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Phaedrus. It is radically different from generic theories of love, such as soul mate theory,
and would demand reevaluation of how we ought to think of love and relationships were
concerns with the kind of love Plato describes which, I will argue, Plato cannot reconcile.
L. A. Kosman offers some interesting defenses of Plato, but I think that he fails to
acknowledge the depth to Vlastos‟ central concern for selfless love of an individual.
Nonetheless, there is a theory left to be salvaged from Plato. At the end of this essay, I
will offer a reinterpretation of Plato‟s theory of love which resolves the issues Vlastos
raises and maintains many of the points Plato wants to make. It is an error in Plato‟s
teleology of love which gets him in this trouble to begin with, but a minor reinterpretation
can leave us with a meaningful and viable theory of love that I will flesh out at the end.
In Symposium and Phaedrus, Plato offers two distinct (but not necessarily
incompatible) stories which come to the same conclusion about the purpose of love.
Love, Plato says in Symposium, is a desire “That [good things] become his own,”1
because then “He‟ll have happiness.”2 Indeed, despite the colloquial usage of the term, a
lover is anyone who has a “desire for good things or for happiness.”3A lover embraces
what life has to offer; she enjoys nice things, she admires beautiful people and she revels
in great ideas. But, while she may have some good things now, and even if she were to
attain many good things, they would hardly amount to anything if she could not have
1
Plato, Symposium 204 E
2
Plato, Symposium 205 A
3
Plato, Symposium 205 D
them “forever.”4 Therefore, the lover desires immortality so that those good things are no
longer limited by the ephemeral lifespan of a mere mortal. But, alas, the kind of
immortality that Zeus possesses is not an option for us, so love drives us to find another
kind of immortality. By loving properly, we are motivated to have good things forever by
Plato continues the discussion in Phaedrus from another angle. He argues that,
despite the general misinterpretation that love of persons is the only real kind of love,
what really inspires our love are things which acutely reveal the Forms—especially
Beauty and Wisdom—to us. When we love someone, we love the way in which their
qualities present the Forms. We are not impressed with the beauty of the person, but
awed by the magnificence of the Forms which we glimpse through that person. The
person serves as a conduit for us to recall the Forms. Further, spending time with the
because that reminder accentuates just how lowly we are. We are inspired to reduce that
procreate, to pass on a portion of our self eternally through children, or we give birth to
ideas, art, technê, from our “pregnant”5 minds, which will eternally hark back to their
creator. Both dialogues conclude that this drive for immortality is the true purpose of
love.
Gregory Vlastos was initially struck by the brilliance of Plato‟s theory of love, but
a couple deep theoretical flaws eventually arose to dissuade him. He holds that Plato‟s
theory of love is insufficient because (1) it is egotistical and (2) it is a love of properties,
4
Plato, Symposium 206 A
5
Plato, Symposium 209 A
not persons. In these objections, Vlastos implies that we must grant the following two
express an amply altruistic (read: proper) notion of love. (2) There is a difference
between a person and his/her qualities such that loving a person‟s qualities and loving a
person mean two different things. Both axioms will later be brought into question, but
Vlastos argues that the repercussions of Plato‟s theory of love are untenable
because, on this model, love is valuable only in so far as it has a purpose for the lover.
The person or thing which inspires that love is of no great significance. They are a tool
for personal gain. In the Phaedrus, Plato suggests that a relationship can be symbiotic as
two people strive for ideality through “backlove,”6 but proper love does not require that
the loved get anything out of the relationship. Vlastos wants to say that these lovers have
for the desire that the person loved has “good things,”7 that theory is simply insufficient
The other contention Vlastos raises is in regards to the target of love for Plato.
Plato claims that beautiful people evoke a recollection of the Form of Beauty, and that it
is the Form which ultimately inspires love rather than the person. Vlastos, however,
argues that Plato dismisses the love of persons too readily. When in love, we love people,
and to call for a “love for place-holders of the predicates „useful‟ and „beautiful,‟” 8 is to
call for a comparably insignificant kind of love. Plato‟s theory of love is so antithetical to
6
Plato, Phaedrus 255 E
7
Aristotle, Rhetoric 1380B35-1381A1
8
Vlastos, The Individual as an Object of Love in Plato 107
the paradigmatic loving family that he is either talking about a different kind of love
I agree that Vlastos‟ concerns are irreparable for Plato‟s original conception of
love, but, before offering a reinterpretation of the theory, I need to first show that
Kosman‟s defenses of Plato do not hold. Kosman is going to respond to each contention
expressed by Vlastos in turn. In regards to the contention that Plato‟s theory is (1)
egoistic, he says that something is wrong if we do not enjoy and benefit from being in
love. And, in regards to the contention that Plato‟s theory is (2) a love of qualities, he
says that the human condition is such that there is nothing to love about a person if not
for qualities.
Kosman notes that enjoying spending time with a loved one is no cause for
concern. Rather, “A‟s love of B is cause for concern if loving B does not itself give A
satisfaction.”9 Indeed, it is queer that we associate desire fulfillment with failure to act
order to be of concern such that, either “1) A desires B only insofar as B produces some
good for A, or 2) A loves B only insofar as loving B produces some good for A.”10 I do
not see how this gets his argument up and running, however, because it seems that Plato
does make that qualification when he (Diotima) says, “What‟s the real purpose of
love?...It is giving birth in beauty.” 11 That there is a telos to Love (general), as opposed to
any specific kind of love, implies that it is not about people, but, rather, it is more akin to
a mechanism where the beauty and virtues of the loved are just ingredients for some
9
Kosman Platonic Love, 159
10
Kosman Platonic Love, 158
11
Plato, Phaedrus 206 B
product. If Love (general) has a designated purpose, it is not clear that we can engage in
Even if we were to grant that Plato‟s theory of love does not make such
qualifications, the claim Kosman makes that „love is cause for concern if it is not
am curious as to what Kosman would make of Sappho‟s poetry when she describes her
feelings at the mere thought of being next to her love: “cold sweat covers me, a
trembling/seizes all my body, paler than grass/am I, and little short of dead/I seem to
myself.”12 In order to preserve his point, it seems that Kosman would have to reply either
that that kind of love is satisfying, or that it is not really love to begin with; both of which
are somewhat dubious conclusions. And what would Kosman make of Ovid when he
says, “We lovers need hope and despair in/Alternate doses. An intermittent rebuff/Makes
us promise the earth?”13 Ovid claims here that a healthy relationship is not satisfying all
the time. In fact, “Love too indulged, too compliant, will turn your stomach/Like a surfeit
of sweet rich food.”14 The painful kind of love completes its telos quite well for love
poets, so how can Kosman claim that such love is deficient or cause for concern when he
is defending a theory of love which defines Love by its purpose? Perhaps Ovid‟s love is
satisfying, but I would suspect that it is satisfying only if/when his fights with Corinna
are resolved.
Kosman also rejects the idea that we should love persons rather than their
qualities, because it is only their qualities which we can know. When we try to get to
know someone, there is no other criterion to love by other than qualities so it must be
12
Sappho Fragment L-P 31
13
Ovid The Amores II.19 5-8
14
Ovid The Amores II.19, 25-26
their qualities that we love. In fact, “I don‟t love what A happens to be, but A qua
beautiful.”15 So Plato, he concludes, is right to talk about the target of love as the Forms.
I agree with his premise—that we cannot separate a person from their qualities—but not
the conclusion. This is the switch that Kosman subtly makes: Vlastos asked about what
we love, but Kosman replied with an answer about how we can come to love. I do not
be said to love something other than A if Ø is what A is.”16 However, this makes the
Therefore, for all intents and purposes of love, a person‟s qualities = that person. I reject
this conclusion because there are reasonable assumptions we make about persons which
are not observable qualities, yet are necessary for love to be selfless in a meaningful way.
To express this point, I want to offer a fitting analogy to another unobservable. We can
distinguish our love of persons from their qualities, just as we can distinguish our interest
in black holes from bent light. So far as the observer is concerned, these so called „black
holes‟ are just bends in light. According to Kosman, we would have to concede that
bends in light = black holes. But, by making some reasonable assumptions, we readily
add that there is something more going on there than just the bending of light. We are
interested in the black hole itself. Similarly, the qualities of an individual—beauty, wit,
virtues, etc.—are all we can observe, so Kosman argues that a person‟s qualities = that
person. But, by making some reasonable assumptions, we add that there is something
more there than just those qualities. We are in love with the person herself. A physicist
15
Kosman Platonic Love, 159
16
Kosman Platonic Love, 159
could explain the assumptions we make about black holes, but what is the major
assumption we make about people? It is that they, too, consciously engage in the world.
That the other person shares in the wonder of existence, that they share a similar
come to love people because of their qualities; to this extent, Kosman and I agree. But
what we love is other people. This can be seen by the recognition that love is most
satisfying when we care about another conscious individual and they care about us in
turn.
imagine that you discover that your loved one is not actually conscious because he/she is
a zombie (or hallucination or hologram, pick your thought experiment)! Whether or not it
is loved would no longer matter since you do not exist in its mind as well. Consciousness
is not an observable quality, and, as such, should not matter. Plato‟s theory of love would
suggest that you would go on loving it in just the same way because it has the same
beautiful qualities. But doesn‟t that seem wrong? It seems that our existing in the mind of
Plato‟s theory of love. So long as Plato holds that there is a distinct purpose to Love
which has nothing to do with the well being of other individuals, it simply cannot
properly make sense of how much greater love is when it is reciprocated. But, as I
mentioned before, not all is lost. Every step Plato makes is reasonable when we see that
the so called “purpose” 17 of love is not really a purpose at all. The so called purpose is
Plato was getting too excited doing teleology, but many things just are the way
they are because they happened to be that way. It is not right to say that the purpose of
love is immortality. If loving just so happens to be a catalyst for seeking immortality, that
is not a purpose but a description of the effects it has on people. Plato is off to the right
start when he describes love as a sensation of lacking, of desiring to meet our most ideal
self in eternity, but it is by the inspiration love ignites in us—not some overarching
purpose—that there is a relation between love and immortality. Many things do have a
telos, but this universe was not designed for us. We should appreciate how lucky we are
to experience the magnificence of love, rather than putting it to work with some
anachronistic telos. It is just not the kind of thing which can have a telos.
There is just as much telos to the experience of love as there is to the experience
of greenness. The purpose of greenness cannot be „to be as green as it can possibly be,‟
because “green” is simply a designator which signifies the experience greenness. That is
to say, some green things may be “greener” than others only in so far as there is language
to call it that—every color and hue and texture already expresses itself as best as it
possibly can. Similarly, the purpose of love cannot be to give birth to beauty because that
is simply part of how love is manifested in us. Every kind of love—manifested in the
Forms—will inspire a unique desire for birth in different kinds of beauty. Love of a
person is exceptional, however, because the quality of the beauty manifested matters to
the lover since it matters to the loved. The lover strives to harness the inspiration love
appropriates her and try, more exhaustively than ever before, to give birth to something
17
Plato, Phaedrus 206 B
so beautiful that it will inspire the loved in turn. It is the exultation which comes from
explain the purpose of love, we end up with the following: when in love, we are driven to
meet our ideal and impose our will on eternity by bearing children, ideas, art, technê —by
giving birth in beauty. This makes room for both the love of persons and the Forms. Plato
may be right that love is manifested when we are reminded of the Forms, but not that
these qualities are all we love—we love people. Kosman is also right that it is qualities—
the Forms—that spur on our feelings of love, but those feelings are most fully satisfied
when they are reciprocated by a loved individual. Indeed, it is metaphysics which gets