Zevaz, 69

Plato�s infamous bacchanal serves well those interested in Eros. Matters of the heart venerated by those whose first philosophy has led them from the darkest regions of the cave find enlightenment in the wis.dm, caromed by the only female ideology presented, allowing for an epistemological ontology by none other than Socrates in honor of Diotima.
With the muses at work, Phaedrus claims Eros guides us in understanding shame and pride. Lovers pain at being seen by their lover as a coward, thus a great society would emerge from a city of lovers for their pride would necessitate justice. I could agree if we consider Pausanias� definitions of the two kinds of love as viable, and recognize that only heavenly love would benefit Phaedrus� city. Common love strikes whenever it gets a chance. It is attracted to the body, not the soul. Heavenly love seeks the partner with his own mind whom knows the difference between common virtues and heavenly virtues. Once this distinction is lived justice can ensue. Diotima confirms this, but not as good and bad, rather mortal and immortal. However, no one can fault Aristophanes simple, yet beautiful thought. To these musings I remark; I am a good androgynous female. Of course Diotima would wholeheartedly agree that Agathon is not abstruse: �you can�t give to another what you don�t have for yourself.� (197a) You can say you can love another without loving yourself, but these words are puddles. The deepest part of the ocean knows this lie serves only the coward. And to claim all you want is what the other wants is irresponsibility at its worst. In conclusion, my Spirit is drawn to a beautiful, noble and well-formed soul. I seek one such being with knowledge of him self as one such being �who has given birth to [true/heavenly] virtue [and true/heavenly beauty], and nourished it� thereby becoming �immortal� in his own right as I have .(212a Plato�s SYMPOSIUM