El banquet: o sobre l'amor (Els Clàssics de l'Índex) (Catalan Edition)

The air in Agathon's house was thick with the lingering scent of a feast and the promise of eloquent discourse, though the revelers, still weary from the previous night's libations, had agreed to forgo heavy drinking in favor of a more intellectual pursuit. The host, Agathon, a tragic poet basking in the glow of his recent victory, proposed a game: each man present would deliver a speech in praise of Eros, the god of Love. The task was accepted with a murmur of approval, and so began a night that would unravel the very essence of human desire.

Phaedrus, a young man with a keen interest in rhetoric, began by extolling Love as an ancient and most venerable god, the source of all that is noble and courageous in humanity. He painted a picture of lovers willing to sacrifice their lives for one another, inspired by a divine force that instilled both pride and shame, driving them towards virtue. Next, Pausanias, the legal expert, refined this notion, distinguishing between a "Common Love," driven purely by physical gratification and indiscriminate desire, and a "Heavenly Love," which sought intellectual and moral improvement, particularly between an older lover and a younger beloved, fostering wisdom and virtue.

The physician Eryximachus then offered a broader perspective, extending the reach of Love beyond human relationships to encompass the entire cosmos. He saw Love as a principle of harmony and balance, evident in the rhythms of medicine, the concord of music, the patterns of the seasons, and the very connection between mortals and the gods. Love, in his view, was the force that brought opposing elements into a beneficial equilibrium.

A ripple of anticipation went through the room as Aristophanes, the renowned comic playwright, prepared to speak. With a mischievous glint in his eye, he spun a fantastical myth of primeval humans who were once spherical beings with two faces, four arms, and four legs, either wholly male, female, or a combination of both. These formidable creatures, in their hubris, dared to challenge the gods, and as punishment, Zeus split them in two. Ever since, Aristophanes declared, each severed half has yearned for its lost other, and this longing, this desperate search for completeness, is what we call Love.

Agathon, the elegant host, then delivered a speech that was a poetic masterpiece, praising Love itself as the most beautiful, youngest, most delicate, and most virtuous of all gods. He attributed to Love all the good qualities found in humanity - justice, moderation, bravery, and wisdom - and depicted him as the source of all artistic inspiration and creative endeavor. His words, though beautiful, left a subtle disquiet in the air, a sense of something still unexamined.

It was Socrates' turn, and he, in his characteristic manner, began not with a direct encomium, but by questioning Agathon, gently exposing the flaws in praising Love for what it possesses rather than for what it desires. Socrates then recounted a profound conversation he once had with Diotima, a wise priestess from Mantinea. She had taught him that Love is not a god, but rather a great *daimon*, an intermediary spirit between the mortal and the divine, perpetually desiring what it lacks - namely, beauty and goodness.

Diotima's teaching unfolded as a "Ladder of Love," a path of ascent. One begins by loving a beautiful body, then learns to appreciate the beauty in all bodies, moving beyond individual form to the beauty of souls, and then to the beauty of laws and institutions. Higher still lies the beauty of knowledge, and ultimately, the soul is led to the contemplation of Beauty itself - the unchanging, eternal Form of Beauty, the ultimate object of all true love and philosophical striving. This, she revealed, was the true path to immortality, not through physical offspring, but through the creation of virtue and wisdom.

Just as the philosophical intensity reached its peak, a boisterous commotion erupted at the door. A drunken Alcibiades, the brilliant but dissolute Athenian general, burst into the room, crowned with ivy and demanding to join the party. Instead of praising Love, he launched into an impassioned, often humorous, and deeply personal eulogy for Socrates himself. He described Socrates as a man unlike any other, outwardly ugly yet inwardly possessing unparalleled virtue, self-control, and wisdom, comparing him to the hollow statues of Silenus that concealed divine figures within.

Alcibiades recounted his frustrated attempts to seduce Socrates, who remained impervious to his charms, always turning their interactions towards intellectual and moral improvement. He spoke of Socrates' unique ability to shame him into confronting his own deficiencies and his profound, bewildering effect on everyone around him. His speech served as a living testament to the power of the kind of love Socrates, through Diotima, had described - a love that elevates the soul and seeks true beauty and goodness, even if the lover, like Alcibiades, struggled to fully embrace its highest form. As dawn broke, the remaining guests, including Socrates, continued their discussions, only to eventually drift off to sleep, leaving the quiet house to the echoes of their profound night.