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Platonic love

In Richard Kraut (ed.), The Cambridge Companion to Plato. New York, NY, USA: Cambridge University Press (1992)

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  1. The Desire for Recognition in Plato’s Symposium.Alessandra Fussi - 2008 - Arethusa 41: 237–262.
    The paper argues that thumos, which is never explicitly mentioned as a part of the soul in the Symposium, plays a major role in the dialogue. In light of the Republic’s characterization of thumos as the source of emotions such as of love of honor, love of victory, admiration for courage, shame, anger, and the propensity to become indignant at real or imaginary wrongs, the paper argues that both Phaedrus’ speech and the speech of Alcibiades are shaped by thumoeidetic motivations. (...)
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  • The dialectics of eros: from Plato to Dante.Alexandra De Forest Duer - unknown
    Though Dante never read Plato's dialogues on love, when examining the texts of Dante one notes the presence of Platonic thought and influence particularly concerning the notion of love. This thesis will focus upon the Platonic notion of eros and how it changes over time, ultimately being integrated into the Christian notion of love as understood by Dante, and how this Platonic influence is instantiated within Dante's poetry. The inherent ambiguity of the concept of love, evident historically through frequent debates (...)
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  • Will as commitment and resolve: an existential account of creativity, love, virtue, and happiness.John J. Davenport - 2007 - New York: Fordham University Press.
    In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast (...)
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  • Divine Madness in Plato’s Phaedrus.Matthew Shelton - 2024 - Apeiron 57 (2):245-264.
    Critics often suggest that Socrates’ portrait of the philosopher’s inspired madness in his second speech in Plato’s Phaedrus is incompatible with the other types of divine madness outlined in the same speech, namely poetic, prophetic, and purificatory madness. This incompatibility is frequently taken to show that Socrates’ characterisation of philosophers as mad is disingenuous or misleading in some way. While philosophical madness and the other types of divine madness are distinguished by the non-philosophical crowd’s different interpretations of them, I aim (...)
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  • Bad Luck to Take a Woman Aboard.Debra Nails - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 73-90.
    Despite Diotima’s irresistible virtues and attractiveness across the millennia, she spells trouble for philosophy. It is not her fault that she has been misunderstood, nor is it Plato’s. Rather, I suspect, each era has made of Diotima what it desired her to be. Her malleability is related to the assumption that Plato invented her, that she is a mere literary fiction, licensing the imagination to do what it will. In the first part of my paper, I argue against three contemporary (...)
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  • A Horse Is a Horse, of Course, of Course, but What about Horseness?Necip Fikri Alican - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 307–324.
    Plato is commonly considered a metaphysical dualist conceiving of a world of Forms separate from the world of particulars in which we live. This paper explores the motivation for postulating that second world as opposed to making do with the one we have. The main objective is to demonstrate that and how everything, Forms and all, can instead fit into the same world. The approach is exploratory, as there can be no proof in the standard sense. The debate between explaining (...)
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  • 'Making New Gods? A Reflection on the Gift of the Symposium.Mitchell Miller - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 285-306.
    A commentary on the Symposium as a challenge and a gift to Athens. I begin with a reflection on three dates: 416 bce, the date of Agathon’s victory party, c. 400, the approximate date of Apollodorus’ retelling of the party, and c. 375, the approximate date of the ‘publication’ of the dialogue, and I argue that Plato reminds his contemporary Athens both of its great poetic and legal and scientific traditions and of the historical fact that the way late fourth (...)
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  • (1 other version)Is the Idea of the Good Beyond Being? Plato's "epekeina tês ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  • Virtue Ethics and the Interests of Others.Mark Lebar - 1999 - Dissertation, The University of Arizona
    In recent decades "virtue ethics" has become an accepted theoretical structure for thinking about normative ethical principles. However, few contemporary virtue ethicists endorse the commitments of the first virtue theorists---the ancient Greeks, who developed their virtue theories within a commitment to eudaimonism. Why? I believe the objections of modern theorists boil down to concerns that eudaimonist theories cannot properly account for two prominent moral requirements on our treatment of others. ;First, we think that the interests and welfare of at least (...)
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  • Plato’s bond of love: Erôs as participation in beauty.Lauren Patricia Wenden Ware - unknown
    In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love (Erôs), which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into (...)
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  • Reviving an ancient-modern quarrel : a critique of Derrida's reading of Plato and Platoism.Jones Irwin - unknown
    This thesis begins from an analysis of Derrida's specific readings of Plato and Platonism, identifying there a modernist bias, which interprets these metaphysical systems as if they were coextensive with Cartesian rationalism. Against Derrida, I argue for a repositioning of Plato and Platonism in the context of an ancient-modern quarrel. In replacing Descartes's "clarity and distinctness" with a pre-modern emphasis on "faith" (pistis), I am seeking to challenge Derrida's diagnosis of a perplexity or impasse (aporia) which cannot be overcome by (...)
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  • The Guise of the Beautiful: Symposium 204d ff.Jonathan Fine - 2019 - Phronesis 65 (2):129-152.
    A crux of Plato’s Symposium is how beauty relates to the good. Diotima distinguishes beauty from the good, I show, to explain how erotic pursuits are characteristically ambivalent and opaque. Human beings pursue beauty without knowing why or thinking it good; yet they are rational, if aiming at happiness. Central to this reconstruction is a passage widely taken to show that beauty either coincides with the good or demands disinterested admiration. It shows rather that what one loves as beautiful does (...)
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  • Ovids Schule der ‘elegischen’ Liebe: Erotodidaxe und Psychagogie in der Ars amatoria.Jula Wildberger - 1998 - Frankfurt am Main et al.: Peter Lang.
    This dissertation in classics might be of interest for gender studies as well since it is a sustained demonstration how one social and literary sterotype (the elegiac lover -- der elegisch Liebende) is systematically transformed into another (the artist of love -- der Liebeskünstler) as part of generic transformation (turning Latin love elegy into didactic poetry). The counterpart of these stereotypes is the "harsh lady" (dura domina), who is domesticated in the third book of the Ars amatoria. The copyright for (...)
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  • Leibniz and Huayan Buddhism: Monads as Modified Li?Casey Rentmeester - 2014 - Lyceum 13 (1):36-57.
    When the question is posed as to when Chinese thought influenced Western philosophy, people often turn to the philosophy of the German rationalist Christian Wolff, whose 1721 speech on the virtues of Confucianism led to his academic indictment and eventual ousting from the University of Halle in 1723. In his speech, Wolff lauds the Chinese for attaining virtues by natural revelation rather than appealing to Christian revelation, which made their accomplishments all the more impressive in his eyes (Fuchs 2006). According (...)
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  • The Transition from the Lower to the Higher Mysteries of Love in Plato’s Symposium.Cristina Ionescu - 2007 - Dialogue 46 (1):27-42.
    ABSTRACT: In the Symposium Socrates shows how Diotima initiated him into the mysteries of love in two stages. Yet, at first sight, the teachings offered at the two stages seem divergent and discontinuous. In this article I argue that we can understand the continuity between them if we regard Diotima’s notions of spiritual pregnancy and birth-giving as metaphors suggesting that the metaphysical horizon looming in the background of her teaching is that of Plato’s theory of recollection.RÉSUMÉ: Socrate explique dans le (...)
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  • Generating in beauty for the sake of immortality: personal love and the goals of the lover.Anthony W. Price - 2017 - In W. Price Anthony (ed.).
    This paper discusses two debated questions about how best to interpret the contribution to the Symposium that Socrates pretends to derive from Diotima: Within the Lesser Mysteries, is the erōs that is being defined and characterized, with appeal to the notion of “generation in beauty”, a generic erōs that is equivalent to Socratic desire in general, or a specific erōs that is erotic in our sense? Within the Greater Mysteries, is interpersonal erōs maintained, or supplanted? I find that neither answer (...)
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  • Plato on friendship and Eros.C. D. C. Reeve - 2008 - Stanford Encyclopedia of Philosophy.
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  • The Order of Speeches in Plato’s Symposium: A New Ascent Interpretation.Adrian Buchbinder - 2014 - Lyceum 13 (1).
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  • The Significance of Alcibiades’ Speech in Plato’s Symposium.Rolf M. Johnson - 2013 - Analytic Teaching and Philosophical Praxis 34 (2):30-35.
    Critics of Plato’s theory of love have maintained that he misrepresents the love of persons, treating them merely as a means to the love of the Good or as an image of the Idea in them, rather than the person herself. Other critics claim that Plato sees love as a purely acquisitive and egocentric desire that is fundamentally at odds with an ethical love such as Biblical agape. I will argue that the second of these criticisms is just wrong, and (...)
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  • Erôs and Education : Socratic Seduction in Three Platonic Dialogues.Hege Dypedokk Johnsen - 2016 - Dissertation, Stockholm University
    Plato’s Socrates is famous for claiming that “I know one thing: That I know nothing”. There is one subject that Socrates repeatedly claims to have expertise in, however: ta erôtika. Socrates also refers to this expertise as his erôtikê technê, which may be translated as “erotic expertise”. In this dissertation, I investigate Socrates’ erotic expertise: what kind of expertise is it, what is it constituted by, where is it put into practice, and how is it practiced? I argue that the (...)
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  • VIII—Beyond Eros: Friendship in the "Phaedrus".Frisbee C. C. Sheffield - 2011 - Proceedings of the Aristotelian Society 111 (2pt2):251-273.
    It is often held that Plato did not have a viable account of interpersonal love. The account of eros—roughly, desire—in the Symposium appears to fail, and, though the Lysis contains much suggestive material for an account of philia—roughly, friendship—this is an aporetic dialogue, which fails, ultimately, to provide an account of friendship. This paper argues that Plato's account of friendship is in the Phaedrus. This dialogue outlines three kinds of philia relationship, the highest of which compares favourably to the Aristotelian (...)
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  • Sentimientos creados: tecnologías jurídicas de lo afectivo y justicia postconflicto en la antigua Grecia.Emiliano J. Buis - 2021 - Circe de Clásicos y Modernos 25 (2):17-37.
    Las experiencias de justicia transicional en la antigüedad griega muestran hasta qué punto las emociones pueden jugar un papel específico en el restablecimiento social de la memoria, la justicia y la verdad. A partir de un estudio de fuentes clásicas provenientes de Atenas, Dicea y Nacone, el propósito del presente trabajo es identificar la ficción afectiva sobre la que reposan estos marcos institucionales: al proyectar el plano emocional desde los individuos hasta la colectividad, se produce una instalación política del páthos (...)
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  • Commentary on Rowe: Mortal love.David Konstan - 1998 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 14 (1):260-268.
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