Politics, it is worth noticing that this treatise breaks off at the very point where we should naturally look for a scientific handling of the education of the passions; and, therefore, it is possible that we may have lost the weightiest utterance of Greek philosophy upon the matter of our enquiry.
Though Aristotle contains but little to the purpose, the case is different with Plato; nor would it be possible to omit a detailed examination of the Platonic doctrine on the topic, or to neglect the attempt he made to analyse and purify a passion, capable, according to his earlier philosophical speculations, of supplying the starting-point for spiritual progress.
The first point to notice in the Platonic treatment of paiderastia is the difference between the ethical opinions expressed in the Phædrus, Symposium, Republic, Charmides, and Lysis, on the one hand, and those expounded in the Laws upon the other. The Laws, which are probably a genuine work of Plato's old age, condemn that passion which, in the Phædrus andSymposium, he exalted as the greatest boon of human life and as the groundwork of the philosophical temperament; the ordinary social manifestations of which he described with sympathy in the Lysis and the Charmides; and which he viewed with more than toleration in the Republic. It is not my business to offer a solution of this contradiction; but I may observe that Socrates, who plays the part of protagonist in nearly all the other dialogues of Plato, and who, as we shall see, professed a special cult of love, is conspicuous by his absence in the Laws. It is, therefore, not improbable that the philosophical idealisation of paiderastia, to which the name of Platonic love is usually given, should rather be described as Socratic. However that may be, I think it will be well to deal first with the doctrine put into the mouth of the Athenian stranger in the Laws, and then to pass on to the consideration of what Socrates is made to say upon the subject of Greek love in the earlier dialogues.
The position assumed by Plato in the Laws (p. 636) is this: Syssitia and gymnasia are excellent institutions in their way, but they have a tendency to degrade natural love in man below the level of the beasts. Pleasure is only natural when it arises out of the intercourse between men and women, but the intercourse between men and men, or women and women, is contrary to nature.[1] The bold attempt at overleaping Nature's laws was due originally to unbridled lust.
- ↑ The advocates of paiderastia in Greece tried to refute the argument from animals (Laws, p. 636 B; cp. Daphnis and Chloe, lib. 4, what Daphnis says to Gnathon) by the following considerations: Man is not a lion or a bear. Social life among human beings is highly artificial; forms of intimacy
