Symposium (200-201)

Now then, said Socrates, keep carefully in mind what is the object of Love, and only tell me whether he desires the particular thing that is his object. Yes, to be sure, he replied. Has he or has he not the object of his desire and love when he desires and loves it? He does not have it, most likely, he said. Not as a likelihood, said Socrates, but as a necessity, consider if the desiring subject must have desire for something it lacks, and again, no desire if it has no lack. I at least, Agathon, am perfectly sure it is a necessity. How does it strike you? I am sure of it also, said he. Very good. Now could a tall man wish to be tall, or a strong man to be strong? By what has been admitted, this is impossible. Since, I suppose, the man in each case would not be lacking the quality mentioned. True. For if, being strong, he should wish to be strong, said Socrates, or being swift, to be swift, or being healthy, to be healthy,—since we are apt to suppose in these and all such cases that men of this or that sort, possessing these qualities, do also desire what they have already: I put this in, to prevent any misconception; these men, Agathon, if you consider, are bound to have at the very moment each thing that they have whether they wish it or not; and how, I ask, is a man going to desire that? No, when a person says, I being healthy, want to be healthy; being rich, I want to be rich; I desire the very things that I have—we shall tell him, My good sir, riches you possess, and health and strength, which you would like to possess in the future also: for the time now present you have them whether you would or no. When you say, I desire these present things, we suggest you are merely saying I wish these things now present to be present also in the future. Would he not admit our point? To this Agathon assented. And so, continued Socrates, a man may be said to love a thing not yet provided or possessed, when he would have the presence of certain things secured to him for ever in the future. Certainly, he said. Then such a person, and in general all who feel desire, feel it for what is not provided or present; for something they have not or are not or lack and that sort of thing is the object of desire and love? Assuredly, he said. Now then, said Socrates, let us agree to what we have so far concluded. First, is not Love directed to certain things of which, in the second place, he has a want?

Yes, he said. Then, granting this, recollect what things you named in our discussion as the objects of Love: if you like, I will remind you. What you said, I believe, was to the effect that the gods contrived the world from a love of beautiful things, for of ugly there was no love. Did you not say something of the sort? Yes, I did, said Agathon. And quite properly, my friend, said Socrates; then, such being the case, must not Love be only love of beauty, and not of ugliness? He assented. Well then, we have agreed that he loves what he lacks and has not? Yes, he replied. And what Love lacks and has not is beauty? That needs must be, he said. Well now, will you say that what lacks beauty, and in no wise possesses it, is beautiful? Surely not. So can you still allow Love to be beautiful, if this is the case? Whereupon Agathon said, I greatly fear, Socrates, I knew nothing of what I was talking about. Ah, your words were beautiful enough, Agathon; but pray give me one or two more: you hold, do you not, that good things are beautiful? I do. Then if Love lacks beautiful things, and good things are beautiful, he must lack good things too. I see no means, Socrates, of contradicting you, he replied; let it be as you say. No, it is Truth, my lovable Agathon, whom you cannot contradict: Socrates you easily may. The Speech of Socrates