The Good, One's Own, Forever
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Diotima — ἐρῶσιν ἅνθρωποι ἢ τοῦ ἀγαθοῦ. ἢ σοὶ δοκοῦσιν;
Socrates — μὰ Δίʼ οὐκ ἔμοιγε, ἦν δʼ ἐγώ.
Diotima — ἆρʼ οὖν, ἦ δʼ ἥ, οὕτως ἁπλοῦν ἐστι λέγειν ὅτι οἱ ἄνθρωποι τἀγαθοῦ ἐρῶσιν;
Socrates — ναί, ἔφην.
Diotima — τί δέ; οὐ προσθετέον, ἔφη, ὅτι καὶ εἶναι τὸ ἀγαθὸν αὑτοῖς ἐρῶσιν;
Socrates — προσθετέον.
Diotima — ἆρʼ οὖν, ἔφη, καὶ οὐ μόνον εἶναι, ἀλλὰ καὶ ἀεὶ εἶναι;
Socrates — καὶ τοῦτο προσθετέον.
Diotima — ἔστιν ἄρα συλλήβδην, ἔφη, ὁ ἔρως τοῦ τὸ ἀγαθὸν αὑτῷ εἶναι ἀεί.
Socrates — ἀληθέστατα, ἔφην ἐγώ, λέγεις.
do people love than the good. Or do they seem so to you? By Zeus, not to me, said I. Is it, then, so simple to say, said she, that people love the good? Yes, I said. What then? Must we not add, she said, that they love also the good to be theirs? It must be added. And not only to be, but also always to be? This too must be added. Love is, then, in sum, of the good being one's own forever. Most truly, I said, you speak.
Diotima secures the full definition, step by step. People love nothing but the good. Is it enough to say they love the good? No — we must add that they love the good to be theirs. And not only to be theirs, but always to be theirs. So, in sum, love is of the good's being one's own forever. Socrates agrees most heartily.
That demand for permanence is what will drive Diotima's argument to immortality. A mortal cannot possess anything forever by simply keeping it — mortals die, and even while alive they are in constant flux (207d–208b). The only way a perishable being can have the good 'forever' is by reproduction: leaving behind a new thing in place of the old, whether a child, a reputation, a poem, or a virtue. So the seemingly innocent addition of "forever" opens directly onto the next move (206b), where love's activity is revealed as tokos en kalōi — bringing to birth in the beautiful. The reach for the good, once it demands eternity, becomes the reach for immortality through creation.
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