愛慾教育、認識自己與靈魂德性 ——柏拉圖《饗宴》篇詮釋

Abstract

本論文聚焦於研究柏拉圖《饗宴》篇中的愛慾思想。愛慾（erōs），在古希臘社會，特別體現在男童戀（paiderastia）這一風尚中。在雅典，這種風尚獨具教育意義，是成年男子對男孩政治品格的訓練。在蘇格拉底看來，愛慾教育的核心是德性的培養，而真正的德性不只是關乎外在行為，而在於內在靈魂秩序的和諧。因此，這種德性教育，實際上是處在愛慾關係中的雙方，互相持續進行「關心自己」的練習。這即是本文研究的切入口，探究愛慾、德性和自我知識三者之間的統一關係。 在《饗宴》七篇讚頌中，本文視蘇格拉底的頌詞為對話拱頂。在第二章，我會考察在蘇格拉底之前最鄰近的兩位詩人的讚頌。以一個對觀的視野來考察詩人與哲人的愛慾觀。第三章則分析蘇格拉底的頌詞，他借迪歐蒂瑪之口提出，愛慾能夠以美的事物為階梯，牽引愛者最終洞察到美本身。而我將通過梳理其論證來說明：對愛慾階梯的攀登，實際上是人認識自己從而在靈魂中產生真正德性的活動。第四章則指出阿爾喀比亞德對蘇格拉底的讚頌，其實是對蘇格拉底欺騙自己的指控。為回應《饗宴》最後一篇頌詞中的指控，本文將借用《理想國》前四卷對正義的討論，詮釋「說真話」與「做自己的事」之間的關係，從而更好說明什麼是真正的「認識自己」。

This thesis focuses on the idea of erōs in Plato's Symposium. In ancient Greek society, erōs was particularly present in the culture of paiderastia. In Athens, it had a unique pedagogical value as training for young men’s political character by elder men. For Socrates, the core of erōs as an education is the cultivation of virtue, and true virtue is not merely to be found in external behavior, but in the harmony of the inner order of the soul. Therefore, this education is an ongoing exercise in ‘the care of the self’ for both the lover and the beloved in a relationship of erōs. Thus, the main purpose of this thesis is to explore the unified relationship between erōs, virtue and self-knowledge. The Symposium consists of seven speeches. I consider Socrates' speech as the vault of this dialogue. In Chapter 2, I shall examine the two speeches given by the two poets right before Socrates gives his own one in the mouth of Diotima. Besides the different views on erōs between the poets and the philosopher will be examined. I would like in Chapter 3 to focus on Socrates' speech, in which he suggests, in the voice of Diotima, that the ladder of erōs can lead the lover to the highest rung, where he will have an ultimate insight into the Form of Beauty. And I shall demonstrate by going through Socrates' arguments that the climbing of the ladder is in fact the activity of a man to know himself and thus to produce true virtue in his soul. In Chapter 4 I shall point out that Alcibiades' praise of Socrates is actually an accusation against Socrates for deceiving him. In response to this accusation in the final speech of the Symposium, I would like to cite the idea of justice discussed the Republic books I-IV to explain the relationship between “telling the truth” and “doing one's own business”, so as to better explain what ‘know thyself’ truly means.