Phaedrus 233c · 233c

Master of Myself

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Phaedrus — οὐχ ὑπʼ ἔρωτος ἡττώμενος ἀλλʼ ἐμαυτοῦ κρατῶν,… ταῦτα γάρ ἐστι φιλίας πολὺν χρόνον ἐσομένης τεκμήρια.

Now Lysias makes the pitch for himself. Choose the non-lover, he says, and you get someone not overcome by love but in command of himself — not flaring into violent enmity over trifles, but slow and sparing with anger even when the stakes are real. That steadiness, he argues, is the true evidence of a friendship that will hold up over time, whereas the lover's passion is evidence only of its own instability.

Word by word

Phaedrus
οὐχouchnotὑπʼhup’byἔρωτοςérōtoslove / desire / Erosἡττώμενοςhēttṓmenosovercomeἀλλʼall’but / yet / well nowἐμαυτοῦemautoûof myselfκρατῶνkratônmaster,ταῦταtaûtatheseγάρgárfor / becauseἐστιestiareφιλίαςphilíasfriendship / affection / loveπολὺνpolùnlongχρόνονchrónontime / a span of time / durationἐσομένηςesoménēslastingτεκμήριαtekmḗriaproofs.

The setting

Lysias turns to what he offers instead. Where the lover is 'overcome' by passion, the non-lover stays in command of himself — slow to anger, forgiving of honest mistakes, steady over the long haul. These, he says, are the marks of a friendship built to last.

A note on this passage

The whole self-portrait turns on a single opposition Greek ethics lived by: kratein against hēttasthai — to have the upper hand over yourself, or to come off 'the lesser,' overpowered. Lysias claims the winning side: self-mastery, sōphrosynē in all but name, set against the lover who is 'defeated' by his own desire. And he clinches it with a courtroom word — tekmēria, 'proofs,' the conclusive evidence a rhetorician lays before a jury, as if a friendship could be demonstrated like a case. Both moves are exactly what Socrates's second speech will overturn. There, being 'overcome' by love is not defeat but the best thing that can befall a soul — a god-sent madness worth more than any sober self-possession — and the truth about love is not something you prove to a jury but something you remember. Here, though, the cool, self-governing man still sounds like wisdom itself, and Plato wants us to grant him that before it is taken back.

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