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Essay / Research Paper Abstract
5 pages in length. The writer discusses the following as they relate to Plato's "Phaedo" and "Symposium," translated by W.H.D. Rouse: What is the "ladder of love" described in the Symposium (pp.104-106); When Diotima talks about "beauty
itself" how is this similar to, and at the same time
different from, beautiful people; In his autobiographical passage in the Phaedo (pp.500-503), Socrates says that bones, sockets, sinews and the like are not the "real causes" (502) of his imprisonment. What are the real causes; In the Phaedo, Socrates says about his investigations into the natural theories of Anaxagoras: "How high I soared, how low I fell!" (502). Why did Socrates fly
so high, and why did he fall so low; and what hope did Anaxagoras fail to fulfill for Socrates? No additional sources cited.
Page Count:
5 pages (~225 words per page)
File: LM1_TLCpladi.doc
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Unformatted sample text from the term paper:
is indicative of philosophys ability to see far beyond the mortal dictates of love. In essence, the ladder of love equates to the realization of truth, inasmuch as the
climb is both difficult and rewarding if it is accomplished for the right reasons. The foundation of the ladder of love is the presence of love - unconditional and
supportive - in order to help one attain ones true potential. Without the encouragement that love provides, one cannot reach the extremes that every individual is capable of achieving.
When Diotima talks about "beauty itself," it is both similar to - and at the same time different from - beautiful people, because
beauty is a twofold commodity that cannot exist solely on one side or the other. When one is beautiful on the inside, ones soul shines through to beautify the
outside. Traditional beauty - that which society dictates to be outwardly beautiful - often stands in the way of inner beauty; as such, exterior beauty stands alone as a
shallow, meaningless entity. Indeed, Platos Symposium exemplifies the need for virtue where beauty is concerned, inasmuch as a civilized being strives to maintain a virtuous example by way of
thought and action. There are times, however, when vice distracts these efforts and renders man vulnerable to a less ethical existence. When one is virtuous, he abides by
morally upstanding principles to help guide him through life; when one is consumed by vice, he has lost control of the very foundation of his moral existence. Diotima addresses
much on the subject of virtue as it relates to beauty itself, contending that ethical virtuosity is something that must derive from everyone.
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