Introduction
Plato outlines important lessons in the Dialogue of Phaedrus. The extract from the book, Plato: The Collected Dialogues philosophically examines the experience of falling in love. Philosophically, Plato, through this conversation draws people’s attention to crucial issues underlying love (Hamilton, 475). For instance, Plato indicates that the people an individual loves depict a clear expression of the humans’ personal fortitude.
The book, Plato: The Collected Dialogues presents a comical and philosophical analysis of the concept of falling in love. In his conversation with Phaedrus, Plato presents a typical scenario regarding issues surrounding the act of love. In particular, the human soul is examined. There is a critical evaluation of the obvious interplay between the soul and mind. Additionally, a person’s body is also included in this interplay.
Specifically, this relates to the issue of love and relationships. There are also vital lessons drawn with philosophical implications that require examination. This discussion describes the root of the crisis and its remedy with observance to the dialogue of Phaedrus. Furthermore, it examines how the Plato’s Socrates assisted Phaedrus to comprehend the crisis of love and inquiry. Notably, the application of themes is critical in this role. Lastly, the paper analyses Plato’s comprehension of the human soul.
Foundation of the Crisis and Remedy
Principally, this discourse resonates as a tough piece. This is because it defies the basic conventional judgment of a discourse. The conversation between these two personalities ensues along the renowned Illissus River. This is where Phaedrus and Socrates met. They had their speeches, debate and daily in the same venue.
Phaedrus emanates as the leader of the particular speech for the initial instance. However, in the course of the dialogue, crucial issues about Phaedrus bosom friend, Lysias emerge. The consequent speeches by Socrates are depicted to potentially overpower and rebut Lysias’ allegations so intrepidly.
As a result, the Phaedrus remains overwhelmed by Socrates power. Due to this, Phaedrus evidently misses his logic and presence throughout the entire conversation. An example of a strong claim is eminent. For instance, Phaedrus wonders “how madness seems indispensible to pursue potentially everything” (Hamilton, 475).
A closer analysis reveals how cunningly Socrates engages Phaedrus in the tussle of logic. As indicated in the book, Plato: The Collected Dialogues, (477), Socrates questions Phaedrus. He asks that, “And should I not deem the conversation of you and Lysias “a thing of higher import,” as I may say in the words of Pindar, “than any business”? Observably, these sentiments from Socrates stir Phaedrus to conceal vital information in the dialogue.
It is obvious that Socrates overtly orientates Phaedrus into several mysteries associated with love. Phaedrus appears to be an infatuated young man with an intended lover called Lysias. There is an eminent revelation of Lysias constant flattery of Phaedrus. This flattery as indicated, concerns the interest or consideration of the constant discourse. In his opinion upon reading the works of Lysias, Phaedrus considers her the best. In fact, in actual terms, he refers to her to be the “the ablest writer of [the] day” (Hamilton, 500).
The relationship between Phaedrus and Lysias is important. Together with the intrigues that surround this relationship, a philosophical base of the crisis comes into the limelight during the conversation. The major crisis predominant is obvious. Phaedrus, a young and open man, is considerably enchanted by fraudulent and deceptive love. An informed evaluation reveals that Phaedrus’ enchantment renders him a useless critical thinker.
This is because he potentially becomes unable to draw lucid differences notable between the ingenuity of the dialogue. Perhaps, this challenge or crisis forms the basic ground for analysis.
This inadequacy is well explicated by Socrates. From the highlights given by Socrates, it is obvious that Phaedrus lacks the competency to overpower his infatuation. Phaedrus has to transform this infatuation approach to the general life. Specifically, this implication in the dialogue considerably pertains to his intended love affair or relationship with Lysias.
The manner in which Phaedrus reports issues within the dialogue also creates a basis for the actual crisis. For instance, he indicates “how a handsome boy was tempted, but not by a lover.” Furthermore, Phaedrus reiterates that surrender must be meant to a person who is not in love.
Rather, his view is that surrender should be for the one who is in love. Generally, a philosophical and critical analysis of the Phaedrus’ postulations indicates great deviations and points of weaknesses (Hamilton, 495). The indulgence of the two principalities in the conversation in this trying moment may be indicative of his remedy. Phaedrus needs a deep insight and coaching on the issues of feelings, love, relationships, and their implications on one self.
Therefore, Socrates presents crucial remedy approaches to the problem of individuality facing Phaedrus his counterpart. Socrates provides this remedy through elaboration of his basic analysis of Plato’s comprehension of the human soul. According to him, there is an evident interplay between the soul and mind in leading the human body. This cannot be avoided in any circumstance, including those of falling in love.
How Plato’s Socrates Help Phaedrus Understand Crisis of Love and Inquiry through His Own Understanding of the Two Related Philosophical Problems and Themes
Socrates helps the troubled Phaedrus. Basically, Socrates does this through his philosophical understanding of Plato’s methodic inquiry of crisis of love. Socrates uses the logic of the mind and soul to impart a sense of control in Phaedrus. Through this action, Socrates helps to protect Phaedrus from the lure of Lysias for sexual advances.
Socrates achieves his aim by the application of several repetitions of the similar arguments. Socrates advises Phaedrus about the dangerous implications eminent if Lysias is really not in love with him. In his proposition, if this is the case, then any union between Lysias and Phaedrus will remain to be an incompetent good. As he philosophically reiterates, “it is the madness of love that complicates physical liaisons when they are red hot” (Hamilton, 508).
Socrates warns that such situations also make issues unpleasant. This is, particularly, during the cooling periods of the love affair. Socrates makes Phaedrus understand Lysias’ witty kind of seduction. Furthermore, he warns Phaedrus that this witty seduction might particularly strike him into the heart. As Socrates states, this situation is likely to emanate from Phaedrus fear as well as fury. In the dialogue, it can be observed that Socrates assists Phaedrus to visualize the reality and his typical individuality.
He helps Phaedrus to see that his intentional love with Lysias is more dishonest in its grip of the merit of love. This is because; it is nothing but a despondent bit of rhetorical foolishness.
The thing at stake for this young man is the opportunity to know the reality of love. Phaedrus’ inability to differentiate precisely the philosophical as well as the rhetorical points of Lysias’ explanation might most probably dictate the things he gets to be aware of. On the other hand, as demonstrated by Socrates, it might also dictate the things he might be incapable of knowing about love and Lysias.
Analysis of Plato’s Perception of the Soul
There is a presentation of an application of the understanding eminent from Plato’s perceptions on the human soul. The basic fact underlying this understanding is that the soul remains as a central dogma in the control of human logic. Evidently, there is presentation of the sophrosyne, the wanton or hubristic soul and the mantic soul that pertains to rational sanity. By the application of the understanding of the temperance or rational desire, Socrates warns Phaedrus of the eminent danger (Hamilton, 517).
He stresses on the application of rationality and principality in the examination of an individual’s feelings or emotions. As applicable in this context, Phaedrus is advised to use his rational soul to direct his emotional logic and mind control. This is, particularly, with reference to the seductive advances from Lysias.
The application of mantic soul of rational sanity as potentiated by Plato is critical in wading off emotional foolishness. Socrates accordingly applies this explanation to direct Phaedrus in this dialogue. Plato, in his understanding of the soul, warns the public to be wary of the wanton or hubristic soul of irrational desire. He indicates in his explanations that this leads into dangerous relationships, decisions or actions that may be costly.
Works Cited
Hamilton, Edith; C. H. E. Plato: The Collected Dialogues. S.l: s.n., n.d. Print.