How can we benefit by reflecting on Four Platonic Dialogues on Love: Lysis, Alcibiades, Symposium, and Phaedrus? How similar are they? Was it possible for men and women, and husbands and wives, to be friends in ancient Greece and Rome? Did the Platonic dialogues on love condone or encourage homosexuality […]
The Greek hoplite infantry forces were the best warriors of their time, they were eagerly employed as mercenaries in the ancient world. The Greeks won the Battle of Cunaxa, and although Artaxerxes was wounded in the battle, his younger brother Cyrus died fighting. The Greek forces were stuck thousands of miles from home, but the Persian forces of Artaxerxes were fearful of directly attacking them. At first, the Persians guided them north towards the Greek colonies of the Black Sea, but then they double-crossed them, killing many of their generals. The Greeks simply elected new generals, with Xenophon now leading their forces, as they first fought the Persians, then mountain tribesmen, fighting for provisions, as they retreated to the Greek colonies on the shores of the Black Sea. […]
Socrates wants his students to think for themselves, so we cannot assume that Socrates really believes that virtue cannot be taught. After all, at the end of the dialogue, Socrates asserts that true knowledge leads to virtue. Perhaps he seeks to dissuade the youths in Athens from studying under the Sophists, who claim to be able to teach anything, for a fee, a generous fee, of course.
What example comes to mind if we assert that virtue can be taught? We need to go no further than the Book of Judges, which is filled with horrible stories that atheists love to parade as proof that God is not a loving god. We must keep in mind the constant theme of the Book of Judges: Everyone in Israel did what was right IN HIS OWN EYES. Which is the slogan of the Sophists. […]
Why study the Peloponnesian wars? One main reason is: You cannot understand the Platonic dialogues without first understanding the history of the Peloponnesian Wars, because so many of the leading figures of this period are referenced in the Platonic dialogues, and we can learn many moral lessons from the war, which changed the Greek city-states forever.
The history of the war includes many interesting personalities, including Pericles, the founder of the radical democracy of Athens who died in the first years of the war, and Alcibiades, the ladies’ man and charismatic personality who was a leader of all three sides of the antagonists of the war, and we have the Spartan general Lysander who spared Athens from destruction when she lost the war. […]
Both of these commandments are the Divine Love that Plato describes in the Symposium. Like the country song suggests, If you don’t love your neighbor, you don’t Love God. As we learned from St John of the Cross, if our love for our neighbor or our love does not increase in us our Love of God, then it is not love at all. Which means that you cannot talk about two types of love, one mortal, one divine, as do the speakers like Agathon in the Symposium, though you could talk about love and lust, love being unselfish, and lust being selfish, caring only about yourself, not caring about the well-being of your partner or friend. […]
When reading these dialogues, keep in mind that the speeches by the guests preceding Socrates are either simplistic or flawed, or both, and they often describe sensual love, which can be partially noble, which are contrasted to the purely noble and Divine Love described by Socrates. […]
After the end of the Peloponnesian Wars, the victorious Spartan commander Lysander insisted that, as part of the terms of peace, the Athenians set up an aristocracy under the rule of the Thirty Tyrants. Although the previous tyrants in the sixth century BC were benevolent tyrants, the Thirty were Tyrants of the worst kind, dominated by the vicious Critias, a tyranny that quickly descended into an orgy of bloodshed directed first against their enemies, and then against their fellow aristocrats so they could seize their property. This misrule preceded the reestablishment of the Radical Democracy of Athens, and the events of the Thirty Tyrants cast a long shadow over Athenian history and the Platonic dialogues. […]
Lysander was appointed as the Spartan naval commander near the end of the war. He was both an effective military leader and an able diplomat, negotiating Persian assistance from Cyrus the Younger in building and funding the fleet of triremes that would check Alcibiades and the generals who succeeded him, eventually winning the Peloponnesian Wars. We will consult Plutarch’s Life of Lysander, and also Thucydides and Xenophon, since Thucydides’ history ends soon after the Oligarchic coup, where it is picked up by Xenophon. […]
Thucydides quotes the comic playwrights who say that regarding Alcibiades, the Athenians Love Him, Hate Him, and Can’t Do Without Him. During the war, he first advises the Athenians, then the Spartans, then the Persians, then he advises and leads the Athenians again, and everyone who takes his advice is successful in the war, but he manages to irritate so many Greeks and, after the war ends, is eventually slain by the Persians and Spartans. […]
We cannot improve on Will Durant’s summary of this ignoble defeat:
“The disaster broke the spirit of Athens. Nearly half the citizen body was enslaved or dead; half the women of the citizen class were widows, and their children were orphans.”
With modern scholarship, Professor Kenneth Harl estimates that only a quarter to a third of the male citizens of Athens were lost at Syracuse, which makes more sense, but is still a devastating blow. […]
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