Lovers, Scholars and Philosophers: The Platonic ascent and the Nietzschean philosopher
Nietzsche’s thought continually interacts with his predecessors the Greeks. As a philologist, his knowledge and reverence for Hellenic thought is evidenced throughout his writings. This paper seeks to find parallel between the ascent passage in Plato’s Symposium and certain attributes of Nietzsche’s ideal philosopher. I will begin by outlining the assent passage found in the Symposium, followed by contrasting Nietzsche’s description of the scholar as failing to align with Plato’s ascent. Next, I will move on to describe Nietzsche’s description of the philosopher in contrast to the scholar and compare the attributes of the philosopher with the attributes found in the ascent passage. I will conclude by raising problems as to how well the lover in the ascent passage fits with Nietzsche’s philosopher.
First, some context for Plato’s ascent passage. Socrates has attended a party in celebration of the tragedian Agathon’s victory at a festival. Those in attendance give speeches on the nature of love. Socrates begins his account of love by telling a story of a priestess named Diotima who reveals to Socrates the nature of Love as a spirit not beautiful itself but strives after Beauty. Through love’s assistance individuals are capable of encountering the Good and the Beautiful. She then informs Socrates how he can become initiated in the rites of love. This process of initiation in the rites of love is an ascent that that culminates in the individual encountering the Beautiful itself.
The initiate in love begins his ascent by devoting himself to beautiful bodies. He begins with one particular body and through this relationship “begets beautiful ideas there” (Sym 210B). He then realizes that beauty is not confined to one body but is inherent in all bodies. From this realization the initiate “become[s] a lover of all beautiful bodies, and he must think that this wild gaping after just one body is a small thing and despise it” (210B).
In order to continue his ascent, the initiate must transition from this stage as a lover of bodies to a lover of souls: “if someone in decent in his soul, even though he is scarecely blooming in his body, our lover must be content to love and care for him” (210C). The initiate’s begetting of beautiful ideas will then become begetting ideas that are not only beautiful but also can improve and make men better. This shift towards cultivating goodness within other men’s souls shifts the initiates focus entirely away from bodies and towards laws and customs: “our lover will be forced to gaze at the beauty of activities and laws and to see that all this is akin to itself” (210C).
From focusing on laws and customs the initiate will turn his gaze to studying all kinds of knowledge. In time he will recognize the beauty of knowledge itself-delighting not simply in certain particulars but rather delighting in overarching principles. The initiate is now capable of effectively begetting beautiful ideas that cultivate the soul and develop theories that far surpass his earlier creations: “but the lover is turned to the great sea of beauty, and, gazing upon this, he gives birth to many gloriously beautiful ideas an dtheories, in unstinting love of wisdom” (210E). It is at this stage that the initiate stays awhile to further cultivate and develop his own self.
One he is strong enough the initiate, after basking in the beauty of knowledge, catches sight of knowledge of the Beautiful. Thus the initiate nears the end of his ascent and, if he has successfully transitioned between each phase, he is able briefly glimpse upon Beauty itself. Diotima describes the Beautiful as constant, unchanging and eternal. It is also beautiful without qualification and is not confined to one particular idea or field of knowledge. Further, Beauty is a self sufficient source from which all things derive their beauty. Through is encounter with Beauty, the initiate has reaches the end of his goal and possesses understanding of the beautiful: “In the end at this lesson, which is learning of this very Beauty, so that in the end he comes to know just what it is to be Beautiful” (211D).
This encounter with the Beautiful changes the initiate. After much labour and strife, once the initiate has reached the pinnacle of his ascent, he sees Beauty in its unmixed, undiluted form. An encounter of such magnitude leaves its beholder with nothing worldly or mundane by which to compare it. If such a soul was fortunate, daring and disciplined enough, he would remain in its presence as much as he could: “There if anywhere should a person live his life, beholding that Beauty” (211D). No longer does he beget ideas or images of virtue; rather, he is capable of begetting virtue itself:
“When he looks at Beauty in the only way that Beauty can be seen—only then will it become possible for him to give birth not to images of virtue (because he’s in touch with no images), but to true virtue (because he is in touch with the true Beauty)” (212A).
This encounter with Beauty comes only as a result of buffeting and disciplining oneself in the arts of love. It is either through strength of will or being led by another that the initiate is capable of attaining such heights. Alongside this strong will or teacher must be a dedication of oneself to pursuing these heights. Acedia and softness of resolve are forbidden if the soul is to have any hope of encountering the Beautiful. After such encounter, initiate returns transformed and seeks to transform and cultivate others, as evidenced in Socrates’ statements regarding his own commitment to Love: “And once persuaded, I try to persuade others too that the huan nature can find no better workmate for acquiring this than Love” (212C).
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