{
    "schema": "prokopton42-public-passage-v1",
    "id": "socrates.plato_symposium",
    "canonical_url": "https://prokopton42.com/en/works/plato/plato-symposium/reference-190/",
    "language": "en",
    "title": "Socrates in Plato’s Symposium",
    "author": "Plato",
    "date": "c. 385-370 BCE",
    "summary": "The Symposium presents Socrates as a strange object of desire and transmitter of Diotima’s teaching on Eros. His endurance, irony, and inner beauty finally appear through Alcibiades’ passionate praise.",
    "learning": "Identify frames transmitting Socrates’ words, distinguish Diotima’s reported teaching, and analyze Alcibiades’ partial portrait.",
    "long_summary": "Socrates refutes Agathon’s definition before reporting what a priestess supposedly taught him: love is not beautiful or good by possession but desires what it lacks and can ascend toward beauty itself. This authority is narrated through several frames.\n\nAlcibiades then replaces doctrine with memory of a relationship, describing a man unmoved by seduction, courageous, and perplexing like a Silenus. Plato juxtaposes conceptual speech with an interested portrait. Neither Diotima nor Alcibiades should disappear into a uniform Socratic voice.",
    "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_symposium/representations/grc.ndjson",
            "language": "grc",
            "records": 52,
            "role": "original_carrier",
            "sha256": "f871fa6221b308e1f5f938bdd1c325fe0cbbf5e69d9c74abe11ff7f8fa172d45",
            "source_id": "perseus-plato-symposium-grc"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/socrates/plato_symposium/representations/en.ndjson",
            "language": "en",
            "records": 52,
            "role": "historical_translation",
            "sha256": "ac3fdb20afa1f94e36f8819f9b77ecacbb6c75460e0faed71bd6e0a442bbe3b9",
            "source_id": "perseus-plato-symposium-en"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/socrates/plato_symposium/representations/fr.ndjson",
            "language": "fr",
            "records": 52,
            "role": "historical_translation",
            "sha256": "4383ed79b2b3e1093fb164e03054628972d0f9ba1e5ad9a0edece1bbf8f67660",
            "source_id": "wikisource-cousin-symposium-fr-02"
        }
    ],
    "concepts": [
        {
            "id": "anger",
            "label": "Anger"
        },
        {
            "id": "aporia",
            "label": "Aporia"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "courage",
            "label": "Courage"
        },
        {
            "id": "elenchus",
            "label": "Elenchus"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "forms",
            "label": "Intelligible forms"
        },
        {
            "id": "god",
            "label": "God"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "law",
            "label": "Law"
        },
        {
            "id": "mode",
            "label": "Mode"
        },
        {
            "id": "philosophical_eros",
            "label": "Philosophical eros"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        },
        {
            "id": "service",
            "label": "Service"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "time",
            "label": "Time"
        },
        {
            "id": "tranquillity",
            "label": "Tranquillity"
        },
        {
            "id": "virtue",
            "label": "Virtue"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        },
        {
            "id": "worship",
            "label": "Worship"
        }
    ],
    "source_work_ids": [
        "socrates.plato_symposium"
    ],
    "passages": 52,
    "word_count": 23769,
    "word_counts_by_language": {
        "en": 23769,
        "fr": 22632,
        "grc": 17413
    },
    "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_symposium:190",
    "canonical_ref": "190",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "ἔπειτα ὅλον ἦν ἑκάστου τοῦ ἀνθρώπου τὸ εἶδος στρογγύλον, νῶτον καὶ πλευρὰς κύκλῳ ἔχον, χεῖρας δὲ τέτταρας εἶχε, καὶ σκέλη τὰ ἴσα ταῖς χερσίν, καὶ πρόσωπα δύʼ ἐπʼ αὐχένι κυκλοτερεῖ, ὅμοια πάντῃ· κεφαλὴν δʼ ἐπʼ ἀμφοτέροις τοῖς προσώποις ἐναντίοις κειμένοις μίαν, καὶ ὦτα τέτταρα, καὶ αἰδοῖα δύο, καὶ τἆλλα πάντα ὡς ἀπὸ τούτων ἄν τις εἰκάσειεν. ἐπορεύετο δὲ καὶ ὀρθὸν ὥσπερ νῦν, ὁποτέρωσε βουληθείη· καὶ ὁπότε ταχὺ ὁρμήσειεν θεῖν, ὥσπερ οἱ κυβιστῶντες καὶ εἰς ὀρθὸν τὰ σκέλη περιφερόμενοι κυβιστῶσι κύκλῳ, ὀκτὼ τότε οὖσι τοῖς μέλεσιν ἀπερειδόμενοι ταχὺ ἐφέροντο κύκλῳ. ἦν δὲ διὰ ταῦτα τρία τὰ γένη καὶ τοιαῦτα, ὅτι τὸ μὲν ἄρρεν ἦν τοῦ ἡλίου τὴν ἀρχὴν ἔκγονον, τὸ δὲ θῆλυ τῆς γῆς, τὸ δὲ ἀμφοτέρων μετέχον τῆς σελήνης, ὅτι καὶ ἡ σελήνη ἀμφοτέρων μετέχει· περιφερῆ δὲ δὴ ἦν καὶ αὐτὰ καὶ ἡ πορεία αὐτῶν διὰ τὸ τοῖς γονεῦσιν ὅμοια εἶναι. ἦν οὖν τὴν ἰσχὺν δεινὰ καὶ τὴν ῥώμην, καὶ τὰ φρονήματα μεγάλα εἶχον, ἐπεχείρησαν δὲ τοῖς θεοῖς, καὶ ὃ λέγει Ὅμηρος περὶ Ἐφιάλτου τε καὶ Ὤτου, περὶ ἐκείνων λέγεται, τὸ εἰς τὸν οὐρανὸν ἀνάβασιν ἐπιχειρεῖν ποιεῖν, ὡς ἐπιθησομένων τοῖς θεοῖς. ὁ οὖν Ζεὺς καὶ οἱ ἄλλοι θεοὶ ἐβουλεύοντο ὅτι χρὴ αὐτοὺς ποιῆσαι, καὶ ἠπόρουν· οὔτε γὰρ ὅπως ἀποκτείναιεν εἶχον καὶ ὥσπερ τοὺς γίγαντας κεραυνώσαντες τὸ γένος ἀφανίσαιεν—αἱ τιμαὶ γὰρ αὐτοῖς καὶ ἱερὰ τὰ παρὰ τῶν ἀνθρώπων ἠφανίζετο— οὔτε ὅπως ἐῷεν ἀσελγαίνειν. μόγις δὴ ὁ Ζεὺς ἐννοήσας λέγει ὅτι δοκῶ μοι, ἔφη, ἔχειν μηχανήν, ὡς ἂν εἶέν τε ἅνθρωποι καὶ παύσαιντο τῆς ἀκολασίας ἀσθενέστεροι γενόμενοι. νῦν μὲν γὰρ αὐτούς, ἔφη, διατεμῶ δίχα ἕκαστον, καὶ ἅμα μὲν ἀσθενέστεροι ἔσονται, ἅμα δὲ χρησιμώτεροι ἡμῖν διὰ τὸ πλείους τὸν ἀριθμὸν γεγονέναι· καὶ βαδιοῦνται ὀρθοὶ ἐπὶ δυοῖν σκελοῖν. ἐὰν δʼ ἔτι δοκῶσιν ἀσελγαίνειν καὶ μὴ ʼθέλωσιν ἡσυχίαν ἄγειν, πάλιν αὖ, ἔφη, τεμῶ δίχα, ὥστʼ ἐφʼ ἑνὸς πορεύσονται σκέλους ἀσκωλιάζοντες. ταῦτα εἰπὼν ἔτεμνε τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα τέμνοντες καὶ μέλλοντες ταριχεύειν, ἢ ὥσπερ οἱ τὰ ᾠὰ ταῖς θριξίν· ὅντινα δὲ τέμοι, τὸν Ἀπόλλω ἐκέλευεν τό τε πρόσωπον μεταστρέφειν καὶ τὸ τοῦ αὐχένος ἥμισυ πρὸς τὴν τομήν, ἵνα θεώμενος τὴν αὑτοῦ τμῆσιν κοσμιώτερος εἴη ὁ ἄνθρωπος, καὶ τἆλλα ἰᾶσθαι ἐκέλευεν.",
            "edition": "perseus-plato-symposium-grc",
            "source_id": "perseus-plato-symposium-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "Secondly, the form of each person was round all over, with back and sides encompassing it every way; each had four arms, and legs to match these, and two faces perfectly alike on a cylindrical neck. There was one head to the two faces, which looked opposite ways; there were four ears, two privy members, and all the other parts, as may be imagined, in proportion. The creature walked upright as now, in either direction as it pleased and whenever it started running fast, it went like our acrobats, whirling over and over with legs stuck out straight; only then they had eight limbs to support and speed them swiftly round and round. The number and features of these three sexes were owing to the fact that the male was originally the offspring of the sun, and the female of the earth; while that which partook of both sexes was born of the moon, for the moon also partakes of both. They were globular in their shape as in their progress, since they took after their parents. Now, they were of surprising strength and vigor, and so lofty in their notions that they even conspired against the gods; and the same story is told of them as Homer relates of Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven. Thereat Zeus and the other gods debated what they should do, and were perplexed: for they felt they could not slay them like the Giants, whom they had abolished root and branch with strokes of thunder—it would be only abolishing the honors and observances they had from men; nor yet could they endure such sinful rioting. Then Zeus, putting all his wits together, spoke at length and said: Methinks I can contrive that men, without ceasing to exist, shall give over their iniquity through a lessening of their strength. I propose now to slice every one of them in two, so that while making them weaker we shall find them more useful by reason of their multiplication; and they shall walk erect upon two legs. If they continue turbulent and do not choose to keep quiet, I will do it again, said he; I will slice every person in two, and then they must go their ways on one leg, hopping. So saying, he sliced each human being in two, just as they slice sorb-apples to make a dry preserve, or eggs with hairs; and at the cleaving of each he bade Apollo turn its face and half-neck to the section side, in order that every one might be made more orderly by the sight of the knife’s work upon him; this done, the god was to heal them up.",
            "translator": "Benjamin Jowett",
            "edition": "perseus-plato-symposium-en",
            "source_id": "perseus-plato-symposium-en",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "[190a] sortant d’un seul cou et tenant à une seule tête, quatre oreilles, un double appareil des organes de la génération, et tout le reste dans la même proportion. Leur démarche était droite comme la nôtre, et ils n’avaient pas besoin de se tourner pour suivre tous les chemins qu’ils voulaient prendre ; quand ils voulaient aller plus vite, ils s’appuyaient de leurs huit membres, par un mouvement circulaire, comme ceux qui les pieds en l’air imitent la roue. La différence qui se trouve [190b] entre ces trois espèces d’hommes vient de la différence de leurs principes : le sexe masculin est produit par le soleil, le féminin par la terre, et celui qui est composé de deux, par la lune, qui participe de la terre et du soleil. Ils tenaient de leurs principes leur figure et leur manière de se mouvoir, qui est sphérique. Leurs corps étaient robustes et leurs courages élevés, ce qui leur inspira l’audace de monter jusqu’au ciel et de combattre contre les dieux, ainsi qu’Homère l’écrit d’Éphialtès et d’Otos. [190c] Jupiter examina avec les dieux ce qu’il y avait à faire dans cette circonstance. La chose n’était pas sans difficulté : les dieux ne voulaient pas les détruire comme ils avaient fait des géans en les foudroyant, car alors le culte que les hommes leur rendaient et les temples qu’ils leur élevaient, auraient aussi disparu ; et, d’un autre côté, une telle insolence ne pouvait être soufferte. Enfin, après bien des embarras, il vint une idée à Jupiter : Je crois avoir trouvé, dit-il, un moyen de conserver les hommes et de les rendre plus retenus, [190d] c’est de diminuer leurs forces : je les séparerai en deux ; par là ils deviendront faibles ; et nous aurons encore un autre avantage, qui sera d’augmenter le nombre de ceux qui nous servent : ils marcheront droits, soutenus de deux jambes seulement ; et, si après cette punition leur audace subsiste, je les séparerai de nouveau, et ils seront réduits à marcher sur un seul pied, comme ceux qui dansent sur les outres à la fête de Bacchus. Après cette déclaration le dieu fit la séparation qu’il venait de résoudre, et il la fit de la manière [190e] que l’on coupe les œufs lorsqu’on veut les saler, ou qu’avec un cheveu on les divise en deux parties égales. Il commanda ensuite à Apollon de guérir les plaies, et de placer le visage des hommes du côté que la séparation avait été faite, afin que la vue de ce châtiment les rendît plus modestes. Apollon obéit, mit le visage du côté indiqué, et, ramassant les peaux coupées sur ce qu’on appelle aujourd’hui le ventre, il les réunit toutes à la manière d’une bourse que l’on ferme, n’y laissant qu’une ouverture qu’on appelle le nombril. Quant aux autres plis",
            "translator": "Victor Cousin",
            "edition": "wikisource-cousin-symposium-fr-02",
            "source_id": "wikisource-cousin-symposium-fr-02",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "bdd136a26b546cd219f02a9ef358b13ed898785f75751be55a993015233e694a"
}