superodalisque
Well-Known Member
everyone here is working on or thinking about rung one or rung two in some way or another but overall where do you think you are on Plato's Ladder of Love?
A good example of how Plato presents the acquiring of knowledge is contained in the Ladder of Love. In Symposium (210a-211b), Plato's Socrates cites the priestess Diotima as defining a "lover" as someone who loves and love as a desire for something that one does not have. According to this ladder model of love, a lover progresses from rung to rung from the basest love to the pure form of love as follows:
A beautiful body - The lover begins here at the most obvious form of love.
All beautiful bodies - If the lover examines his love and does some investigating, he/she will find that the beauty contained in this beautiful body is not original, that it is shared by every beautiful body.
Beautiful souls - After most likely attempting to have every beautiful body, the lover should realize that if a single love does not satisfy, there is not reason to think that many ones will satisfy. Thus, the "lover of every body" must, in the words of Plato, "bring his passion for the one into due proportion by deeming it of little or of no importance." Instead, the passion is transferred to a more appropriate object: the soul.
The beauty of laws and institutions - The next logical step is for the lover to love all beautiful souls and then to transfer that love to that which is responsible for their existence: a moderate, harmonious and just social order.
The beauty of knowledge - Once proceeding down this path, the lover will naturally long for that which produces and makes intelligible good social institutions: knowledge.
Beauty itself - This is the platonic "form" of beauty itself. It is not a particular thing that is beautiful, but is instead the essence of beauty. Plato describes this level of love as a "wondrous vision," an "everlasting loveliness which neither comes nor ages, which neither flowers nor fades." It is eternal and isn't "anything that is of the flesh" nor "words" nor "knowledge" but consists "of itself and by itself in an eternal oneness, while every lovely thing partakes of it."
A good example of how Plato presents the acquiring of knowledge is contained in the Ladder of Love. In Symposium (210a-211b), Plato's Socrates cites the priestess Diotima as defining a "lover" as someone who loves and love as a desire for something that one does not have. According to this ladder model of love, a lover progresses from rung to rung from the basest love to the pure form of love as follows:
A beautiful body - The lover begins here at the most obvious form of love.
All beautiful bodies - If the lover examines his love and does some investigating, he/she will find that the beauty contained in this beautiful body is not original, that it is shared by every beautiful body.
Beautiful souls - After most likely attempting to have every beautiful body, the lover should realize that if a single love does not satisfy, there is not reason to think that many ones will satisfy. Thus, the "lover of every body" must, in the words of Plato, "bring his passion for the one into due proportion by deeming it of little or of no importance." Instead, the passion is transferred to a more appropriate object: the soul.
The beauty of laws and institutions - The next logical step is for the lover to love all beautiful souls and then to transfer that love to that which is responsible for their existence: a moderate, harmonious and just social order.
The beauty of knowledge - Once proceeding down this path, the lover will naturally long for that which produces and makes intelligible good social institutions: knowledge.
Beauty itself - This is the platonic "form" of beauty itself. It is not a particular thing that is beautiful, but is instead the essence of beauty. Plato describes this level of love as a "wondrous vision," an "everlasting loveliness which neither comes nor ages, which neither flowers nor fades." It is eternal and isn't "anything that is of the flesh" nor "words" nor "knowledge" but consists "of itself and by itself in an eternal oneness, while every lovely thing partakes of it."
