It is an everlasting loveliness which neither comes nor goes, which neither flowers nor fades, for such beauty is the same on every hand, the same then as now, here as there, this way as that way, the same to every worshiper as it is to every other. Growing ideas is a more elevated pursuit than making babies.
First of all, if his preceptor Diotima ladder of love him as he should, he will fall in love with the beauty of one individual body, so that his passion may give life to noble discourse. Having reached this point, he must set himself to be the lover of every lovely body, and bring his passion for the one into due proportion by deeming it of little or of no importance.
This has astonishing implications. And here, she said, you must follow me as closely as you can. And once you have seen it, you will never be seduced again by the charm of gold, of dress, of comely boys, or lads just ripening to manhood; you will care nothing for the beauties that used to take your breath away and kindle such a longing in you, and many others like you, Socrates, to be always at the side of the beloved and feasting your eyes upon him, so that you would be content, if it were possible, to deny yourself the grosser necessities of meat and drink, so long as you were with him.
Starting from individual beauties, the quest for the universal beauty must find him ever mounting the heavenly ladder, stepping from rung to rung--that is, from one to two, and from two to every lovely body, from bodily beauty to the beauty of institutions, from institutions to learning, and from learning in general to the special lore that pertains to nothing but the beautiful itself--until at last he comes to know what beauty is.
Each kind of love is given a place as a rung on the ladder. Go ahead and chew on that for a while. Still, these things have aspects of the beautiful, and through them we learn to desire beauty itself.
It will be neither words, nor knowledge, nor a something that exists in something else, such as a living creature, or the earth, or the heavens, or anything that is--but subsisting of itself and by itself in an eternal oneness, while every lovely thing partakes of it in such sort that, however much the parts may wax and wane, it will be neither more nor less, but still the same inviolable whole.
And now, Socrates, there bursts upon him that wondrous vision which is the very soul of the beauty he has toiled so long for.
Pizza, almond croissants, the feeling of a good scratch in that difficult-to-reach spot between the shoulder blades. But why do we praise love, then? It turns out that the right thing to do is also the thing that will make you ultimately and profoundly happy.
Next he must grasp that the beauties of the body are as nothing to the beauties of the soul, so that wherever he meets with spiritual loveliness, even in the husk of an unlovely body, he will find it beautiful enough to fall in love with and to cherish--and beautiful enough to quicken in his heart a longing for such discourse as tends toward the building of a noble nature.
Ethics and aesthetics join together in harmony. Desire to possess the good forever.
And when he discovers how nearly every kind of beauty is akin to every other he will conclude that the beauty of the body is not, after all, of so great moment. Whoever has been initiated so far in the mysteries of Love and has viewed all these aspects of the beautiful in due succession, is at last drawing near the final revelation.
A more literal translation would be: Of course, everyone gets it wrong but Socrates. Nor will his vision of the beautiful take the form of a face, or of hands, or of anything that is of the flesh. We want pure never-ending happiness.
And when he has brought forth and reared this perfect virtue, he shall be called the friend of god, and if ever it is given to man to put on immortality, it shall be given to him Symposium ab.
We may see beauty in glory, fame, understanding of Diotima ladder of love, justice, knowledge, and, of course, the Beautiful itself and the Good itself.The “Rites of Love,” otherwise referred to as the “Ladder of Love,” is the ultimate conclusion in Diotima’s speech.
The last rung of the ladder makes one a “lover of wisdom,” or a philosopher, which in one respect is. The love ladder is more complex and nuanced than this, and there’s a great deal of psychology at work here. But this is the basic idea of what’s meant by “Diotima’s Ladder.
The "ladder of love" is a metaphor that occurs in Plato’s Symposium. Socrates, making a speech in praise of Eros, recounts the teachings of a priestess, Diotima. The “ladder” represents the ascent a lover might make from purely physical attraction to a beautiful body, the lowest rung, to contemplation of the Form of Beauty itself.
Diotima Ladder Of Love Running head: LADDER OF INFERANCE 1 Susan Valliere Ladder of Inference, a Case Study Southern New Hampshire University LADDER OF INFERANCE 2 Abstract The case study given is a classic case where a patient’s belief, (real, false interpretation of facts) influences their behavior and is a barrier to receiving.
And if, my dear Socrates, Diotima went on, man's life is ever worth the living, it is when he has attained this vision of the very soul of beauty. Plato's Symposium and Diotima's Ladder of Love Plato's dialogue the Symposium is one of the key texts of the Platonic tradition: it relates a series of speeches made in praise of Eros at a party thrown in celebration.Download