Fundador: Conrado Eggers Lan + Comité Editorial/Bditorial Committee Diteetorest MarceioD, Boe CONICET, Busnes ies, Arges) - “Aland G. Vigo Poatila Urivesidad CatSice,Sanago de Chie) Asistentes: Marisa G, Divenosa (Universidad de Buenos Aires) - ‘Andeés Senta Marfa (Universidad de los Anes, Santiago de Chile) Consejo Consultivo/Advisory committee Enrico Beri (Universiti di Padova) Lue Brisson (Cente Naticral dea Recherche Scleiique, Pari) ‘Tomds Calvo Martine? (Uiversidad Complutense ce Maid) oka J. Cleary (estan Colloge - Mayeouth Collge) ‘Michael Frede (University of Oxford) Alfons Gdmes-Labo (Georgetown Univeraty, Washington) (Cherie H. Kehr (Unvortyof Bernsyivani) ‘Carl Nal Universi di Venezia) tuistepher J Rowe (University of Durham) ‘Wolfgang Wicland (Cniversiat Heidelberg) Las colaboracionesy libros para reefiar deben enviar (Contributions and books fo review should be seat to Prof, Dr Marcelo D. Boer - Méthoxis sundaes Rote Sap Covi de Apaquindo 2200 (782468 Las Condes /Santayo - Chile ‘Erna mboeri Quandes.cl ‘vigo@usndes.cl Loe pedis de ajemplates y suscep Orders of copies and subscriptions cones debea hacerse a should be nade to: Academia Verte "Todos los derechos rxervados. Los sriculos de esa sevsta no pueden reproduc: se at wadacive, tial o percialmoate, cin expreso consentimiento del. er ‘Al righ reserved. No part of this publication may be reproduced, without the ‘writen permision ofthe Editor (©2001 by ACADEMIA VERLAG -D.53734 SANKT AUGUSTIN ‘eatfach 16 €3 Tel 022 AV 34 52 1.0 Fax 34 53 16 Inemet: wwe acadomia-verag do Mal: kontakt@ academis-verag de Methexis NDF 200, 23-43 Ansaloe SYMP. 212A2-7: DESIRE FOR THE TRUTH AND DESIRE FOR DEATH AND A GOD-LIKE IMMORTALITY! MARA ANGELICA FERRO |INTRODUCTION In a agment of his lost dialogue Eudennr, the young AFStotle els an anon snus story in onde fo support his lai that “ine dead are biessed ant happy. ‘nee they have now become beter ad grate The sory says “They say that ten Midas Rad caus Silemus he interrogated him afc the bunt and asked ir wat ses the bes thing for mea and what te most desirable fall, Siena at fret would not ay aaything but rmanfined an unbroken silence. fut when, alter using every device, Midas with dificult mvluced ham to adress fi, Fe said under compulsion: “Shomived seed of a tolling spt aad a harsh fortune, wity do you force me t say what it is bettor For you net to now? For 2 ft lve in ignorance of is ow il is mest painless. Wis quite impossible for the best thing of al fo Defll min, rr ean they she i he nature of what i bet ter For it best, forall men and waren, no. 0 be bows ad second alr that the festihing open to men ~ i, ence bor, to die as quickly as posible” “The young Aristotle covsludes from this: Iti clear that be [Le Sietes) meant hat the tine spe dead fs bene than tht spent alive” How oul the young Aristotle get this optimistic and happy conclusion from Sieaus’ Fightening revelation to Miss, which the sayz would have Led beter hol to make known tothe king? How has te young Aristovie not drawn another lind complcely diferent conclusion fom ths story, mere in accordance With i ‘Sc a fu hen wed “the wind may Hierally Blow [ovr sous] apart and dis- Te os adavwieteconinain of POC. Kove i gy en tt mrs ef he pce pp 1a a ato Fro MC. Sik, SN) ea roman owe je tend 70 who bs ead oie rein SEU a Bock an Det ys Sons rte omen eto fe fal ‘Stk ky adncr oc tae pa ts ae No sn pa ame Ot Apt 2D, Tl Taal Te hank sgn wae 9 Feta rae eqn nthe wg fs) PAD ers, wah pes pane laech cond 116441 (3) 1a Bares mG aor eam an das,u Mon. snglien Fro pete [thern]®, ond that, in other words, we are nothing but “brief candies" The [rsnet is tht Socrates" words in the Phaodo have cas, at least termporry, his ‘Spel ca tie young Aristotle, like another Sinise or Cebes, and convinced him That he san sigs yen he dies for extreme happiness ard not Yn distress, lar titing their dexty"* However, his charm, which tums desperate conser sbost ‘ur complet cisslutin ino tis optimise: conviction of a pomibly beter xis once afer death than our prevent exsence, snot jst ack of Pao’ but as “tvertion tat he derives fromthe idea f gxiecoata or love of wiston itself From ths passion fr tth tha domisaes his fe he philosopher derives a hope fora plik, umortal existence after death and with «fora complete fulflment this ese fori, One coneaquenceof ti i tht the lover of wisdom be Comes a ata fst aight paradoxically, a lover of death, Here 1 ope w bing, seme light to the clse connection between dsie for truth and desve for Cea as desire fora godlike ioral ix Pisto's thought tnd about how the hope fora beter Life forthe philosopher derived from this Convection. Fortis purpose Iwill focus oo the passage at Syme. 21232: drt esablish what Kin or kinds of amorsality Plato refers tether, However, Till fst ake some distinctions about kinds of immortality that Plato hinself ‘early mikes In tbe Paved athe Smportun, sofas these distinctions ae ‘elf explaining wat he problem i forthe fteprter at Symp, 2122-7 and bow diffrent scholars have urderstoo6 the passe. Fialy {wil offer a possible ‘way of understancing ths passage tha contributes. 1 think, co a beter und aning ofthe rlaion between the Symposiam and te Phacdo andy a x conse- ‘quence, ofthe conta roleaerigned to desire in Pat's conception of ma. 2, KINDS OF IMMORTALITY 1c usaf, for expostionaleoherence, 10 divide Plato's conception of in mortality int two rai specie the gods” nmoraity and that of human beng. "pho, Tehe tow Gi Pee Ron's pom watins Ken 30 ‘ie ioral snp me prenarosrgte Bor’ eaten Grek haan is tices i teagan nN DO, 20H ceo ae ee euy ta his eto te pss. Ngee wy HE SORE Stn crate ost of Sore" rasan wo of fe md exgsres (nd emit rei fe tae su igs lon 99, Sa) na won Re eee ate tee’ tsps tte Phare owes, Niche 6 3 1 em che sf eels a rs aah Teen onc es 9.251 ed ene fh pent a Pas deve i ceeeerie iets detach saison tien he angel Tye each, 403497. sie fr the wai fesire for deat ana goalie aneoraior 2s In relation to the gods iumortaity, although iwo species of “te dine (ie "Siew" Forme and the gods) can be dstingvished in principe, bth of they want be immort inthe same way, i, "bY always being absolutly tbe save” ‘Tue Hea of immortality, which i common tothe gods and the Ferms, works 6a aor pucaign for wat the highest way of immoral’ would befor hun Be Rik ae i the en one Plato eersdor vo beaut immortality. sai 42 tae ay in whic human beng ca tain his superior kind of fects by trying lobe wise 25 fas posible in ths if and then geting, ster death fll aaa dado in wbich hein pennant cottact wit the Fora," sem 10 canive this auperior immorality (ogetber withthe Pappines and goodness ti Bathe 10H) tough an invitation ofthe gods in their being wise and being arene Focmee Although this godtke immorality can be gained oniy by te Shtlnapher (hen be faves is buy exbtse abe fo the changeable and Per an exatepes exciosvely through the ao which comes to be ia perma aa ae ith Ihe Forms) eer Kins of iaanorality, loss stir to the divine ‘ind, arc aleo open tall human beings. 2. THE GODS" IMMORTALITY: THE CONCEPTION (OF PERFECT IMMORTALITY In both dstogus te Fonns andthe gods are asnciatd?” ana, in fat, bos of them can be ascribe tothe genes of “he divine”. So, when a np. 20838-b it reg tar the divine Is inmoval “ky always being absolutely the same” hs Fact apply beth to the gods and ao 0th Form of the Bent, which silt Tune Ct ted), These tno specs of “he divine” can be briefly characterizedin the fallowing way. Tm ae Fray nto enone tb fhe es if ar Pre 02 Mente ie imma mnnnnaans iat te ans ede (98% p30 ee tcor eh lo ew ele” Cn pe ae Tanne on a ae yan en hc in Pao on ako ees eae sy na a sane mo HE ne et bed thereon on 9.83) Se aes Pn the Hl nite, OND i pain fi eaten ae aoeaal etn wah bee” (OS ow i eee ud mgt va orth ped Sn Ee2» Mar Angatica Perro 8) The Forms inthe Phosdo anette Form of Bemuy in the Symposia repre ‘ent the highest aad mest perfect ite of existence and necessary exist etal. ‘They ae indestrctble and immoral in therselvos, iazofr as their immortality derives from the fet at thoy are uwvarying, constant, unifors, by themselves tnd identical to themselves." by In bork diatgves the gods, who ae sadn the Phaedo wo be in this indes- trace, nae, pure resin Of Forms (4665-7), are wise, good, beaut, mappy tnd immortal." The gode are imrtl ithe sete that, a we have seen above, thay are alive sbuoitely the same (ef 2C8aS-b1) (ike the Fons) but also in the senze tht they are deahless, asa wator of fae, with an existence without ci in aocordance wit the Greek conception of divinity from Homer on. la- ‘an beings can Bope to acquire am invmorality like that enjoyed by both gods land Forms by trig o inate the gods and 50 to be wise and dvell wit the Fons tke Ben, 22, IMMORTALITY FOR HUMAN BEINGS Although aaccrding te the Syapestum man desires inmovtaty (20628. 207a1), the gow’ immorality in an absolute tans is unatainable for him (2084742) " However a hun being can be in away ioral. This is possible "ig Phd ASHLEe maela arhing jt etre Reel someting det Bache Bese ase ea dea hc Bead. WB I) ‘nar nein pvr ales and lisp oc vai ad bo ly [treme DUE DD) ede aly debe eter een ‘tera nd dg (5D) ort pod ame) a the sale hey ef Foes hE Pnefoct Ging 1993) 7.907 ete Sms Seay ba ata ex en 9 ae sand ok comely an eset el 2 "a Pee. D4? Sora shit he pes "We re ma go! go te Somos a pwnd ad gp)” HD) a piso ‘tuts become worl gee wie) aot and dere we essed nary symone, Fx der w es ep anes 266-81, 185,0 156,F 22,0317 1,837Rn SEL, (Come Fite ap 9A gond cup eh mr aed tel erage) > asda Sin. HO ae an 029 "pcg he Pandy wih he aa ang cove ving snpond soxt ad, eb rine mrt fos ltan big oe Gh weg RMA cate eat tte charge anng hale ond ake makers pase rs ot to nthe ema on af dates he peor as ated pg ts Seton S72 Oe me pa nts mor ese Spm cf 38 Desire for the truth nd desire for death and a godt immoruiy 2" foci in diferent forms and degices and in sme cases (hen hei philsopb~ ‘he can even be mot in 2 way sina tothe gods, In this caze the phi oper, according 10 the Phaed, aer iain ivelfdaving this fi inom tistence separate from the body, ally aan aller death an existence exla- Sivey throug the sul, which, being akin to the immutable and ters Fons Fall in fll contact with them and fee fem the moti of the bodily [221 b). This immortal, which superior to te mere inesiacibilty aval bie to all man souls ee below 22.13) and, ofcourse, to de sort af mance tay Usrough pretzation of the Symposium 200 below 222), ithe one thet i (deste an de ony one that sto ean consider autherbic nmovtalty insofar as {tis the only kiod of inmortality ia which te moral and changeable condition of the body canbe deinkively Flt behind. The kinds of immoraliy established as possible for hurtan beats in dhe Symp and in the Phiosdo may be described follows 2.2.1. ESCHATOLOGICAL IMMORTALITY IN THE P1400 “The Plaxo cline to show tht al couls ae indestecbte. All human be- ings, a3 compounds of sul and body, go on existing after death through the seul when they Rave tit corporetl existence, This endless exitence through the bil whichis open to everybody, i the immorality proper to nen by contrast Wwith she sort of immoral theough procreation deseibed in the Symposium, However the way in which te soa survives dfs according wo how each pee ‘so as lived his incarnate exsience. The sous of hose whe have aot practised flbsophy can expect simply an everlasting existence trough their suecessive Fencamadins (811-8268). But forte philosopher i is posible aso to espe fom the eye of reitcaroton aed get a eter and immutable exisience in & ‘Camplete cosciatin ot hi soul with the Forms" at association that he as par tally suained his incarnate life” This godlike immortality is the only ene hat Piso vales a authentic inurtaity" and the only one that i desied (Immo tality through reincarnation is nolan appropriate object of dest since iis, a6 ‘mater of fact, availabe to all human beings), These Wo species oF esehatolog- ‘al immorality ae 38 follows.” WL € weal doce de and rad beutes yes re rine barron MB Ct Gating, 995, 390d OBER 1989 (9301 ‘hee oink oer a at pene Hope afk Gath ae ely oo vote uevuam rings on ihe ous Ut Fae mtb se iy (etvaria Angie Fiero 4 Evrtonce nm inferior degre afer defor ll haan beng. ee, tne phesopher Ordieryeschexclogial ietnorilty ‘People whe have not pracited plop, Le. who have not id to separte thr seal hom te body Bet woe soul Ms Dee fascinated hy the bods desires ae pleats (ble and hae rade ue of he body fv ary ngiy, ough ‘Be tes (D2 ae pure Forth ease inher disert xine thc sei umnat del wi dhe gode bat wll ie nthe mad 946), *wil be ragged TRuE aw ths region of tae eoen™ (BlcIO) ane wil wander ike showy sp- fesranen about someeries and leeks paying the pen for thei formes evi Pete Stele), Bectse other dese fr the cUmprea clement, thee souls Tonos again be imprisone ina Red So abouz they are imperishable Tike cas smal tey eamot te barra te sane sense that he posophers” sere a ar by being immutable aaé unvaryng ntl costa with wha Se Eat Sova pure, lernl afer ba they ast everasing trough Soreness eammons Thy tae inmate batt era 1 Existence os higher dgre aftr death wc olans ont to dhe pialnepler tn Pinan, 6201-48e5 Socrates defends he proposton that has surprised Sst iat dnd Caves (620227) the trae pilesepher should welcoré death whe i eae tnc bs we ie (a which he test party hel by separating from The uody' seraory pesepions,emetions and nee) is 2 preparation for deus ate den ten geod ope fer the plsopner hate wil ve wit tbe ous ufo ate od and wise (63657) and wil wl very great bern he ee rl €3e9-6la) Tn the tid argue (TBbi-84b8), which is based on crekaubi of sous ard Fonts, Sones modus tbese ideas aus ord e+ Has toler with eter conrad eas of hs defence (GD1-GRS)," aha i Tv, 970 wt 1985, ch 3) ron ne oui "ec nn hi ne ll i ea cc Beis sige te eB wih Pa a yacht wel oes eae an wy ra ac) echoes sek oreo cae gt a iran nan the io fie one a ad meray mE ‘nd sae Bose (99) svcd i hae e100, Thane a8 Dt, ppt ete army esyeh woe oe toch tet tr oe ee rm roma ie ch in Oy pate oars deed he Spx. Sin) dane oa tect smarty mune: ~ te ons He wary Sa ecm bates iPod a Pare Desire forthe ti nl desire for death and a gos immoral 2» meas to ay tht the pitsophor hopes vel wih the go fe hin eth? carte sero he nye tat he speci of death” i his fe (or putfcaon) con iain di sakoopbe's souls ff to aque alone by self vioat the body Se pes) in tht which i alway the same, invisible, immoral, wr aaetig te 3 elled Fora’ — in virwe of is Hiship wit K. Ia ts ext ay sth which ean ony be pally ated in ineamate exisens.” te Atlante yder towards thet wich pe ar always exe! ad insoeral nd unyuyng (7941-2) and boseres “we” va contact wi this supreme ay A fl ste of wisdom, which the sul ofthe pisoph: i 9 vary encbanged and constant i ie asteciation withthe Fors” matches Mut ihe cxblence ofthe pilvopher' tol by fel witioet ti body afer Yeah Le th the “inmost eternity” that open ohm, Tis godlike sree which ony the pilosopber ean anain and which f superior te the Pra cn arta when men aed as wag a wh ab ie ba ar co ee ect ne sia in, cnn ‘Sond eke CED "pep oe anny et thc minty ol i he Fan ay oe eel emir ht ese el > last cam) nce homo ae vo oe be a ie i bc ano ehege conn aon a tt grote edict at Seon Ct Si ate nrg ha “prin er fe Fn ey a pi (een sss at aed ea clened pn eS to ges) ler we matey en Bt“SAN ae ecg FREE ee Bases tmp tus ne cab 73, 9.868 hm the cnet oper wean ce we th pa ps iy avers eg ss eon HET tn el vy Fe ir see no ies ad 68) ick he ae erie bly nda esa, Nh bins a mah Rpm icc ee pyr we mt cei} ND So ate foe canon a ihe Frm 64 ee pr alice We eum aeg ae ay a igs Ped TOES ts ey set apt ep ev ae ee ina fe ne af he pnt De Be, Oe ro etic rame se ane tan bare # see oe POLIS Scan eu tty pssst ur nea, cE 12, 9 Fa eee ty chy at a ty ne anaes» aaa laicceqatfonm. Tose ccna ang ceca eae a cea eau Dt veo ty meen Gh ae ernie til nha ct he gs ae a ow30 ia Angelica Fierro rece indasrvctibility availabe to any human sou, the only one that Plato re- ‘ognizes as al immorality 2.22, IMMORTALITY AS CONSTANT REPLACEMENT THROUGH PROCREATION IN BEAUTY IN THE SYMPOSIUM Plato explicilycefers to tie kind of immortal in the S)pasinn, i Oio= tina's speech. At Symp. 2068-2074 Wis oxtablshod that, nsofer as human be- ings ces the cteral possession ofthe apod, thoy dose immortality. However, “Simays Geng abaolely the same” 208a8-bi) belong, as we have Ser, only to the divine. The moval is preserved through procreation, which is “semething fveriesting and immortal, ar for us anyhing ean be for what is mortal” (20687- §). The consiantreplceinent tough procreation in beauty of what is constarty fost thx occurs in what is mertal reflects this tendency even of wha is morta 10 remain the sime and not to poish as far as posible, feo be immoral asf 35 potsible> This finally results ix beeping in a ey one's own exstence just by Teaving another being bobind oneself real child ora “cultural” child ~ and so cocking a so called "vicarious immortal.” We ean refer to itn general as 2 “Seeoad grade” iamorality or jut a ort of immorality insofar asthe iividual doesnot propery remain the Sane for ever but replaces what hehe loses and eaves an offen in his or her place. There ae two species ofthis kindof ine mori oma G40 expel agp totes ares an ees deren. Te ma i pa titres tree ea ligne on pit athe Phan the pee at {hcg te ths Form norm ey wove dering rep evens eee Oe Steak c=) Tscrlar ovement ae v0 angle a eve nea oF Be fanan tng sds cnn arrears) and hs ene mets te ea ey ft arn 0) Tans te gate darted wh oe Fert. Tey os Cin ges them sgl era "Ce 074 an and Ose 80), 185185. The psi way a wich whats ea tum contin fue ot ced) Any sof eg frst tmiaiae Gite ie beta stamp eeopaet ie te lve mastmake ant ‘te ue hoon Sas 2a aston hp 20 ypeces) bv toh ps ad goo hesping ie ota ht en a hoy ° pack) inode domain of “ewan ery” —immoniy “roa woth io mer we hertlity tt Dstia ee he Smpontan OHe (13) ‘Bi Sac ttt povrtena evi te pnaperm ase pinay ees Ve hice speyintin a) as acne, Ns ios Huene vor ac owe, {a catpeatn®catot est) uated ional" stash UWtpers penta ft re in eval doug the Hear oan aberdeen Ft io cuss hep ef in 1985,p 31031 ane Pry (198), p 215-227 Desire forthe tra and desire for death and a yotthe tamortaliny 3 4) Inmnortatgthcugh procreation in beauty ard procreation Pregnancy and biologalpreretion tat can Cake place ina humans beings (as well a in animals (207a6-e1)" the primary way tn whieh the mortal res {o be immortal, Hursan bcings er eimalseagely deste preereation in what is ‘bentiti s well as giving bit o and mururig thir ofspring beeen, akhoug 2 mortal indvidval cannot as forever, he ca eave behind him anpiber indivi tal ofthe ame species, which vil exis after hisher uissoion.* For hi teo~ fn the “rater oF giving birt is something divine: living creatures, despite thet morality, contin ths immortal sepec, of pregnancy and procreation” (206c0-8) fond 10 cprocteation is something everlasting and moral, a fora anything ‘Sur befor wha mortal” 20667-8) nde: biological by mmmerialay through procreation w beauty vara ri uxt: ealaral rection [A higher way in which the mortal can partace inthe immertal is by giving tinth to “ealtarl” offspring, At an individual level thers is a tendency 10 sell= reservation whic ead et social Levelt the prodoction of eutral works that ‘wil fat ater the creas death ach individual makes a effort to remain the same cara iv ux. Affe. tivesnd cognitive soul states come inte existence and pass aay and ths Fess cet in the ease ofthe cous knowledge. Is only throug training that kaow Tedge ean be preserved “in sich a way as fo make it seem the sme” (2085-7) So its throuzh practice that an individual ean renew his knowiedae and, inthis ‘way, retain aspects related to hister Guy, insofar as this makes it possible for imo hee to goon existing a the sane indvidua "At 9 social level this Jesine for seipreervation is expressed trough the making of works ani/or deeds tat the performer hopes wil be kept nthe colec- {ve mernory 3 allowing hin to got 8 sort of survival and inmorcaly. Heroic individual ike Achilles, Alesis, Codns, leave heroic actions tind them tha are kep in people's memory 208c2-e!): poets end reators, ike Homer, Hesiod, Tiyeurgs be Soin, leave pts anor laws dal are hep by sie communis {GoDai-e). In his sere bot Heroes and creators ae ino, nse they fo on existing throue® thee sorietis" mevory of tir amaing and. virwoos {ede and beau restions, Here Pina isinomporating an inporiant aspect of aon Sa aes 22 ml iste, De ae 418.5 and a CA 7 > pny exis se es esac hl ak pl si ahr aly sto ae cra pint of ha Mette Hel bo soy ts etcny ot ne evinces moet sane arses (tk 15, tad by Cae