Symposium - AIC

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Samuel Scolnicov Hoffman, Ernst 1947. Über Platons Symposium. Heidelberg: Kerle. Hunter, Richard 2004. Plato’s Symposium. Oxford: Oxford University Press. O’Brien, Michael 1984. ‘ “Becoming immortal” in Plato’s Symposium’. Greek poetry and philosophy. Chico, CA: Scholar Press, 185-205 Pohlenz, Max 1916. Review of Hans v. Arnim, Platos Jugenddialoge und die Enstehungszeit des Phaidros. Gottingsche gelehrte Anzeigen 178:5 (1916). Reale, Giovanni 2001. ‘Introduzione’, ‘Commento’. Platone: Simposio. [Milano]: Mondadori. Rowe, Christopher 1998. Il Simposio di Platone. Sankt Augustin: Academia. Salman, Charles 1990. ‘The wisdom of Plato’s Aristophanes’. Interpretation 18:2 (1990), 233-249. Scolnicov, Samuel (forthcoming). ‘Plato’s atemporal teleology’, Teleology. Cambridge: Cambridge University Press. 312
Split Personalities in the Symposium and the Bible: Aristophanes’ Speech and the Myth of Adam and Eve Roslyn Weiss Of the many points of comparison between the Aristophanes myth in Plato’s Symposium and the myth of Adam and Eve in Genesis 2-3—both are tales of how human beings came to yearn for one another; both are ultimately tales of disobedience on the part of human beings and retribution by the god(s)—I will be focusing my attention on their accounts of (1) why there is attraction between people and (2) how the gods figure in the matter of human attraction. The two myths offer radically different perspectives on the first of these questions, and hence suggest divergent visions of the relationship between the human and divine realms. I. Why There Is Love between People Both these myths presuppose that there is something special about the connection between human beings that requires an account, some element in the human longing for one another that cannot be reduced to a reproductive instinct or even to the biologically based love of parent for child. In neither of these myths do the peculiar beginnings to which the relations between human beings are traced apply to other animals. 1 In fulfilling his charge as a speaker in the Symposium to compose an encomium to Eros, Aristophanes provides an account of human beings’ yearning for one another. In the myth he presents, human beings begin as composites, but are subsequently split apart from one another, so that forever after they seek to recover their lost completion. Once they find their missing half, they do not wish to separate from their complement; promiscuity results only from the unsatisfied search for wholeness. In the biblical myth of man and woman, man begins alone. The initial condition of the man, of Adam, is not one of self-sufficiency but one of lack or need. Something is missing, but not something he has already had. The only way he can be made whole is via union with a being who is separate from him from the start. Separate from him, but not entirely so. Woman is made from Adam, from part of him. (There is a debate among biblical scholars as to whether tzelá means side or rib, but I am inclined to believe it means rib, insofar as the textual expression is: ahat mitzalótav, one of his tzeláot, suggesting that there are several, and it seems odd to suppose that Adam had several sides.) A part of Adam is removed from him, flesh is added to it to complete the new being, and breath is breathed into that new being, woman. Let us draw out some of the implications for the nature of human attraction from just these bare outlines of the two myths. In both, a person is missing a part of himself. But the nature of what is missing is significantly different in the two cases. In the Symposium myth as recounted by Aristophanes, the original human being was composed of two wholes. Although the human being’s power is diminished by being divided in two, nevertheless, each half is on its own complete. The situation is comparable, perhaps, to that of conjoined twins, who, when separated, can each, at least in some instances, have all the organs and limbs necessary for independent existence. Nevertheless each twin profoundly misses the connection with his or her twin. These siblings are indeed often, though paradoxically, described as “inseparable.” In the Genesis myth, unlike in the Aristophanes myth, Adam and the woman do not start out as two complete human beings conjoined with one another. At first there is only Adam, only a man. The sole being who can complete Adam is not even envisioned. Adam’s situation is bleak, perhaps even dire. He has power and intelligence—he is smart enough to be entrusted with naming all the animals—and he is placed in charge of the Garden, “to work it and to protect it” (Gen. 2:15). But he has no human connection, no one who is his mate. None of the animals that God fashions will do. In Genesis 1 we are told that God created man—male and female. But, at least according to Genesis 2, the creation of male and female proceeds in stages. In the Genesis myth, Adam cannot have a mate without sacrifice on his part—the sacrifice, in fact, of a part of his body. His body must be rendered less than whole in order for him to become whole; he welcomes as his mate someone for whom he has yielded his bodily integrity. One important consequence of the creation of woman out of the rib of man is that male and female are not equals; the relationship is not symmetrical. Unlike in the Aristophanes myth in which 1 Animals as well as plants experience love according to Eryximachus (186a).
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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
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Francisco J. Gonzalez next to him (
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Mario Regali rappresentate nel 411,
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Page 267 and 268: I. Einleitung Die Poetik des Philos
Page 269 and 270: 2. Agathons Rede Irmgard Männlein-
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Page 273 and 274: Aikaterini Lefka was just a new-bor
Page 275 and 276: Aikaterini Lefka Agathon 26 follows
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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
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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
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Page 314 and 315: Samuel Scolnicov by more noise and
Page 318 and 319: Roslyn Weiss two conjoined wholes a
Page 320 and 321: Roslyn Weiss prohibition, and he an
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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
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Page 340 and 341: L'océan du beau : les Formes plato
Page 342 and 343: Arnaud Macé caractérisation de ce
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Page 348 and 349: ABSTRACT Socrates’ Thea: The Desc
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Page 360 and 361: Gabriel Danzig forth. The only part
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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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