The Symposium - Love - Feast

“The Symposium” is a philosophical composition about love. Platon's "feast" was called " as speeches about love ". A theme of dialogue - an ascention of the person to the highest blessing which other as an embodiment of idea of heavenly love is not that. As they speak true sins not about love in itself, and about that, that by the existence is obliged to one of gods. Its name - Эрот. All dialogue represents the story about a feast arranged on the occasion of a victory of tragical poet Agafona at the Athenian theatre. The story is conducted on behalf of Аристодема which has come together with Сократом and was present on a feast.

The composition of "Feast" rather easily gives in to the analysis whereas simply to track its structure: between the small introduction and the same conclusion into dialogue seven speeches contain, in each of which this or that aspect of the same themes - themes of love is treated. First of all attracts attention unusual logic sequence as within the limits of each of seven speeches, and in the ratio all speeches.

The introduction begins the story about a meeting certain Аполлодора from Фалера with certain Главконом, and also the request of the last to tell about a feast in house Агафона and consent Аполлодора to make it according to certain Аристодема from Кидафин, personally present on a feast. Further story Аристодема about the circumstances preceded a feast follows: to meeting Аристодема with Сократом, its invitation to a feast, delay Сократа, kind meeting Аристодема in house Агафона and the offer of one of visitors, Павсания, not simply to borrow in a feast, but to each of its main participants to say eulogy Эроту, to the god of love. With the consent of all other participants of a feast conversation about Эроте begins Федр, and and it is logical enough, as it speaks about the most ancient origin Эрота. " Эрот is the greatest god with whom people and gods admire for many reasons, and not in the last instance because of its origin: in fact is honourable to be the most ancient god. And as the proof of it absence at it parents serves... The Earth and Эрот were born after Chaos, " that is real and love are inseparable and are the most ancient categories. Speech Федра is still deprived analytical force and exposes only most general properties Эрота about which spoke since times of undivided rule of mythology. As the objective world was represented to antiquities as much as possible concrete and as much as possible sensual it is absolutely not surprising, that all movements in the world were thought were thought as a result of a love inclination. Universal gravitation which was represented obvious and in those days, was interpreted as gravitation exclusively love, and it is not so surprising, that Эрот is treated in speech Федра as a principle both as much as possible ancient, and as much as possible powerful. It speaks about the greatest moral authority Эрота

And with what not сравнимой to vital force of the god of love: " It was for us the primary source of the greatest blessings... If would be possible to form of enamoured and their beloveds the state..., they would operate it in the best way, avoiding all shameful and competing with each other ", for "... It is most capable to allocate people with valour and to grant to them pleasure at Lives and after death ". In this connection Федр starts to develop idea about the highest value of true love, supporting the reasonings the story about the attitude to it of deities: " Gods highly appreciate virtue in love, it is more admire, both marvel, and are a benefactor in that case when favourite it is betraid enamoured than when enamoured it is devoted to a subject of the love ". As an original conclusion of this speech the statement that " loving more divinely favourite because it is inspired by the god, and favourite is grateful своею fidelity loving " serves.

Reasonings on the nature of love proceed in the second speech - speeches Павсания. Theory Эрота stated in the first speech, even from the then point of view was represented too to the general and alien any analysis. Really, in Эроте the maximum beginning is incorporated, but is as well the lowest. The mythology prompted, that the maximum is something spatially the maximum, that is heavenly; and the doctrine traditional for a classical antiquity about the superiority of the man's beginning above female prompted, that the maximum-it necessarily man's. Here Platon has approached to a theme rather delicate, demanding care in estimations. It is a question of unisex love, hence, the maximum Эрот is a love between men. In Antique Greece it was not a deviation, and more likely norm.

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