desc
Page 351: Eros, Poiesis and Philosophical Wri
Page 354 and 355: Philip Krinks III: PAUSANIAS AND PR
Page 356 and 357: Philip Krinks the nature, including
Page 358 and 359: Philip Krinks methodological focus,
Page 360 and 361: 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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