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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.
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.

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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).

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

Divine philosophy is presented as a positive force that the lover must actively banish from his beloved's life.

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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.

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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.

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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.

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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.

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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.

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Related passages · 7 parallels
neoplatonism|Select Works of Plotinus|Select Works, Section 48
Section 15 15. But suppose two wise men, one of them possessing all that is supposed to be naturally welcome, while the other meets only with the very reverse: do we assert that they have an equal happiness? We do, if they are equally wise.…”
Both passages discuss the nature of wisdom and the detachment from worldly concerns. They emphasize the importance of inner virtue and the irrelevance of external advantages or disadvantages to true happiness and wisdom.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Second Dialogued
So that, finding himself thus ascending and descending, he feels within his soul the greatest dissension that is possible to be felt, and he remains in a state of confusion through this rebellion of the senses, which urge him thither where…”
Both passages explore the theme of the torment and confusion caused by love or desire. They describe a state of internal conflict where the individual is torn between their passions and reason, highlighting the suffering and hope that arises from this struggle.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Third Dialogued
In this disposition, I believe, was the Nolano when he said: 14. Woe's me! my fury forces me To union with the bad within, And makes it seem a love supreme and good. Wearied, my soul cares nought That I opposing counsels entertain, And w…”
Both passages explore the complex nature of love and desire, highlighting the tension between noble aspirations and base instincts. They discuss the struggle between loving what is good and being drawn to what is not, though from different cultural and philosophical perspectives.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialoguee
She dispatches the armed thoughts, which, solicited and urged by disagreement with the inferior nature, are sent to recall the heart. The soul instructs them how they should conduct themselves, so that, being allured and attracted by the o…”
Both passages explore the dynamics of love and desire, highlighting how love can lead to possessiveness and control. They also discuss the impact of love on the beloved's development and well-being, though from different philosophical and mystical perspectives.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguec
And I will say, because to me this pain Is dearer than all other pleasures are. Mar. In reference to this I told you that although one should be attached to corporeal and external beauty yet he may honourably and worthily be so attached;…”
Both passages explore the nature of love and its effects on the beloved, but from different perspectives. Plato's passage discusses the negative impacts of a lover who seeks to control and diminish the beloved, while the Second Dialogue passage discusses the potential for love of beauty to elevate the soul towards divine beauty. Both touch on the transformative power of love, but in different contexts and with different outcomes.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogued
You see, Cesarino, how this enthusiast is justified in his anger against those who reproach him with being in captivity to a low beauty, to which he dedicates his vows, and attributes these forms, so that he is deaf to those voices which ca…”
Both passages explore the theme of divine love and the human response to it, discussing the intense and often contradictory emotions involved. They also touch on the idea of earthly beauty as a reflection of divine beauty, though from different cultural and religious perspectives.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Third Dialoguef
Here the eyes imprint upon the heart, that is upon the intelligence, and rouse in the will an infinite torment of love, where there is no pain because nothing is sought which is not obtained; but it is happiness, because that which is there…”
Both passages explore the nature of love and its effects on the beloved. Plato's passage discusses the negative consequences of a passionate, possessive love, while the Third Dialogue describes the positive, divine aspects of love. Both highlight the transformative power of love, albeit in contrasting contexts.