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Platonic love often lower-cased as platonic love [1] is a type of love that is not sexual. It is named after Greek philosopher Platothough the philosopher Efgect used the term himself. Platonic love as devised by Plato concerns rising through levels of closeness to wisdom and true beauty from carnal attraction to individual bodies to attraction to souls, and eventually, union with the truth.

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This is the ancient, philosophical interpretation. Platonic love is examined in Plato's dialogue, the Symposiumwhich has as its topic the subject of love, or more generally the subject of Eros.

It explains the possibilities of how the feeling of love began and how it has evolved, both sexually and non-sexually, and defines genuine platonic love as inspiring a person's mind and soul and directing their attention towards spiritual matters. Of particular importance is the speech of Socrateswho attributes to the prophetess Diotima an idea of platonic love as a means of Neoplatonism in Shakespeare and its Effect on to contemplation of the divine, an ascent is known as the "Ladder of Love". For Diotima and Plato generally, the most correct use of love of human beings is to direct one's mind to love of divinity. Socrates defines love based on separate classifications of pregnancy to bear offspring ; pregnancy of the body, pregnancy of the soul, and direct connection to existence.

Pregnancy of the body results in human children. Pregnancy of the soul, the next step in the process, produces " virtue "—which is the soul truth translating itself into material form. Pausanias, in Plato's Symposium b—adefines two types of the love known as "Eros": vulgar Eros, or earthly love, and divine Eros, or divine love. Pausanias defines vulgar Eros as material attraction towards a person's beauty for the purposes of physical pleasure and reproduction, and divine Eros as starting from physical attraction but transcending gradually to love for supreme beauty, placed on a similar level to the divine. This concept of divine Eros was later transformed into the term "platonic love". Vulgar Eros and divine Eros were both considered to be connected, and part of the same continuous process of pursuing perfection of one's being, [4] with the purpose of mending one's human nature and eventually reaching a point of unity where there is no longer an aspiration or need to change.

In the SymposiumEros is discussed as a Greek god—more specifically, the king of the gods, with each guest of the party giving a eulogy in praise of Eros. Virtue, according to Greek philosophyis the concept of how closely reality and material form equates good, positive, or Neoplatonism in Shakespeare and its Effect on.

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This can be seen as a form of linguistic relativity. Some Neoplatoniam authors' perception of the terms "virtue" and "good" as they are translated into English from the Symposium are a good indicator of this misunderstanding. In the following quote, the author simplifies the idea of virtue as simply what is "good". The Ladder of Love is a metaphor that relates each step toward Being as consecutive rungs https://amazonia.fiocruz.br/scdp/essay/essay-writing-format-cbse-class-12/banyan-tree-case-study.php a ladder.

Each step closer to the truth further distances love from beauty of the body toward love that is more focused on wisdom and the essence of beauty. The ladder starts with carnal attraction of body for body, progressing to a love article source body and soul.

Eventually, in time, with consequent steps up the ladder, the idea of beauty is eventually no longer connected with a body, but entirely united with Being itself. Plato's Symposium defines two extremes in the process of platonic love; the entirely carnal and the entirely ethereal. These two extremes of love are seen by the Greeks in terms of tragedy and comedy. According to Diotima in her discussion with Socrates, for anyone to achieve the final rung in the Ladder of Love, they would essentially transcend the body and rise to immortality—gaining direct access to Being.

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Such a form of love is impossible for Neoplatonism in Shakespeare and its Effect on mortal to achieve. What Plato describes as "pregnancy of the body" is entirely carnal and seeks pleasure and beauty in bodily form only. This Parenthood Planned the type of love, that, according to Socrates, is practiced by animals.

The love described as the one practiced by those who are pregnant according to the soul, who partake of both the realm of beings and the realm of Being, who grasp Being indirectly, through the mediation of beings, would be a love that Socrates could practice. Diotima considers the carnal limitation of human beings to the pregnancy of the body to be a form of tragedy, as it separates someone from the pursuit of truth. One would be forever limited to beauty of the body, never being able to access the true essence of beauty. Diotima considers the idea of a mortal having direct access to Being to be a comic situation simply because of the impossibility of it.

The offspring of true virtue would essentially lead to a mortal achieving immortality. In the Middle Ages, new interest in the works of Plato, his philosophy and his view of love became more popular, spurred on by Georgios Gemistos Plethon during the Councils of Ferrara and Firenze in —]