Examples Of Eros In Medea

Plato is often criticized for preaching the gospel of me first. The claim is that his understanding of love is essentially egoistic, and this is seen as troublesome for the obvious ethical reasons. But there may be an even more troubling issue with Plato's understanding of love. In this paper I will attempt to argue that for Plato, love is in a sense impossible; that it can only ever be a desire for something out of one's grasp. The stakes are high but perhaps there is a way to understand this problem in a way that seems a little less damning. To do this I will analyze arguments from the Lysis and the Symposium, first questioning even the possibility of love and then attempt to show that love is in fact possible, all though in weaker

In calling love “a serious mental disease,” Plato inspired centuries of authors, doctors, and philosophers. Unlike romantic comedy movies and the Top 40 pop songs chart, which idolize love, literature frequently portrays it as a sickness. Both love and mental illness affect brain chemistry, mood, and behavior. In pieces such as Euripides’ Medea, symptoms of love range from mental illness-like ailments to physical manifestations such as a vanishing appetite, concentration, and apparent sanity. In Longus’ work, love is described as having similar traits. Throughout the story of Daphnis and Chloe’s pastoral romance, love drives both of them mad with longing. Love amplifies their innocent feelings for each other, resulting in a disorienting combination of depression and mania. The affliction goes deeper; their total devotion to each other and pastoral

The society during the 14th-16th century viewed women as unimportant compared to men, which led to the belief that women were witches.

In Plato’s work Symposium, Phaedrus, Pausania, Eryximachus, Aristophane and Agathon, each of them presents a speech to either praise or definite Love. Phaedrus first points out that Love is the primordial god; Pausanias brings the theme of “virtue” into the discussion and categorizes Love into “good” one or “bad” one; Eryximachus introduces the thought of “moderation’ and thinks that Love governs such fields as medicine and music; Aristophanes draws attention to the origin and purposes

For Medea must fall in love with Jason and then she will use her great skill with magic to help Jason acquire the fleece. Because of Hera’s hatred towards Pelias Medea’s life is now destined for extreme agony, shame, and guilt. Her love for Jason causes her to tear away from her loving parents and dishonor her father by helping his enemy. Hera’s plan to avenge Pelias also flood Medea’s head with thoughts to keep her from straying from Hera’s plan. Unfortunately for Medea her decision to help Jason was not her own and was a careful thought out plan by Hera. Her life would never again be the same. Even though Jason promises to love her always and promises that she will be his wedded wife, he breaks this promise as soon as she become old and he is given the opportunity to marry royalty. Medea decisions were not in any way wise but if it were not for the arrows of Eros she would have had better judgment on the stranger. Medea’s behavior in this story shows that of loyalty and confusion in her heart. She is in agony because she can not conceive as to why she feels so much love for a stranger and does not wish to dishonor her father by doing so. But then she is constantly

Moreover, Euripides incorporates Medea into the relationship to convey the idea that females also possess power in an alliance, but the form of their authority is different compared to that of a male’s. Medea elucidates that even in arduous times, she assists Jason and supports their marriage. In a direct conversation with Jason, she tells him, “…after I’ve done all this to help you, you brute, you betray me…” (27). She explains that although she took care of Jason and supported him whenever he needed her help, he disabuses his power to overpower her and abandon her. Even after Jason abandons Medea, she thinks day and night of him. Medea demonstrates that the power females possess is not physical and totalitarian like the males, but rather is emotional and mental. She tries to keep the family together and in trying to do so, she does whatever Jason asks her to do. She is the important woman behind every successful man. Without her command, Jason would not be the person he is. Therefore, she can destroy Jason whenever she desires with her power. She can be a femme fatale and reduce Jason’s life to rubbles. Similarly, after Medea finds out that she is being cheated on, she quickly creates a malicious plan to obliterate Jason. She assassinates his new wife and his heirs. Although her love is “greater than

Platonic love only partially identifies with Pausanias’s theory. Pausanias’s speech and the speeches of the rest

Moreover, Euripides incorporates Medea into the relationship to convey the idea that females also possess a dominant role in the struggle over dominance, but their power form is different compared to males. Medea elucidates that even in the arduous times, she assisted Jason and supported their union. In a direct conversation with Jason, she tells him, “…after I’ve done all this to help you, you brute, you betray me…” (27). She explains that although she took care of Jason and supported him whenever he needed her help, he used his massive quantity of power to overpower her and abandon her. Even after Jason abandons Medea, she thinks day and night of him. Medea demonstrates that the power females possess is not physical and totalitarian like the males, but is emotional and mental. She tries to keep the family together and in trying to do so, she does whatever Jason asks her to do. She is the important woman behind every successful man. Without her command, Jason would not be the person he is. Therefore, she can destroy Jason whenever he desires with her power. She can be a femme fatale and reduce Jason’s life into rubble. Similarly, after Medea finds out she was being cheated on, she quickly creates and evil plan and destroys Jason. She murders his new

with some very different views of love as brought to us by Agathon, Phaedrus and

Plato was a philosopher from Classical Greece and an innovator of dialogue and dialect forms which provide some of the earliest existing analysis ' of political questions from a philosophical perspective. Among some of Plato 's most prevalent works is his dialogue the Symposium, which records the conversation of a dinner party at which Socrates (amongst others) is a guest. Those who talk before Socrates share a tendency to celebrate the instinct of sex and regard love (eros) as a god whose goodness and beauty they compete. However, Socrates sets himself apart from this belief in the fundamental value of sexual love and instead recollects Diotima 's theory of love, suggesting that love is neither beautiful nor good because it is the desire to possess what is beautiful, and that one cannot desire that of which is already possessed. The ultimate/primary objective of love as being related to an absolute form of beauty that is held to be identical to what is good is debated throughout the dialogue, and Diotima expands on this description of love as being a pursuit of beauty (by which one can attain the goal of love) that culminates in an understanding of the form of beauty. The purpose of this paper is to consider the speeches presented (i.e. those of Phaedrus, Pausanias, Eryximachus, Aristophanes, and Agathon) in Plato 's Symposium as separate parts that assist in an accounting of the definition and purpose of platonic love.

More importantly, she seems to be able to identify the flaws that lead her astray. The first mistake Medea traces her current predicament back to is her vulnerability to be manipulated when thinking with her emotions instead of her better sense. On first falling in love with Jason, she recalls "I was ensnared, girl that I was, by your/words" (86), words tapping into her emotions. This of course inspired the all the more magnanimous goof of replacing her family with her husband who as the queen describes "alone...took the place of/ all!" (164-165). For the Queen of Colchis, bad decisions have been her major shortcoming, a fact that she both realizes and takes responsibility for. Thus acknowledgment is the first step towards her redemption. Evidence for this can be seen through her pathological appeals to Jason which illustrate how the Queen has used her emotional mind-set as a strength instead of a weakness. Medea "betrayed [her] sire" (109), "lost [her] throne" (163), and killed her own brother for Jason. She reminds him that, in addition to all the sacrifices she made for him, her devotion has not faltered when she says, "At your bidding I have withdraw from/ your palace...and --/ what follows me evermore -- my love for you" (140-143). After winning Jason's sympathy, the humble woman concludes "by my favours to you...restore me to the bed

Euripides also carefully reveals the elements of Medea's past that demonstrate her readiness to violate solidarity of family ties in order to pursue her intractable will; Jason and Medea's original tryst, for example, required that she kill her own brother, thus choosing marriage ties over blood ties. Secondly, Medea's selfishness provides power to her fatal flaw. Medea's selfishness and lack of humanity is displayed through the act of killing her own two sons. Medea understands that the slaying of her children will make Jason miserable. During this time, the chorus recognizes her self-worship and states, “But can you have the heart to kill your flesh and blood” (Euripides, The Medea, 816)? Medea does not stop to think what pain she may cause to herself by murdering them. She is only concerned about her happiness that will be derived from Jason's grieving. Medea comes to the conclusion that it is worth the suffering just to see her ex-husband unhappy. Medea states, “Yes, for this is the best way to wound my husband” (Euripides, The Medea, 817). This exhibits Medea's selfishness by the slaying of her sons just to cause sorrow to Jason for her own pleasure. Medea's rage also leads to her fatal flaw of excessive passion. Her excessive passion, fed by rage, leads Medea to do uncalled-for acts of violence and murder.

Once she learns that Jason has married another woman, Medea's personality turns completely around. The strong loving wife turns into a barbarian huntress in search of revenge. After plotting and changing the course of her revenge a few times, she perpetrates an attack that will certainly kill the new bride. Her method is focused on the woman, but it may or may not affect others around her target. Medea knows that the poisoned dress and head adornment will be lethal to Jason's bride, but she cannot possibly know what will come of Jason, their children, or the king. Her rage knows no bounds and she sends Antigone and Ismene on with the poisoned gifts. Weigel describes the revenge of Medea in his critique of the writing: "Jason becomes entangled with a force that crushes his dignity and detachment, that tears his successes to tatters. At the end he is in exactly the same position as Medea. Both are bereaved of mate, children, and friends. Both are free to grow old without comfort. And both are utterly empty inside, except that Jason is now filled with the same burning hatred that possessed Medea" (Weigel 1391).

As the famous Greek playwright Euripides once said: “Stronger than lover's love is lover's hate. Incurable, in each, the wounds they make.” Such ideas are portrayed in one of him most famous plays, Medea. This play is a fascinating classic centered on the Greek goddess Medea. Despite its recent fame, during his time, Euripides was unpopular since he used what would be considered a ‘modern’ view where he would focus on women, slaves and persons from the lower classes. In the play, Medea commits filicide, which initially appears extremely horrendous, but as the audience is guided through the play, they develop sympathy towards Medea. In order to achieve this empathy and enhance the understanding of Medea’s pride and ideals, Euripides

The term “Eros,” referring to passionate love in English, has long been the mainstream of themes in drama, literature, arts, and cinematic media. The fascinating power of love has been exhaustively publicized, and the pursuit of love is diffused in streets and lanes. Conversely, in ancient times, many poets, especially Virgil, Ovid and Apuleius, described eros as such an evil spirit that it will destroy the female soul thoroughly, except for the one in Apuleius’ story of Cupid and Psyche. Even if taking into account the historical background of a patriarchal community and therefore the esteemed male dominance, the particular case of Psyche’s surviving and even thriving her encounter with eros