← Home
Plato: Phaedrus · 9 of 38 · tr. Benjamin Jowett

Section 1i

But hear what follows, and Perhaps the fit may be averted; all is in their hands above. I will go on talking to my youth. Listen: Thus, my friend, we have declared and defined the nature of the subject. Keeping the definition in view, let us now enquire what advantage or disadvantage is likely to ensue from the lover or the non-lover to him who accepts their advances. He who is the victim of his passions and the slave of pleasure will of course desire to make his beloved as agreeable to himself as possible. Now to him who has a mind discased anything is agreeable which is not opposed to him, but that which is equal or superior is hateful to him, and therefore the lover Will not brook any superiority or equality on the part of his beloved; he is always employed in reducing him to inferiority. And the ignorant is the inferior of the wise, the coward of the brave, the slow of speech of the speaker, the dull of the clever. These, and not these only, are the mental defects of the beloved;-defects which, when implanted by nature, are necessarily a delight to the lover, and when not implanted, he must contrive to implant them in him, if he would not be deprived of his fleeting joy. And therefore he cannot help being jealous, and will debar his beloved from the advantages of society which would make a man of him, and especially from that society which would have given him wisdom, and thereby he cannot fail to do him great harm. That is to say, in his excessive fear lest he should come to be despised in his eyes he will be compelled to banish from him divine philosophy; and there is no greater injury which he can inflict upon him than this. He will contrive that his beloved shall be wholly ignorant, and in everything shall look to him; he is to be the delight of the lover's heart, and a curse to himself. Verily, a lover is a profitable guardian and associate for him in all that relates to his mind. Let us next see how his master, whose law of life is pleasure and not good, will keep and train the body of his servant. Will he not choose a beloved who is delicate rather than sturdy and strong? One brought up in shady bowers and not in the bright sun, a stranger to manly exercises and the sweat of toil, accustomed only to a soft and luxurious diet, instead of the hues of health having the colours of paint and ornament, and the rest of a piece?-such a life as any one can imagine and which I need not detail at length. But I may sum up all that I have to say in a word, and pass on. Such a person in war, or in any of the great crises of life, will be the anxiety of his friends and also of his lover, and certainly not the terror of his enemies; which nobody can deny. And now let us tell what advantage or disadvantage the beloved will receive from the guardianship and society of his lover in the matter of his property; this is the next point to be considered. The lover will be the first to see what, indeed, will be sufficiently evident to all men, that he desires above all things to deprive his beloved of his dearest and best and holiest possessions, father, mother, kindred, friends, of all whom he thinks may be hinderers or reprovers of their most sweet converse; he will even cast a jealous eye upon his gold and silver or other property, because these make him a less easy prey, and when caught less manageable; hence he is of necessity displeased at his possession of them and rejoices at their loss; and he would like him to be wifeless, childless, homeless, as well; and the longer the better, for the longer he is all this, the longer he will enjoy him.
§ Ask Guru about this passage →
Themes
Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The lover's desire to make his beloved 'agreeable' is defined by reducing him to inferiority in physical traits like strength and health.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The text establishes a clear opposition between the lover's nature (pleasure, ignorance) and the beloved's ideal state (wisdom, strength).

All passages →
Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Defects are described as implanted by nature and necessary for the lover's fleeting joy, aligning with the idea that evil is a lack of good.

All passages →
Forbidden Knowledgesoteriology

Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.

The lover actively seeks to implant mental defects and banish wisdom in his beloved, mirroring the prohibition against possessing divine knowledge.

All passages →
Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The passage warns of the harm caused by the lover's actions regarding the beloved's property and mind, implying a moral consequence of thought and deed.

All passages →
Ladder Of Lovesoteriology

Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.

The text outlines the stages of love where the lover seeks to reduce his beloved to inferiority in wisdom and strength.

All passages →
Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

The lover desires to deprive his beloved of gold and silver because these possessions make him less manageable.

All passages →
Related passages · 12 parallels
neoplatonism|Select Works of Plotinus|Select Works, Section 85 (part 1)
Section 10 10. But if Matter is devoid of quality how can it be evil? It is described as being devoid of quality in the sense only that it does not essentially possess any of the qualities which it admits and which enter into it as into a…”
Shared concept: Evil As Privation — Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1i
364 The ultimate Godhead is reached only by the Negative Path, and known only by Unknowing. The Affirmative Path of philosophical knowledge leads only to the differentiated manifestations of the Godhead: e.g. the Trinity, in Its creative…”
Shared concept: Evil As Privation — Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTION-j
The body is in the soul, the soul is in the mind, the mind is in God. The life of the soul is the true life of the man. Of all his various faculties, that which rules all, that which exalts our nature, is Thought. By means of it we rise…”
Shared concept: Ladder Of Love — Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force. (derived)
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIX (part 7)
In the reduction of your soul to its simplest self, its divine essence, you realize this union—this identity. But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation above the limi…”
Shared concept: Ladder Of Love — Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force. (derived)
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 8)
188 So writes Schopenhauer in his Counsels and Maxims , and indeed it is very effectively expressed, but we have no foundation whatsoever for regarding man as the summit of that which nature has created. This is only THE HIGHEST THAT WE KN…”
Shared concept: Cosmic Dualism — Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Hiramic Legend-e
(See The Indian Religions , by Hargrave Jennings.) "It is mentioned as a tradition in some of the accounts of the burning," writes Jennings, "that Molay, ere he expired, summoned Clement, the Pope who had pronounced the bull of abolition ag…”
Shared concept: Good Thought Word Deed — The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 9 (part 4)
The sources of occult wisdom, it proceeds, are, firstly, in God; secondly, in spiritual essences--that is to say, the Angelical Hierarchy; thirdly, in corporeal creatures, the reference being probably to the signatura rerum of Paracelsus; f…”
Shared concept: Forbidden Knowledge — Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 12)
255:1 However gratifying it may be for the curious seeker in history to know whether or when such an event has actually occurred in the history of the Jewish nation, such a historical belief would be of little benefit to him if he could not…”
Shared concept: Body As Obstacle — The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return. (derived)
theosophy|The Secret Doctrine|Page 2 (part 10)
Helped by his knowledge of landscapes left behind him, he can get a general and pretty correct idea of the transmural view, if he will only climb to the loftiest summit of the altitudes in front of him. Once there, he can gaze at it, at hi…”
Shared concept: Forbidden Knowledge — Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific. (derived)
native_american|The Soul of the Indian|Chapter I-b
Sometimes an old man, standing upon the brink of eternity, might reveal to a chosen few the oracle of his long-past youth. The native American has been generally despised by his white conquerors for his poverty and simplicity. They forget…”
Shared concept: Renunciation Of Wealth — The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 9)
279 free will already in the beginning (of a desire) destroys the desire, so that it does not become substantial, then is the physician (for the cure of that disease) already born, and there will not be needed such great earnestness as will…”
Shared concept: Renunciation Of Wealth — The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle. (derived)
zoroastrianism|Avesta (Gathas)|Ahunavaiti Gatha, Yasna XXXI, Section 1c
49 harm to the tiller's herd, to the pious husbandman's flock, who speaks no word with lying, (who abjures the Lie-demon's faith 1 )? 16. Yea, I would ask Thee such a thing as this: How such an one as he who, with wise action, has striven…”
Shared concept: Good Thought Word Deed — The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living. (derived)