Analysis of the work of Plato "Dialogues. Feast

Apollodor and his friend

To your questions, I, in my opinion, is quite prepared. The other day, when I went to the city from the house, from Faler, one of my acquaintance saw me from behind and gladly called me out.

Hey, he shouted, - Apollodor, Falersky, wait for!

I stopped and waited.

Apollodor, "he said," and I just searched for you to ask for Tom Peter from Agafon, where Socrates were, Alkiviad and others, and find out what kind of speeches there was about love. One person told me about them from the words of Phoenix, the son of Philip, and said that you also know all this. But he himself could not tell anything anything, but therefore tell me about all this you - because you most than all of all of all of the speeches of your friend. But first tell me if you were present at this conversation or not?

And I answered him:

Apparently, the one who told you, and really did not tell you anything really, if you think that the conversation, about which you ask, happened recently, so I could attend there.

Yes, that's exactly what I thought, he answered.

What are you, Glavgon? - I exclaimed. "Don't you know that Agapor has not live here for many years?" And since I began to spend time with Socrates and took a rule for a day to notice all that he says and does not passed for three years. Dotole, I wandered where I would have to imagine what I am standing with something, but was a pity, like any of you, for example, how are you now, if you think it is better to do anything, just not philosophy.

What to laugh at us, "he replied," I better tell me when this conversation took place.

In the times of our childhood, I answered, "when Agapon received a reward for the first tragedy, the day after he had celebrated this victory with the chorates.

For a long time, it turns out, it was a case. Who told you about it, is Socrates himself?

No, no Socrates, and the same, who and Phoenix, - some Aristodem from Kidafin, a small one, always boning; He was present at this conversation, because he was then seemed to be one of the most fervent admirers of Socrates. However, the Socrates itself, I asked what I asked, and he confirmed to me his story.

So we were talking on the way a conversation about it: because I feel like I have already noticed at the beginning, quite prepared. And if you want me to tell all this and you, let it be your way. After all, I am always immensely glad to lead or listen to philosophical speeches, not to mention that I hope to extract some of them; But when I hear other speeches, especially your ordinary speeches of the rich and Deltsov, I will attack me, and I feel sorry for me, my buddies, because you think it's doing business, but they yourself are only in vain time spend. You, maybe consider me unhappy, and I admit that you are right; But what you are unhappy - I am not what I admit, but I know firmly.

Always, you are the same, Apollodor: Always do you like yourself and others, and it seems, it is decidedly everyone, except Socrates, you consider decent regret, and already yourself - in the first head. For what was nicknamed with the launched, I don't know, but in your speeches you really are always the following: you attack yourself and on the whole world except Socrates.

Well, how can I not be laughing, my miley, as I do not go out of myself, if this is my opinion and about me, and about you.

It is not worth it now because of this, Apollodor. It is better to fulfill our request and tell me what speeches were conducted there.

They were so about the kind ... But I will try, perhaps, tell you everything in order, as well as the Aristodem himself told me.

So, he met Socrates - washed and in the sandals, which rarely happened, and asked him where he was so stood out. He answered:

For dinner to Agafon. Yesterday I escaped from a victorious celebration, frightened by a crowded gathering, but promised to come today. So I jerked to appear to the handsome beautiful. Well, you, "he concluded," Do you want to go to a feast without an invitation? "

And he answered him:

How do you order!

In this case, "Socrates said," let's go together and, in changing the saying, we prove that "the people worthy of a worthy feast comes." But Homer did not just distort this saying, but, it can be said, to normal over her. By depicting Agamemnon, an extraordinarily valiant warrior, and the Menal "weak speaker", he forced a less worthy change to appear without an invitation to more worthy Agamemnon, when he brought the victim and gave a feast.

After listening to this, Aristodem said:

I'm afraid I will not be released in my opinion, Socrates, but rather, according to Homer, if I, a man ordinary, I will come without an invitation to the feast to the sage. Do you understand, bring me something to justify? After all, I do not confess that I was unrivorous, but I will say that you invited me.

- "Making the way together," he objected, - we will discuss what to tell us. Fuck!

Excluding such about words, they went on the road. Socrates, indulging in his thoughts, the whole road lagged behind, and when Aristodem stopped waiting for him, told him to go ahead. Having come to the house of Agafon, Aristodem found the door open, and here, according to him, something funny happened. She immediately ran the slave and took him there, where they had already rented ready to start the guest's dinner. As soon as Agafon saw the wrong one, he welcomed him with such words:

And, Aristodem, you came by the way, - just have you dinner with us. If you are on some kind of business, then postpone it to another time. After all, I have already searched for you yesterday to invite, but I haven't found anywhere. And Socrates what did you not lend to us?

And I, - continued Aristodem, - turned around, and Socrates, I looked, does not follow; I had to explain that I myself came with Socrates, who invited me to dinner here.

And perfectly did what came, - the owner replied, - but where is he?

He just entered here after me, I myself can not understand where he was gone.

Well, - said Agafon servant, - Looking Socrates and bring it here. And you, Aristodem, stay next to Ericimakh!

And the slave wrapped his legs so that he could recover; And the other bar in the meantime returned and reported: Socrates, they say, turned back and now stands in the Seine of the neighboring house, and the call refuses to go.

What kind of nonsense you are carrying, "said Agafon," call him aptive!

But here intervened Aristodem.

No need, - he said, - Leave him alone. Such a habit of will go somewhere on the side and will become there. I think he will soon appear, do not only touch him.

Well, let it be in your opinion, "said Agafon. - And we are all the rest, you, servants, please treat! Apply to us all that you wish, because I have never installed any supervisors. Consider as I, and all the rest are invited by you for lunch, and please us so that we cannot be tugged on you.

Apollodor and his friend

Apollodor at the request of a friend at a meeting with him talks about Pira from Agafon, where Socrates, Alkiviads and others were speech about love. It was a long time ago, Apollodor himself was not present there, but he learned about the conversations of those from Aristogether.

On that day, Aristodem met Socrates, who called him with him for dinner to Agafon. Socrates lagged behind and appeared later. After dinner, those present were restricted and in turn said the commendful word God Erotu.

Speech Fedra: the oldest origin of Erota

Fedr calls Erota ancient God, he is the first source of the greatest benefits. No "the greater good for the young man than a worthy in love, and for the in love - than a decent beloved." The in love is ready for any feats for the sake of her beloved, even die for him. But it was precisely the devotion of his beloved in love especially admire the gods, for which they honor the beloved greater honor. As an example, Fedr leads to the revenge of Achilla for the murder of his fan partner.

After all, loving the Divine is a loved one, because he is inspired by God.

It is the powerful God of Love Eros, it is able to "give people to valor and give them bliss."

Pea Speech: Two Erotes

There are two erutes: vulgar and heavenly. Eros vulgar gives love to people insignificant, heavenly love is, above all, love for young men, to create a smarter and elevated than a woman. Such love is a concern for moral cultivation:

Low the same vulgar fan that loves the body more than the soul ... It is only worth blowing the body, as he "will persistent" ... And who loves for high moral advantages, he remains faithful to all life ...

I am commendable if the beloved young man takes a fence in a fan and learns from that wisdom. But the feelings of both should be absolutely sincere, there is no place in them.

Ericimaha's speech: Eros spill across nature

The dual nature of Erotes manifests itself in everything. Moderate EroThe and different erro should be in harmony among themselves:

After all, a healthy and patient on the start of the body ... Different and unlike, and unlikely seeks to dislike and love him. Consequently, in a healthy start, one epic, in the patient - the other.

It is necessary and perfectly pleased with the moderate God and read it, to resort to Erota a vulgar need carefully so that he does not give rise to impossibility. Divination and sacrifice helps to establish friendly relations of people with gods.

Speech Aristorofan: Eros as a man's desire for initial integrity

Aristophane tells the myth of Androgynov - ancient people consisting of two halves: two modern people. Androgins were very strong, for the decision to attack the gods Zeus cut them in half.

... when the bodies were dissected in half, each half with lust rushed to the other, they hugged, walked and, passionately want to grow, did not want to do anything.

Since then, halves androgynov are looking for each other, wanting to merge together. Thanks to the combination of men and women, human genus continues. When a man converges with a man - still achieves satisfaction from the Socia. The desire for integrity is the desire to heal the human nature.

Men who occurred from the former man and whom it entails each other, Aristophaan is named worthy: they are from nature the most courageous.

Thus, the love is called the thirst for integrity and the desire for it. Before ... We were something united, and now, because of our injustice, we are settled apart ...

Agafon speech: Erotic perfection

Eros - the most perfect god. He is a carrier of the best qualities: beauty, courage, prudence, skill in art and crafts. Even the gods can consider Erota with their teacher.

Socrates modestly notices that it is in a difficult position after such a wonderful speech of Agafon. He starts his speech with a dialogue with Agafon, asking for the questions.

Speech Speech: Erota Purpose - Mastering Bent

Eros is always love for someone or something, the subject of this love is what you feel. If EroT needs to be beautiful, and good - beautiful, it means that he needs and good.

Socrates described Erota, as if based on the story of one Mantineyan, Diotima. Eros is not beautiful, but not ugroen, not kind, but not angry, it means that he is in the middle between all extremes. But since he is not beautiful and not kind, it can not be called God. According to Diothim, Eros is not God and not a man, he is a genius.

The appointment of geniuses is to be interpreters and intermediaries between people and gods, passing the gods of prayers and victims of people, and people of the gods and remuneration for the victims.

Eros - Son of Poshos and Beggar Singing, so he personifies the middle between his parents: he is poor, but "Fatherly stretches to the beautiful and perfect." Ero Herbra, dare and Silen, eager for rationality and reaches her, he is busy philosophy.

Eros is love for beautiful. If the perfect is good, then everyone wants it to become his lot. All people are pregnant as bodily and spiritually. Solo from the burden of nature can only in the beautiful.

Socia Men and Women have such permission. And this is the matter of the Divine, for the conception and birth of the appearance of the immortal start in the creature of the mortal ... So love is the desire and immortality.

Caring for the offspring is the desire for eternal, in eternity you can achieve beautiful - good.

Here a drunk alkivad appears. He is proposed to say his word about Erote, but he refuses: Socrates spent before this speech, he recognizes logically indisputable. Then alkiviad asked to praise Socrates.

Speech of Alkiviad: Penagirik Socrate

Alkiviad compares Socrates with Satire's game Marcia on flute, but Socrates - satir without tools.

When I listen to him, my heart beats much stronger than that of broken Coribants, and tears pour out of his voice from his speeches; The same as I see, happens with many others.

Alkiviad admires Socrates. The young man hoped to learn his wisdom and wanted to seduce the philosopher with his beauty, but the beauty did not make a proper effect. Alkiviada was conquered by the spirit of Socrates. The philosopher has shown its best qualities in collaborated with the fan of the campaigns: courage, durability, stamina. He even saved the life of Alkiviad and refused the award in his favor. Socrates has a unique personality compared to all the others.

Final scene

Socrates warns Agafon from the speeches of Alkiviad: Alkiviad wants to sow a retail between Agafon and a philosopher. Then Agafon closers closer to Socrates. Alkiviad asks Agafon to lie down at least between him and Socrates. But the philosopher replied that if the Agafon would look below the alkiviad, then he, Socrates, could not pay the praise to his neighbor on the right, that is, Agafon. There were noisy walks, someone left home. Aristodem fell asleep, and waking up, saw congess Socrates, Aristophan and Agafon. Soon alkiviad left after Socrates ..

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essay.doc.

Analysis of the work of Plato "Dialogues. Feast"

Plato is one of the generics of European philosophy. His works that have come down to us carry his ideas, and the highest of his ideas is the idea of \u200b\u200bgood. Dialogue "Pier", which I would like to analyze in my essay is no exception. Here Plato shows that love is also a blessing.

This dialogue is a drinking conversation in which seven people praise the God of Love Erota. Each of the following speakers continues and complements the speech of the previous one. The latter protrudes Socrates, which, as we can see, is the carrier of the ideas of Plato. Consider the speech of all participants in the conversation.

It should be noted that the dialogue is a story in the story and begins with the fact that Apollodor, from whose person is conducted by the story, meets his friend who asks him to tell him what was on the feast at Agafon. Apollodor explains that he himself can retell the conversation only from the words attended by the Aristogether. Next, the story itself is the story of Aristogether.

Having gathered in honor of the tragic poet of Agofon, guests first dine, drink and eat. The conversation occurs when the guests are fed, behind the wine. They decide to praise the God of Love Erotu, consider that he is not paying enough attention and refer to insufficient reverence.

Fedr says first, who is a kind of culprit the emergence of this topic. At the beginning of his speech, Fedr talks about the ancient origin of Erota, and accordingly, the ancient origin of love. He speaks his speech that no one can be so selfless, brave and brave, like lovers. Fedre praises both lovers and loved ones who go to victims for their admirers. At the end of his speech, Fedr pronounces such words: "So, I argue that Ero-the most ancient, most respectable and most powerful of the gods, the most able to give people to the valor and give them bliss during life and after death."

The following speech pronounces PAsaniy. Continuing the speech of Fedra, he disagrees with him that Fedr challenged "Erota in general" when it should be said that Erotov two. In his speech, PAsani says that there is an erade vulgar and Eroshests. The first gives the principle of love, which people love insignificant. Such people, first of all, love the body, but not the soul. This leads to the fact that the love of them is short-lived, like the subject of their frustration, because it stands the body to lose beauty, to be aged, and the love of such a person will leave. The second Eros, Heavenly, gives the beginning of love for the soul. Pausania also says that such love has only a male beginning, it is love for young men, because then it was believed that the love of a woman in itself is something vulgar. And this is exactly such love is true.

The next word takes Ericcima. Again, continuing the speech of the PAsania, he agrees that Eros is dual, but introduces a new idea, the idea that Eros lives not only in man, but in all of nature. He suggests that Eros is so powerful that he leads to the good of both people and the gods.

The speech of the aristrophane differs from the previous ones. He puts forward the idea that man's desire for love is the desire for integrity. Aristophane tells the myth that in ancient times, people were not two floors, but three. There were Androgins who combined signs and male and female. Such people became too strong and threatened by the sides, and then Zeus decided to divide them at half. And this was the reason that people seek to find their half in another person, and it is referred to as love. This feeling covers everyone who was lucky enough to meet their half.

Agafon, talking next, the only one who considered properly to praise is not the feeling that Eros brings, but God himself. He talks about the qualities inherent in Erotus: about his tenderness, beauty, virtue, courage. The fact that Eros is a good poet and skill in crafts. And all the qualities that this God himself possesses, he gives out those who serve him, all loving and loved ones. It should also be noted that everyone who serves him do it voluntarily, because with violence this God has nothing to do.

After speech, Agafon comes a turn of Socrates to express his opinion. Socrates precedes his speech by issues facing agon. With the help of logical conclusions, he leads everyone to the fact that Erach cannot be neither beautiful nor kind, since beauty and kindness is what he himself seeks. And to strive for what you already have meaningless. We see that Socrates does not give the idea to "calm down", he constantly promotes her forward. As if he cites a conversation, which took place from him with his speeches, who, he said, made him so knowledgeable in love, Diotima. This woman shows Socrat that Eros is not any extreme, it is neither kind nor angry, nor beautiful nor ugly. She tells the history of Eros's conception, which determines this condition. He was conceived by the poor and ugly foaming and the wonderful god Praise on Peter in honor of the birth of Aphrodite. Hence his love and the desire for the beautiful.

For people, as Socrates says, it is a wonderful good, so people and strive for the topic, seek to love. And the blessing they want to have forever, so we can say that the desire for the beautiful - there is a desire for the eternal. This explains Diotima on the example of the desire of people to continue the genus. After all, the continuation of the kind is a kind of hope for immortality, and therefore children are beautiful. Just like the body, the soul also strives for liberation from the burden, knowledge helps it. After all, scientists, and philosophers, leaving their teachings behind them, are counting not to be forgotten, and this is also a kind of immortality. The soul of each person responds to the limb of existence, and therefore the beautiful - there is something that we give rise to a recurrent disappearing.

After Socrates finishes his speech on the feast, another guest appears - alkiviad. He is a fan of Socrates. When the alkiviad suggests, as well as made all those present, praise Erotu, he refers to excessive intoxication, but, nevertheless, agreed to pay praise Socrate.

In the speech of Alkiviad, we can see everything that the rest of the guests said about. Talking about his love for Socrates, he exposes himself and his adherents of that heavenly love. This is evidenced by the desire of Alkiviad to be near Socrates only because he can teach it a lot, and the fact that Socrates all his behavior made it clear that he was not interested in the body, but the soul of Alkiviad. Also that Socrates more than once saved alkiviad in battles, showed how only loving, but also a beloved person could be.

So, summing up, we can say that Socrates as no one strives for the truth. He also showed him in his speech, listening to all points of view, and after expressing his, completely different. His desire for the truth we see and by what greed he listened to Diotim, absorbed new knowledge. And on this feather he also wanted to convey the truth to his friends.

A key issue in this dialogue can be called the question "What is beautiful?". This question Socrates also gives an answer. Beautiful is what we do to stay to exist, even if in memory of people, or in our own children.

Work description

Plato is one of the generics of European philosophy. His works that have come down to us carry his ideas, and the highest of his ideas is the idea of \u200b\u200bgood. Dialogue "Pier", which I would like to analyze in my essay is no exception. Here Plato shows that love is also a blessing.
This dialogue is a drinking conversation in which seven people praise the God of Love Erota. Each of the following speakers continues and complements the speech of the previous one. The latter protrudes Socrates, which, as we can see, is the carrier of the ideas of Plato. Consider the speech of all participants in the conversation.

Apollodor and his friend

To your questions, I, in my opinion, is quite prepared. The other day, when I went to the city from the house, from Faler, one of my acquaintance saw me from behind and gladly called me out.

"Hey," he shouted, "Apollodor, Falersky, wait for!

I stopped and waited.

"Apollodor," he said, "and I just searched for you to ask about Tom Peter from Agafon, where Socrates were, alkiviad and others, and find out what kind of speeches there was about love. One person told me about them from the words of Phoenix, the son of Philip, and said that you also know all this. But he himself could not tell anything anything, but therefore tell me about all this you - because you most than all of all of all of the speeches of your friend. But first tell me if you were present at this conversation or not?

And I answered him:

- Apparently, the one who told you, and really did not tell you anything really, if you think that the conversation, about which you ask, happened recently, so I could attend there.

"Yes, that's exactly what I thought," he answered.

- What are you, Glavgon? - I exclaimed. "Don't you know that Agapor has not live here for many years?" And since I began to spend time with Socrates and took a rule for a day to notice all that he says and does not passed for three years. Dotole, I wandered where I would have to imagine what I am standing with something, but was a pity, like any of you, for example, how are you now, if you think it is better to do anything, just not philosophy.

"What to laugh at us," he replied, "I better tell me when this conversation took place.

"In the times of our childhood," I answered, "when Agafon received a reward for the first tragedy, the day after he celebrated this victory with the chorals.

- For a long time, it turns out, it was a case. Who told you about it, is Socrates himself?

- No, no Socrates, and the same, who and Phoenix, - some aristodem from Kidafin, a small one, always barefoot; He was present at this conversation, because he was then seemed to be one of the most fervent admirers of Socrates. However, the Socrates itself, I asked what I asked, and he confirmed to me his story.

So we were talking on the way a conversation about it: because I feel like I have already noticed at the beginning, quite prepared. And if you want me to tell all this and you, let it be your way. After all, I am always immensely glad to lead or listen to philosophical speeches, not to mention that I hope to extract some of them; But when I hear other speeches, especially your ordinary speeches of the rich and Deltsov, I will attack me, and I feel sorry for me, my buddies, because you think it's doing business, but they yourself are only in vain time spend. You, maybe consider me unhappy, and I admit that you are right; But what you are unhappy - I am not what I admit, but I know firmly.

"You are always the same, Apollodor: Always do you want yourself and others, and seems to be strongly all except Socrates, you consider decent regret, and already yourself - in the first head. For what was nicknamed with the launched, I don't know, but in your speeches you really are always the following: you attack yourself and on the whole world except Socrates.

- Well, how don't I have a little, my miley, how I do not go out of myself, if this is my opinion and about me itself, and about you.

- It is not worth now because of this to interrupt, Apollodor. It is better to fulfill our request and tell me what speeches were conducted there.

"They were so about the kind ... But I will try, perhaps, tell you everything in order, as well as the Aristodem himself told me.

So, he met Socrates - washed and in the sandals, which rarely happened, and asked him where he was so stood out. He answered:

- For dinner to Agafon. Yesterday I escaped from a victorious celebration, frightened by a crowded gathering, but promised to come today. So I jerked to appear to the handsome beautiful. Well, you, "he concluded," Do you want to go to a feast without an invitation? "

And he answered him:

- How do you order!

"In that case," Socrates said, "we will go together and, in changing the saying, we prove that" the people worthy of a worthy or something comes. " But Homer did not just distort this saying, but, it can be said, to normal over her. By depicting Agamemnon, an extraordinarily valiant warrior, and the "weak speaker", he made a less worthy change to appear without an invitation to more worthy Agamemenon, when he brought the victim and gave a feast.

After listening to this, Aristodem said:

"I'm afraid that I don't get in my opinion, Socrates, but rather to Homer, if I, a man ordinary, I will come without an invitation to the feast to the sage." Do you understand, bring me something to justify? After all, I do not confess that I was unrivorous, but I will say that you invited me.

- "Making the way together," he objected, - we will discuss what we say. Fuck!

Excluding such about words, they went on the road. Socrates, indulging in his thoughts, the whole road lagged behind, and when Aristodem stopped waiting for him, told him to go ahead. Having come to the house of Agafon, Aristodem found the door open, and here, according to him, something funny happened. She immediately ran the slave and took him there, where they had already rented ready to start the guest's dinner. As soon as Agafon saw the wrong one, he welcomed him with such words:

- A, Aristodem, you came by the way, - just have you dinner with us. If you are on some kind of business, then postpone it to another time. After all, I have already searched for you yesterday to invite, but I haven't found anywhere. And Socrates what did you not lend to us?

- And I, - continued Aristodem, - turned around, and Socrates, I look, does not follow; I had to explain that I myself came with Socrates, who invited me to dinner here.

"And perfectly done that I came," the owner replied, "but where is he?"

- He just entered here after me, I myself can not understand where he was gone.

"Well," Agafon said a servant, "Socrates look around and bring it here. And you, Aristodem, stay next to Ericimakh!

And the slave wrapped his legs so that he could recover; And the other bar in the meantime returned and reported: Socrates, they say, turned back and now stands in the Seine of the neighboring house, and the call refuses to go.

- What kind of nonsense you are carrying, - said Agafon, - Call him with aptive!

But here intervened Aristodem.

"No need," he said, "Leave him alone. Such a habit of him - will move away somewhere on the side and will become there. I think he will soon appear, do not only touch him.

"Well, let it be in yours," said Agafon. - And we are all the rest, you, servants, please treat! Apply to us all that you wish, because I have never installed any supervisors. Consider as I, and all the rest are invited by you for lunch, and please us so that we cannot be tugged on you.

Current page: 1 (Total 5 pages)

Apollodor and his friend

To your questions, I, in my opinion, is quite prepared. The other day, when I went to the city from the house, from Faler, one of my acquaintance saw me from behind and gladly called me out.

"Hey," he shouted, "Apollodor, Falersky, wait for!

I stopped and waited.

"Apollodor," he said, "and I just searched for you to ask about Tom Peter from Agafon, where Socrates were, alkiviad and others, and find out what kind of speeches there was about love. One person told me about them from the words of Phoenix, the son of Philip, and said that you also know all this. But he himself could not tell anything anything, but therefore tell me about all this you - because you most than all of all of all of the speeches of your friend. But first tell me if you were present at this conversation or not?

And I answered him:

- Apparently, the one who told you, and really did not tell you anything really, if you think that the conversation, about which you ask, happened recently, so I could attend there.

"Yes, that's exactly what I thought," he answered.

- What are you, Glavgon? - I exclaimed. "Don't you know that Agapor has not live here for many years?" And since I began to spend time with Socrates and took a rule for a day to notice all that he says and does not passed for three years. Dotole, I wandered where I would have to imagine what I am standing with something, but was a pity, like any of you, for example, how are you now, if you think it is better to do anything, just not philosophy.

"What to laugh at us," he replied, "I better tell me when this conversation took place.

"In the times of our childhood," I answered, "when Agafon received a reward for the first tragedy, the day after he celebrated this victory with the chorals.

- For a long time, it turns out, it was a case. Who told you about it, is Socrates himself?

- No, no Socrates, and the same, who and Phoenix, - some aristodem from Kidafin, a small one, always barefoot; He was present at this conversation, because he was then seemed to be one of the most fervent admirers of Socrates. However, the Socrates itself, I asked what I asked, and he confirmed to me his story.

So we were talking on the way a conversation about it: because I feel like I have already noticed at the beginning, quite prepared. And if you want me to tell all this and you, let it be your way. After all, I am always immensely glad to lead or listen to philosophical speeches, not to mention that I hope to extract some of them; But when I hear other speeches, especially your ordinary speeches of the rich and Deltsov, I will attack me, and I feel sorry for me, my buddies, because you think it's doing business, but they yourself are only in vain time spend. You, maybe consider me unhappy, and I admit that you are right; But what you are unhappy - I am not what I admit, but I know firmly.

"You are always the same, Apollodor: Always do you want yourself and others, and seems to be strongly all except Socrates, you consider decent regret, and already yourself - in the first head. For what was nicknamed with the launched, I don't know, but in your speeches you really are always the following: you attack yourself and on the whole world except Socrates.

- Well, how don't I have a little, my miley, how I do not go out of myself, if this is my opinion and about me itself, and about you.

- It is not worth now because of this to interrupt, Apollodor. It is better to fulfill our request and tell me what speeches were conducted there.

"They were so about the kind ... But I will try, perhaps, tell you everything in order, as well as the Aristodem himself told me.

So, he met Socrates - washed and in the sandals, which rarely happened, and asked him where he was so stood out. He answered:

- For dinner to Agafon. Yesterday I escaped from a victorious celebration, frightened by a crowded gathering, but promised to come today. So I jerked to appear to the handsome beautiful. Well, you, "he concluded," Do you want to go to a feast without an invitation? "

And he answered him:

- How do you order!

"In that case," Socrates said, "we will go together and, in changing the saying, we prove that" the people worthy of a worthy or something comes. " But Homer did not just distort this saying, but, it can be said, to normal over her. By depicting Agamemnon, an extraordinarily valiant warrior, and the "weak speaker", he made a less worthy change to appear without an invitation to more worthy Agamemenon, when he brought the victim and gave a feast.

After listening to this, Aristodem said:

"I'm afraid that I don't get in my opinion, Socrates, but rather to Homer, if I, a man ordinary, I will come without an invitation to the feast to the sage." Do you understand, bring me something to justify? After all, I do not confess that I was unrivorous, but I will say that you invited me.

- "Making the way together," he objected, - we will discuss what we say. Fuck!

Excluding such about words, they went on the road. Socrates, indulging in his thoughts, the whole road lagged behind, and when Aristodem stopped waiting for him, told him to go ahead. Having come to the house of Agafon, Aristodem found the door open, and here, according to him, something funny happened. She immediately ran the slave and took him there, where they had already rented ready to start the guest's dinner. As soon as Agafon saw the wrong one, he welcomed him with such words:

- A, Aristodem, you came by the way, - just have you dinner with us. If you are on some kind of business, then postpone it to another time. After all, I have already searched for you yesterday to invite, but I haven't found anywhere. And Socrates what did you not lend to us?

- And I, - continued Aristodem, - turned around, and Socrates, I look, does not follow; I had to explain that I myself came with Socrates, who invited me to dinner here.

"And perfectly done that I came," the owner replied, "but where is he?"

- He just entered here after me, I myself can not understand where he was gone.

"Well," Agafon said a servant, "Socrates look around and bring it here. And you, Aristodem, stay next to Ericimakh!

And the slave wrapped his legs so that he could recover; And the other bar in the meantime returned and reported: Socrates, they say, turned back and now stands in the Seine of the neighboring house, and the call refuses to go.

- What kind of nonsense you are carrying, - said Agafon, - Call him with aptive!

But here intervened Aristodem.

"No need," he said, "Leave him alone. Such a habit of him - will move away somewhere on the side and will become there. I think he will soon appear, do not only touch him.

"Well, let it be in yours," said Agafon. - And we are all the rest, you, servants, please treat! Apply to us all that you wish, because I have never installed any supervisors. Consider as I, and all the rest are invited by you for lunch, and please us so that we cannot be tugged on you.

Then they began to dinner, and Socrates did not have. Agapor has repeatedly greeted to send him, but the aristodem was opposed to this. Finally, Socrates still appeared, just by the middle of dinner, promoting, against the usual, not so long. And Agafon, resting alone from the edge, told him:

"Here, Socrates, stay next to me so that I get the share of the wisdom that painted you in the Seine." After all, of course, you found it and seized her, otherwise you would not have tried from the place.

- Well, Agafon, - Socrates answered, sitting down, - if the wisdom had a property to flow, as soon as we touch each other, from the one who was full of her, to the one who was empty, how water flows on a woolen thread Vessel in empty. If it is the case with wisdom in the same way, I really appreciate the neighborhood with you: I think you will fill me with magnificent wisdom to the edges. After all, my wisdom is some kind of unreliable, bad, it looks like a dream, and your brilliant and brings success: Won, despite your youth, sparkled the day before yesterday in front of thirty thousands of Greeks.

"You are a mockery, Socrates," Agafon said. - Some weather, taking into the judges of Dionysus, we will also deal with you, who of us are wisdom, and shove out for dinner!

- Then, - continued Aristodem, - after Socrates was breathless and everyone had dinner, they made the inspection, sang praise to God, fulfilled everything that

rely, and proceeded to the guilt. And then the PAsania led such speech.

"It would be nice to us, friends," he said, "Dupean said not to get drunk. I, frankly, I feel after yesterday's battlement quite badly, and I need some dare, like, however, in my opinion, and most of you: you also participated in this yesterday; Think as if we could drink sounder.

And Aristofan answered him:

"You are absolutely right, the pavans that you need to try to eat in every way." I myself drank too much yesterday.

Hearing their words, Ericcama, Son Akumena, said:

- Of course you're right. I would only like to listen to another one of you - Agafon: Will he drink?

"No, I'm also unable," Agafon replied.

"Well, so we seem to be lucky, to me, Aristodemore, Fedra and the rest," said Ericzym - if you, such masters to drink, today refuse, "we always drink around the drop. Socrates not to the account: he is capable and drinking and not to drink, so, no matter how we do, he will be pleased. And once none of those present is located, in my opinion, drink a lot, I hardly hurt anyone, if I say about drunkenness, the whole truth. That intoxication is hard to people, it is to me as a doctor, clearer clear. I am also reluctant to drink more, and I do not advise others, especially if they have not recovered from the hangover.

"Delatful truth," Fedre picked up from Mirrinunt, "I always listen to you, and when it comes to his healing, then it is suppressed, but today, I think, and everyone else, if you think it will agree with you.

Having heard them, everyone agreed that there was not a drink at this feather, and it was just like that for his pleasure.

- So, "said Ericcama," since it was decided that everyone dreamed how much I want, without any coercion, I suggest letting the flutstic that entered us, "let him play for himself or, if it is pleased, for women in inland rest At home, and we will devote today to our meeting conversation. What exactly is me, too, if you want, I can offer.

Everyone stated that they want to hear his proposal. And Ericcima said:

- I will begin the same as Melanippa from Eurypid: "You are not my words now hear", and our Fedra. How many times the Fedr was indignant with me: "Does not be ashamed, Ericcima, that, writing to other gods and hymns and Panana, Erotu, such a mighty and great God, none of the poets - and there were many of them - did not write even a praise word. Or take the venerable sophists: Hercules and others they praise in their transfer, as, for example, the decent prediction. All this is not so surprising, but once I got a book, in which the beneficial properties of salt were extruded, and other things of this kind were more than once there were the subject of diligent stupidity, and Erota still no longer dare to fight adequately, and the great one God remains In disregard! " Fedr, it seems to me right. And so I would like to pay tribute to Fedra and give him pleasure, especially since we gathered here today, pleases, in my opinion, to honor this God. If you share my opinion, we would have spent the time in conversation. Let each of us, on the right in a circle, will say as much as possible Erota's coming word, and let the Fedr begin, who will be the first, and is the father of this conversation.

"Against your sentence, Ericcama," Socrates said, "no one will give a voice. Neither to me, since I argue that I will not make sense of anything except love, nor Agafon with PAsania, nor, ingredient, Aristofhan, - After all, everything that he does is connected with Dionysis and Aphrodite, and indeed any of those Who I see here, not to reject it. True, we, replacing in the last places, are in a less profitable position; But if the speech of our predecessors will be good enough, then we will be pretty enough. So, in kind

hour, let Fedr begin the beginning and says her Erota's coming word!

Everyone as one agreed with Socrates and joined his wish. But all that everyone said, Aristodem did not remember, and I did not remember everything that I retold me Aristodem. I will give you from each speech what seemed to me the most decent memory.

Speech Fedra: the oldest origin of Erota

So, the first, as I already said, Fedre spoke, but he began with the fact that Eros is a great God, whom people and gods admire for many reasons, and not least because of his origin: Incidentally, to be ancient God . And the proof of this is the absence of his parents, which no narrator and no poet mention. Hesiod says that the chaos appeared first, and after

Wedding gay, universal shelter safe,

With her ero ...

The fact that these two, that is, the Earth and Eros, were born after chaos, with Hesiod agreed and Akusilai. And Parmenide speaks of a birth force that

The first of all the gods she created Erota.

Thus, quite many agree on the fact that Eros is the oldest God. And as ancient God, he appeared for us the original source of the greatest benefits. I, at least, do not know the greater one for the young man than a decent in love, and for the in love - the worthy beloved. After all, what is always to be guided by people who wanted to live their life flawlessly, no relatives, no honors, no wealth, and indeed nothing in the world will teach them better than love. What should she teach them? Ashamed of the shame and ambitious to strive for the beautiful, without which neither the state nor a separate person is capable of any great and good deeds. I argue that if the in love is committing some unworthy act or the cowardice will lower the offender, he suffers less if his father is caught in this, a friend or someone else, "only his loved holds. The same as we notice, happens and with the beloved: being evident in some unseemless act, he is ashamed of the most those who love him. And if it were possible to form a state from lovers and their belovedness or, for example, the army, they would control them in the best possible way, avoiding all the shame and competing with each other; And fighting together, such people even in the small number would win, as they say, any opponent: After all, to leave the system or throw weapons in love easier at a comility than with a loved one, and often he prefers the death of such a shame; And to leave the beloved on the mercy of fate or not help him when he is in danger - yes, will there be such a coward in the world, in which Eros him would not have inhaled, having likened him a born brave? And if Homer says that God is inspired by some heroes, God who loves it is not other than Eros.

Well, and die for each other are ready alone loving, not only men, but also women. The Greeks have convincingly proven this alcohiste, Pestia's daughter: she decided to die for her husband, although his father and mother were still alive. Thanks to his love, she surpassed both in the attachment to their son, which he showed everyone: they are only considered his relatives, but in fact - people in him; This feat was approved not only by people, but also by the gods, and if from many mortals who committed wonderful affairs, the gods were only considered the honorable right of the return of the soul from Aida, they released her soul from there, admiring her act. Thus, the gods are also highly honored devotion and dedication in love. But Orpheus, the son of Eager, they granted from Aida and showed him only the ghost of his wife, followed by which he was, but did not give it to himself, however, he, as Kifedred, was too fought, if he did not dare like alkestide, from - Love love, and managed to get into Aid alive. Therefore, the gods punished him, making it that he died on the hands of a woman, while Achille, the son of Fetold, they were surprised, sent to the islands of blissful; learning from mother that he will die if

he will kill the hetero, and if he does not kill, he will return home and live to old age, Ahill boldly preferred to help the Patrole and, aventing his fan, take death not only for him, but also after him. And for the fact that he was so devoted to the in love with him, immensely admiring gods commemorated Achilla special differences. Eschil says nonsense, claiming that Achille was in love with Patrole: After all, Achilles was not only beautiful Patrole, as, however, and in general, all the heroes, but, according to Homer, and much younger, so he still did not grow a beard. And in fact, the highly redeeming virtue in love, the gods are more admired, and they are walked, and beneficial in the case when a loved one is devoted to in love, than when the in love is devoted to the subject of his love. After all, loving the Divine is a loved one, because he is inspired by God. That is why, sending Achilla to the islands of blissful, the gods honored him more expenses than alcohoot. So, I argue that Eros is the most ancient, most respectable and most powerful of the gods, the most capable of putting people to the valve and give them bliss during life and after death.

Pea Speech: Two Erotes

This is what speech said Fedr. After Fedra, others spoke, but their speeches aristodem badly remembered and therefore, lowering them, began to state a speech of Pavania. And Paution said:

- In my opinion, Fedr, we unsuccessfully determined our task, taking praise eruta at all. It would be right, if one EroThe would be in the world, but Erotov is more, and since they are more, it will be more correct to continue to continue to praise. So, I will try to correct the case, saying first, what an erotic need to praise, and then I will already give him a worthy praise. We all know that there are no Aphrodites without erotic; Consequently, be in the world one Aphrodite, Erach would be too alone; But since the Aphrodites are two, then Erotov should be two. And these goddesses, of course, two: the eldest, that without mother, the daughter of uranium, which we call therefore heaven, and the youngest, daughter of Diona and Zeus, which we call the vulgar. But from this it follows that the Erotov accompanying both Aphrodites should be called the celestial and vulgar, respectively. You should praise, of course, all the gods, but I will try to determine the properties that went to the lot from each of these two.

About any business can be said that in itself it is neither beautiful nor ugly. For example, all that we do now, drink Lee, will sing or talk, it's great in yourself, but depending on how it is done, as happens: if it is done perfectly and correctly, it becomes beautiful, and if wrong, That is the opposite, ugly. The same with love: Not everyone is beautiful and worthy praise, but only the one that encourages perfectly to love.

So, Ero-Aphrodites shared truly went and is able to anything; This is just the love that people love insignificant. And such people love, firstly, women are not less than boys; Secondly, they love their favorite more for the sake of their body than for the soul, and finally they love those who are cheerful, taking care only to achieve their own, and without thinking, is it wonderful. That is why they are capable of anything - on good and on bad in the same extent. After all, this love goes in any way from the goddess, which is not only much younger than, but also in its origin it is also involved in female and to male beginnings. Erad Aphrodites Heaven goes back to the goddess that

firstly, it is only involved in the male beginning, but not to female, - no wonder this love for young men, and secondly, older and alien criminal audacity. Therefore, obsessed with such love they turn to the male floor, giving preference that they are stronger from nature and endowed with great mind. But among lovers of boys, you can find out those who are moving only such love. For they love not juvenile, but those who have already discovered the mind, and the mind appears usually with the first end. Those whose love began at this time will be ready, it seems to me, never split and live together all my life; Such a person will not deceive the young man, taking advantage of his nerazumami, will not travel from

him, let out over him, to another. It would be necessary to even publish the law prohibiting the love of juvenile, so that it does not leave much forces unknown to what; After all, it is unknown in advance, in which direction the spiritual and physical development of the child will go - in bad or good. Of course, people who deserve themselves establish such a law, but it would be necessary to ban it and fans of the vulgar, as we prohibit it, as far as our forces, to love freebious women. The vulgar people are so defiled the love that some argue even to yield to the fan reprehensively at all. But they claim them, looking at the behavior of such people and seeing their annoyance and dishonesty, for any case, if only it is indefinitely and not as accepted, can not deserve the censure.

The custom about love that exists in other states is not difficult to understand, because everything is determined to be clearly, but the local and lackenedamsky is much more difficult. In Elide, for example, in Boeotia, and everywhere where there is no habit of wisdom speeches, it is accepted simply to give up fans, and no one there, nor old, nor young, does not see anything reprehensible in this, in order, apparently, so that the inhabitants - and they are not masters to speak - not to spend the strength on loaming; In Ionia, in many other places, everywhere where barbarians rule, it is considered reprehensible. After all, barbarians, because of their tyranny, and in philosophy, and in class gymnastics, something is seen

reprehensible. The local rulers, I believe, is simply unprofitable that their subjects have high thoughts and strengthen the Commonwealth and alliances, which, along with all other conditions, is very promoted by the love of which. In his own experience, this and the local tyranny learned: after all, the love of aristogiton and the strengthened attachment to him, Garmodyia laid an end to their dominion.

Thus, in those states where the fans are considered to be represented, this opinion was established due to the viciousness of those who adhere to it, that is, self-supporting rulers and unimustal subjects; And in those where it is simply recognized as beautiful, this order goes from the ocossiness of those who started it. Our customs are much better, although, as I said, it is not so easy to figure them out. True, there is to take into account that, by a general opinion, it is better to love openly than secret, young people who are worthy and noble, at least they were and not so good; if you consider, then that the in love meets all the amazing sympathy and no one sees anything in his behavior,

that the victory in love is, in general, the benefit, and the defeat - shame; that custom not only justifies, but also approves any tricks of the amazing victory of the fan, even those who, if they resort to any other purpose for them, will surely cause universal condemnation (try, for example, for the sake of money, posts or some other benefits to behave so, how do you sometime fans, who pesters their beloved by the humiliated plots, showering them with oaths, who are ready for their doors and ready to fulfill such slave responsibilities, what the last slave will take themselves, and you will not give any friends nor enemies: the first will be to report to you, having fun for you, the second will accuse you in diving and meanness; but in love with all this is forgiven, and the custom fully on his side, as if his behavior is truly impeccable), if you finally consider - and this is the most striking thing - that, according to Most, the gods forgive the violation of the oath only in love, because, they say, a love oath is not an oath, and that, therefore, on these concepts, and gods and people by providing Any rights are in love, "if you consider all this, it is quite possible to conclude that love and favor to the in love with our state are considered something flawless. But if, on the other hand, the fathers put to their sons of the warders so that they first did not allow them to talk with fans, and their peers and comrades of sons usually core them for such conversations, and the elders do not stop and do not refute such guards as unfair, Seeing this, you can, on the contrary, conclude that love relationships are considered with us with something very shameful.

And the case, in my opinion, is like. Everything is not so simple, for, as I said at the beginning, no action is neither fine, neither is ugly by itself: if it is perfect - it is fine, if ugly - it is ugly. Ugly, it became to please a low person, and moreover, please causing low, but perfectly - and a person worthy and in a decent way. Low that vulgar fan that loves the body more than the soul; He is also inconsistent because it is a loyal what he loves. It is only worth blowing the body, and he loved the body, as he "will persuade, flying away," disposal all his verbalists. And who loves for high moral advantages, he remains faithful to his whole life, because he is tied to something constant.

Fans are accepted well to experience and one to please, and others avoid. That is why our custom requires that the fan will suit his lover, and he shied away from his harassment: such a competition allows us to find out how other people also belong to the other. Therefore, it is considered shameful, firstly, quickly surrender, without giving away some time, which actually serves as a good check; Secondly, shamefully surrendered for money or due to the political influence of the fan, regardless of whether this fascinability is caused by fear before the need or inability to neglect wellness, money or political calculations. After all, such motives are unreliable and transient, not to mention that noble friendship never grows on their soil. And it means, a decent way to please the fan can, according to our customs, only one way. We believe that if a fan, as if slave, he served in his will, the subject of love, no one will reproach in shameful waters, the other side remains one intransite type of voluntary slavery, namely slavery in the name of improvement.

And in fact, if someone has someone's services, hoping to improve thanks to him in any wisdom or in any other virtue, then such voluntary slavery is not considered to be disgraced nor humiliating. So, if these two customs - love for young men and love for wisdom and all sorts of virtue - to reduce to one, it will turn out that you can please the fan - fine. In other words, if the fan considers it necessary to provide anyone, fair, in his opinion, the service, and the young man, in turn, considers it fairly not to deny a person who makes him wise and kind, and if a fan is able to make a young man

smarther and virtuous, and the young man wishes to gain education and wisdom - so here, if both agree on it, only then to please the fan of the fan, and in all other cases - no. In this case, it is not shameful in this case, and in any other and deceive and not deceive - the shame is the same. If, for example, the young man, who was given to the rich rich, seemed to be a fan, be deceived in his calculations and no money, because the fan would be a poor man, he would not get it, this young man should be ashamed, for it still has already shown What will happen for anything for anything for anything, and it is not good. At the same time, if anyone surrendered to a person in the view of a decent, hoping that thanks to friendship with such a fan it would be better and himself, and he was on the verification of a person's bad and unworthy, - such a misconception remains beautiful. After all, he has already proved that in order to become better and perfect, will make anything for anyone anything, and this is the most beautiful in the world. And it became to please in the name of virtue perfect anyway.

Such is the love of the goddess of heaven: heaven herself, it is very valuable for the state, and for a separate person, since it requires a loving and beloved great care for moral perfection. All other types of love belong to another Aphrodite - vulgar. This is what, Fedr, - concluded PAVSANI, - I can imagine without preparation about Erota to what you said.

Immediately for the paviation to take possession of attention - Socists teach me such consonances - I should have been, according to Aristogether, Aristophane, but whether it was from satiety, or from what another I was attacked by Ikota, so he could not keep speech and was forced To contact the closest neighbor Ericimakh with such words:

- Either stop my Icot, Ericcama, or say instead of me until I stop ick.

And Ericcima answered:

- Well, I will do both. We will change the queue, and I will keep speech instead of you, and you when Ikota stops, - instead of me. And as long as I will speak, you longer hold your breath, and your IKOT will pass. If it does not pass, we rinse the throat with water. And if it is not at all the Sladules at all, do something in the nose and sneezing. Do this time-different, and it will pass, no matter how strong it is.

"Start," answered Aristophane, "and I will follow your advice."