Introduction
Plato’s Symposium, written in the 4th century BCE, is a seminal text in ancient Greek philosophy, offering diverse perspectives on love (eros) through a series of speeches delivered at a banquet. Among these, the discourse attributed to Socrates, who recounts the teachings of Diotima, a wise woman from Mantinea, stands out for its depth and originality. This essay aims to summarise the main features of the view of love presented by Socrates/Diotima, situating their ideas within the broader context of ancient Greek thought. It will explore key themes such as the nature of love as desire, the hierarchical ascent towards beauty, and the ultimate goal of love as the contemplation of the eternal Form of Beauty. Through a detailed analysis of these elements, supported by textual evidence and scholarly interpretations, this essay seeks to elucidate the philosophical significance of Diotima’s teachings and their relevance to understanding love in antiquity.
The Nature of Love as Desire and Lack
One of the central features of Socrates/Diotima’s view of love in the Symposium is the conceptualisation of eros as a form of desire rooted in lack. Diotima challenges the notion that love is merely an emotion or affection for another person, instead framing it as a longing for something one does not possess. She posits that love arises from a state of deficiency, where the lover seeks to attain what is beautiful and good (Plato, 2008). This perspective marks a significant departure from earlier speeches in the Symposium, such as those of Phaedrus and Pausanias, which celebrate love as a noble or virtuous bond. Diotima’s insight, delivered through Socrates, suggests that love is inherently dynamic—a force that propels individuals towards fulfillment.
Moreover, Diotima personifies love as neither wholly divine nor wholly mortal, but as an intermediary. She describes Love as a spirit (daimon) that bridges the human and the divine, reflecting its dual nature of poverty and resourcefulness (Plato, 2008). This duality underscores the idea that love is neither a static possession nor an end in itself, but a process of striving. Indeed, this view aligns with the broader Socratic emphasis on the pursuit of wisdom and virtue, positioning love as a motivational force in human life.
The Hierarchical Ascent of Love
Perhaps the most distinctive feature of Diotima’s account is the hierarchical model of love, often referred to as the “Ladder of Love.” This framework outlines a progressive journey from the appreciation of physical beauty to the contemplation of abstract, eternal beauty. At the initial stage, the lover is drawn to the beauty of a single individual body, finding delight in physical attraction (Plato, 2008). However, Diotima argues that true love transcends this limited focus. The lover must progress to recognise the beauty in all bodies, understanding that physical beauty is a shared quality rather than unique to one person.
This ascent continues as the lover shifts attention from physical beauty to the beauty of the soul, valuing moral and intellectual virtues over mere appearance. Further still, the lover appreciates the beauty of laws, institutions, and knowledge, recognising the interconnectedness of beauty across various domains (Plato, 2008). This progression illustrates Diotima’s belief that love is an educative process, guiding individuals towards higher forms of understanding. The structured nature of this ascent reflects a characteristically Platonic emphasis on order and intellectual development, highlighting love’s potential to elevate the soul.
The Ultimate Goal: Contemplation of the Form of Beauty
The pinnacle of Diotima’s vision of love is the contemplation of the Form of Beauty itself—an eternal, unchanging, and divine essence that transcends all particular instances of beauty. At this final stage of the ascent, the lover achieves a state of philosophical insight, beholding Beauty not in a body, a soul, or an idea, but in its purest, abstract form (Plato, 2008). This ultimate goal of love is not merely aesthetic appreciation but a transformative union with the divine, which Diotima suggests leads to true virtue and immortality through the generation of ideas and wisdom.
This concept is deeply rooted in Platonic metaphysics, where the Forms represent ideal realities beyond the material world. By reaching this level, the lover transcends personal desire and attains a universal understanding, aligning with the Socratic pursuit of truth and the good. As Nehamas and Woodruff (1989) note, Diotima’s account positions love as a pathway to philosophical enlightenment, distinguishing it from other interpretations in the Symposium that focus on interpersonal or societal benefits of love. Therefore, the contemplation of the Form of Beauty encapsulates the spiritual and intellectual dimensions of eros in Diotima’s teaching.
Love as a Means of Immortality
Another significant aspect of Socrates/Diotima’s view is the association of love with the human desire for immortality. Diotima argues that love drives individuals to create or “give birth” in the presence of beauty, whether through physical procreation or the generation of ideas, virtues, and works of art (Plato, 2008). This creative impulse is seen as a response to mortality, as humans seek to leave a lasting legacy. For instance, physical offspring ensure the continuation of one’s lineage, while intellectual or artistic creations achieve a form of eternal recognition.
This perspective reveals a profound connection between love, beauty, and the human condition. It suggests that love is not merely a selfish desire but a fundamental urge to transcend temporal limitations. As Dover (1980) observes, Diotima’s emphasis on creativity broadens the scope of love beyond romantic or sexual contexts, embedding it within a universal drive for permanence. This feature of her account underscores the philosophical richness of love as both a personal experience and a metaphysical quest.
Conclusion
In conclusion, the view of love presented by Socrates/Diotima in Plato’s Symposium offers a multifaceted and philosophically profound understanding of eros. Central to their perspective are the notions of love as a desire born of lack, a hierarchical ascent from physical to abstract beauty, the ultimate goal of contemplating the eternal Form of Beauty, and the association of love with the pursuit of immortality through creation. These features collectively position love as a transformative force that guides individuals towards intellectual and spiritual fulfillment. While Diotima’s teachings contrast with the more conventional or practical views of love expressed by other speakers in the Symposium, they align closely with Platonic ideals of truth and the good. The implications of this perspective extend beyond ancient Greek thought, inviting reflection on the nature of desire and beauty in human life. Arguably, Diotima’s ladder of love remains a compelling framework for exploring how personal affections can lead to broader philosophical insights, demonstrating the enduring relevance of her ideas in the study of ancient history and philosophy.
References
- Dover, K. J. (1980) Plato: Symposium. Cambridge University Press.
- Nehamas, A. and Woodruff, P. (1989) Plato: Symposium. Hackett Publishing Company.
- Plato (2008) Symposium. Translated by Robin Waterfield. Oxford University Press.
