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Alcibiades

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Alcibiades

In Plato’s Symposium, multiple accounts of love (eros) are told with many different interpretations to the idea of love itself. Most significantly, the reader sees Plato rejecting the romanticism of sexual love, valuing above all else an asexual and all-consuming passion for wisdom and beauty. Mainly, he determines that the philosopher’s search for wisdom is the most valuable of all pursuits. In the Symposium, he values philosophy, as he shows with the voice of Socrates, over a number of other arts which are prearranged as points of comparison. For example, medicine, as shown by Eryximachus (who is a doctor and guest at the symposium), comedy, as shown by Aristophanes (an ancient comic poet and guest), and tragedy, as shown by Agathon (who invited everyone to partake in this symposium as he is celebrating his first victory in the dramatic festival). Socrates seems to be the last person to really give an account of eros in this story, as well as discussing the most important account of love that was given to him by Diotima. This account slowly puts together the puzzle-piece-like tellings of everyone at this symposium, leading to one final truth about love: that what one must try to do is ascend from loving particular kinds of beauty, as everyone described, to loving Beauty itself. Now, Socrates’ rendition of Diotima’s account seems to end the symposium. But this is not the case as Alcibiades shows up, making a less than sober appearance to the group. Alcibiades shows up seemingly after a resolution has been found in regards to the discussion of love and what love really is. The usual reader may find this as almost distracting, and independent of the rest of the story. However, even from the beginning of this story, there are a couple clues as to the importance of Alcibiades, such as when Apollodorus narrates near the start of the Symposium and describes the gathering as an event “when Socrates, Alcibiades, and their friends had dinner together” (172b). Alcibiades was mentioned in the beginning not just as Socrates’ company, but rather with his own name, and not grouped together with the others partaking in the coming events. In fact, he doesn’t even show up until the end, and he alone is a drunken mess, unlike the rest of the speakers at the Symposium! But why would Plato do all this? Part of it probably has to do with Alcibiades as a character being able to give a more complete knowledge of Socrates. This isn’t found by only his speech, it is also found in his placing in the discourse as a whole. When he finally makes an appearance, it is after the speeches on love (eros) have reached an apex with Socrates’ retelling and testimonial of Diotima’s enthusiastic praise of Beauty. As a reader, one shouldn’t really try to look for further exposure on the nature of love, since he wasn’t present when the terms of the symposium were made. He also didn’t get to hear any of the previous speeches. In fact, he does exactly the opposite of really joining the conversation, as he stops the others from further discussion of love altogether. He also disregards the guidelines of the discussion when it comes to staying sober while speaking (176e). He basically starts a new symposium, with him as the leader and only speaker. He truly accomplishes this by choosing Socrates and not eros as the subject for his speech, yet still manages to show how eros work with his images of himself and Socrates being together. Now, there are a few reasons as to why Alcibiades’ entrance into the event is so important, one being that the narrative as a whole isn’t finished with Socrates’ interpretation of Diotima’s speech. This is because the image made by Socrates’ speech has to do with eros in a more general form, and the conversation as a whole are like stepping stones that Diotima described to Socrates. Alcibiades’ account of Socrates offers not a general framework, but very specific descriptions of eros without really trying to, by using his personal accounts of eros. One of those more specific eros is used by Diotima with which the ladder of love applies. It’s a sort of rational eros, where a man can obtain “good things” by first knowing what “good” itself is. After this realization, the good can be “one’s own always” (206a). The eros that Alcibiades describes while drunk and almost brutally honest when it comes to the retelling of his relationship with Socrates, is one in which a man seeks honor. Like Alcibiades, this sort of man will consider good things to be things like being the best at something, or being praised and glorified, as well as admired by all others around him. Once he can get all of this for himself, he will be forever happy (204e). Socrates would believe the rational eros to be the best one, as he seems to live that way according to his own wisdom seen through is speech, as well as Alcibiades retelling of their past together. Socrates is an intellectual person, who spends most of his time either thinking or philosophizing with others (an example can be seen early in the narration when he actually came late to the symposium due to thinking on a neighbor’s porch) (220c). He is driven by this rational eros, and doesn’t really seek out beauty in the physical sense, money, honor, and many other things that people would be attracted to. He is definitely interested, however, in giving speeches and reasoning. Alcibiades is quite the contrary of a human being on the other hand, since he’s driven by ‘honor’. The people around him praise him, and he has yielded to the feelings of superiority and being the best all the time. In the narration, he comes surrounded by attendants “thickly crowned with ivy and violets, with many fillets on his head” (212d). These are all social signs of his superior status, and makes it apparent he strongly cares about the opinions of others. He also stated he couldn’t come to Agathon’s show, but later he does come, and to “wreathe” Agathon (212e). In a way this would bring honor to him, from a higher position of power. Alcibiades sees philosophy in the same way he sees the rest of his life, which is driven by honor. He doesn’t really care for the truth, only the power that comes with knowledge (i.e. Socrates’ knowledge). In his descriptions of Socrates, he is consistently amazed by the “power” Socrates has to enthrall others (215e). He also feels as though he is rejected when Socrates responds to Alcibiades’ sexual advances by offering him to deliberate, and they can later decide together on what they will do in the future, which doesn’t give that gratification that Alcibiades is so used to receiving almost on a whim. Through close reading of Alcibiades’ speech, the reader can see that he offers a couple, if not more, very specific images of eros to truly complement Socrates’ account, which may have been abstract to many. This is very important in understanding the philosophy behind love and the idea of loving Beauty itself. These images offer the reader a more intuitive and comprehensive understanding of Diotima’s (well, Socrates’…) theory of eros, and even more importantly, welcomes further questioning from the readers.

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