Eros & Music -BBW Party 2 - eros and agathon


eros and agathon - Eros & Music -BBW Party 2

Mar 10,  · That man, asked him about the speeches regarding the concept of Love or the god Eros, which were basically based on the accounts of Socrates, and all the other speakers who were present in the symposium. The symposium occurred in Agathon's house, this is when a celebration was held in honor for the victory of Agathon. Eros In Plato Alfred Geier uncovers the erotic side of Socratic philosophy. In a brief and very plain dialogue with Agathon in Plato’s Symposium, Socrates asks Agathon whether eros (= passionate love) is the sort of thing which is “of something” or “of nothing.” Agathon answers, “Yes, .

Socrates has learned that Eros is not `good' and `beautiful' (kalo`c k 7 a7gayo'c) in itself. Eros is in fact a mean between opposites, just as doxa (do'ja: `right opinion') is a mean between real accurate knowledge (e7pisth'mh) and ignorance. The Symposium also highlights the intellectual role of women since the assembly of men, gathered at Agathon's place to celebrate the prize he has just won for his tragedy, are not worthy of Eros in the sense that they all turn out to be ignorant on the subject of Eros. It is a woman, Diotima of Mantinea, who is not only the sole person.

A summary of Part X (Section9) in Plato's The Symposium. Learn exactly what happened in this chapter, scene, or section of The Symposium and what it means. Perfect for acing essays, tests, and quizzes, as well as for writing lesson plans. Summary. At this point only two speakers remain: the tragic playwright Agathon followed by Socrates, himself. In his speech Agathon takes an approach similar to that of Phaedrus, focusing on love's attributes as a divine being (i.e., the god Eros). Love, he claims, is not the oldest of the gods—as Phaedrus had implied—but the youngest and most beautiful, with the ability to change shape at will.

Agathon claims that all good things come to humans and gods alike from eros (b), and to Luc Brisson this indicates that he identifies eros as a lover, an ideal version of Pausanias, who bestows goods on those he loves. 19 However, in fact Agathon identifies the source of all goods as eros, since eros is love of the beautiful, and all good things are due to this love (b) and not as a lover who . In Plato: Middle dialogues the party depicted in the Symposium, each of the guests (including the poets Aristophanes and Agathon) gives an encomium in praise of contraceptive.xyzes recalls the teaching of Diotima (a fictional prophetess), according to whom all mortal creatures have an impulse to achieve immortality.

Agathon, by contrast, claimed that Eros was a great god and lovers in a divine state of abundance (a5, a1). Socrates’ account explains that the real nature of erôs is in between a state of lack and possession, the mortal and the divine. This is also relevant to the conversation with Agathon and Aristophanes about comedy and tragedy at. Eryximachus explains that eros is a destabilizing force, made up of higher and lower Aphrodite. Lower Aphrodite translates to a man wanting a boy solely for his body, and Higher Aphrodite represents love in the mind and intellectual abilities. Love functions by creating a harmony between these two types of love, according to Eryximachus.