Weitere Kapitel dieses Buchs durch Wischen aufrufen
Blitz discusses the question of Socrates’ motives in two ways. First, he considers the general importance of Plato’s titles, opening scenes, and conclusions for clarifying Socrates’ motives. He then illustrates this primarily through Socrates’ discussion with Alcibiades in Alcibiades 1, the Lysis, the Parmenides, and the Theaetetus in order to explore Socrates’ art of seduction and what he seeks to achieve in talking with political men and in discussing “philosophical” matters. Second, Blitz pursues these questions in greater detail through an examination of Plato’s Erastai (Lovers), in which each of these issues appears.
Bitte loggen Sie sich ein, um Zugang zu diesem Inhalt zu erhalten
Sie möchten Zugang zu diesem Inhalt erhalten? Dann informieren Sie sich jetzt über unsere Produkte:
Consider Protagoras 336b–d and Symposium 212c–223b.
See Laches 189a.
Although, what the true beauty is that affects him is another matter.
Republic 350d, Erastai 134b.
See the discussion of Plato in Diogenes Laertius, and Seth Benardete’s work on the Theages.
Plato attended the school of Dionysus, where the dialogue takes place, and Plato’s nickname, Plato (broad shouldered) was given him by his wrestling teacher.
Erastai 135b, 136ab.
See Republic 410e.
In all these ways Socrates tries to meet his task of coordinating philosophizing and politics, or the forceful, bodily, and banausic elements of political and human life. Socrates defends tyranny and defends (but also ridicules) the free and well-reputed, and elevates the status but does not deny the slavishness of the banausic arts. He is a partial friend of each regime and thus not a full friend of any.
The beginning also reminds us why philosophy is threatening or dangerous. The “babbling” about heavenly things that the gymnastic lover describes as philosophizing, others might believe to be impious. Neither piety, nor the gods, nor fathers are mentioned in the dialogue. Nor is “virtue” generally, nor “regimes” or forms of government, nor nature.
See Mark Blitz, Plato’s Political Philosophy (Johns Hopkins University Press, 2010), 306 (footnote 73).
See Republic, Statesman, Alcibiades I, and Lysis.
Erastai 132a, 134b, 135a,136d.
Erastai 132a, 132d, 133d, 135b, d, e. See too the indications about motion at 132a and 134b.
Erastai 132c, 135a.
Erastai 139a, Laws 968c–968d, and Greater Hippias 289 a–c.
Erastai 135a, 134e.
Erastai 138a, Apology, passim.
Erastai 132a, 135a.
Erastai 132a, b, 135a, 135b, 136c.
Erastai 133c, 135c, 135e, 136b.
Erastai 133d. Cf. 135d.
- Platonic Beginnings
- Chapter 3