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The Immortality of Plato's Love


Naturally, if the object of love is "the good", people who love want to have "the good" forever (206a). The progression from the initial definition of a lover as a concrete individual who wants the good forever to the definition of love as an abstract "desire to have the good forever" (206a) sets up a similar progression from a concrete function of love to an abstract function which is at the core of Platonic love.
             If the object of love is to have the good forever, the function of love is "giving birth in beauty both in body and in mind." (206b) Diotima begins her explanation of how "all human beings are pregnant in body and in mind" (206c) by discussing the concrete, physical pregnancy of the body. Heterosexual relations and the child a woman bears as a result of them are a beautiful end of love because they perpetuate man. This perpetuation is essential because if love wants to possess the good forever, then love requires the immortality reproduction creates (206a). Reproduction creates immortality because just as a man's body is constantly being renewed and he is still called the man, a man who grows old and leaves a new man in his place is also renewing himself (207d-208b).
             The shift to the abstract "pregnancy of the mind" hinges on the extension of this analogy to the mind and knowledge, saying that it grows old and must be replaced just like the body (207e ­ 208a). This implies the existence of conceptual children as well as physical ones, and Diotima gives an example of the former by noting man's love for honor, his desire that his name ring down through the ages­ "it is immortality they are in love with." (208c-e) Just as the pregnancy of a man's body is released through impregnating the body of a fertile woman (208e), the pregnancy of a man's mind is released through teaching the mind of another intelligent man (209b). .
             The possibility of a woman having a fit mind for wisdom is not even considered by Plato in this argument.


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