Thus piecing together their newly found wisdoms and then coming to realize all the beauty in the world. After this beauty is realized, one can see Truth in the world and all living and non-living aspects of life; with this one can be classified on the same level as the Gods are. Beauty will not appear in certain bodies or in certain forms of knowledge or anywhere in particular: it will appear in itself and by itself, independent of everything else. .
"Should you ever see the beautiful itself, it will be your opinion that it is not.
to be compared to gold and garments and the beautiful boys and youths at whose .
sight you are now thunderstruck." (211 D).
These stages of the ascent shows how one can ascend from loving particular kinds of beauty to loving Beauty itself. The extent to which this gift can be granted, Diotima says, can be compared to a person giving up everything to be with someone they love. Imagine what it would be like, relatively to gaze on Beauty herself, what would one have to give up for that blessing, Diotima asks.
The ascent Diotima describes goes against many of the previous points made in the speeches before by the other philosophers. A speech in particular being Agathon's. In his speech, Agathon states that Eros has many virtues, one being wisdom. Through his speech Agathon tries to tell the audience that Eros is wise and whomever Eros is bestowed upon should in turn possess this wisdom. Therefore, this wise person should have a creative ability, such as a crafts maker or a poet. On that account, Agathon's main point is that if you have love, or Eros, you will be wise. Diotima proves this point wrong by counter arguing that Eros not only makes one wise, but can allow one to recognize the Truth and Beauty in all things. Being wise does not only mean that one can "knowledgeably" grasp all concepts, one also needs to see what supercedes creative ability- the reason that creative ability exists, which is Beauty.