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Socrate and Alcibiades, by FA Vincent.

What we can learn from the love story between Socrates and Alcibiades.

Socrates struggled to make the young, rich, and handsome Alcibiades into a good man. He taught him that true love is the love of the soul, not of the body. When Alcibiades tried to seduce him, he rejected him with some pointed words.

Socrates was remarkably full-blooded for an ascetic philosopher. In Xenophon’s Symposium, he says, “For myself I cannot name the time at which I have not been in love with someone.” By all accounts, Socrates’ greatest love was with the blue-blooded Alcibiades (c. 450-404 BCE), who was by some 20 years his junior.

Alcibiades was the son of Cleinias, who claimed descent from Ajax the Great, and Deinomache, the granddaughter of Kleisthenes the Lawgiver. After the death of Cleinias at the Battle of Coroneia in 447 BCE, the 4-year-old Alcibiades passed into the guardianship of Pericles, the architect of the Athenian Golden Age.

Socrates and Alcibiades in Plato’s Alcibiades

Plato’s Protagoras, which is set in around 434 BCE, opens with an unnamed friend gently mocking Socrates for chasing the teenage Alcibiades. But in Plato’s Alcibiades, which is set two years later, Socrates warns Alcibiades, who is about to enter public life, that only knowledge can qualify him to advise the Athenians. Being noble, rich, and handsome are simply not good enough.

Since politics is about just action, Socrates asks Alcibiades to define justice. When he flounders, Socrates suggests that Alcibiades is perplexed about justice because he is ignorant about justice and does not know that he is ignorant about justice. When a person thinks he knows what he does not know, he will make mistakes, which, in politics, will be all the graver.

A humbled Alcibiades promises to take greater pains about himself to get the better of other politicians. Socrates points out that Alcibiades’ true rivals are not other Athenian politicians but the Spartan and Persian kings, who, in the long run, can only be overcome by virtue. So could Alcibiades tell him, what is virtue?

Alcibiades is at great pains to define virtue and variously suggests that it is “the better order and preservation of the city,” “friendship and agreement,” and “when everyone does his own work.” At last, he despairingly admits defeat: “But, indeed, Socrates, I do not know what I am saying; and I have long been, unconsciously to myself, in a most disgraceful state.”

Socrates continues: To make ourselves better, we must first know who or what we are. Neither the physician, nor the trainer, nor any craftsman knows his own soul, for which reason their arts are accounted vulgar. He who cherishes his body cherishes not himself but that which belongs to him, and he who cherishes money cherishes neither himself nor that which belongs to him but that which is at one further remove from him. He who loves the person of Alcibiades does not love Alcibiades but his belongings, whereas the true lover is the one who loves his soul. The lover of the body fades away with the flower of youth, but the lover of the soul remains for as long as the soul follows after virtue.

There is another similar-themed Alcibiades, written by Aeschines of Sphettus (another of Socrates’ students) and preserved in scattered fragments, in which Socrates relates a conversation that he once had with Alcibiades. To emphasize Alcibiades’ unpreparedness for public life, Socrates delivers an encomium [a formal expression of high praise] to the great Themistocles, whom Alcibiades arrogantly seeks to emulate and surpass—leading a weeping Alcibiades to place his head in his teacher’s lap and beg to be educated.

In the same year, 432, in which Plato’s Alcibiades is set, Socrates and Alcibiades fought in the Battle of Potidaea. Out in the field, the middle-aged plebeian and the young aristocrat became unlikely tent mates. In his Life of Alcibiades, Plutarch relates that “all were amazed to see [Alcibiades] eating, exercising, and tenting with Socrates, while he was harsh and stubborn with the rest of his lovers.” In Plato’s Symposium, Alcibiades says that Socrates singlehandedly saved his life at Potidaea and, after that, let him keep the prize for valour.

Socrates and Alcibiades in Plato’s Symposium

Plato’s Symposium is set in 416 BCE, some sixteen years after his Alcibiades. The setting is a drinking party held by the playwright Agathon. Most of the guests have a hangover from the previous night’s revels, and all agree to curtail the drinking in favour of conversation. Since the young Phaedrus has been lamenting that the god Eros [Love] is not sufficiently praised, the physician Eryximachus suggests that each person present make a speech in praise of love.

As the company applauds Socrates’ speech, a drunken Alcibiades stumbles in supported by a flute girl. When he sees Socrates, he picks off some ribbons from Agathon’s garland and, with them, crowns Socrates, “who in conversation is the conqueror of all mankind.” When Alcibiades entreats everyone to drink and match him in his drunkenness, Eryximachus objects to “drinking as if we were thirsty” and suggests that Alcibiades instead make a speech in praise of Socrates.

Alcibiades says that Socrates always makes him admit that he is wasting his time on his career while neglecting his several shortcomings. So he tears himself away from him as from the song of a siren and lets his love of popularity get the better of him. Socrates may look like a satyr and pose as ignorant, but, like the busts of Silenus [the tutor of the god Dionysus], he hides bright and beautiful images of the gods within him. Attracted by his wisdom, he tried several times to seduce him with his famed good looks, but each time without success. Eventually, he turned the tables around and began to pursue the older man, inviting him to dinner and on one occasion persuading him to stay the night. He then lay beside him and put it to him that, of all his lovers, he was the only one worthy of him, and he would be a fool to refuse him any favours if only he could make him into a better man.

Socrates replied in his usual, ironical manner:

Alcibiades, my friend, you have indeed an elevated aim if what you say is true, and if there really is in me any power by which you may become better; truly you must see in me some rare beauty of a kind infinitely higher than any which I see in you. And therefore, if you mean to share with me and to exchange beauty for beauty, you will have greatly the advantage of me; you will gain true beauty in return for appearance—like Diomedes, gold in exchange for brass.

After this, Alcibiades crept under the older man’s threadbare cloak and held him all night in his arms—but in the morning arose “as from the couch of a father or an elder brother.”

In the same year, 416, that the Symposium is set, the city of Egesta in Sicily asked Athens for assistance against its neighbour Selinous, and Alcibiades persuaded the assembly to let him lead a force to Sicily. But as the Athenian fleet was about to set sail, all the hermai [sculptures with the head and genitals of the god Hermes] in the city were vandalized. The assembly recalled Alcibiades to face charges of impiety, prompting him to defect to Athens’ archenemy, Sparta. The Sicilian Expedition ended in disaster, and so diminished Athens that its empire began to crumble.

After some years, Alcibiades returned to Athens and served for a time as a general before being exiled and murdered. In the History of Animals, Plato’s student Aristotle mentions in passing his place of death: “In the mountain called Elaphoïs, in Arginusa, in Asia, where Alcibiades died, all the deer have their ears divided, so that they can be known if they migrate to another place, and even the foetus in utero has this distinction.”

Neel Burton is author of The Gang of Three: Socrates, Plato, Aristotle.

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And the critical difference between relaxation and leisure.

In Book 10 of the Nicomachean Ethics, Aristotle outlines the nature of happiness, which, he reminds us, is the “end of living” or purpose of life. Happiness, he says, is not a disposition but an activity, or else it might belong to someone who slept through his whole life, or to someone suffering the greatest misfortunes.

Some activities, he continues, are chosen for the sake of something else, while others are chosen for their own sake. And it is among the latter that happiness is to be found, for happiness is not in want of anything. Activities that are chosen for their own sake are those from which nothing more is sought than the activity itself, and it is also of this kind that virtuous actions are thought to be.

It would be strange if happiness lay in amusement rather than in virtuous activity, for then man would toil and trouble all his life for the sake of nothing more than amusement. In truth, he amuses himself only so that he may exert himself. Amusement is a sort of relaxation, necessary only because of the impossibility of continuous activity.

Any chance person, even a slave, can enjoy the bodily pleasures no less than the best man; but no one assigns to a slave a share in happiness—unless he assigns to him also a share in human life. For happiness, as has been said, does not reside in sensual pleasure, but in virtuous activity.

Philosophic contemplation

Having established that happiness consists in activity that is chosen for its own sake, and especially in virtue, Aristotle argues that, of all such activities, it is philosophic contemplation that leads to the highest happiness.

The pleasures of philosophy, he says, are marvelous both for their purity and their enduringness. Man, more than anything, is distinguished by reason, and the life of reason is the most self-sufficient, the most pleasant, the happiest, best, and most godlike of all.

Indeed, the activity of God, which surpasses all others in blessedness, must surely be contemplative. All life aims at God and eternity: plants and animals participate in the eternal through reproduction, but man comes nearer through philosophic contemplation. Contemplation and, therefore, happiness are the fruits of leisure, for we are busy that we may have leisure, and make war that we may live in peace.

To be happy, one does not need many or great things, and the life of virtue and contemplation can be practiced, indeed, more easily practiced, with but moderate means. The happy person is bound to seem strange, since the many and miserable only perceive, and judge by, external possessions.

Leisure in Politics

Aristotle returns to the subject of leisure in Politics. The state, he says, should aim at something more than mere survival or self-sufficiency:

Men must be able to engage in business and go to war, but leisure and peace are better; they must do what is necessary and indeed what is useful, but what is honourable is better … If it be disgraceful in men not to be able to use the goods of life, it is peculiarly disgraceful not to be able to use them in time of leisure—to show excellent qualities in action and war, and when they have peace and leisure to be no better than slaves.

To make time for leisure, virtue, and contemplation, Athenian citizens should have no part in agriculture or manufacturing—which are to be left in the care of slaves.

Discussion and relevance today

Anyone who loves his or her work, and who does it for its own sake, will agree with Aristotle: performing this activity, whether it be a job or a hobby, is a source of bliss. And if this activity can help or touch others, then our happiness is all the more complete.

But the most complete happiness comes from reflecting on the preferred activity, its purpose, and its meaning. For instance, it is a great thing to love gardening, but it is an even greater thing to understand why we love gardening, because it tells us something eternal and universal about what it is to be a human being, and connects us with everyone else who loves, has loved, or will love gardening.

Insightful and illuminating is the distinction drawn between time spent in amusement and relaxation, necessary because of the impossibility of continuous activity, and time spent in leisure, that is, in contemplation, friendship, and other virtuous activities.

Economic imperatives have led us to associate free time exclusively with amusement and relaxation, so that many people who retire, and no longer need to flop on a beach or in front of a screen, find themselves at a loss—essentially, because they have never been schooled in leisure (in fact, the Greek word for “leisure”—schole— is the root of our word “school”). But by conflating relaxation and leisure, we risk losing out on the fruits of peace and civilization, and, so, on the highest happiness.

As a moral philosophy, Aristotelian ethics, also called virtue ethics, is astonishingly modern, even futuristic, with people poised to have much more free time as robots take over from slaves and workers.

So much has changed since the time of Aristotle, and yet so little.

Neel Burton is author of The Gang of Three: Socrates, Plato, Aristotle

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What Socrates’ Sex Life Tells Us About His Appearance

Bust of Socrates

By Dr Neel Burton — Psychiatrist, philosopher, and wine writer; Fellow of Green Templeton College, University of Oxford; author of over twenty books.

Essay substantially revised on 10 August 2026.

Was Socrates as ugly as we think? His colourful love life tells a different story from Plato and Xenophon.

Socrates was remarkably full-blooded for an ascetic philosopher. In Xenophon’s Symposium, he says, ‘For myself I cannot name the time at which I have not been in love with someone.’ By all accounts, Socrates’ greatest love was with the famously handsome Alcibiades, who was some twenty years his junior.

In 432 BCE, Socrates and Alcibiades fought together at the Battle of Potidaea, where the middle-aged plebeian and the young aristocrat became unlikely tent-mates. In his Life of Alcibiades, Plutarch relates that ‘all were amazed to see [Alcibiades] eating, exercising, and tenting with Socrates, while he was harsh and stubborn with the rest of his lovers.’ In Plato’s Symposium, Alcibiades says that Socrates singlehandedly saved his life at Potidaea and, after that, let him keep the prize for valour.

At the end of Plato’s Symposium, Alcibiades confesses that he tried several times to tempt Socrates with his good looks, but each time without success. Finally, he turned the tables and began to chase the older man, inviting him to dinner and on one occasion persuading him to stay the night. He then lay beside him and put it to him that, of all his lovers, he was the only one worthy of him, and he would be a fool to refuse him any favours if only he could make him into a better man.

Socrates replied in his usual, ironical manner:

Alcibiades, my friend, you have indeed an elevated aim if what you say is true, and if there really is in me any power by which you may become better; truly you must see in me some rare beauty of a kind infinitely higher than any which I see in you. And therefore, if you mean to share with me and to exchange beauty for beauty, you will have greatly the advantage of me; you will gain true beauty in return for appearance—like Diomedes, gold in exchange for brass.

After this, Alcibiades crept under the older man’s threadbare cloak and held him all night in his arms—but in the morning arose ‘as from the couch of a father or an elder brother.’

Other Lovers: Aspasia, Xanthippe, and Myrto

Socrates also had several women in his life, the earliest, perhaps, being Aspasia of Miletus, who is mostly remembered for her relationship with Pericles, the architect of the Athenian Golden Age.

In Plato’s Menexenus, Socrates says that he learnt the art of rhetoric from Aspasia, ‘an excellent mistress … who has made so many good speakers [including] the best among the Hellenes—Pericles, the son of Xanthippus.’ Socrates agrees to recite a funeral oration that Aspasia recently wrote and taught to him. He tells Menexenus that he ought to remember the speech since, each time he forgot the words, Aspasia threatened to slap him! The speech that Socrates delivers resembles, and satirizes, the famous funeral oration delivered by Pericles and preserved for posterity by the historian Thucydides. When Socrates is done reciting, Menexenus marvels that such a fine speech could have been written by a woman.

Late in life, Socrates married the much younger Xanthippe, with whom he had three sons. That their eldest son, Lamprocles, was named after Xanthippe’s father suggests that he was the more eminent of the child’s two grandfathers.

In Plato’s Phaedo, when his friends come to visit Socrates in the state prison, they find Xanthippe sitting beside him with a babe in arms. Socrates is not long to drink of the deadly hemlock, and Xanthippe is in such a state, ‘crying out and beating herself,’ that Socrates asks a friend to have her taken home.

Xanthippe is not otherwise mentioned in Plato, but in Xenophon’s Symposium it transpires that she had quite the temper. When a friend asks him why he does not tutor his own wife ‘instead of letting her remain, of all the wives that are … the most shrewish,’ Socrates compares himself to an expert horseman with a fondness for spirited horses, and claims that it is precisely for her temperament that he married Xanthippe [Greek, ‘Yellow Horse’]—for ‘if I can tolerate her spirit, I can with ease attach myself to every other human being.’

There is much confusion and contradiction in later sources as to whether Socrates married twice, and as to whether Myrto, the daughter of Lysimachus, was his first wife, second wife, concurrent wife, mistress, ward, or lodger.

Socrates seeking Alcibiades in the House of Aspasia, by Jean-Léon Gérôme (1861).
Socrates seeking Alcibiades in the House of Aspasia, by Jean-Léon Gérôme (1861).

My Verdict on His Appearance

In Plato’s Theaetetus, the geometer Theodorus describes the young Theaetetus to Socrates as ‘very like you, for he has a snub nose, and projecting eyes, although these features are not so marked in him as in you.’

In Xenophon’s Symposium, Socrates himself says that he has protruding eyes, a snub nose, thick lips, and a paunch. He jokes that these features are to his advantage, his eyes, for instance, enabling him to ‘squint sideways and command the flanks.’ Since Xenophon’s Symposium is set in 422 BCE, Socrates is describing himself at the age of around 48.

But despite his supposed repulsiveness, Socrates seems to have formed profound romantic attachments, including with the much younger Alcibiades, who would have topped any Golden Age list of most eligible bachelors, and the famously attractive and accomplished Aspasia, from whom he learnt the art of rhetoric.

Parallels with the mythological satyr Silenus, who hid his inner beauty, may have led later writers, starting with Plato and Xenophon, to exaggerate his aberrant features. But if Socrates really did look like a satyr, why did the comedian Aristophanes, who knew him, and satirized him on the stage, not pick up on his physical appearance?

Socrates was charged with corrupting the youth, and the story of Alcibiades trying and failing hard to seduce him may have been invented by Plato to help rehabilitate his reputation. In this context, making him as ugly as possible served to diminish any threat that he might have posed. It also created a golden opportunity to present wisdom, even in the ugliest of bodies, as infinitely more beautiful than the most beautiful of bodies.

Socrates, while not handsome, may not have been all that ugly.

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Is There a Right Amount of Anger?

Golden musical notes, a beautiful harmony
Virtue, like music, depends not on the right amount, but on the right measure.

By Dr Neel Burton — Psychiatrist, philosopher, and wine writer; Fellow of Green Templeton College, University of Oxford; author of over twenty books.

This article is a faithful exposition of Aristotle’s account of virtue in Book II of the Nicomachean Ethics.

Aristotle’s account of moral virtue rests on a simple but demanding idea: that goodness is not something we possess by nature, but something we acquire through practice.

In Book 2 of the Nicomachean Ethics (c. 330 BCE), Aristotle argues that moral virtues are formed through repetition. Unlike sight and hearing, which are given to us at birth, virtue is not in our nature. But neither is it contrary to our nature, which is adapted to receive it. Just as a sculptor becomes a sculptor by sculpting, so the virtuous become virtuous by exercising virtue.

One cannot define virtue with any precision because the goodness of a feeling or action is highly person- and context-dependent. All that can be said is that virtue, like strength, is undermined by a lack or excess of training. For instance, he who flees from everything becomes a coward, while he who runs headlong into every danger becomes rash. Courage, in contrast, is indicated and produced by the mean.

Moral excellence is intimately related to pleasure and pain. For it is in the pursuit of pleasure and avoidance of pain that bad deeds are committed, and good deeds omitted. Hence, it is by pleasure and pain that bad people are bad.

There are three objects of choice, the noble, the advantageous, and the pleasant, and three objects of avoidance which are their contraries, the base, the injurious, and the painful. The good tend to go right about these, whereas the bad tend to go wrong. This is especially true of pleasure, which is common to the animals, and also contained in the advantageous and the noble. The good feel pleasure from the most beautiful, noble [kalos] actions, but the bad or not-good are often confused about what is most pleasant. It is harder to fight with pleasure than with anger, but virtue, like art, is concerned with what is harder, and the good is better when it is harder.

A person may perform an apparently virtuous action by chance or under duress. An action is only virtuous if it is recognised as being virtuous and performed for that sake by a person with a set, unvarying character. In sum, an action is only virtuous if it is such as a virtuous person would perform.

The Golden Mean

Three things are found in the soul: passions, faculties, and dispositions [hexeis]. As the virtues are neither feelings nor faculties, they must be dispositions: dispositions to aim at the intermediate, or mean, between deficiency and excess.

The principal virtues, together with their corresponding vices, are listed in the table below.

Aristotle's table of the virtues, with the golden mean, the excess, and the deficiency
Copyright Neel Burton

In any sphere, arriving at the mean is a form of success and worthy of praise. While it is possible to fail in many ways, it is possible to succeed in one way only, which is why the one is easy and the other is difficult. By the same token, men may be bad in many ways, but good in one way only.

So far so good, except that not every passion or action admits of a mean: for instance, not envy or murder. It is never a question of murdering the right person, at the right time, in the right way, for murder is neither a deficiency nor an excess, but always and intrinsically vicious.

In some cases, one vice can be closer to the virtue than the contrary vice, for instance, rashness is closer to courage than cowardice, and prodigality is closer to liberality than meanness. This is partly because the contrary vice, whether cowardice or meanness, is more common. Hence, people oppose not rashness but cowardice to courage, and not prodigality but meanness to liberality.

It is no easy task to be good. To increase the likelihood of hitting the mark, we should (1) avoid the vice that is furthest from the virtue or mean; (2) consider our vices and drag ourselves towards their contrary extremes; and (3) be wary of pleasure and pain.

For in everything it is no easy task to find the middle… anyone can get angry—that is easy—or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for everyone, nor is it easy; wherefore goodness is both rare and laudable and noble.

The Golden Mean (Virtue Ethics) vs the Categorical Imperative vs Utilitarianism

Aristotle’s ethics differs fundamentally from the two great ethical systems that came after him. Utilitarianism asks, ‘Which action will produce the most happiness?’ Kantian ethics asks, ‘Which action accords with strict moral duty?’ Aristotle begins somewhere else entirely: ‘What kind of person should I be?’ For him, ethics is not primarily about calculating consequences or obeying rules, but about cultivating character. The virtuous person develops, through practice and experience, the subtle judgement to feel and act in the right way, to the right degree, at the right time, and for the right reasons. Instead of giving us a crude formula for making moral decisions, Aristotle asks us to become the sort of person who can make them intuitively.

Sometimes, we may somewhat miss the mark, for instance, get angry too soon or not enough, yet still be praiseworthy. It is only when we deviate more markedly from the mean that we become blameworthy.

We help others by being virtuous, but we also help ourselves, for virtue is a disposition to happiness, and happiness is the exercise of virtue.

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L’Ecole de Platon (detail), by Jean Delville (1898). Source: Wikimedia commons/public domain.

Although they stood for reason, Socrates and Plato believed that, ultimately, it is by the power of love that we might be led to wisdom.

After the fall of the Western Roman Empire, the knowledge of Greek was lost in the West. In around 321 CE, the philosopher Calcidius had published a Latin translation of the first part of Plato’s Timaeus, which for almost 800 years remained the only substantial section of Plato available to the Latin West.

Fortunately, the study of Plato continued in the Byzantine Empire and Islamic World. At the 1438-39 Council of Florence, the Byzantine scholar George Gemistos Plethon reintroduced Plato to the West as part of a failed attempt to repair the Great Schism between the Eastern and Western Church and present a united front to the Ottoman Empire (Constantinople finally fell to the Ottomans in 1453).

While in Florence, Gemistos Plethon made an impression on the banker, politician, and patron of the arts Cosimo de’ Medici, who had, among others, commissioned the David of Donatello, the first freestanding male nude sculpture since antiquity. He persuaded Cosimo to establish an institute and informal discussion group, now known as the Platonic Academy of Florence, which, under Cosimo’s protégé Marsilio Ficino, went on to translate all of Plato’s extant works into Latin. This, in turn, ignited and inflamed the humanist Renaissance.

It is also Ficino who coined the term “Platonic love” [amor platonicus], which first appears in a letter that he wrote to Alamanno Donati in 1476. In 1492, he published a series of Platonic love letters to Giovanni amico mio perfettisimo[“Giovanni my most perfect friend”], the poet Giovanni Cavalcanti.

But what is the basis for Platonic love in Plato? The two key relationships are the ones between Socrates and Alcibiades, and Socrates and Phaedrus.

Socrates and Alcibiades

Socrates was remarkably full-blooded for an ascetic philosopher. In Xenophon’s Symposium, he says, “For myself I cannot name the time at which I have not been in love with someone.” By all accounts, his greatest love was with the famously handsome Alcibiades (450-404 BCE), who was by some 20 years his junior.

In 432, Socrates and Alcibiades fought in the Battle of Potidaea, where the middle-aged plebeian and the young aristocrat became unlikely tent mates. In his Life of Alcibiades, Plutarch relates that “all were amazed to see [Alcibiades] eating, exercising, and tenting with Socrates, while he was harsh and stubborn with the rest of his lovers.” In Plato’s Symposium, Alcibiades reports that Socrates singlehandedly saved his life at Potidaea and, even after that, let him keep the prize for valour.

Plato’s Symposium is set in 416, some 16 years after the Battle of Potidaea, and just before the fateful Sicilian Expedition that led Alcibiades to defect to Sparta. The setting is a drinking party hosted by the playwright Agathon. After each of the guests, including Socrates, has made a speech in praise of love, a drunken Alcibiades stumbles in supported by a flute-girl. When Alcibiades entreats everyone to drink and match him in his drunkenness, the other guests object to “drinking as if we were thirsty” and suggest that Alcibiades instead make a speech in praise of Socrates.

Alcibiades says that Socrates always makes him admit that he is wasting his time on his political career while neglecting his several shortcomings. So he tears himself away from him as from the song of a siren and once again lets his love of popularity get the better of him. Socrates may look like a satyr and pose as ignorant, but, like the busts of Silenus [the tutor of Dionysus], he hides bright and beautiful images of the gods within him. Attracted by his wisdom, he tried several times to seduce him, but each time without success. Eventually, he turned the tables round and began to chase the older man, inviting him to dinner and on one occasion persuading him to stay the night. He then lay beside him and put it to him that, of all his lovers, he was the only one worthy of him, and he would be a fool to refuse him any favours if only he could make him into a better man.

Socrates replied in his usual, ironical manner:

Alcibiades, my friend, you have indeed an elevated aim if what you say is true, and if there really is in me any power by which you may become better; truly you must see in me some rare beauty of a kind infinitely higher than any which I see in you. And therefore, if you mean to share with me and to exchange beauty for beauty, you will have greatly the advantage of me; you will gain true beauty in return for appearance—like Diomedes, gold in exchange for brass.

After this, Alcibiades crept under the older man’s threadbare cloak and held him all night in his arms—but in the morning arose “as from the couch of a father or an elder brother.”

All this, says Alcibiades, took place before Potidaea. But how much of his drunken account is true, and how much invented by Plato to rehabilitate the reputation of Socrates? Socrates was executed, in part, for “corrupting the youth”.

In the little-known Alcibiades of Aeschines, Socrates relates a conversation that he once had with Alcibiades. Socrates tells his companion that, if he was at all able to improve Alcibiades, this was not through any knowledge or art that he possessed, but only by the force of the love [eros] that the youth had aroused in him.

Socrates and Phaedrus

The ostensible theme of Plato’s Phaedrus is love and pederasty, and the dialogue is full of flirtatious banter and sexual innuendo. Socrates persuades the young Phaedrus to pull out the speech on love that he is hiding under his cloak… The grass on which they lie down to read the speech is “like a pillow gently sloping to the head” … After Phaedrus has read the speech, Socrates says, “the effect on me was ravishing. And this I owe to you Phaedrus, for I observed you while reading to be in an ecstasy … and like you, my divine darling, I became inspired with a phrenzy.”

But although the Phaedrus appears, especially at first, to be about love, it is more properly about the education of the soul, which might be led to wisdom by the power of love or dialectic, although not, as Socrates argues, oratory or the dead [written] word. Just as the Phaedo used to be called, On the Soul, so the Phaedrus might have been called, On the Education of the Soul.

Despite his emphasis on Apollonian reason, Plato recognizes that the original impulse for philosophy arises out of something as irrational and Dionysian as love. However, this love, although fertile, is not of the reproductive kind, and must be reined in if it is to serve its purpose. For Plato, the body with its needs and pleasures are a source of distraction and confusion that hold us back from wisdom. In particular, the needs and desires of the body are why we waste ourselves going to work and to war, focussing always on particulars rather than the universals that are the objects of wisdom.

Although Socrates and Phaedrus openly flirt with each other, it is no coincidence that Plato has them sit beneath a chaste tree. According to Pliny the Elder, the matrons of Athens, at the time of the Thesmophoria [the festival of Demeter and Persephone], used to place the stems and leaves of the chaste in their bedding to temper their lust.

When, at the end of the dialogue, Socrates prays to the gods of the place, he calls himself “a temperate man”; and when he asks Phaedrus to complete the prayer, Phaedrus responds, “Ask the same for me, for friends have all things in common.” Thus, it is not as pederastic lovers but as friends and equals that they leave.

The genius of Plato is that the relationship between Socrates and Phaedrus is the very embodiment of the pure, ameliorating, elevating love of which they speak. And if this love begins as lust, this lust can be refined and sublimed on the ladder of love.

Neel Burton is author of The Gang of Three: Socrates, Plato, Aristotle.