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Phaedrus Speech Analysis Essay

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The Speech of Phaedrus essays

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In Plato’s book, Symposium, The Speech of Phaedrus depicts love as the most wonderful god, making men and even gods weak in their knees. Love makes men and women lose control and do anything for their lover. Gods will bend the rules and lovers will make sacrifices.
These claims listed support Phaedrus’ statement, “Therefore I say Love is the most ancient of the gods, the most honored, and the most powerful in helping men gain virtue and blessedness, whether they are alive, or have passed away.” (12, 180B)
Phaedrus gives several examples of brave actions preformed by lovers. One is the story of Alcestis and Admetus. Apollo gave Admetus the option of living, if he could only find someone to die in his place. His loving wife Alcestis would be willing to do this (Plato 10, 179B). Admetus’ living parents wouldn’t even take the fall for him; making it seem like that their son only belonged to them in name. So Alcestis died for him. The gods were so impressed with this action that they granted her life again. Her soul was sent back from the Underworld (11, 179C-D). This suggests that even the gods hold love on a high platform.
Next, Phaedrus tells the story of Orpheus and Eurydice which is a little different. A serpent had killed Eurydice so Orpheus pled to the gods for Eurydice’s return. They said he could go to the Underworld to retrieve his lover, but as they were walking out, he could not look back to make sure she was following him, and if he did, her soul would be sent back into the Underworld. So Orpheus went to the Underworld and retrieved Eurydice. As they were walking out of the Underworld, his curiosity got the best of him; he turned around to make sure she was there. Her image was there behind him, but her soul faded back into the Underworld. He had broken the rule of the gods (11, 179D). Love had made him become desperate. He had to have her back, he was so anxious to have his love back that he looked back. Or.

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Phaedrus Analysis

Phaedrus Analysis Context (Student Guide to World Philosophy) ▻

Phaedrus was probably composed around 370 b.c.e. but the dramatic date of the dialogue is about 410 b.c.e. about ten years before the trial and death of Socrates. Phaedrus is a direct dialogue; that is, Plato does not use in this dialogue a narrator who retells a conversation of Socrates. The scene, a walk outside the walls of Athens to a shady spot along the banks of the river Ilissus, is an unusual setting for Socrates. There are only two characters, Socrates and Phaedrus; Phaedrus also participates in two earlier dialogues, Prtagoras (early period, 399-390 b.c.e. ; Protagoras. 1804) and Symposion (middle period, 388-368 b.c.e. ; Symposium. 1701).

There are several possible answers to the question, “What is Phaedrus about?” Love, rhetoric, and philosophy are all possible answers because all three subjects are significantly involved in the dialogue. Love is the subject of all three of the set speeches included in Phaedrus ; this does not, however, necessarily make love the subject of the dialogue. Rhetoric is examined and criticized, and proposals are made for a reformed rhetoric capable of serving philosophy. Perhaps the most significant feature of this dialogue is Plato’s continuation of his effort to justify philosophy as the most worthy life of the soul against the opposing claims of the Sophists. The dialogue also presents a special method of philosophy, dialectic, which involves collection and division.

Phaedrus Love (Student Guide to World Philosophy) ▻

Phaedrus opens with a meeting between Socrates and Phaedrus. Phaedrus has spent the morning listening to a speech of Lysias on the subject of love. Socrates accompanies Phaedrus to a shady spot along the river Ilissus where Phaedrus reads a copy of Lysias’s speech.

Scholars disagree on the genuineness of this long speech attributed in the dialogue to Lysias. Whether this speech was actually written by Lysias, or whether it is a clever caricature by Plato, it illustrates the reasons for Plato’s criticism of the rhetoric of the Sophists. The speech argues on the basis of self-interest the advantage of yielding to someone who does not love rather than to someone who does love. The basic reason offered for yielding to someone who does not love rather than to a genuine lover is that a lover is prevented by his passion from making careful calculations and is therefore likely to injure his beloved.

When Socrates criticizes this speech of Lysias as repetitious and inferior to what he has heard from others on the same subject, Phaedrus challenges Socrates to construct a better speech. Socrates reluctantly agrees. Because Socrates insists that successful deliberation must follow definition, he begins his speech with a definition of love as irrational desire directed toward physical beauty, analogous to gluttony, which is irrational desire directed toward food. From this definition, which is the basis for Lysias’s speech but is not the.

(The entire section is 434 words.)

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Phaedrus The Soul (Student Guide to World Philosophy) ▻

Although the immortality of the soul is demonstrated by argument, the nature of the soul is described indirectly by one of the most famous of Plato’s myths. The soul is compared to a winged charioteer driving a team of winged horses. All the horses and charioteers corresponding to the souls of the gods are good, but the pair of horses corresponding to the human soul has one good horse and one evil horse. The souls travel through the heavens, but human souls lose their wings, fall to earth, and join bodies to form living beings. The three parts of the human soul are the same as those mentioned in the Republic. the winged charioteer corresponds to reason, the good horse to will or spirit, and the bad horse to the passions.

No human souls are able to follow the chariots of the gods to the place where true Being dwells, where the souls of the gods see with the eye of reason such forms or ideas as justice, temperance, and knowledge. In no human soul are the horses so completely under the control of the charioteer that the fullest vision of true Being can be achieved. However, some souls rise higher and thus come closer and see more than the others before falling back and losing their wings. The type of life assigned to a human soul at birth depends on how close the soul has come to the full vision of Being. Souls that have seen the most enter into the bodies of philosophers. Then, in descending order, souls that have seen less of Being enter into the following types of persons: a law-abiding.

(The entire section is 617 words.)

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Phaedrus Rhetoric (Student Guide to World Philosophy) ▻

Phaedrus praises this speech of Socrates and then agrees with Socrates that there is nothing bad in writing a speech but only in writing a bad speech. Socrates then proposes to examine the nature of good and bad writing. According to Socrates, the first requirement of a good speech is knowledge. Phaedrus replies with the claim of the defenders of rhetoric that what is believed to be knowledge by the audience is required rather than genuine knowledge. Socrates points out that rhetoric as the skill of persuasion depends on misrepresenting things. In order to mislead successfully, the rhetorician must himself have knowledge. Socrates then turns again to Lysias’s speech, which reveals Lysias’s lack of knowledge and his inability to organize a speech properly. On the other hand, Socrates finds in his own two speeches an illustration of the philosophical method, dialectic. The method of dialectic, which also looms large in Sophists (later period, 365-361 b.c.e. ; Sophist. 1804), Politikos (later period, 365-361 b.c.e. ; Statesman. 1804), and Philbos (last period, 360-347 b.c.e. ; Philebus. 1779), involves collection and division. Collection of similars under a single form and the division of generic forms into more specific forms (the form of living thing into the form of plant and the form of animal) are essential to the.

(The entire section is 425 words.)

Phaedrus Bibliography (Student Guide to World Philosophy) ▻

Brumbaugh, Robert S. Plato for the Modern Age. New York: Crowell-Collier, 1962. A good introduction to Plato’s thought and the Greek world in which he developed it.

Copleston, Frederick. A History of Philosophy: Greece and Rome. Garden City, N.Y. Doubleday, 1969. Copleston devotes several clear chapters to a discussion of the full range of Plato’s view.

Cropsey, Joseph. Plato’s World: Man’s Place in the Cosmos. Chicago: University of Chicago Press, 1995. Discusses Plato’s views on human nature with attention to his political theories.

Gonzalez, Francisco, ed. The Third Way: New Directions in Platonic Studies. Lanham, Md. Rowman and Littlefield, 1995. A helpful sampling of late twentieth century research on Plato, his continuing significance, and trends of interpretation in Platonic studies.

Irwin, Terrence. Plato’s Ethics. New York: Oxford University Press, 1995. A thorough study of Plato’s moral philosophy, including its political implications.

Jones, W. T. The Classical Mind. Vol. 1 in A History of Western Philosophy. 2d ed. New York: Harcourt, Brace and World, 1969. A reliable introduction to the main themes and issues on which Plato focused.

(The entire section is 437 words.)

Free Essays on Phaedrus

Free Essays on Phaedrus

Plato's “Phaedrus “ Socrates: I heard, then, that at Naucratis, in Egypt, was one of the ancient gods of that country, the one whose sacred bird is called the ibis, and the name of the god himself was Theuth. He it was who [274d] invented numbers and arithmetic and geometry and astronomy, also draughts.

of Communication The foundational and fundamental theories behind communication were erected from Plato’s composition of the Phaedrus . The main characters, Socrates and Phaedrus . whose arguments are both portrayed by Plato, discuss what they believe to be necessary for the responsible practice of rhetoric.

Nehamas and Paul Woodruff explain it, “The Phaedrus is a dialogue in the most literal sense. Unlike a number of others of Plato’s works, it is a conversation between two and only two people.” This dialogue by Plato features only two speakers—Socrates and Phaedrus . Socrates is a learned man who has never.

Purposely difficult and intentionally obsessive, Plato's Phaedrus is an exceedingly difficult read that defies all conventional logic as a piece of discourse. The text is extremely subjective, open to interpretation and individual creativity as to what or whom the narrative is about. Written by Plato.

famous Greek philosopher Plato, Gorgias and Phaedrus share a recurring theme -- the discussion of the art of rhetoric. Through the discussions among Socrates, Gorgias, Chaerephon, and Polus in “Gorgias”; and Phaedrus and Socrates’ heated dialogue in Phaedrus . I noticed Plato’s favour towards the art of.

fructus naturales produce of the land which grows naturally fructu non foliis arborem aestima judge a tree by its fruit, not by its leaves (Phaedrus ) fruges consumer nati born to consume the fruits of the earth 88 LATIN PHRASES AND QUOTATIONS fruimur pro iucunditate let us enjoy.

Encyclopedia. 3. Statements from "Socrates." Wikipedia Encyclopedia. 4. Statements from Fowler, H.N. Plato, I, Euthyphro. Apology. Crito. Phaedo. Phaedrus . Loeb Classical Library, 1914. Apology 69-145 5. Fowler, H.N. Apology 69-145 6. Statements from Kemerling, Garth. "Socrates: Philosophical.

 The Myth of the Soul Plato’s Phaedrus centers around the concept of the soul and its division. Plato uses the soul to describe physiological thinking and justification of all aspects of philosophy as the most noble of all ventures because of its relationship to the soul. The first speeches are.

the Western world is Platonism. Originating with Plato’s writings on love (mainly the Symposium whose explicit subject is the nature of love and Phaedrus . but also the Republic and the Laws), the tradition flourished through Aristotle, Plotinus and the revival of neo-Platonism in the Renaissance.

Its Place: Organic Unity in Plato’s Phaedrus Franco Trivigno Marquette University, franco.trivigno@marquette.edu Originally published in Literature and Aesthetics, Volume 19, No. 1 (June 2009). Putting Unity in Its Place: Organic Unity in Plato’s Phaedrus Franco V. Trivigno The notion of organic.

at a site on the Black Sea coast which would later become the city Mesembria. A number of later writers from the Roman imperial period (including Phaedrus . who adapted the fables into Latin), say that he was born in Phrygia.[3] The 3rd-century poet Callimachus called him "Aesop of Sardis,"[4] and the.

it may be one of the most difficult things to do. People express Love differently as we seen in the four speeches from Phaedrus . Pausanius, Eryximachus and Aristphanes. Phaedrus who is considered to probably be least inexperienced than the others because he is the youngest of the speakers expressed.

Plato’s Symposium puts love in a different light. Plato’s Symposium examines the topic of love through the speeches of six men. These six men include Phaedrus . Pausanias, Eryximachus, Aristophanes, Agathon, and Socrates. When first reading this text, I was very shocked at how pederasty was somewhat socially.

but nobody to this day has yet had the courage to sing the praises of Love as he deserves. Such a great god and so neglected!” They all agree and Phaedrus is the one to speak first. He starts is eulogy by saying that “Love was regarded by humans and gods as a great and awesome god for many reasons.

Plato: ca. 428-347 B.C. “PHAEDRUS ”: 53-86 How does Socrates define the art of rhetoric? How does this definition relate to Socrates’ second speech? In the Phaedrus . when Socrates presents what he calls an art of rhetoric as an alternative to the rhetoric of the days, it appears to be a private.

Phaedrus speech analysis essay

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Sample essay topic, essay writing: Phaedrus - 1127 words

Purposely difficult and intentionally obsessive, Plato's Phaedrus is an exceedingly difficult read that defies all conventional logic as a piece of discourse. The text is extremely subjective, open to interpretation and individual creativity as to what or whom the narrative is about. Written by Plato, a close disciple of Socrates, this text is set along the Illissus river where Phaedrus and Socrates meet for a day of speech, debate, rhetoric and okay..flirting. Phaedrus leads of the day and recites a speech by his close friend Lysias, who Phaedrus considers to be a top speechmaker. Socrates then, after chiding by Phaedrus unleashes two speeches of his own that overshadow and refute Lysias claim so boldly that Phaedrus is so taken by the power of Socrates, that Phaedrus I think misses the point of the entire speech.

I think the main idea of the Phaedrus is that Plato's purpose in writing the document, and using Phaedrus as an example of the reader of this dialogue, is to develop a mad passion to pursue wisdom because of the way Socrates hints, and later describes his definitions of madness, pursuit of wisdom, and critical thinking. For it were a simple fact that insanity is evil, the saying would be true; but in reality the greatest blessings come to us through madness, when it is sent as a gift of the gods (465). I think that one of the most powerful claims in the entire text is that of how madness is essential to pursue virtually everything, including Phaedrus' beloved wisdom. In the quote Socrates is not suggesting or insinuating an aspect of his lesson ; he is not merely attempting to get Phaedrus to think, as he so often does in this text, but right here in this quote Socrates declares his love for the ability to be mad. The ability to want something so bad, so vehemently, is what Socrates flat out told Phaedrus, is nothing short of god-like

Socrates said this after his first speech when I believe Phaedrus is just starting to "fall under the spell" that Socrates is attempting to blind him with. Speak without fear (465) Phaedrus says to Socrates just a moment before Socrates, I my opinion gives a little more information than he wants to, so early in the text. The quote on page 465 was also very strong because it was unexpected by I think both Socrates and Phaedrus. Socrates is very adamant about madness, and how it is necessary. Necessary for all aspects of life, not just academic, rhetorical or philosophical but for something as fundamental as happiness.

We, on our part, must prove that such madness is given by the gods for our greatest happiness; and our proof will not be accepted by the merely clever, but will accepted by the truly wise (469). It is my intention with this quote to show the crucial relationship between madness and the evolution of higher thought. I argue very plainly for this correlation linking the "truly wise" and madness because it demonstrates Socrates attempt to "dangle" an idea in front of Phaedrus, who after Socrates 1st speech was expecting a philosophical, structured way of defining the soul and now left to wonder what madness has to do with anything. The quote defends the claim that madness is an essential part of Socrates attempt to persuade Phaedus (the reader) that madness is not something bad; the way Lysias outlined it in his speech, but an obligatory element in developing a passion for something. My discourse has shown that this is, of all inspirations, the best and of the highest origin to him who has it or who shares in this madness, is called a lover (483).

Taken from Socrates 2nd speech, Socrates is using madness now on a different level, this time as tool to describe inspiration to be a lover. Socrates literally cites his entire speech to explain how madness leads to love; to passion, not just an evolution of thinking, but also a pursuit of how it manifests itself through madness. It is the madness that I consider to be what the Phaedrus needs to understand. It is in the film Meet Joe Black that was shown in class that Bill Parish (Socrates) explains to his daughter Susan (Phaedrus) Love is passion, obsession, something you can't live without..forget your head and listen to your heart. I liken Bill Parish to Socrates and Susan to Phaedrus because Bill is giving a speech of heart, not head something in direct contrast to the encounters that Susan has had in her life so far; a pursuit of passion to a captive audience that just like Phaedres has never experienced being made mad by something.

It is that madness, that irrationality that has to be present to have the passion to pursue something. I think that the love that Socrates is detailing on page 483 is not a platonic love of respect and sanity, but a passion that at certain times can have no logical reason. It is in this quote is where Socrates is foreshadowing his main idea of that madness is the pursuit of wisdom. The main idea is the madness that drives you to, for example have the courage to see your beloved, to be "daring", a daring that is driven by pursuit. but springs wildly foreword, causing all possible trouble to his mate and to the charioteer, and forcing them to approach the beloved and propose all the joys of love (495). It is the second half of the main idea that I think Socrates is featuring resides in a pursuit of wisdom, fueled by the irrational passion.

It is not the definition itself, but how and why Phaedrus/ the reader should arrive at the conclusions. The chase is what Socrates sees as the justifiable act of madness. for loftiness of mind and effectiveness in all directions seems somehow to come from these pursuits (547). Socrates is channeling his proof, and mine, through the value and effectiveness coming from the pursuit, not the simple acquisition of such thought through simple questions and answers. The loftiness is a chase that will only make what Phaedrus is attempting to attain somehow better, stronger and truer. I consider the above-mentioned quote to be one of the most comprehensive sentences of the entire text due to the broad nature of the claim.

"..Effectiveness in all directions" reinforces how I think Socrates feels about the pursuit of wisdom. To Phaedrus and the reader the quote is an open admission that by simply listening to a day's worth of Socrates' speeches or reading the text once, is a brutal underestimation of the of the critical thinking, that along with the madness is needed to pursue the desired wisdom. Come here, then, noble creatures, and persu.

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Phaedrus Socrates - First Speech: 237b-241d Summary and Analysis

Phaedrus Summary and Analysis of Socrates' First Speech: 237b-241d

Socrates invokes the Muses at the beginning of his speech. The speech tells the story of a boy or youth who had many male lovers. One of these men persuaded the boy that “he was not in love, though he loved the lad no less than others” (237b). The man made a speech to convince the boy to give his favors to the non-lover rather than the lover.

The speaker begins by noting the importance of understanding the “true nature of a particular subject"—for otherwise the inquiry will end up in conflict and confusion (237c). In the case of the boy and the non-lover, the speaker asserts that they must first define love and its effects. Love is a kind of desire. Yet men who are not in love also desire the beautiful. To distinguish a man who is in love from a man who is not, then, one must realize the two principles that rule men: the “inborn desire for pleasures” and the “acquired judgment that pursues what is best” (237d). When the former is in control, the state is called “outrageousness” (hubris ). When the latter takes command, the state is called “being in your right mind” (sophrosune ) (237e-238a). “Outrageousness” has several names, among them the desire for food (gluttony) and the desire for drink. But the desire that is the most powerful—the one that has led to this very speech—is the desire to “take pleasure in beauty”: eros (238c).

At this point, Socrates breaks off his speech and notes that he is “in the grip of something divine” (238c). He attributes his peculiar flow of words to Socrates’ physical location:

There’s something really divine about this place, so don’t be surprised if I’m quite taken by the Nymphs’ madness as I go on with the speech. I’m on the edge of speaking in dithyrambs as it is. (238c-d)

Socrates resigns himself to the divine force and continues his speech.

The speaker next asks rhetorically, “What benefit or harm is likely to come from the lover or the non-lover to the boy who gives him favors?” (238e). Since the lover is driven by outrageous desire, he will surely seek what is most pleasurable in his boyfriend. Such a “sick man” takes pleasure in the weaker rather than the stronger, so the boy will necessarily be weaker—or the man will try to make him weaker. By the same token, the man will delight in the boy’s mental defects rather than his strengths, and the man’s jealousy will steer the boy away from positive influences. Such a man will serve no use as mentor or friend, since he will retard rather than develop the boy’s intellectual development. As for the boy’s physical development, the same can be said: the man will prefer a soft, unmanly boy to one over whom he can wield total control. Furthermore, the man will also prefer a boy lacking family and possessions, so that he can continue to “pluc[k] the sweet fruit” from the powerless and dependent boy (240a).

The lover thus becomes basically an obsessive and controlling lecher whose company is entirely vile and distasteful. In this sense, the lover is worse than a flatterer or mistress—who at least bring some immediate pleasure. And while the lover’s love itself is “harmful and disgusting,” the love will also eventually fade (240e). Afterwards, the boy will be forced to chase after his undelivered rewards, angry that he has given favors to a lover rather than a non-lover. The lover has been “harmful to his property, harmful to his physical fitness, and absolutely devastating to the cultivation of his soul, which truly is. the most valuable thing to gods and men” (241c). The speaker concludes: “Do wolves love lambs? That’s how lovers befriend a boy!” (241d). Socrates thus concludes his first speech, stating that Phaedrus will have to “accept this as the end of the speech” (241d).

Socrates’ first speech provides a counterpart to Lysias ’s argument. Rather than presenting the benefits of the non-lover, Socrates addresses the negative influences of the lover. Eros can be a form of madness in which the inborn desire for beauty overwhelms one’s sense of morality and control in pursuing what is best (i.e. hubris overwhelms sophrosune ). Such madness destroys both the soul and body of the boy and will bring him no benefits. Note that in general, hubris could overwhelm sophrosune with regard to anything that a person desires as beautiful.

Socrates does not go on to argue the merits of the non-lover, since such an argument would put him in Lysias’s position as seducer. Readers at this point should want to know more about how the desire for the good, or even the desire for the beautiful, differs from the outrageous eros of the lover. But Socrates has engaged in competition with Lysias as an orator rather than as a philosopher. As Nehamas and Woodruff note, Socrates “produces a counter-epideictic speech and makes an implicit claim to have beaten the orator at his own game.” This makes for a “peculiar situation, since Lysias is one of the great orators of the time, while Socrates officially disavows any knowledge of rhetoric” (xviii).

To justify the quality of his speech, Socrates evokes the divine forces of the Nymphs, saying that they have possessed him with speech. As he breaks off mid-speech, he claims to be “on the edge of speaking in dithyrambs” (238d). A dithyramb was originally a choral poem sung in the worship of Dionysus or Bacchus—the god of fertility and wine, who often inspires madness. In The Birth of Tragedy . the German philosopher Friedrich Nietzsche described Dionysian forces of madness as antithetical to the Socratic or Apollonian embodiment of reason. In what light, then, should we see or trust Socrates’ putatively divinely-inspired speech?

The question has inspired much debate in Phaedrus scholarship. As Graeme Nicholson notes, some have seen in Socrates’ speech a “real concern for the welfare, especially the moral welfare, of the boy,” whereas others have seen Socrates as “repressing his own eros. and, owing to self-hate, painting eros in ugly colors” (120-1). It is also important to remember that we owe this depiction of Socrates to Plato. At this point, as at so many other points throughout the Phaedrus. the reader is invited to consider why Plato introduces such ambiguities and thematic layers in the dialogue.

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Example Essays: Phaedrus

1. Plato's Phaedrus

Plato's Phaedrus - Interpretation Of A Platonic DialoguePurposely difficult and intentionally obsessive, Plato"s Phaedrus is an exceedingly difficult read that defies all conventional logic as a piece of discourse. Phaedrus leads of the day and recites a speech by his close friend Lysias, who Phaedrus considers to be a top speechmaker. Socrates then, after chiding by Phaedrus unleashes two speeches of his own that overshadow and refute Lysias claim so boldly that Phaedrus is so taken by the power of Socrates, that Phaedrus I think misses the point of the entire speech. It is the m.

2. The Paradox of Treatment

Opponents also may cite Phaedrus" memory loss and the destruction of the bond with his son Chris as ways in which EST harmed Phaedrus directly after the treatment. This is exactly what happened with Phaedrus. To view his recovery period as something that harmed Phaedrus is incredibly ignorant. Phaedrus" final words are "We"ve won it. This conclusion alone is proof that in the end ECT helped Phaedrus.

3. plato

Each man brought up valid guidelinesfor dealing with love and each should be concentrated on.The speeches started with Phaedrus who began to state many of the powers of love.He spoke about the honor between one and their beloved and how it was a greatvirtue in a relationship. The point that Phaedrus made was that a man of anynature would rather suffer humiliation in front of a great mass of people or allof mankind itself than to suffer the loss of respect or the loss of dignity infront of their lover. This point is definitely true yet Phaedrus failed tomake a definite cause as to why this w.

4. Beauty in Phaedrus by Plato

In From Phaedrus written by Plato, the philosopher has not succumbed to madness but is instead misunderstood by the unenlightened. Madness is utilized as an analogy for the ambiguous relationship between physical beauty as a medium for ideal beauty in From Phaedrus by Plato.

5. Subliminal Messaging in Advertising

In the first speech, a young boy named Phaedrus recounts a speech by a man named Lysius. Convinced by Lysius, Phaedrus wholeheartedly embraced the idea that taking a non-lover was better than taking a lover. Socrates employed empty, but crafty, rhetoric just like Lysius, in order to seduce Phaedrus for his own. He taught Phaedrus non-love is greater than divine love, which, as Socrates later states, is the opposite of truth. Style alone is what convinces Phaedrus: it mesmerizes him past the point of reason.

6. Zen and the Art of Motorcycle Maintenance

Pirsig attempts to rediscover his former self, who he likes to relate to the secluded and metaphysical philosopher Phaedrus. Phaedrus" philosophies are infected with contradictions that lead to insanity. Pirsig the writer has transformed his personality from Phaedrus the philosopher.

7. The Truest Love

Phaedrus claims in his speech that Love is the eldest of gods, and inspires humans to acts that they could normally not complete. With such a shaky moral standpoint, Phaedrus cannot be correct in his description of love. He describes Love as the youngest and fairest of Gods, contradicting Phaedrus. This solves one of the problems with Agathon"s speech, and refutes the speeches of Phaedrus and Pausanias, because it recognizes that love is not beautiful or wondrous on its own, but has a darker, uglier side. This was the major flaw in the speeches of Phaedrus, Pausanias, Aris.

8. Socrates: the examined

(Phaedrus, Socrates 2nd speech) Upon delving further into this idea, he or she would begin to see that Thomas Gilovich was correct in his belief that humans have the natural tendency to fall into cognitive error. Nehamas, Alexander, Woodruff, Paul: Phaedrus.

9. George Hebert's Plato

(Phaedrus, 246e) The truer a man is to the concept of the forms the further he can rise in their approximation. (Phaedrus, 255c) The notion of the winged soul "being most akin to the divine" is the work of Plato; however, Herbert is using the Augustinian adoption of the concept into the Christian landscape.

10. Death in Venice

Tadzio is especially linked to mythological levels as he is compared to a Greek sculpture, to Eros the god of love, to Hyacinth and Narcissus" smile (curiously worried), and to Plato's character Phaedrus. Thus, the allusion to Narcissus again hints at an ill-fated love, however, this time more harmful to Aschenbach than the boy.Aschenbach sleeps and dream of Socrates" Phaedrus which is more psychology than myth so I won"t go into.

11. The Brilliant Works of Plato

In his writing, Phaedrus he states that one needs to alter one's form and style of discourse so that it might correspond to a particular audience: [One] must analyse on the same principles the nature of soul, and discover what type of speech is suitable for each type of soul. (Phaedrus 277c) Plato has employed this literary tactic in his philosophical works.

12. Harry Frankfurt and the Concept of Will

Plato, the great Greek philosopher, further expounds on the procedure of how reason effects will in his books, The Republic and Phaedrus. In Phaedrus, Plato explains that the three parts are like parts of a chariot: the charioteer, the white and the black horse.

13. Research paper on Truman Capote

Comparing Capote"s works to that of Plato and Phaedrus, one author states:Baldanza describes their works as "parables on the nature of loveaE, and adds, "They share with Plato"s Symposium and Phaedrus in particular that curious tone of purely and absolutely spiritual love which grows out of a diffused and circumambient atmosphere of sexuality that never clearly manifests itself.aE (qtd. in Nance 258)Capote would put his characters through journeys which dealt with finding their sexuality and what type of person they really were.

14. Plato and the Existence of the Soul

Plato gives a clear view of this through his "Analogy of the Charioteer" written in his dialogue "Phaedrus." In this analogy Plato gives reason the role of the charioteer, he then states that there are two horses in control of the chariot; one is a white, noble steed with wings, this is the soul.

15. Aesop Fable's

In a similar manner, the fable from Phaedrus, the "Marriage of the Sun," is supposed to have reference to the contemplated union of Livia, the daughter of Drusus, with Sejanus the favorite, and minister of Trajan.

16. Self Exposure:Horace And Socrates

Phaedrus, Pausanias, Eryximachus, Aristophanes, and Agathon all give their speeches and, interestingly enough, the qualities of their own life percolated into their speeches and so into their respective explanations of love.

17. Philosophy

Plato vs. Augustine on the Nature of HumanityHumans have struggled throughout the centuries with the complexity and ambiguity of our humanity. The question of who or what we are as humans is difficult one and does not have an easy answer. Our first understanding of humanity is based within the fra.