← Home
Plato: Symposium · 33 of 36 · tr. Benjamin Jowett

Section 1

Now I feel that I should be a fool to refuse you this or any other favour, and therefore I come to lay at your feet all that I have and all that my friends have, in the hope that you will assist me in the way of virtue, which I desire above all things, and in which I believe that you can help me better than any one else. And I should certainly have more reason to be ashamed of what wise men would say if I were to refuse a favour to such as you, than of what the world who are mostly fools, would say of me if I granted it." To these words he replied in the ironical manner which is so characteristic of him: "Alcibiades, my friend, you have indeed an elevated aim if what you say is true, and if there really is in me any power by which you may become better; truly you must see in me some rare beauty of a kind infinitely higher than any which I see in you. And therefore, if you mean to share with me and to exchange beauty for beauty, you will have greatly the advantage of me; you will gain true beauty in return for appearance-like Diomede, gold in exchange for brass. But look again, sweet friend, and see whether you are not deceived in me. The mind begins to grow critical when the bodily eye fails, and it will be a long time before you get old." Hearing this, I said: "I have told you my purpose, which is quite serious, and do you consider what you think best for you and me." "That is good," he said; "at some other time then we will consider and act as seems best about this and about other matters." Whereupon, I fancied that was smitten, and that the words which I had uttered like arrows had wounded him, and so without waiting to hear more I got up, and throwing my coat about him crept under his threadbare cloak, as the time of year was winter, and there I lay during the whole night having this wonderful monster in my arms. This again, Socrates, will not be denied by you. And yet, notwithstanding all, he was so superior to my solicitations, so contemptuous and derisive and disdainful of my beauty-which really, as I fancied, had some attractions-hear, O judges; for judges you shall be of the haughty virtue of Socrates-nothing more happened, but in the morning when I awoke (let all the gods and goddesses be my witnesses) I arose as from the couch of a father or an elder brother. What do you suppose must have been my feelings, after this rejection, at the thought of my own dishonour? And yet I could not help wondering at his natural temperance and self-restraint and manliness. I never imagined that I could have met with a man such as he is in wisdom and endurance. And therefore I could not be angry with him or renounce his company, any more than I could hope to win him. For I well knew that if Ajax could not be wounded by steel, much less he by money; and my only chance of captivating him by my personal attractions had faded. So I was at my wit's end; no one was ever more hopelessly enslaved by another. All this happened before he and I went on the expedition to Potidaea; there we messed together, and I had the opportunity of observing his extraordinary power of sustaining fatigue. His endurance was simply marvellous when, being cut off from our supplies, we were compelled to go without food-on such occasions, which often happen in time of war, he was superior not only to me but to everybody; there was no one to be compared to him.
Themes
Body As Obstacleanthropology

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

Alcibiades' attempt to use his physical beauty fails against Socrates' virtue, highlighting the body's limitations in achieving higher goods.

All passages →
Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

Socrates' inner wisdom and virtue are described as hidden beneath a threadbare cloak and outer ugliness, revealing a rare beauty only to the critical mind.

All passages →
Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Socrates is described as possessing a rare beauty of a kind infinitely higher than physical appearance, suggesting an inner luminous quality.

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 passage explicitly contrasts physical appearance with true beauty and discusses the exchange of one for the other, reflecting the core dynamic of Diotima's ascent.

All passages →
Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

Socrates employs irony to suggest that the beautiful Alcibiades would gain true beauty from the seemingly ugly Socrates, reversing expected values.

All passages →
Renunciation Of Wealthethics

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

Alcibiades notes that Socrates cannot be captivated by money, demonstrating a lack of attachment to material possessions.

All passages →
Related passages · 2 parallels
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 theme of the pursuit of higher, divine beauty and virtue through the contemplation of earthly beauty. They share a conceptual parallel in the idea that physical beauty can lead to a deeper understanding and appreciation of spiritual beauty and virtue.
taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 3)
228 (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;--are you not wrong in this?' Dze-khân felt uneasy, altered his manner and looks, and said, 'You need n…”
Both passages explore the theme of inner virtue and the limitations of physical appearance or external circumstances. They highlight the importance of moral character and the pursuit of virtue, demonstrating a conceptual parallel across different mystical traditions.