Symposium and Phaedrus by Plato and Euripides - Essay Example

Instruction: Task: Different Essays Plato, Symposium, Phaedrus The rhetorical intentions of Plato are varied in terms of the reactions of the mad lover. The mad lover wants to accomplish several things through words in respect to the different goals espoused in Phaedrus. For example, Plato shows the path of enlightenment through the relationships between Lysias and his lover during the walks. During the morning strolls with other philosophers, Phaedrus demonstrates the essence of sacrifice in love especially when he confides in Socrates the importance of sacrificing for one’s lover (Plato 24). This is manifested in the denial by Lysias to remain committed to the truths and beliefs of existence. There are several ways that Plato uses different goals to show the readers the path to enlightenment. For instance, he involves the use of dialogue between Phaedrus and the other gods such as Acusilaus, Hesiod and Parmenides in the admiration of love. In other words, according to the teachings of Phaedrus, Lysias should use his competence to fight for his lover through sacrifice. This is in line with the sacrifices of other notable gods such as Achilles who protected his best friend, Patroclus. On that account, Plato intends to show that love is an, important binding, factor in the establishment of relationships through blessedness and honor. Additionally, this compliments with the gaining of honor among men especially in terms of rewards and admiration from other gods (Plato 36). Therefore, the decision by Lysias to remain non-committal to the behavior of his lover is another form of enlightenment in terms of the wisdom of love. Furthermore, this means the different goals are attached to the enlightenment of fighting for one’s lover in the face of adversity. Moreover, this is apparent in the alteration of the behaviors of Phaedrus and Lysias during their walks in the park. It also shows the benefit of understanding how love works in the hard times especially in the definition of the fundamental goals. There are several effects of seeing Alcibiades in the context of the existing vision. Alcibiades comes to the room where he finds the rest of the philosophers sober and is praising the virtues of love. However, after an instance of ridicule of Socrates, he turns and heaps praise on the man whom he says saved his life. This is the symbolism of courage and bravery that creates the image of a man with respect for elders. Alcibiades also manifests the elements of sexuality among the gods especially Socrates who may be a homosexual. Therefore, I think Plato provide an inoculation against mad love especially in the desire of Alcibiades to make love with Socrates during the time they are sleeping. The fact that Alcibiades is handsome also complicates the inoculation espoused by Plato when the character enters the cloak of Socrates expecting sexual favors “…they were so godlike -- so bright and beautiful, so utterly amazing… (Plato 56).” In the continuation of the conversation, Socrates is characterized with a distorted sexuality that explains the mad love of the gods. In other words, there is a guard against the rigors of those already afflicted by love. Therefore, there are numerous ways that would make it hard to climb the imaginary ladder mentioned by Nussbaum with or without the presence of Alcibiades. This is because Alcibiades is the prime embodiment of the vision of love that is preached by Phaedrus. Additionally, there are the sexual repercussions of mounting the ladder in terms understanding the ideals and objectives Alcibiades through the successive dialogues (Plato 89). Moreover, with the presence of Socrates who is a sworn lover as noted by Alcibiades, there will be no social implications in terms of mannerism accomplishment and satisfaction. Euripides There are various ways that non-human powers use madness and mad love for their purposes. Bacchae is a character with desire for divine powers from the gods in return for vengeance against the men. The essence for the revenge in the tragedy by Euripides is all directed at male gods who have the attractive powers of proving the women with assurance. This suggests that the fundamental essence of womanhood and femininity are attached to the mad love of nothingness. In the same context, this is apparent in Dido in Virgil who is attracted to the gods without any serious purpose “… Dido herself, matchless in beauty….” (Euripides 145) However, the fate of David and Bathseba is a case of a belief in a god that provides good things to the people. It also indicates the lack of objective between the subjects in the texts and their male gods. This is also exemplified in the Aeneas case of who believes in the power of the gods for love. Therefore, divinity uses its powers in various ways to advance the themes of mad love in its powers, cult through religion and creation of dynasties through social interactions. The vulnerability and gullibility of the subjects in the above texts begins with the worship of the male gods who provide them with powers. In terms of cult, in the body of religion, love is seen as a direct link with the interaction of the higher powers. This also applies to the dynastic socialization that is manifested in the case of Aeneas and Dido to prove the inherent divinity of the gods in the normal life. In the same scope, there is also the use of divinity to question the essence of love in the national and political structure of attaining both individual and social powers. This means that, despite the connection between the powers of the gods and emerging divinity, there is also the interest of mad love (Euripides 123). There are various roles of women in the three texts with regard to teleology or the intention of history in controlling nature. For example, women have powers of controlling their destinies through the belief in the male gods who have natural inherent, powers. This noted in one of the texts where informed women decide reform their societies through making their supplications to the gods. This leads to the emasculation of the powers of men who are seen as not hard working and committed to the well being of their societies (Euripides 134). Alternatively, there is the depiction of women as people with emotions, who are guided by selfish motives and irrational with the gods. This also comes into light on the negative depiction of the mortality of women in respect to changing the destinies of their nations. On the same view, the gods play fundamental roles in influencing the lives of women in the texts in the making of pressing decisions. For instance, women determine the fates of their countries especially in solving human problems (Euripides 156). There is a divine devotion of intervention of Aeneas and Dido through their belief in the gods such as Trojan and Venus. There is also the participation of women in the reformation of their nations by using their royal powers as noted in Bathsheba in the book of Samuel. Similarly, these reformations took the forms of political and social implications in the land of Israel. There is also Hannah who emerges from a non royal family and asks God to give her a son after years of being barren. She later gives birth to Samuel who later becomes king in Israel and helps the nation in achieving its objectives. Ovid, Metamorphoses In terms of narcissism and mad love, there several things of note especially in the classical texts. First, it is essential to note that narcissism is the extreme obsession with self and is classified as a personality disorder. It reveals itself the inability of the individual to extend a sense of compassion and love the other person. According to Sigmund Freud in his psychoanalytic theories, the narcissistic individual never displays any emotion towards other, but themselves much to their detriment. There is also the lack of awareness from the affected persons to discern their predicament in terms of their overblown ego. This means such people never feel the urge to fall in love with others because it will emasculate their bloated strengths and capabilities. Therefore, for narcissists, the benefits of love because their constant craving for attention with their spouses. This is because the victims think others as the divine sources of his happiness and emotional stability (Euripides 189). Additionally, there is the lack of emotional maturity and the pathological love of obsessing over self rather than the lover. This brings the paper to the tendency of mad love that apparent among narcissistic characters as exemplified in the main characters, in the texts. For example, there is narcissistic weakness of attaching love to others especially their wives and children or even friends to support their behaviors. In the same aspect, narcissists have an overreaction to small matters that affect them with alarm and rage that depicts the elements of self mad love. This is always a sign of inadequacy as observed by Sigmund Freud in the need to attain false autonomy and independence. In other words, the narcissists always live in a delusional world of false mad love that is not realistic to their set goals and objectives. On the same perspective, they also lack the feel of monotony and constancy thus must resort to mad love tendencies to overcome their inherent weaknesses. There is also the likelihood to adopt queer behaviors that border on drama, upheaval and change to cover up the emptiness of self monopolization in the game of love. Therefore, when it comes to the depiction of mad love in the interpretation of Dante and Petrarch, there are interesting issues on note. For instance, Dante yearns to attain some spiritual love that turns to an obsession. In other words, according this Italian Poet, love had a link with life in the context of reforming the existence of human beings. However, with time all these change because of several life shattering transformations. For example, love begins having an attachment with death in the form of changing of people’s personalities. This is similar to the depiction of Socrates and Alcibiades in their homosexual relationships. The need to attain love is meant for find the meaning of life to help explain the mind-boggling situations of life. Furthermore, the significance of this move has a direct relation to the lyrical poetry of Petrarch in revelation of love (Chwast 190). Petrarch was known for his flowing ballads that attached the elements of humanism into the fate of lovers. This is similar to the dialogue speeches in the Symposium by Phaedrus. Therefore, there is a link on the scope of the inner love that emanates from the soul of humanity that is observable in the affairs of Lysias. In the same breadth, the essence of mad love is relevant from both poets who make startling revelations of the inner being of attaining peace and acceptance. This is a manifestation that apparent in the work of Plato who calls for self-measured love that always ends up being mad love. Fernando de Rojas, Celestina. There are illuminating views concerning the infection of mad love as revealed in the text by Fernando de Rojas. The mad love comes from the forced courtship between Calisto and Melibea who initially loved one another without any problems. This is orchestrated by another character called Celestina who is not happy with the ongoing relationship. Therefore, the woman corrupts the mind of Calisto who decides to turn against his lover begins stupid machinations. After, the incident whereby Calisto seeks for another girl, it does not go well with his girlfriend who has been dedicated to the relationship. This heralds a string of tragic personal and social consequences that are later regretted by their society (Castellas 120). First, the boyfriend of Melibea, Calisto, decides to get entangled in an accident where he falls and dies. However, instead of reporting the incident to the relevant authorities, Melibea decides to jump from a nearby tower to end her own life because she feels her purpose is gone. This is a choice of infection of mad love that is prevalent in the lives of the two characters as they get influenced by Celestina. She is a woman who is considered the main cause of the human tragedy. There are several efforts made to halt the mad love only to fatal results. For instance, Celestina while playing the role of a mediator, attempts to cut off Calisto from the love his life. She executes this with the intention of finding him another alternative instead of Melibea. However, the level of their love does not permit the two lovers to part ways, and they are all against the move. This does not stop Celestina from coming with evil moves that drive Calisto crazy to accidental levels of sustaining their mad love. In the context of the existing ambiguity between reality and realism in the text, it is essential to observe that there certain truths. For instance, in terms of reality, the tragedy is a clear indication of the faults of human beings in their quest to attain the beauty of love (Castellas 135). This is exemplified by the main characters who are obsessed with love that is eventually bound to fail because it is not supported by their society. In that light, there is the presence of the cunning witch, Celestina who manipulates the reasoning of one of the lovers to stop the ensuing affair. The reality is also noted when the two lovers oppose the evil machinations of the witch who is determined to stop the blossoming love. On that account, this is the first sign of an infection of mad love that eventually consumers the young lovers. It also depicts the gaps of emptiness as Calisto and Melibea tries to assure themselves that it would be possible. However, when the situation is assessed from the realism aspect, it means there is some symbolism (Castellas 110). Therefore, despite the scenario of mad love defining the two protagonists, it also shows the human faults and tragedies. This begins by understanding the symbolic sense of interference by Celestina to stop the affair between Calisto and Melibea. Celestina is the image of evil forces that wreck the lives of people who are intent to attain their goals. On that account, despite the determination by the two lovebirds to overcome the insurmountable infection of the mad love, there are several setbacks. Furthermore, there is the allegory of the dangers of mad love that may occur if lovers do not heed the forces of the community. This happens in through the physical depiction of the existing realities of life as noted by the author in the tragedy of the two lovers. Shakespeare, Romeo and Juliet The plays of both Shakespeare and Fernando have similarity in their themes of tragedies of lovers caught in the wave of mad love. Therefore, the tragedy is created by Shakespeare to reveal the essence of desperation on young lovers who do not care their detractors. Similarly, both texts narrate the struggle for happiness in societies under the control of gatekeepers such as elders and servants. In that case, there is Celestina who is a witch with the evil intent of stopping ongoing courtship between Calisto and Melibea. On the other hand, Shakespeare’s play talks about long standing family feuds that prevent Romeo and Juliet from marrying one another “where civil blood makes civil hands unclean” (Shakespeare 3). This suggests just like the constant interference of Celestina in de Rojas’s book the parents are determined to drag their historic squabbles into the lives of their children. Alternatively, both playwrights reveal the fighting for small chances by lovers who are doomed to fail despite their efforts. It is apparent from the beginning of the plays that the protagonists will die in order to appease the wishes of the gods from afar. However, there are also other disparities that involve the inability to reveal the frailty of society in the protection of young lovers (Shakespeare 13). In other words, while Shakespeare provides a framework of the coming tragedies by revealing the feuding Capulets and Montague, the other author does not. Instead, de Rojas has only one aim of exposing the essence of human tragedy when afflicted by the forces of interferences such as the case of Celestina who compels the two lovers to commit unnecessary suicides over betrayal. In the same prospect, the two authors do not concur on the morality of stopping people who are in love from enjoying their lives. There several ways that Romeo and Juliet echoes the other readings covered in the above discussion. This is through the understanding the essence of death in relation to life. Therefore, while death is continuity in the road of existence, life is also paramount in the comprehension of humanity. For instance, the main protagonists face the challenges of advancing their love despite the simmering the quarrel between their parents that limits them from meaning interaction (Shakespeare 32). This suggests that Romeo has to still his way to come and visit his lover who is willing to escape because their mad obsession. On the other hand, this scenario closely relates to that of de Rojas whose main characters are faced by the evil machinations of Celestina. It means while life may seem easy to maneuver when things are good, this is not always the case. This is because there is a thin line between the expression of emotions especially that denoted by the suicidal nature of the lovers in the plays. In the same perspective, they are all tragedies that summarize the futility of existence. There is also the definition of the person as a small human being in the murderous incidences of life that are similar to those of Plato in the Symposium. Furthermore, there is the inevitability of tragedies when humanity has an obsession with love that is not supported by societal expectations (Shakespeare 21). Moreover, this is manifested in the tragic vision of evaluating the fateful repercussions of young lovers who do not understand the purpose of death. Therefore, it means there is no value attached to life in the quest for love as exemplified by the lovers in the two texts. In other words, even if there is a purpose for the affair, there should be a guiding objective. Works Cited Bartolli, Adolfo. Francesco Petrarca. Dallas, TX: Bibliozaar. 2009. Print. Castellas, Ricardo. Fernando De Rojas and the Renaissance Vision: Phantasm, Melancholy, and Didacticism in Celestina. New York, NY: Penn State Press. 2010. Print. Chwast, Seymour. Dante's Divine Comedy: A Graphic Adaptation. New York, NY: Bloomsbury Publishing. 2010. Print. Euripides. Euripides' The Bacchae. Mason, OH: Getty Publications. 2005. Print. Knox, Peter. A Companion to Ovid. New York, NY: John Wiley & Sons. 2009. Print. Plato. Plato on Love: Lysias, Symposium, Phaedrus, Alcibiades, with Selections from Republic, Laws. New York, NY: Hackett Publishing. 2006. Print. Shakespeare, William. Romeo and Juliet. New York, NY: Cricket House Books LLC. 2010. Print. Read More