{
    "schema": "prokopton42-public-passage-v1",
    "id": "socrates.plato_phaedrus",
    "canonical_url": "https://prokopton42.com/en/works/plato/plato-phaedrus/reference-251/",
    "language": "en",
    "title": "Socrates in Plato’s Phaedrus",
    "author": "Plato",
    "date": "c. 370-360 BCE",
    "summary": "Outside Athens’ walls, Plato shows Socrates improvising and then recanting a speech about love. The character becomes inspired speaker, analyst of soul, and critic of writing unable to answer questions.",
    "learning": "Compare Socrates’ successive roles as speaker and dialectician, analyze his palinode, and qualify Plato’s criticism of writing.",
    "long_summary": "After competing with Lysias, Socrates covers his head to disparage the lover, then invokes his divine sign and delivers a palinode in which desire, recollection, and beauty lead the soul toward intelligible reality. He next moves from performance to standards for knowledgeable speech.\n\nThis richness is not intellectual autobiography. Plato gives the character myths, a method of division, and an ideal of living speech. The witness illuminates several images of Socrates while placing them within a late and reflective composition.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Classical Greek world, 5th century BCE",
    "material_world": {
        "technology": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water.",
        "science": "Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments.",
        "medicine": "Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common.",
        "transport": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies.",
        "agriculture": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war.",
        "communication": "Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media.",
        "clothing": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water. Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments. Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-02.webp",
            "title": "Travel and communication",
            "description": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies. Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-03.webp",
            "title": "Farming and food",
            "description": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes."
        }
    ],
    "intellectual_tradition": {
        "id": "platonism",
        "label": "Socratic and Platonic thought"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "grc",
        "en",
        "fr"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/socrates/plato_phaedrus/representations/grc.ndjson",
            "language": "grc",
            "records": 53,
            "role": "original_carrier",
            "sha256": "901e040c314fd38497d8fc217384e4a621e2dc254c326275647280013e45aee1",
            "source_id": "perseus-plato-phaedrus-grc"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/socrates/plato_phaedrus/representations/en.ndjson",
            "language": "en",
            "records": 53,
            "role": "historical_translation",
            "sha256": "8d02155c4e848a351f5ce0182a00d349a5529c9279f5a3d89c02583ad9285452",
            "source_id": "perseus-plato-phaedrus-en"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/socrates/plato_phaedrus/representations/fr.ndjson",
            "language": "fr",
            "records": 53,
            "role": "historical_translation",
            "sha256": "ae3b5ba845f32eff1732bfca7cb4250a351086bd75a068ba18a0658fff0ec500",
            "source_id": "wikisource-cousin-phaedrus-fr-02"
        }
    ],
    "concepts": [
        {
            "id": "anguish",
            "label": "Anguish"
        },
        {
            "id": "aporia",
            "label": "Aporia"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "desire",
            "label": "Desire"
        },
        {
            "id": "education",
            "label": "Education"
        },
        {
            "id": "elenchus",
            "label": "Elenchus"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "faith",
            "label": "Faith"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "fear",
            "label": "Fear"
        },
        {
            "id": "forms",
            "label": "Intelligible forms"
        },
        {
            "id": "god",
            "label": "God"
        },
        {
            "id": "hope",
            "label": "Hope"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "law",
            "label": "Law"
        },
        {
            "id": "love",
            "label": "Love"
        },
        {
            "id": "memory",
            "label": "Memory"
        },
        {
            "id": "mindfulness",
            "label": "Mindfulness"
        },
        {
            "id": "nature",
            "label": "Nature"
        },
        {
            "id": "philosophical_eros",
            "label": "Philosophical eros"
        },
        {
            "id": "pleasure",
            "label": "Pleasure"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "time",
            "label": "Time"
        },
        {
            "id": "war_and_peace",
            "label": "War and peace"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        },
        {
            "id": "worship",
            "label": "Worship"
        }
    ],
    "source_work_ids": [
        "socrates.plato_phaedrus"
    ],
    "passages": 53,
    "word_count": 23263,
    "word_counts_by_language": {
        "en": 23263,
        "fr": 23355,
        "grc": 17029
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "carrier-explicit-ancient-reference-v1",
        "kind": "native",
        "levels": [
            {
                "key": "reference",
                "label_fr": "Référence",
                "label_en": "Reference"
            }
        ],
        "leaf_fr": "Passage",
        "leaf_en": "Passage"
    },
    "canonical_passage_id": "passage:socrates.plato_phaedrus:251",
    "canonical_ref": "251",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "ΣΩ. ὁ μὲν οὖν μὴ νεοτελὴς ἢ διεφθαρμένος οὐκ ὀξέως ἐνθένδε ἐκεῖσε φέρεται πρὸς αὐτὸ τὸ κάλλος, θεώμενος αὐτοῦ τὴν τῇδε ἐπωνυμίαν, ὥστʼ οὐ σέβεται προσορῶν, ἀλλʼ ἡδονῇ παραδοὺς τετράποδος νόμον βαίνειν ἐπιχειρεῖ καὶ παιδοσπορεῖν, καὶ ὕβρει προσομιλῶν οὐ δέδοικεν οὐδʼ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων· ὁ δὲ ἀρτιτελής, ὁ τῶν τότε πολυθεάμων, ὅταν θεοειδὲς πρόσωπον ἴδῃ κάλλος εὖ μεμιμημένον ἤ τινα σώματος ἰδέαν, πρῶτον μὲν ἔφριξε καί τι τῶν τότε ὑπῆλθεν αὐτὸν δειμάτων, εἶτα προσορῶν ὡς θεὸν σέβεται, καὶ εἰ μὴ ἐδεδίει τὴν τῆς σφόδρα μανίας δόξαν, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ τοῖς παιδικοῖς. ἰδόντα δʼ αὐτὸν οἷον ἐκ τῆς φρίκης μεταβολή τε καὶ ἱδρὼς καὶ θερμότης ἀήθης λαμβάνει· δεξάμενος γὰρ τοῦ κάλλους τὴν ἀπορροὴν διὰ τῶν ὀμμάτων ἐθερμάνθη ᾗ ἡ τοῦ πτεροῦ φύσις ἄρδεται, θερμανθέντος δὲ ἐτάκη τὰ περὶ τὴν ἔκφυσιν, ἃ πάλαι ὑπὸ σκληρότητος συμμεμυκότα εἶργε μὴ βλαστάνειν, ἐπιρρυείσης δὲ τῆς τροφῆς ᾤδησέ τε καὶ ὥρμησε φύεσθαι ἀπὸ τῆς ῥίζης ὁ τοῦ πτεροῦ καυλὸς ὑπὸ πᾶν τὸ τῆς ψυχῆς εἶδος· πᾶσα γὰρ ἦν τὸ πάλαι πτερωτή. ζεῖ οὖν ἐν τούτῳ ὅλη καὶ ἀνακηκίει, καὶ ὅπερ τὸ τῶν ὀδοντοφυούντων πάθος περὶ τοὺς ὀδόντας γίγνεται ὅταν ἄρτι φύωσιν, κνῆσίς τε καὶ ἀγανάκτησις περὶ τὰ οὖλα, ταὐτὸν δὴ πέπονθεν ἡ τοῦ πτεροφυεῖν ἀρχομένου ψυχή· ζεῖ τε καὶ ἀγανακτεῖ καὶ γαργαλίζεται φύουσα τὰ πτερά. ὅταν μὲν οὖν βλέπουσα πρὸς τὸ τοῦ παιδὸς κάλλος, ἐκεῖθεν μέρη ἐπιόντα καὶ ῥέοντʼ—ἃ δὴ διὰ ταῦτα ἵμερος καλεῖται—δεχομένη τὸν ἵμερον ἄρδηταί τε καὶ θερμαίνηται, λωφᾷ τε τῆς ὀδύνης καὶ γέγηθεν· ὅταν δὲ χωρὶς γένηται καὶ αὐχμήσῃ, τὰ τῶν διεξόδων στόματα ᾗ τὸ πτερὸν ὁρμᾷ, συναυαινόμενα μύσαντα ἀποκλῄει τὴν βλάστην τοῦ πτεροῦ, ἡ δʼ ἐντὸς μετὰ τοῦ ἱμέρου ἀποκεκλῃμένη, πηδῶσα οἷον τὰ σφύζοντα, τῇ διεξόδῳ ἐγχρίει ἑκάστη τῇ καθʼ αὑτήν, ὥστε πᾶσα κεντουμένη κύκλῳ ἡ ψυχὴ οἰστρᾷ καὶ ὀδυνᾶται, μνήμην δʼ αὖ ἔχουσα τοῦ καλοῦ γέγηθεν. ἐκ δὲ ἀμφοτέρων μεμειγμένων ἀδημονεῖ τε τῇ ἀτοπίᾳ τοῦ πάθους καὶ ἀποροῦσα λυττᾷ, καὶ ἐμμανὴς οὖσα οὔτε νυκτὸς δύναται καθεύδειν οὔτε μεθʼ ἡμέραν οὗ ἂν ᾖ μένειν, θεῖ δὲ ποθοῦσα ὅπου ἂν οἴηται ὄψεσθαι τὸν ἔχοντα τὸ κάλλος· ἰδοῦσα δὲ καὶ ἐποχετευσαμένη ἵμερον ἔλυσε μὲν τὰ τότε συμπεφραγμένα, ἀναπνοὴν δὲ λαβοῦσα κέντρων τε καὶ ὠδίνων ἔληξεν, ἡδονὴν δʼ αὖ ταύτην γλυκυτάτην ἐν τῷ παρόντι καρποῦται.",
            "edition": "perseus-plato-phaedrus-grc",
            "source_id": "perseus-plato-phaedrus-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "Socrates. Now he who is not newly initiated, or has been corrupted, does not quickly rise from this world to that other world and to absolute beauty when he sees its namesake here, and so he does not revere it when he looks upon it, but gives himself up to pleasure and like a beast proceeds to lust and begetting; he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; for as the effluence of beauty enters him through the eyes, he is warmed; the effluence moistens the germ of the feathers, and as he grows warm, the parts from which the feathers grow, which were before hard and choked, and prevented the feathers from sprouting, become soft, and as the nourishment streams upon him, the quills of the feathers swell and begin to grow from the roots over all the form of the soul; for it was once all feathered. Now in this process the whole soul throbs and palpitates, and as in those who are cutting teeth there is an irritation and discomfort in the gums, when the teeth begin to grow, just so the soul suffers when the growth of the feathers begins; it is feverish and is uncomfortable and itches when they begin to grow. Then when it gazes upon the beauty of the boy and receives the particles which flow thence to it (for which reason they are called yearning), it is moistened and warmed, ceases from its pain and is filled with joy; but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, it is greatly troubled by its strange condition; it is perplexed and maddened, and in its madness it cannot sleep at night or stay in any one place by day, but it is filled with longing and hastens wherever it hopes to see the beautiful one. And when it sees him and is bathed with the waters of yearning, the passages that were sealed are opened, the soul has respite from the stings and is eased of its pain, and this pleasure which it enjoys is the sweetest of pleasures at the time.",
            "translator": "Benjamin Jowett",
            "edition": "perseus-plato-phaedrus-en",
            "source_id": "perseus-plato-phaedrus-en",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "[251a] il ne rougit pas de poursuivre un plaisir contre nature. Mais le nouvel initié, celui qui est encore tout plein des nombreuses merveilles qu’il a vues, en présence d’un visage presque céleste ou d’un corps dont les formes lui rappellent l’essence de la beauté, frémit d’abord ; quelque chose de ses anciennes émotions lui revient ; puis il contemple cet objet aimable et le révère à l’égal d’un dieu ; et s’il ne craignait de voir traiter son enthousiasme de folie, il sacrifierait à son bien-aimé comme à l’image d’un dieu, comme à un dieu même. L’aperçoit-il ? semblable à l’homme que saisit la fièvre, il change tout-à-coup, [251b] il se couvre de sueur, un feu ardent l’échauffé et le pénètre : car, au moment qu’il reçoit par les yeux l’émanation de la beauté, il doit ressentir la douce chaleur dont les ailes de l’âme se nourrissent : cette chaleur fond l’enveloppe dont la dureté empêchait jusque là les germes des ailes d’éclore et de pousser. Alors l’affluence de cet aliment divin fait gonfler la tige des ailes, qui s’efforcent de percer pour se répandre dans l’âme tout entière. Car autrefois l’âme était tout ailée ; [251c] maintenant elle est dans le plus grand travail, elle s’agite avec violence, et ressemble à l’enfant dont les gencives sont agacées par les efforts que font les premières dents pour percer. En effet, ses ailes commençant à naître, lui font éprouver une chaleur, un agacement, un chatouillement du même genre. Lorsqu’elle contemple la beauté du jeune homme, elle recueille les parcelles qui s’en détachent et en émanent, et qui ont fait nommer le désir amoureux ἵμερος ; elle s’en abreuve, s’embrase, et ne connaît plus d’autre sentiment [251d] que celui du bonheur. Mais quand l’objet aimé n’est pas là, les pores de l’âme par où sortaient les ailes se dessèchent et se ferment ; les ailes n’ont plus d’issue ; enfermées avec les émanations de la beauté, elles s’agitent, elles battent comme les veines, et font effort vers leurs issues naturelles qui se sont refermées, de sorte que l’âme, aiguillonnée de toutes parts, est dans les angoisses et dans les fureurs, tandis que le souvenir de la beauté lui cause de la joie. Partagée entre ces deux sentiments et ne pouvant s’expliquer ce qu’elle éprouve, elle se trouble, elle se désespère, elle tombe dans une espèce de rage et son délire [251e] ne lui permet plus de sommeiller pendant la nuit ni de reposer pendant le jour ; elle court avidement du côté où elle croit apercevoir le bel objet qui l’occupe toute entière. Dès qu’elle peut le revoir, et se remplir de nouveau des émanations de la beauté, aussitôt se rouvrent tous les pores obstrués ; l’âme respire, cesse de ressentir l’aiguillon de la douleur et goûte pour le moment la plus pénétrante",
            "translator": "Victor Cousin",
            "edition": "wikisource-cousin-phaedrus-fr-02",
            "source_id": "wikisource-cousin-phaedrus-fr-02",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "2660aea6554a32e66f63f60a137eda4f450d0008b27d62fd9b6e9c2d0b385fa7"
}