Plato's Symposium is more than a collection of witty speeches at a dinner party; it's a profound philosophical exploration of Eros, or love, which Socrates, through the words of the priestess Diotima, ultimately defines not as a god, but as a daimon – a spirit that bridges the human and the divine. The dialogue traces a progression, or "ladder," of love, moving from the appreciation of physical beauty to the contemplation of the Form of Beauty itself. This ascent reveals Eros as a fundamental human drive for immortality, a desire to possess the good forever, which finds its ultimate fulfillment in the pursuit of abstract, eternal truths rather than fleeting physical attachments.
The initial speeches, while varied in their praise of Eros, largely focus on its more conventional manifestations. Phaedrus, for instance, extols Eros as the oldest of gods, inspiring courage and virtue in lovers, citing mythical heroes like Alcestis and Achilles. Pausanias distinguishes between the common Eros, associated with physical desire and the unthinking masses, and the heavenly Eros, a nobler passion directed towards men of superior intellect and character, often associated with the pursuit of wisdom and self-improvement. Eryximachus, a physician, attempts a scientific interpretation, viewing Eros as a cosmic force governing harmony in all things, from human health to the seasons. These early speeches, though offering different perspectives, lay the groundwork by establishing Eros as a powerful, multifaceted force.
Aristophanes introduces a more mythic and humorous element with his tale of the original humans, split into two halves by Zeus and forever seeking their missing counterpart. This myth vividly illustrates the human longing for completion and unity, a desire that Plato, through Socrates, will later reframe. The concept of seeking one's "other half" resonates with the Symposium's broader theme of seeking what is lacking, whether it be beauty, goodness, or immortality. While entertaining, Aristophanes' myth provides a relatable, albeit anthropocentric, vision of love as a primal need for wholeness.
The philosophical core of the Symposium emerges with Socrates' account of his conversation with Diotima of Mantinea. Diotima debunks the notion of Eros as a god, presenting him instead as a mediator, a spirit born of Poverty (Penia) and Resource (Poros). This parentage explains Eros's inherent nature: it is always striving, always seeking, never fully possessing, and thus perpetually in a state of desire. Diotima then articulates the "ladder of love." It begins with the love of a beautiful body, progressing to the love of all beautiful bodies, then to the love of beautiful souls, beautiful institutions and laws, and finally, to the love of knowledge and, ultimately, the Form of Beauty itself. This ascent is crucial because it shifts the focus from individual objects of affection to universal, eternal principles. The desire for beautiful children, for instance, is a natural drive for immortality, but Diotima elevates this by suggesting that true immortality is achieved through the "birth" of ideas, virtues, and wisdom.
Socrates' own contribution, filtered through Diotima, is the philosophical apex of the dialogue. He argues that the ultimate object of Eros is not just beauty, but the Good, and that the highest form of love is the philosophical pursuit of wisdom and truth. This pursuit is a lifelong endeavor, characterized by a constant striving for understanding, a desire to possess the good permanently. By the time Alcibiades, Socrates' young admirer, arrives drunk and interrupts the proceedings, the philosophical framework has been firmly established. Alcibiades' impassioned, yet ultimately unrequited, love for Socrates highlights the intensity of personal attraction but also underscores Socrates' own detachment from such conventional desires, as he remains devoted to his philosophical quest. The Symposium, therefore, concludes by emphasizing that true love is not merely a personal connection but a philosophical journey towards the eternal and the divine.