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Plato, Symposium 204d · 204d

What Does the Lover Love?

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Diotima — τοῦτο δὴ μετὰ ταῦτʼ, ἔφη, ὦ Σώκρατες, πειράσομαί σε διδάξαι. ἔστι μὲν γὰρ δὴ τοιοῦτος καὶ οὕτω γεγονὼς ὁ Ἔρως, ἔστι δὲ τῶν καλῶν, ὡς σὺ φῄς. εἰ δέ τις ἡμᾶς ἔροιτο· τί τῶν καλῶν ἐστιν ὁ Ἔρως, ὦ Σώκρατές τε καὶ Διοτίμα; ὧδε δὲ σαφέστερον· ἐρᾷ ὁ ἐρῶν τῶν καλῶν· τί ἐρᾷ;
Socrates — καὶ ἐγὼ εἶπον ὅτι γενέσθαι αὑτῷ.
Diotima — ἀλλʼ ἔτι ποθεῖ, ἔφη, ἡ ἀπόκρισις ἐρώτησιν τοιάνδε· τί ἔσται ἐκείνῳ ᾧ ἂν γένηται τὰ καλά;
Socrates — οὐ πάνυ ἔφην ἔτι ἔχειν ἐγὼ πρὸς ταύτην τὴν ἐρώτησιν προχείρως ἀποκρίνασθαι.

This, then, next, Socrates, she said, I will try to teach you. For Eros is such and so begotten, and is of beautiful things, as you say. But if someone should ask us: what, of beautiful things, is Eros, Socrates and Diotima? Or, more clearly, thus: the lover loves beautiful things; what does he love? And I said that they become his own. But the answer still longs for a question such as this: what will there be for him to whom the beautiful become? Not quite yet, I said, can I answer this question offhand.

Word by word

Diotima
τοῦτοtoûtothisδὴdḕnowμετὰmetàafterταῦτʼtaûtʼthat,ἔφηéphēshe said,ὦôOΣώκρατεςSṓkratesSocrates,πειράσομαίpeirásomaíI will tryσεseyouδιδάξαιdidáxaito teach.ἔστιéstiisμὲνmènon the one handγὰρgàrforδὴdḕindeed / thenτοιοῦτοςtoioûtossuchκαὶkaìandοὕτωhoútōsoγεγονὼςgegonṑsbegottenὁhotheἜρωςÉrōsEros,ἔστιéstihe isδὲdèandτῶνtôntheκαλῶνkalônof beautiful things,ὡςhōsasσὺsýyouφῄςphḗissay.εἰeiifδέdéandτιςtissomeoneἡμᾶςhēmâsusἔροιτοéroitoshould ask·τίtíwhatτῶνtôntheκαλῶνkalônof beautiful thingsἐστινestinisὁhotheἜρωςÉrōsEros,ὦôOΣώκρατέςSṓkratésSocratesτεteand (intimate linking)καὶkaìandΔιοτίμαDiotímaDiotima;ὧδεhôdethusδὲdèbutσαφέστερονsaphésteronmore clearly·ἐρᾷerâilovesὁhotheἐρῶνerônthe loverτῶνtôntheκαλῶνkalônbeautiful things·τίtíwhatἐρᾷerâidoes he love;
Socrates
καὶkaìAndἐγὼegṑIεἶπονeîponsaidὅτιhótithatγενέσθαιgenésthaito becomeαὑτῷhautôihis own.
Diotima
ἀλλʼallʼbutἔτιétistillποθεῖpotheîlongs for,ἔφηéphēshe said,ἡhētheἀπόκρισιςapókrisisthe answerἐρώτησινerṓtēsina questionτοιάνδεtoiándesuch as this·τίtíwhatἔσταιéstaiwill there beἐκείνῳekeínōifor himᾧhôito whomἂνànwould / might (potential)γένηταιgénētaibecomeτὰtàtheκαλάkaláthe beautiful things;
Socrates
οὐounotπάνυpánuquiteἔφηνéphēnI saidἔτιétiyetἔχεινécheinto be ableἐγὼegṑIπρὸςpròstoταύτηνtaútēnthisτὴνtḕntheἐρώτησινerṓtēsinquestionπροχείρωςprocheírōsoffhandἀποκρίνασθαιapokrínasthaito answer.

The setting

Diotima turns from what Eros is to what he is for. Eros is such a being, and is of beautiful things, as agreed. But suppose someone asks: the lover loves beautiful things — what does he love in loving them? Socrates answers: that they become his own. Diotima presses: but the answer still calls for a further question — what will he have, when the beautiful things become his? Socrates cannot answer offhand.

A note on this passage

This is the move that will lift the whole speech toward its climax. By pressing "and then what?" Diotima forces the substitution she makes explicit in 204e: swap "good" for "beautiful," and the question answers itself — the one who gets good things is happy, and happiness needs no further "why." The Symposium here quietly joins the central Socratic thesis of the Gorgias, Meno, and Republic: that all desire is ultimately for the good, and that the good is what everyone wants for the sake of happiness. Love of the beautiful turns out to be a special case of the universal reach for the good and for happiness — and that is what makes love, in the end, a road the soul can climb.

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Plato, Symposium 204d — The Great Library Project interlinear edition · greatlibraryproject.com/book/symposium/204d/