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Plato's Dialogues #1
囟蹖丕賮鬲
囟蹖丕賮鬲貙 賲賴賲丕賳蹖 蹖丕 爻賵賲倬賵爻蹖賵賳 蹖讴蹖 丕夭 賲賴賲鬲乇蹖賳 丿蹖丕賱賵诏鈥屬囏й� 丕賮賱丕胤賵賳 丕爻鬲. 賲賵囟賵毓 丕蹖賳 丿蹖丕賱賵诏 丕乇賵爻 蹖丕 毓卮賯 丕爻鬲 賵 丕蹖賳 丕孬乇 賲賴賲鬲乇蹖賳 丕孬乇 丕賮賱丕胤賵賳 丿乇 夭賲蹖賳賴贁 毓卮賯 賲蹖鈥屫ㄘж簇�. 丕孬乇 丿蹖诏乇 丕賮賱丕胤賵賳 丿乇亘丕乇賴贁 毓卮賯 讴賴 亘丕 囟蹖丕賮鬲 賴賲 丿乇 倬蹖賵賳丿 丕爻鬲 賮丕蹖丿乇賵爻 賲蹖鈥屫ㄘж簇�. 賴賲趩賳蹖賳 丕蹖賳 乇爻丕賱賴 倬蹖賵賳丿賴丕蹖蹖 賴賲 亘丕 乇爻丕賱賴贁 賮丕蹖丿賵賳 丿丕乇丿. 鬲乇噩賲賴 鬲丨鬲鈥屫з勝勝佖港� 爻賵賲倬賵爻蹖賵賳 芦賴賲鈥屬嗁堌篡屫� 賴賲鈥屭池ж臂屫� 賴賲鈥屬聚屫з勞屄� 丕爻鬲.
丕蹖賳 丿蹖丕賱賵诏 丕夭 丿蹖丕賱賵诏鈥屬囏й� 爻賯乇丕胤蹖 丕賮賱丕胤賵賳 賲蹖鈥屫ㄘж簇� 讴賴 丿乇 丌賳鈥屬囏� 爻賯乇丕胤 趩賴乇賴贁 丕賵賱 丌賳 丕爻鬲. 丕蹖賳 乇爻丕賱賴 亘賴 诏賵賳賴贁 乇賵丕蹖鬲蹖鈥屫ж池� 讴賴 丿乇 亘禺卮蹖 丕夭 丌賳 禺賵丕賳賳丿賴 卮丕賴丿 诏賮鬲诏賵蹖 亘丕夭蹖诏乇丕賳 丌賳 亘丕 蹖讴丿蹖诏乇 丕爻鬲. 鬲丕乇蹖禺 賳诏丕乇卮 丕蹖賳 乇爻丕賱賴 亘賴 丿乇爻鬲蹖 丌卮讴丕乇 賳蹖爻鬲 賵賱蹖 丕夭 賯乇丕蹖賳 亘乇賲蹖鈥屫③屫� 讴賴 倬爻 丕夭 爻丕賱 鄢鄹鄣 倬. 賲 賳賵卮鬲賴鈥屫簇� 亘丕卮丿.
丕蹖賳 丿蹖丕賱賵诏 丕夭 丿蹖丕賱賵诏鈥屬囏й� 爻賯乇丕胤蹖 丕賮賱丕胤賵賳 賲蹖鈥屫ㄘж簇� 讴賴 丿乇 丌賳鈥屬囏� 爻賯乇丕胤 趩賴乇賴贁 丕賵賱 丌賳 丕爻鬲. 丕蹖賳 乇爻丕賱賴 亘賴 诏賵賳賴贁 乇賵丕蹖鬲蹖鈥屫ж池� 讴賴 丿乇 亘禺卮蹖 丕夭 丌賳 禺賵丕賳賳丿賴 卮丕賴丿 诏賮鬲诏賵蹖 亘丕夭蹖诏乇丕賳 丌賳 亘丕 蹖讴丿蹖诏乇 丕爻鬲. 鬲丕乇蹖禺 賳诏丕乇卮 丕蹖賳 乇爻丕賱賴 亘賴 丿乇爻鬲蹖 丌卮讴丕乇 賳蹖爻鬲 賵賱蹖 丕夭 賯乇丕蹖賳 亘乇賲蹖鈥屫③屫� 讴賴 倬爻 丕夭 爻丕賱 鄢鄹鄣 倬. 賲 賳賵卮鬲賴鈥屫簇� 亘丕卮丿.
160 pages, Paperback
First published January 1, 381
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About the author
Plato
4,675听books8,174听followersPlato (Greek: 螤位维蟿蝇谓), born Aristocles (c.鈥�427 鈥� 348 BC), was an ancient Greek philosopher of the Classical period who is considered a foundational thinker in Western philosophy and an innovator of the written dialogue and dialectic forms. He raised problems for what became all the major areas of both theoretical philosophy and practical philosophy, and was the founder of the Platonic Academy, a philosophical school in Athens where Plato taught the doctrines that would later become known as Platonism.
Plato's most famous contribution is the theory of forms (or ideas), which has been interpreted as advancing a solution to what is now known as the problem of universals. He was decisively influenced by the pre-Socratic thinkers Pythagoras, Heraclitus, and Parmenides, although much of what is known about them is derived from Plato himself.
Along with his teacher Socrates, and Aristotle, his student, Plato is a central figure in the history of philosophy. Plato's entire body of work is believed to have survived intact for over 2,400 years鈥攗nlike that of nearly all of his contemporaries. Although their popularity has fluctuated, they have consistently been read and studied through the ages. Through Neoplatonism, he also greatly influenced both Christian and Islamic philosophy. In modern times, Alfred North Whitehead famously said: "the safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato."
Plato's most famous contribution is the theory of forms (or ideas), which has been interpreted as advancing a solution to what is now known as the problem of universals. He was decisively influenced by the pre-Socratic thinkers Pythagoras, Heraclitus, and Parmenides, although much of what is known about them is derived from Plato himself.
Along with his teacher Socrates, and Aristotle, his student, Plato is a central figure in the history of philosophy. Plato's entire body of work is believed to have survived intact for over 2,400 years鈥攗nlike that of nearly all of his contemporaries. Although their popularity has fluctuated, they have consistently been read and studied through the ages. Through Neoplatonism, he also greatly influenced both Christian and Islamic philosophy. In modern times, Alfred North Whitehead famously said: "the safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato."
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May 1, 2024
笔濒补迟辞鈥檚 Symposium is one of the most loved classics from the ancient world, a work of consummate beauty as both philosophy and as literature, most appropriate since the topic of this dialogue is the nature of love and includes much philosophizing on beauty. In the spirit of freshness, I will focus on one very important section, where Socrates relates the words of his teacher Diotima on the birth of Love explained in the context of myth:
鈥淔ollowing the birth of Aphrodite, the other gods were having a feast, including Resource, the son of Invention. When they鈥檇 had dinner, Poverty came to beg, as people do at feasts, and so she was by the gate. Resource was drunk with nectar (this was before wine was discovered), went into the garden of Zeus, and fell into drunken sleep. Poverty formed the plan of relieving her lack of resources by having a child by Resource; she slept with him and became pregnant with Love. So the reason Love became a follower and attendant of Aphrodite is because he was conceived on the day of her birth; also he is naturally a lover of beauty and Aphrodite is beautiful.鈥�
Diotima continues but let鈥檚 pause here as according to many teachers within the Platonic tradition there are at least two critical points to be made about this passage.
The first is how love is conceived in the garden of Zeus, and that鈥檚 Zeus as mythical personification of Nous or true intellectual understanding. In other words, for one seeking philosophic wisdom, love is born and exists within the framework of truth and understanding, thus, in order to have a more complete appreciation of the nature of love, one must be committed to understanding the nature of truth.
The second point is how within the Platonic tradition, truth is linked with beauty. Two of my own Plato teachers were adamant on this point, citing how modern people who separate beauty from truth can never partake of the wisdom traditions. (Incidentally, these exact two points are made eloquently by Pierre Grimes in this video: ).
Although I am not a strict Platonist, I tend to agree. When I encounter people who have sharp minds and are keenly analytical but communicate their ideas in snide or sarcastic unbeautiful language or are in any way disingenuous or degrading of others, I find such behavior very much in bad taste. In a very real sense, I feel these individuals have cut themselves off from the world鈥檚 wisdom traditions, particularly from the Platonic tradition.
I wanted to focus on this one paragraph to convey a sense of the richness of this magnificent Platonic dialogue. One could mine wisdom nuggets from each and every paragraph. And, yes, I get a kick every time I read the speech of Aristophanes featuring those cartwheeling prehumans with four arms and four legs. Also, two fun facts:
One: reflecting on Alcibiades, the history of philosophy records another incredibly handsome man with a similar great head of curly hair and full curly beard, a man (fortunately!) with a much stronger character 鈥� the Stoic philosopher and Roman Emperor, Marcus Aurelius.
Two: Diogenes Laertius reports the Greek philosopher Epicurus also wrote a book with the title Symposium. Unfortunately, this piece of writing is lost to us. Darn!
September 3, 2021
危蠀渭蟺蠈蟽喂慰谓 = Symposium, Plato
The Symposium is a philosophical text by Plato dated c. 385鈥�370 BC.
It depicts a friendly contest of extemporaneous speeches given by a group of notable men attending a banquet. The men include the philosopher Socrates, the general and political figure Alcibiades, and the comic playwright Aristophanes.
毓賳賵丕賳賴丕蹖 趩丕倬 卮丿賴 丿乇 丕蹖乇丕賳: 芦囟蹖丕賮鬲禄貨 芦爻禺賳 丿乇 禺氐賵氐 毓卮賯禄貨 丕孬乇: 丕賮賱丕胤賵賳貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 賲丕賴 爻倬鬲丕賲亘乇 爻丕賱 1984賲蹖賱丕丿蹖
毓賳賵丕賳: 囟蹖丕賮鬲貙 蹖丕貙 爻禺賳 丿乇 禺氐賵氐 毓卮賯貨 丕孬乇: 丕賮賱丕胤賵賳貨 鬲乇噩賲賴 賵 倬蹖卮诏賮鬲丕乇: 賲丨賲丿毓賱蹖 賮乇賵睾蹖貨 賵蹖乇丕爻鬲丕乇 賵 倬蹖 賳賵卮鬲 賲丨賲丿丕亘乇丕賴蹖賲 丕賲蹖賳蹖 賮乇丿貨 賲卮禺氐丕鬲 賳卮乇 鬲賴乇丕賳貙 噩丕賲蹖貙 1385貙 丿乇 160氐貙 丕夭 爻乇蹖 丕賮賱丕胤賵賳貙 卮丕亘讴 9642575000貨 讴鬲丕亘 亘丕 毓賳賵丕賳 芦囟蹖丕賮鬲貙 丿乇爻 毓卮賯 丕夭 夭亘丕賳 丕賮賱丕胤賵賳禄 亘丕 鬲乇噩賲賴 芦賲丨賲賵丿 氐賳丕毓蹖禄 鬲賵爻胤 丕賳鬲卮丕乇丕鬲 噩丕賲蹖 丿乇 爻丕賱 1381賴噩乇蹖 禺賵乇卮蹖丿蹖 賳蹖夭 賲賳鬲卮乇 卮丿賴 丕爻鬲貙 趩丕倬 丿賵賲 1386貙 趩丕倬 爻賵賲 1389貨 賲賵囟賵毓 毓卮賯貙 爻賯乇丕胤 (丕夭 爻丕賱 469倬蹖卮 丕夭 賲蹖賱丕丿蹖 鬲丕 爻丕賱 399 倬蹖卮 丕夭 賲蹖賱丕丿) - 賮賱爻賮赖 蹖賵賳丕賳
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丕蹖賳 乇爻丕賱賴 丕夭 乇爻丕賱賴鈥� 賴丕蹖 爻賯乇丕胤蹖 芦丕賮賱丕胤賵賳禄 丕爻鬲貙 讴賴 丿乇 丌賳賴丕 芦爻賯乇丕胤禄貙 趩賴乇賴 蹖 賳禺爻鬲 乇賵蹖丿丕丿 亘賵丿賴 丕賳丿貙 乇賵丕蹖鬲蹖鈥� 丕爻鬲貙 讴賴 丿乇 亘禺卮蹖 丕夭 丌賳 禺賵丕賳卮诏乇貙 卮丕賴丿 诏賮鬲诏賵蹖 亘丕夭蹖诏乇丕賳貙 亘丕 蹖讴丿蹖诏乇 丕爻鬲貨 賳丕賲 丕蹖賳 丿丕爻鬲丕賳 賳蹖夭貙 丕卮丕乇賴 亘賴 賲賴賲丕賳蹖鈥屬囏й屰� 丿丕乇丿貙 讴賴 丿乇 芦蹖賵賳丕賳 亘丕爻鬲丕賳禄 亘乇诏夭丕乇 賲蹖鈥屫簇� 賵 賲賴賲丕賳丕賳 倬爻 丕夭 禺賵乇丿賳 禺賵乇丕讴貙 亘賴 賳賵卮蹖丿賳 亘丕丿賴貙 賵 诏賮鬲诏賵 賵 亘丨孬貙 倬蹖乇丕賲賵賳 賲賵囟賵毓蹖 賲卮禺氐貙 賲蹖鈥屬矩必ж嗀� 鬲丕乇蹖禺 賳诏丕乇卮 丕蹖賳 乇爻丕賱賴 亘賴 丿乇爻鬲蹖 丌卮讴丕乇 賳蹖爻鬲貙 賵賱蹖 丕夭 賳卮丕賳賴 賴丕 亘乇賲蹖鈥屫③屫� 讴賴 倬爻 丕夭 爻丕賱 385倬蹖卮 丕夭 賲蹖賱丕丿貙 賳賵卮鬲賴鈥� 卮丿賴 亘丕卮丿貨
賳賯賱 丕夭 賲鬲賳: (賴賲丕賳胤賵乇 讴賴 賲蹖鈥屫з嗃屫� 賲丕 賵噩賵丿 蹖讴 賲賵噩賵丿 夭賳丿賴鈥屫й� 乇丕 丕夭 讴賵丿讴蹖 鬲丕 倬蹖乇蹖 賴賲蹖卮賴 亘賴 蹖讴 賳丕賲 賲蹖鈥屫堌з嗃屬呚� 丿乇 丨丕賱蹖 讴賴 丕賵 賴乇诏夭 賴賲丕賳 賳蹖爻鬲 讴賴 倬蹖卮 丕夭 丌賳 亘賵丿賴 丕爻鬲貙 亘賱讴賴 賲丿丕賲 丿乇 丨丕賱 鬲睾蹖蹖乇 賵 丿诏乇爻丕賳蹖 丕爻鬲.)貨
賳賯賱 丿蹖诏乇: (丿乇 賲賵乇丿 讴丕乇鈥屬囏й� 讴賴 丕賳噩丕賲 賲蹖鈥屫囒屬呚� 賴賲賴 賲蹖鈥屫з嗃屬� 讴賴 賳讴鬲賴 賲賴賲 趩诏賵賳诏蹖 丕賳噩丕賲 丌賳 丕爻鬲貨 賲孬賱丕 丕诏乇 讴丕乇賴丕蹖蹖 乇丕 讴賴 丕讴賳賵賳 丕賳噩丕賲 賲蹖鈥屫囒屬� 丿乇 賳馗乇 亘诏蹖乇蹖賲貙 丕蹖賳 讴丕乇鈥屬囏� 丿乇 賳賮爻 禺賵丿 賳賴 禺賵亘賳丿 賵 賳賴 亘丿貨 禺賵亘 賵 亘丿 亘賵丿賳賽 丌賳鈥屬囏� 丿乇 丕孬乇 趩诏賵賳诏蹖 丕賳噩丕賲 丌賳鈥屬囏ж池� 賵賯鬲蹖 丕蹖賳 趩诏賵賳诏蹖 禺賵亘 亘丕卮丿 丕賳噩丕賲 丌賳 讴丕乇 禺賵亘 丕爻鬲 賵 賵賯鬲蹖 讴賴 亘丿 亘丕卮丿 丕賳噩丕賲 丌賳 賴賲 亘丿 丕爻鬲貨 毓卮賯 賵乇夭蹖丿賳 賳蹖夭 丕夭 丕蹖賳 賯丕毓丿賴 賲爻鬲孬賳蹖 賳蹖爻鬲貨 賵 丕夭 丕蹖賳 乇賵 賴乇 毓卮賯蹖 夭蹖亘丕 賵 丿乇禺賵乇 爻鬲丕蹖卮 賳賲蹖鈥屫ㄘж簇� 亘賱讴賴 賮賯胤 毓卮賯蹖 夭蹖亘丕 賵 倬爻賳丿蹖丿賴 丕爻鬲 讴賴 賲丕 乇丕 趩賳丕賳 亘乇丕賳诏蹖夭丕賳丿 讴賴 亘丕 卮讴賵賴 賵 夭蹖亘丕蹖蹖 丌賳 乇丕 丿賵爻鬲 亘丿丕乇蹖賲.)貨
賳賯賱 丿蹖诏乇: (讴爻蹖 讴賴 亘禺賵丕賴丿 乇丕賴 毓卮賯 乇丕 丿乇爻鬲 亘倬蹖賲丕蹖丿 亘丕蹖丿 丿乇 丿賵乇丕賳 噩賵丕賳蹖 亘賴 夭蹖亘丕 趩賴乇賴鈥屫й� 丿賱 亘亘賳丿丿貨 賵 丕诏乇 乇丕賴亘乇卮 乇丕賴 乇丕 丿乇爻鬲 亘賴 丕賵 賳卮丕賳 丿丕丿賴 亘丕卮丿貙 賮賯胤 丿賱 亘賴 蹖讴 夭蹖亘丕乇賵蹖 賲蹖鈥屫ㄙ嗀� 賵 丕蹖賳 丿賱亘爻鬲诏蹖 丕賳丿蹖卮賴 禺賵亘 賵 夭蹖亘丕 亘乇丕蹖 賵蹖 倬丿蹖丿 賲蹖鈥屫①堌必� 賵 賵賯鬲蹖 趩賳蹖賳 卮丿貙 丌賳诏丕賴 倬蹖 禺賵丕賴丿 亘乇丿 讴賴 夭蹖亘丕蹖蹖 蹖讴 亘丿賳 賴賲丕賳賳丿 夭蹖亘丕蹖蹖 亘丿賳賴丕蹖 丿蹖诏乇蹖 丕爻鬲 賵 丕夭 丕蹖賳 乇賵蹖 亘賴 胤賵乇 讴賱蹖 丿賱亘丕禺鬲賴 鬲賳賴丕 蹖讴 亘丿賳 賲蹖鈥屫促堌� 丕賲丕 倬爻 丕夭 丕蹖賳 賲乇丨賱賴 賲鬲賵噩賴 夭蹖亘丕蹖蹖 乇賵丨 禺賵丕賴丿 卮丿 賵 丌賳 乇丕 亘賴 賲乇丕鬲亘 亘丕賱丕鬲乇 丕夭 夭蹖亘丕蹖蹖 亘丿賳 禺賵丕賴丿 卮賲乇丿貙 賵 賴賳诏丕賲蹖 讴賴 亘賴 賲乇丨賱賴 亘丕賱丕鬲乇 賲蹖鈥屫必池� 丿乇讴 賲蹖鈥屭┵嗀� 讴賴 夭蹖亘丕蹖蹖 噩丕賳 亘丕賱丕鬲乇 丕夭 夭蹖亘丕蹖蹖 亘丿賳 丕爻鬲貙 賵 丿乇 賳鬲蹖噩賴貙 丕诏乇 亘賴 乇賵丨蹖 亘丕 賮囟蹖賱鬲 賵 倬乇賴蹖夭讴丕乇貙 讴賴 丕夭 夭蹖亘丕蹖蹖 乇禺爻丕乇 亘賴乇賴鈥屫ж� 讴賲鬲乇 亘丕卮丿貙 亘乇禺賵乇丿 賳賲賵丿 亘賴 丕賵 丿賱 賲蹖鈥屫ㄙ嗀� 賵 毓卮賯鈥屫ж� 乇丕 亘賴 丿賱 賲蹖鈥屭屫必� 賵 倬蹖賵爻鬲賴 丿乇 丕賳丿蹖卮賴 丕賵 禺賵丕賴丿 亘賵丿貙 賵 丕賮讴丕乇 賵 丕賳丿蹖卮賴鈥屬囏й屰� 乇丕 賲蹖鈥屫堐屫� 賵 賲蹖鈥屫①佖臂屬嗀� 讴賴 亘鬲賵丕賳丿 丌賳 乇丕 亘賴鬲乇 賵 讴丕賲賱鈥屫� 爻丕夭丿貙 賵 亘丿蹖賳鈥屭堎嗁� 亘賴 賲賯丕賲蹖 賲蹖鈥屫必池� 讴賴 亘鬲賵丕賳丿 夭蹖亘丕蹖蹖 乇丕 丿乇 賯賵丕賳蹖賳 賵 丕噩鬲賲丕毓丕鬲 賵 丕禺賱丕賯蹖丕鬲 賵 鬲丿亘蹖乇 讴卮賵乇丿丕乇蹖 噩丕蹖 丿賴丿貙 賵 禺賵卮蹖 賵 蹖诏丕賳诏蹖 乇丕 讴賴 亘蹖賳 丕蹖賳鈥屬囏� 賴爻鬲 亘丕夭賲蹖鈥屫促嗀ж池� 賵 夭蹖亘丕蹖蹖 亘丿賳蹖 乇丕 讴賵趩讴 賵 丨賯蹖乇 賲蹖鈥屫促呚ж必�.)貨 倬丕蹖丕賳 賳賯賱賴丕
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 17/07/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 11/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
The Symposium is a philosophical text by Plato dated c. 385鈥�370 BC.
It depicts a friendly contest of extemporaneous speeches given by a group of notable men attending a banquet. The men include the philosopher Socrates, the general and political figure Alcibiades, and the comic playwright Aristophanes.
毓賳賵丕賳賴丕蹖 趩丕倬 卮丿賴 丿乇 丕蹖乇丕賳: 芦囟蹖丕賮鬲禄貨 芦爻禺賳 丿乇 禺氐賵氐 毓卮賯禄貨 丕孬乇: 丕賮賱丕胤賵賳貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 賲丕賴 爻倬鬲丕賲亘乇 爻丕賱 1984賲蹖賱丕丿蹖
毓賳賵丕賳: 囟蹖丕賮鬲貙 蹖丕貙 爻禺賳 丿乇 禺氐賵氐 毓卮賯貨 丕孬乇: 丕賮賱丕胤賵賳貨 鬲乇噩賲賴 賵 倬蹖卮诏賮鬲丕乇: 賲丨賲丿毓賱蹖 賮乇賵睾蹖貨 賵蹖乇丕爻鬲丕乇 賵 倬蹖 賳賵卮鬲 賲丨賲丿丕亘乇丕賴蹖賲 丕賲蹖賳蹖 賮乇丿貨 賲卮禺氐丕鬲 賳卮乇 鬲賴乇丕賳貙 噩丕賲蹖貙 1385貙 丿乇 160氐貙 丕夭 爻乇蹖 丕賮賱丕胤賵賳貙 卮丕亘讴 9642575000貨 讴鬲丕亘 亘丕 毓賳賵丕賳 芦囟蹖丕賮鬲貙 丿乇爻 毓卮賯 丕夭 夭亘丕賳 丕賮賱丕胤賵賳禄 亘丕 鬲乇噩賲賴 芦賲丨賲賵丿 氐賳丕毓蹖禄 鬲賵爻胤 丕賳鬲卮丕乇丕鬲 噩丕賲蹖 丿乇 爻丕賱 1381賴噩乇蹖 禺賵乇卮蹖丿蹖 賳蹖夭 賲賳鬲卮乇 卮丿賴 丕爻鬲貙 趩丕倬 丿賵賲 1386貙 趩丕倬 爻賵賲 1389貨 賲賵囟賵毓 毓卮賯貙 爻賯乇丕胤 (丕夭 爻丕賱 469倬蹖卮 丕夭 賲蹖賱丕丿蹖 鬲丕 爻丕賱 399 倬蹖卮 丕夭 賲蹖賱丕丿) - 賮賱爻賮赖 蹖賵賳丕賳
倬爻 夭賲蹖賳 賵 毓卮賯 亘賵丿賳丿貙 讴賴 噩丕賳卮蹖賳 賴乇噩 賵 賲乇噩 賵 亘蹖 卮讴賱蹖 丌睾丕夭蹖賳 賴爻鬲蹖 卮丿賳丿貨
丕蹖賳 乇爻丕賱賴 丕夭 乇爻丕賱賴鈥� 賴丕蹖 爻賯乇丕胤蹖 芦丕賮賱丕胤賵賳禄 丕爻鬲貙 讴賴 丿乇 丌賳賴丕 芦爻賯乇丕胤禄貙 趩賴乇賴 蹖 賳禺爻鬲 乇賵蹖丿丕丿 亘賵丿賴 丕賳丿貙 乇賵丕蹖鬲蹖鈥� 丕爻鬲貙 讴賴 丿乇 亘禺卮蹖 丕夭 丌賳 禺賵丕賳卮诏乇貙 卮丕賴丿 诏賮鬲诏賵蹖 亘丕夭蹖诏乇丕賳貙 亘丕 蹖讴丿蹖诏乇 丕爻鬲貨 賳丕賲 丕蹖賳 丿丕爻鬲丕賳 賳蹖夭貙 丕卮丕乇賴 亘賴 賲賴賲丕賳蹖鈥屬囏й屰� 丿丕乇丿貙 讴賴 丿乇 芦蹖賵賳丕賳 亘丕爻鬲丕賳禄 亘乇诏夭丕乇 賲蹖鈥屫簇� 賵 賲賴賲丕賳丕賳 倬爻 丕夭 禺賵乇丿賳 禺賵乇丕讴貙 亘賴 賳賵卮蹖丿賳 亘丕丿賴貙 賵 诏賮鬲诏賵 賵 亘丨孬貙 倬蹖乇丕賲賵賳 賲賵囟賵毓蹖 賲卮禺氐貙 賲蹖鈥屬矩必ж嗀� 鬲丕乇蹖禺 賳诏丕乇卮 丕蹖賳 乇爻丕賱賴 亘賴 丿乇爻鬲蹖 丌卮讴丕乇 賳蹖爻鬲貙 賵賱蹖 丕夭 賳卮丕賳賴 賴丕 亘乇賲蹖鈥屫③屫� 讴賴 倬爻 丕夭 爻丕賱 385倬蹖卮 丕夭 賲蹖賱丕丿貙 賳賵卮鬲賴鈥� 卮丿賴 亘丕卮丿貨
賳賯賱 丕夭 賲鬲賳: (賴賲丕賳胤賵乇 讴賴 賲蹖鈥屫з嗃屫� 賲丕 賵噩賵丿 蹖讴 賲賵噩賵丿 夭賳丿賴鈥屫й� 乇丕 丕夭 讴賵丿讴蹖 鬲丕 倬蹖乇蹖 賴賲蹖卮賴 亘賴 蹖讴 賳丕賲 賲蹖鈥屫堌з嗃屬呚� 丿乇 丨丕賱蹖 讴賴 丕賵 賴乇诏夭 賴賲丕賳 賳蹖爻鬲 讴賴 倬蹖卮 丕夭 丌賳 亘賵丿賴 丕爻鬲貙 亘賱讴賴 賲丿丕賲 丿乇 丨丕賱 鬲睾蹖蹖乇 賵 丿诏乇爻丕賳蹖 丕爻鬲.)貨
賳賯賱 丿蹖诏乇: (丿乇 賲賵乇丿 讴丕乇鈥屬囏й� 讴賴 丕賳噩丕賲 賲蹖鈥屫囒屬呚� 賴賲賴 賲蹖鈥屫з嗃屬� 讴賴 賳讴鬲賴 賲賴賲 趩诏賵賳诏蹖 丕賳噩丕賲 丌賳 丕爻鬲貨 賲孬賱丕 丕诏乇 讴丕乇賴丕蹖蹖 乇丕 讴賴 丕讴賳賵賳 丕賳噩丕賲 賲蹖鈥屫囒屬� 丿乇 賳馗乇 亘诏蹖乇蹖賲貙 丕蹖賳 讴丕乇鈥屬囏� 丿乇 賳賮爻 禺賵丿 賳賴 禺賵亘賳丿 賵 賳賴 亘丿貨 禺賵亘 賵 亘丿 亘賵丿賳賽 丌賳鈥屬囏� 丿乇 丕孬乇 趩诏賵賳诏蹖 丕賳噩丕賲 丌賳鈥屬囏ж池� 賵賯鬲蹖 丕蹖賳 趩诏賵賳诏蹖 禺賵亘 亘丕卮丿 丕賳噩丕賲 丌賳 讴丕乇 禺賵亘 丕爻鬲 賵 賵賯鬲蹖 讴賴 亘丿 亘丕卮丿 丕賳噩丕賲 丌賳 賴賲 亘丿 丕爻鬲貨 毓卮賯 賵乇夭蹖丿賳 賳蹖夭 丕夭 丕蹖賳 賯丕毓丿賴 賲爻鬲孬賳蹖 賳蹖爻鬲貨 賵 丕夭 丕蹖賳 乇賵 賴乇 毓卮賯蹖 夭蹖亘丕 賵 丿乇禺賵乇 爻鬲丕蹖卮 賳賲蹖鈥屫ㄘж簇� 亘賱讴賴 賮賯胤 毓卮賯蹖 夭蹖亘丕 賵 倬爻賳丿蹖丿賴 丕爻鬲 讴賴 賲丕 乇丕 趩賳丕賳 亘乇丕賳诏蹖夭丕賳丿 讴賴 亘丕 卮讴賵賴 賵 夭蹖亘丕蹖蹖 丌賳 乇丕 丿賵爻鬲 亘丿丕乇蹖賲.)貨
賳賯賱 丿蹖诏乇: (讴爻蹖 讴賴 亘禺賵丕賴丿 乇丕賴 毓卮賯 乇丕 丿乇爻鬲 亘倬蹖賲丕蹖丿 亘丕蹖丿 丿乇 丿賵乇丕賳 噩賵丕賳蹖 亘賴 夭蹖亘丕 趩賴乇賴鈥屫й� 丿賱 亘亘賳丿丿貨 賵 丕诏乇 乇丕賴亘乇卮 乇丕賴 乇丕 丿乇爻鬲 亘賴 丕賵 賳卮丕賳 丿丕丿賴 亘丕卮丿貙 賮賯胤 丿賱 亘賴 蹖讴 夭蹖亘丕乇賵蹖 賲蹖鈥屫ㄙ嗀� 賵 丕蹖賳 丿賱亘爻鬲诏蹖 丕賳丿蹖卮賴 禺賵亘 賵 夭蹖亘丕 亘乇丕蹖 賵蹖 倬丿蹖丿 賲蹖鈥屫①堌必� 賵 賵賯鬲蹖 趩賳蹖賳 卮丿貙 丌賳诏丕賴 倬蹖 禺賵丕賴丿 亘乇丿 讴賴 夭蹖亘丕蹖蹖 蹖讴 亘丿賳 賴賲丕賳賳丿 夭蹖亘丕蹖蹖 亘丿賳賴丕蹖 丿蹖诏乇蹖 丕爻鬲 賵 丕夭 丕蹖賳 乇賵蹖 亘賴 胤賵乇 讴賱蹖 丿賱亘丕禺鬲賴 鬲賳賴丕 蹖讴 亘丿賳 賲蹖鈥屫促堌� 丕賲丕 倬爻 丕夭 丕蹖賳 賲乇丨賱賴 賲鬲賵噩賴 夭蹖亘丕蹖蹖 乇賵丨 禺賵丕賴丿 卮丿 賵 丌賳 乇丕 亘賴 賲乇丕鬲亘 亘丕賱丕鬲乇 丕夭 夭蹖亘丕蹖蹖 亘丿賳 禺賵丕賴丿 卮賲乇丿貙 賵 賴賳诏丕賲蹖 讴賴 亘賴 賲乇丨賱賴 亘丕賱丕鬲乇 賲蹖鈥屫必池� 丿乇讴 賲蹖鈥屭┵嗀� 讴賴 夭蹖亘丕蹖蹖 噩丕賳 亘丕賱丕鬲乇 丕夭 夭蹖亘丕蹖蹖 亘丿賳 丕爻鬲貙 賵 丿乇 賳鬲蹖噩賴貙 丕诏乇 亘賴 乇賵丨蹖 亘丕 賮囟蹖賱鬲 賵 倬乇賴蹖夭讴丕乇貙 讴賴 丕夭 夭蹖亘丕蹖蹖 乇禺爻丕乇 亘賴乇賴鈥屫ж� 讴賲鬲乇 亘丕卮丿貙 亘乇禺賵乇丿 賳賲賵丿 亘賴 丕賵 丿賱 賲蹖鈥屫ㄙ嗀� 賵 毓卮賯鈥屫ж� 乇丕 亘賴 丿賱 賲蹖鈥屭屫必� 賵 倬蹖賵爻鬲賴 丿乇 丕賳丿蹖卮賴 丕賵 禺賵丕賴丿 亘賵丿貙 賵 丕賮讴丕乇 賵 丕賳丿蹖卮賴鈥屬囏й屰� 乇丕 賲蹖鈥屫堐屫� 賵 賲蹖鈥屫①佖臂屬嗀� 讴賴 亘鬲賵丕賳丿 丌賳 乇丕 亘賴鬲乇 賵 讴丕賲賱鈥屫� 爻丕夭丿貙 賵 亘丿蹖賳鈥屭堎嗁� 亘賴 賲賯丕賲蹖 賲蹖鈥屫必池� 讴賴 亘鬲賵丕賳丿 夭蹖亘丕蹖蹖 乇丕 丿乇 賯賵丕賳蹖賳 賵 丕噩鬲賲丕毓丕鬲 賵 丕禺賱丕賯蹖丕鬲 賵 鬲丿亘蹖乇 讴卮賵乇丿丕乇蹖 噩丕蹖 丿賴丿貙 賵 禺賵卮蹖 賵 蹖诏丕賳诏蹖 乇丕 讴賴 亘蹖賳 丕蹖賳鈥屬囏� 賴爻鬲 亘丕夭賲蹖鈥屫促嗀ж池� 賵 夭蹖亘丕蹖蹖 亘丿賳蹖 乇丕 讴賵趩讴 賵 丨賯蹖乇 賲蹖鈥屫促呚ж必�.)貨 倬丕蹖丕賳 賳賯賱賴丕
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 17/07/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 11/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
March 19, 2021
Rating: 2* of five, all for Aristophanes's way trippy remix of the Book of Genesis
While perusing a review of (dreadful tale, yet another fag-must-die-rather-than-love piece of normative propaganda) written by my good friend Stephen, he expressed a desire to read The Symposium before he eventually re-reads thiscrapulous homophobic maundering deathless work of art. As I have read The Symposium with less than stellar results, I warned him off. Well, see below for what happened next.
Stephen wrote: "Damn...can you do a quick cliff notes summary or maybe a video lecture? I would much rather take advantage of your previous suffering than have to duplicate it."
THE SYMPOSIUM
So this boring poet dude wins some big-ass prize and has a few buds over for a binge. They're all lying around together on couches, which is as promising a start to a story as I can think of, when the boys decide to stay sober (boo!) and debate the Nature of Luuuv.
Phaedrus (subject of a previous Socratic dialogue by Plato) gives a nice little speech, dry as a popcorn fart, about how Love is the oldest of the gods, and Achilles was younger than Patroclus, and Alcestis died of love for her husband, and some other stuff I don't remember because I was drifting off, and so I got up to see if I would stay awake better on the patio. It was a little nippy that day.
So next up is the lawyer. I know, right? Ask a lawyer to talk about love! Like asking a priest to talk about honor, or a politician to talk about common decency! So he pontificates about pederasty for a while, which made me uncomfortable, so I got up to get some coffee. I may have stopped by the brandy bottle on the way back out, I can't recall.
So after the lawyer tells us when *exactly* it's okay for a grown man to pork a teenager, the doctor chimes in that luuuuuv is the drug, it's everything, man, the whole uuuuuuuniiiiiveeeeeeeeeerse is luuuuv. Who knew they had hippies in those days? I needed more brandy, I mean coffee!, and the text of my ancient Penguin paperback was getting smaller and smaller for some reason, so I went tolook for the brandy get the magnifying glass so I could see the footnotes.
Then comes Aristophanes. Now seriously, this is a good bit. Aristophanes, in Plato's world, tells us why we feel whole, complete, when we're with our true love: Once upon a time, we were all two-bodied and two-souled beings, all male, all female, or hermaphroditic. When these conjoined twins fell into disfavor, Zeus cleaved them apart, and for all eternity to come, those souls will wander the earth seeking the other half torn from us.
Now being Aristophanes, Plato plays it for laughs, but this is really the heart of the piece. Plato quite clearly thought this one through, in terms of what makes us humans want and need love. It's a bizarre version of Genesis, don'cha think?
So there I was glazed over withbrandy-fog admiration for the imagination of this ancient Greek boybanger, and I was about to give up and pass out take my contemplations indoors when the wind, riffling the pages a bit, caused me to light on an interesting line. I continued with the host's speech.
Now really...is there anything on this wide green earth more boring than listening to a poet bloviate? Especially about luuuuv? Blah blah noble blah blah youthful yakkity blah brave *snore*
Then it's Socrates's turn, and I was hoping Plato gave him some good zingers to make up for the tedium of the preceding sixteen years of my life. I mean, the previous speech. It was a little bit hard to hold the magnifying glass, for some reason, and it kept getting in the way of the brandy bottle. I mean, coffee thermos! COFFEE THERMOS.
I'm not all the way sure what Plato had Socrates say, but it wasn't riveting lemme tell ya what. I woke up, I mean came to, ummm that is I resumed full attention when the major studmuffin and hawttie Alcibiades comes in, late and drunk (!), and proceeds to pour out his unrequited lust for (older, uglier) Socrates. He really gets into the nitty-gritty here, talking about worming his way into the old dude's bed and *still* Socrastupid won't play hide the salami.
Various noises of incredulity and derision were heard to come from my mouth, I feel sure, though I was a little muzzy by that time, and it is about this point that thebrandy bottle COFFEE THERMOS slid to the ground and needed picking up. As I leaned to do so, I remember thinking how lovely and soft the bricks looked.
When I woke up under the glass table top, the goddamned magnifying glass had set what remains of the hair on top of my head on fire.
The moral of the story is, reading should never be undertaken while outdoors.
While perusing a review of (dreadful tale, yet another fag-must-die-rather-than-love piece of normative propaganda) written by my good friend Stephen, he expressed a desire to read The Symposium before he eventually re-reads this
Stephen wrote: "Damn...can you do a quick cliff notes summary or maybe a video lecture? I would much rather take advantage of your previous suffering than have to duplicate it."
THE SYMPOSIUM
So this boring poet dude wins some big-ass prize and has a few buds over for a binge. They're all lying around together on couches, which is as promising a start to a story as I can think of, when the boys decide to stay sober (boo!) and debate the Nature of Luuuv.
Phaedrus (subject of a previous Socratic dialogue by Plato) gives a nice little speech, dry as a popcorn fart, about how Love is the oldest of the gods, and Achilles was younger than Patroclus, and Alcestis died of love for her husband, and some other stuff I don't remember because I was drifting off, and so I got up to see if I would stay awake better on the patio. It was a little nippy that day.
So next up is the lawyer. I know, right? Ask a lawyer to talk about love! Like asking a priest to talk about honor, or a politician to talk about common decency! So he pontificates about pederasty for a while, which made me uncomfortable, so I got up to get some coffee. I may have stopped by the brandy bottle on the way back out, I can't recall.
So after the lawyer tells us when *exactly* it's okay for a grown man to pork a teenager, the doctor chimes in that luuuuuv is the drug, it's everything, man, the whole uuuuuuuniiiiiveeeeeeeeeerse is luuuuv. Who knew they had hippies in those days? I needed more brandy, I mean coffee!, and the text of my ancient Penguin paperback was getting smaller and smaller for some reason, so I went to
Then comes Aristophanes. Now seriously, this is a good bit. Aristophanes, in Plato's world, tells us why we feel whole, complete, when we're with our true love: Once upon a time, we were all two-bodied and two-souled beings, all male, all female, or hermaphroditic. When these conjoined twins fell into disfavor, Zeus cleaved them apart, and for all eternity to come, those souls will wander the earth seeking the other half torn from us.
Now being Aristophanes, Plato plays it for laughs, but this is really the heart of the piece. Plato quite clearly thought this one through, in terms of what makes us humans want and need love. It's a bizarre version of Genesis, don'cha think?
So there I was glazed over with
Now really...is there anything on this wide green earth more boring than listening to a poet bloviate? Especially about luuuuv? Blah blah noble blah blah youthful yakkity blah brave *snore*
Then it's Socrates's turn, and I was hoping Plato gave him some good zingers to make up for the tedium of the preceding sixteen years of my life. I mean, the previous speech. It was a little bit hard to hold the magnifying glass, for some reason, and it kept getting in the way of the brandy bottle. I mean, coffee thermos! COFFEE THERMOS.
I'm not all the way sure what Plato had Socrates say, but it wasn't riveting lemme tell ya what. I woke up, I mean came to, ummm that is I resumed full attention when the major studmuffin and hawttie Alcibiades comes in, late and drunk (!), and proceeds to pour out his unrequited lust for (older, uglier) Socrates. He really gets into the nitty-gritty here, talking about worming his way into the old dude's bed and *still* Socrastupid won't play hide the salami.
Various noises of incredulity and derision were heard to come from my mouth, I feel sure, though I was a little muzzy by that time, and it is about this point that the
When I woke up under the glass table top, the goddamned magnifying glass had set what remains of the hair on top of my head on fire.
The moral of the story is, reading should never be undertaken while outdoors.
July 28, 2014
OPRAH: Good evening and welcome to What's the Most Spiritual Book of All Time? For people who missed last week's exciting semi-final round, The Sermon on the Mount beat The Bhagavad Gita 4-1 while Jonathan Livingston Seagull unexpectedly lost 3-2 to outsider The Symposium. Let's all welcome our finalists!
[Applause. Enter JESUS CHRIST and SOCRATES, both wearing tuxedos. They shake hands. More applause.]
OPRAH: And now let me introduce our jury. I'm thrilled to have with us living legend Paul McCartney, world-famous novelist E.L. James, the beautiful and talented Lindsay Lohan, controversial scientist Richard Dawkins and ever-popular hockey mom Sarah Palin!
[The crowd goes wild, with some people clapping and others booing. It's impossible to make out a word anyone says.]
OPRAH: Thank you, thank you, thank you. I'm just going to remind you of the rules before we start. Each member of the jury gives us a short speech, and then we count up the votes to see who our lucky winner is. Over to you, Paul!
MCCARTNEY: Thank you, Oprah. Well, I look at our two finalists, and you know what I'm thinking? I'm thinking they won that special place they have in our hearts because they told us about Love. And I remember back in 1966 when John gave that interview where he said - no offense intended - "we're more popular than Jesus". [JESUS holds up a hand to show he's cool.] They gave John a hard time about that, but all he wanted to say was that even though Jesus had shown us the power of Love, maybe, at that exact moment in history, we could do a better job of bringing it to the people and telling them all how amazing Love is. Because it is amazing, isn't it? [He takes out a guitar.]Perhaps some of you remember this song we wrote.
MCCARTNEY: Oh, er... well, if John were here, I think he'd want me to vote for The Symposium. He was always had a thing for Socrates. George too. Yes, Socrates it is.
[Applause. The scoreboard shows 1-0. SOCRATES looks a little embarrassed, while JESUS curiously examines MCCARTNEY's guitar.]
OPRAH: That's terrific, Paul, beautiful, beautiful song. Really takes me back. So Socrates is in the lead, but it's early days yet. Your turn, Erika!
JAMES: Good evening, and I'm thrilled to be here. Now, I'm sure some of you have read the Fifty Shades books, and I believe a lot of people misunderstand them. It's easy just to think about the sex and the glitz and the limos and the handcuffs and the blindfolds and the whips and the--
OPRAH: I'm not quite sure what you're trying to say here, Erika.
JAMES: Just let me finish, Oprah. What most people don't realize is that these books aren't about sex, they're about Love. They're a spiritual journey, where Ana has to help Christian - have you ever wondered why he's called Christian? - find himself and discover the difference between empty eroticism and the redeeming power of--
OPRAH: I'm afraid I'm going to have to cut you off there, Erika. You'll have to tell us now who you're voting for.
JAMES: Well, Jesus, of course. Really, Fifty Shades is an allegory, a modern version of Dante's--
OPRAH: That's incredibly interesting, Erika, and I wish we had more time to talk about it. But now the score's 1-1, and we're moving on to our third member of the jury. Your turn, Lindsay!
LOHAN: Thank you everyone, and I'd particularly like to thank my parole officer for allowing me to join you tonight. She said it'd be good for me. [Laughter, applause]. So, yeah, Love. To me, love's about trying to find my soulmate. I bet there's plenty of you people who feel the same way I do, there's someone out there who's, like, the other half of me and I have to find that person to be complete. You know? And it's really hard to guess who that person is, maybe it's a guy, like, you know, maybe Justin or Ashton or Zac or Ryan, and we were once this person who was half a man and half a woman and we got split apart, or maybe it's a woman, like maybe Sam or--
OPRAH: Lindsay, that's such a moving thought, but we've got to watch the clock. Who are you voting for?
LOHAN: Well, duh, Socrates of course. It's all there in the Symposium. The Aristophanes speech. I must have read it a million times.
OPRAH: Lindsay, thank you so much, and I really hope you find your soulmate one day. You just need to keep looking. So Socrates has taken a 2-1 lead and we're going over to our next speaker. Richard?
DAWKINS: Ah, yes. Now, I've been sitting here listening to all of you, and I've enjoyed your contributions, but I'm a scientist and I've got to think about things in a scientific way. When I think about love as a scientist, all I ultimately see is tropisms and feedback loops. An organism feels a lack of something - it could be as simple as an E. coli needing an essential nutrient - and it does what it can to get it. Love is just the concrete expression of that negative feedback loop. There's nothing--
OPRAH: This all sounds like Socrates's speech. I take it you're voting for him then?
DAWKINS: What? Oh, no, no, not at all. Jesus, every time. [He takes off his jacket, revealing a T-shirt that says ATHEISTS FOR JESUS.] I can't stand Platonic forms and all that mystical nonsense. Jesus, now there's a straightforward, plain-speaking person with solid humanist values. Just a shame he got mixed up with the religion business.
[Boos, catcalls, some scattered clapping. The scoreboard shows 2-2.]
OPRAH: Er - right. Always ready to surprise us, Richard! So it's up to Sarah to cast the deciding vote. Over to you, Sarah!
PALIN: Well Oprah, I'm afraid I'm not as imaginative as Richard. I'm just a regular small-town girl with regular small-town values, and I was brought up readin' the Sermon on the Mount. Blessed are they which are persecuted for righteousness' sake, blessed are ye when men shall revile you, smaller government, lower taxes, support Israel, no to--
OPRAH: Is that all in the Sermon on the Mount, Sarah?
PALIN: Maybe not in those exact words. But it's there. And you can bet your boots I'm not votin' for a liberal type who hangs around with a bunch of guys what're openly tryin' to get into his-
[JESUS and SOCRATES exchange puzzled glances.]
PALIN: Anyways. I'm votin' for Jesus.
OPRAH: Ah - thank you Sarah. Forthright as ever! So that's 3-2 to The Sermon on the Mount, but well done The Symposium, you were so close. And thank you everyone, particularly Socrates and Mr. Christ, for an amazing and deeply spiritual experience, it's been incredible meeting you all, thank you again, and we'll be back next week.
[Credits, theme music]
[Applause. Enter JESUS CHRIST and SOCRATES, both wearing tuxedos. They shake hands. More applause.]
OPRAH: And now let me introduce our jury. I'm thrilled to have with us living legend Paul McCartney, world-famous novelist E.L. James, the beautiful and talented Lindsay Lohan, controversial scientist Richard Dawkins and ever-popular hockey mom Sarah Palin!
[The crowd goes wild, with some people clapping and others booing. It's impossible to make out a word anyone says.]
OPRAH: Thank you, thank you, thank you. I'm just going to remind you of the rules before we start. Each member of the jury gives us a short speech, and then we count up the votes to see who our lucky winner is. Over to you, Paul!
MCCARTNEY: Thank you, Oprah. Well, I look at our two finalists, and you know what I'm thinking? I'm thinking they won that special place they have in our hearts because they told us about Love. And I remember back in 1966 when John gave that interview where he said - no offense intended - "we're more popular than Jesus". [JESUS holds up a hand to show he's cool.] They gave John a hard time about that, but all he wanted to say was that even though Jesus had shown us the power of Love, maybe, at that exact moment in history, we could do a better job of bringing it to the people and telling them all how amazing Love is. Because it is amazing, isn't it? [He takes out a guitar.]Perhaps some of you remember this song we wrote.
There's nothing you can do that can't be doneOPRAH: That's wonderful, Paul, but who are you voting for?
Nothing you can sing that can't be sung
Nothing you can say but you can learn how to play the game
It's easy
Nothing you can make that can't be made
No one you can save that can't be saved
Nothing you can do but you can learn how to be you in time
It's easy
All you need is love--
MCCARTNEY: Oh, er... well, if John were here, I think he'd want me to vote for The Symposium. He was always had a thing for Socrates. George too. Yes, Socrates it is.
[Applause. The scoreboard shows 1-0. SOCRATES looks a little embarrassed, while JESUS curiously examines MCCARTNEY's guitar.]
OPRAH: That's terrific, Paul, beautiful, beautiful song. Really takes me back. So Socrates is in the lead, but it's early days yet. Your turn, Erika!
JAMES: Good evening, and I'm thrilled to be here. Now, I'm sure some of you have read the Fifty Shades books, and I believe a lot of people misunderstand them. It's easy just to think about the sex and the glitz and the limos and the handcuffs and the blindfolds and the whips and the--
OPRAH: I'm not quite sure what you're trying to say here, Erika.
JAMES: Just let me finish, Oprah. What most people don't realize is that these books aren't about sex, they're about Love. They're a spiritual journey, where Ana has to help Christian - have you ever wondered why he's called Christian? - find himself and discover the difference between empty eroticism and the redeeming power of--
OPRAH: I'm afraid I'm going to have to cut you off there, Erika. You'll have to tell us now who you're voting for.
JAMES: Well, Jesus, of course. Really, Fifty Shades is an allegory, a modern version of Dante's--
OPRAH: That's incredibly interesting, Erika, and I wish we had more time to talk about it. But now the score's 1-1, and we're moving on to our third member of the jury. Your turn, Lindsay!
LOHAN: Thank you everyone, and I'd particularly like to thank my parole officer for allowing me to join you tonight. She said it'd be good for me. [Laughter, applause]. So, yeah, Love. To me, love's about trying to find my soulmate. I bet there's plenty of you people who feel the same way I do, there's someone out there who's, like, the other half of me and I have to find that person to be complete. You know? And it's really hard to guess who that person is, maybe it's a guy, like, you know, maybe Justin or Ashton or Zac or Ryan, and we were once this person who was half a man and half a woman and we got split apart, or maybe it's a woman, like maybe Sam or--
OPRAH: Lindsay, that's such a moving thought, but we've got to watch the clock. Who are you voting for?
LOHAN: Well, duh, Socrates of course. It's all there in the Symposium. The Aristophanes speech. I must have read it a million times.
OPRAH: Lindsay, thank you so much, and I really hope you find your soulmate one day. You just need to keep looking. So Socrates has taken a 2-1 lead and we're going over to our next speaker. Richard?
DAWKINS: Ah, yes. Now, I've been sitting here listening to all of you, and I've enjoyed your contributions, but I'm a scientist and I've got to think about things in a scientific way. When I think about love as a scientist, all I ultimately see is tropisms and feedback loops. An organism feels a lack of something - it could be as simple as an E. coli needing an essential nutrient - and it does what it can to get it. Love is just the concrete expression of that negative feedback loop. There's nothing--
OPRAH: This all sounds like Socrates's speech. I take it you're voting for him then?
DAWKINS: What? Oh, no, no, not at all. Jesus, every time. [He takes off his jacket, revealing a T-shirt that says ATHEISTS FOR JESUS.] I can't stand Platonic forms and all that mystical nonsense. Jesus, now there's a straightforward, plain-speaking person with solid humanist values. Just a shame he got mixed up with the religion business.
[Boos, catcalls, some scattered clapping. The scoreboard shows 2-2.]
OPRAH: Er - right. Always ready to surprise us, Richard! So it's up to Sarah to cast the deciding vote. Over to you, Sarah!
PALIN: Well Oprah, I'm afraid I'm not as imaginative as Richard. I'm just a regular small-town girl with regular small-town values, and I was brought up readin' the Sermon on the Mount. Blessed are they which are persecuted for righteousness' sake, blessed are ye when men shall revile you, smaller government, lower taxes, support Israel, no to--
OPRAH: Is that all in the Sermon on the Mount, Sarah?
PALIN: Maybe not in those exact words. But it's there. And you can bet your boots I'm not votin' for a liberal type who hangs around with a bunch of guys what're openly tryin' to get into his-
[JESUS and SOCRATES exchange puzzled glances.]
PALIN: Anyways. I'm votin' for Jesus.
OPRAH: Ah - thank you Sarah. Forthright as ever! So that's 3-2 to The Sermon on the Mount, but well done The Symposium, you were so close. And thank you everyone, particularly Socrates and Mr. Christ, for an amazing and deeply spiritual experience, it's been incredible meeting you all, thank you again, and we'll be back next week.
[Credits, theme music]
January 14, 2016
This is the gayest thing I've ever read in my life and it's absolutely marvelous. A tragic poet throws a party and the attendant guests take turns waxing poetic about Love until Socrates ruins the mood with too much philosophy. Fortunately Alcibiades arrives just in time, already wasted and wearing a flower crown, to demand that everyone get on his level while he regales them with a long story about getting friendzoned by Socrates.
July 7, 2007
In this book Socrates argues that it is not always a good idea to have sex with boys and Aristophanes explains we were once co-joined creatures of three sexes - either male/female, male/male or female/female and were shaped like balls. How could anyone not find this a book worth reading?
December 6, 2016
鈥淚t鈥檚 been less than three years that I鈥檝e been 厂辞肠谤补迟别蝉鈥� companion and made it my job to know exactly what he says and does each day. Before that, I simply drifted aimlessly. Of course, I used to think that what I was doing was important, but in fact I was the most worthless man on earth鈥攁s bad as you are this very moment: I used to think philosophy was the last thing a man should do.鈥�
In Praise of Love: An Encore
This is a dialogue about the human aspiration towards happiness, and how that desire is best satisfied.听
笔濒补迟辞鈥檚 overriding concern as a teacher is how to achieve eudamonia or how to live the good life. However, this is as difficult a topic to capture in teaching as it is to achieve in action. Hence he approaches the topic by defining many peripheral topics - by showing various aspects of the good life.
In The Symposium too the same ultimate question is approached, this time through the question of how to love perfectly. Many wonderful explanation of Love are given but in the end it boils down to how to live the good life听 through the question of what should one love to do and hence what should one do in life. The answer that emerges is simple - love only things that are ends in themselves, do only them. Ends-in-themselves are not to done for any further end, to achieve something else. And most importantly, they should be eternal.
Symposium: The Setting
笔濒补迟辞鈥檚 dialogues are fictional and often richly dramatic snippets of philosophical imagination. The Symposium is a particularly dramatic work. It is set at the house of Agathon, a tragic poet celebrating his recent poetic victory. Those present are amongst the intellectual elite of the day, including an exponent of heroic poetry (Phaedrus), an expert in the laws of various Greek states (Pausanias), a representative of medical expertise (Eryximachus), a comic poet (Aristophanes) and a philosopher (Socrates). And the political maverick Alcibiades towards the end.
The Symposium
The Symposium consists mainly of a series of praise speeches (encomia), delivered in the order in which these speakers are seated:
They begin with the discourse of Phaedrus, and the series contains altogether eight parts divided into two principal sequences:
The Speeches
1. Phaedrus: Love makes us noble and gods honor it. Love is the greatest god. Love is nobility. This is the simplest of the speeches.
An unconditional praising of Love and this from the same Phaedrus who unconditionally condemns it in his own eponymous dialogue !
2. Pausanias (perhaps the most interesting of these speeches for this reviewer): Wants to define Love before praising it. Love is not in itself noble and worthy of praise; it depends on whether the sentiments it produces in us are themselves noble. Differentiates between 鈥淐ommon Love鈥� & 鈥淒ivine Love鈥�: How hasty vulgar lovers are, and therefore how unfair to their loved ones?
"Love is, like everything else, complex: considered simply in itself, it is neither honorable nor a disgrace - its character depends entirely on the behavior it gives rise to. The common, vulgar lover loves the body rather than the soul, his love is bound to be inconstant, since what he loves is itself mutable and unstable. The moment the body is no longer in bloom, 鈥渉e flies off and away,鈥� his promises and vows in tatters behind him. How different from this is a man who loves the right sort of character, and who remains its lover for life, attached as he is to something that is permanent."
Pausanias goes on from this to provide a theory on the origins of Social Customs (of courtship, etc):
"We can now see the point of our customs: they are designed to separate the wheat from the chaff, the proper love from the vile. That鈥檚 why we do everything we can to make it as easy as possible for lovers to press their suits and as difficult as possible for young men to comply; it is like a competition, a kind of test to determine to which sort each belongs. This explains two further facts: First, why we consider it shameful to yield too quickly: the passage of time in itself provides a good test in these matters. Second, why we also consider it shameful for a man to be seduced by money or political power, either because he cringes at ill-treatment and will not endure it or because, once he has tasted the benefits of wealth and power, he will not rise above them. None of these benefits is stable or permanent, apart from the fact that no genuine affection can possibly be based upon them."
***
"Only in this case, we should notice, is it never shameful to be deceived; in every other case it is shameful, both for the deceiver and the person he deceives. Suppose, for example, that someone thinks his lover is rich and accepts him for his money; his action won鈥檛 be any less shameful if it turns out that he was deceived and his lover was a poor man after all. For the young man has already shown himself to be the sort of person who will do anything for money鈥攁nd that is far from honorable. By the same token, suppose that someone takes a lover in the mistaken belief that this lover is a good man and likely to make him better himself, while in reality the man is horrible, totally lacking in virtue; even so, it is noble for him to have been deceived. For he too has demonstrated something about himself: that he is the sort of person who will do anything for the sake of virtue鈥攁nd what could be more honorable than that? It follows, therefore, that giving in to your lover for virtue鈥檚 sake is honorable, whatever the outcome. And this, of course, is the Heavenly Love of the heavenly goddess. Love鈥檚 value to the city as a whole and to the citizens is immeasurable, for he compels the lover and his loved one alike to make virtue their central concern. All other forms of love belong to the vulgar goddess."
Makes one wonder if we should really be proud of our modern methods, sans the niceties of elaborate courtship.
3. Eryximachus: Differentiates between 鈥淗ealthy鈥� & 鈥淯nhealthy鈥� Love, doctor that he is.
Everything sound and healthy in the body must be encouraged and gratified. Conversely, whatever is unhealthy and unsound must be frustrated and rebuffed: that鈥檚 what it is to be an expert in medicine.
4. Aristophanes:听 Bases Love on the conception of Longing & Completion - beautifully illustrated in his famous Myth of Soulmates:听We used to be complete wholes in our original nature, and now 鈥淟ove鈥� is the name for our pursuit of wholeness, for our desire to be complete.
Plato also uses this occasion to make fun of Aristophanes by painting whims lewd and bawdy man, given to sensual pleasures and fits of hiccups. There are even direct references to Aristophanes鈥檚 irreverent clouds:
鈥淎ristophanes, do you really think you can take a shot at me, and then escape? Use your head! Remember, as you speak, that you will be called upon to give an account. Though perhaps, if I decide to, I鈥檒l let you off.鈥�
5. Agathon: Decides to stop the praising of Love and focus on the Qualities of Love -
"For every praise, no matter whose: you must explain what qualities in the subject of your speech enable it to give the benefits for which we praise it. So now, in the case of Love, it is right for us to praise him first for what it is and afterwards for its gifts."
He goes on toe elaborate on the perfection of Love鈥檚 qualities - about the god鈥檚 justice, moderation, bravery and wisdom - and how Love confers all these qualities to its devotees. Thus, Love is the source of all good, according to Agathon.
6. Socrates: Enough with the Eulogies!
Socrates sets out with a series of questions, in an attempt to pin down Love:
鈥淵ou have beautifully and magnificently expounded his qualities in other ways, tell me this, too, about Love. Is Love such as to be a love of something or of nothing?"
He proceeds through the same arguments as in Phaedrus and arrives at:
鈥淣o one is in need of those things he already has.鈥�
***
鈥淲henever you say, I desire what I already have, ask yourself whether you don鈥檛 mean this: I want the things I have now to be mine in the future as well."
厂辞肠谤补迟别蝉鈥� Conclusion: Love is a lack and desire to fill that. It is a desire for something lacking or a desire for preservation of what has been acquired. What constitutes eudaimonia is not to be had in a moment in time.
鈥淚n a word, then, love is wanting to possess the good forever.鈥�
If this is the objective of Love, The next question is how to pursue this objective.
Answer: Seek Love in Beauty; and Reproduction and Birth, in Beauty - The argument does not deviate much from that in Phaedrus; readers will want to compare this speech on Love with those of Socrates in Phaedrus.
厂辞肠谤补迟别蝉鈥� account thus moves from an analysis of the nature of such desire to an account of knowledge and its acquisition; for if we all have a desire for our own good and happiness, the issue becomes how to identify correctly the nature of this good. He defines intellectual activity to be the best good, and more central to human happiness than any other activity.
7. Alcibiades: An almost pointless speech, does not contribute much to the dialogue directly, and yet it does, by adding to the context:
笔濒补迟辞鈥檚 Political Intent: Praise Socrates & Distance Socrates from the follies of this young man.
Alcibiades鈥� account reveals that although he desires the wisdom he perceives in Socrates, there is a competing value pulling him away: 鈥�Yet when I leave him I am equally aware that I am giving in to my desire for honor from the public, so I skulk out of his sight like a runaway slave.鈥澨�
This conflict between the attractions of wisdom and the sort of excellence that earns honour from the people is the very one argued out theoretically in 厂辞肠谤补迟别蝉鈥� speech. Alcibiades鈥� choice to organize his life around the pursuit of personal honor exonerates Socrates from any association with the terrible events that resulted from his choices. Socrates was not responsible for the corruption.
笔濒补迟辞鈥檚 Philosophical Intent: Also, show how even 厂辞肠谤补迟别蝉鈥� teachings are not flawless. Even Philosophy is dependent on good students to produce results.
Symposium: A Conclusion
The Symposium belongs with the dialogues concerned with Education, especially the moral education of the young. Its discussion of the nature and goals of loving relationships takes us to the heart of 笔濒补迟辞鈥檚 concern with the good life and how it is achieved. That Education and Desires are seen to play such an important role in moral development draws on a theme elaborated in the Republic , and is concerned with the development of character and how that contributes to the good life.
Though Plato leads us to the lofty heights of the Forms as the true end of our desire for good things and happiness, his account is nonetheless one that resonates beyond such abstractions. The Symposium does not contain a fully developed theory of the self, although it outlines with considerable care the dimensions of concern which preoccupy human beings. Its achievement is a rich and unitary image of human striving.
Through this conception, even if narrow, of a flourishing life where certain things are advocated to the young as valuable, the dialogue explores the nature of eudaimonia, which may be translated as "happiness" or "flourishing". This is ultimately why a dialogue devoted, on the surface, to the nature of erotic relationships is an ethical work at its core, which culminates in the specification of 鈥�the life which a human being should live鈥�. And it is this concern that relates the Symposium to a fundamental question that informs a variety of Platonic dialogues: How should one live?
Thus, 笔濒补迟辞鈥檚 concern with desire and its role in the good life leads to his conclusion: One鈥檚 ability to act well and to lead a worthwhile and good life depends, in part, on desiring the right kinds of things and acting on that basis. What, or whom, one desires determines the choices one makes and thereby affects one鈥檚 chances of leading a worthwhile and happy life.
It is by prompting us to reflect more deeply on the relationship between our desires and their real end, and the role that our lovers might play in helping us to achieve it, that the Symposium really makes its mark.
May 3, 2019
丕賮賱丕胤賵賳貙 丿乇 乇爻丕賱賴 蹖 亘爻蹖丕乇 丿賱讴卮 "囟蹖丕賮鬲" 貙 亘丨孬 賲賮氐賱蹖 乇丕噩毓 亘賴 丨賯蹖賯鬲 "毓卮賯" 賲蹖 讴賳丿.
乇爻丕賱賴 亘賴 亘丕夭诏賵蹖蹖 賲丕噩乇丕蹖 蹖讴 囟蹖丕賮鬲 賲蹖 倬乇丿丕夭丿. 丌诏丕鬲賵賳 賲蹖賴賲丕賳蹖 丕蹖 诏乇賮鬲賴 賵 賳禺亘诏丕賳 乇丕 丿毓賵鬲 讴乇丿賴貙 丕夭 丌賳 噩賲賱賴 丕爻鬲: 爻賯乇丕胤 丕爻鬲丕丿 丕賮賱丕胤賵賳. 亘丨孬 亘賴 趩蹖爻鬲蹖 毓卮賯 賲蹖 乇爻丿 賵 賴乇 讴爻 丕夭 賲蹖賴賲丕賳丕賳 爻禺賳乇丕賳蹖 丕蹖 夭蹖亘丕 賵 睾夭賱 诏賵賳賴 丿乇 爻鬲丕蹖卮 毓卮賯 賲蹖 讴賳丿.
丕夭 噩賲賱賴貙 蹖讴蹖 賲蹖 诏賵蹖丿: 丕賳爻丕賳 賴丕 丿乇 丕亘鬲丿丕賶 丌賮乇賷賳卮 卮丕賳貙 噩賮鬲 噩賮鬲 亘賴 賴賲 賲鬲氐賱 亘賵丿賳丿貙 賵 卮賰賱賶 賰乇賵賶 賲賶 爻丕禺鬲賳丿. 丕賷賳 噩賮鬲 賴丕賶 亘賴 賴賲 倬賷賵爻鬲賴貙 趩賳丕賳 賰丕賲賱 賵 賯丿乇鬲賲賳丿 亘賵丿賳丿貙 賰賴 禺賵丕爻鬲賳丿 亘乇 囟丿 禺丿丕賷丕賳 丌爻賲丕賳 亘卮賵乇賳丿貙 賵 禺丿丕賷丕賳 賰賴 鬲乇爻賷丿賳丿 丕夭 丕賷卮丕賳 卮賰爻鬲 亘禺賵乇賳丿貙 鬲丿亘賷乇賶 丕賳丿賷卮賷丿賳丿: 丕賷賳 噩賮鬲 賴丕賶 賰乇賵賶 乇丕 丕夭 賴賲 噩丿丕 賰乇丿賳丿.
丕夭 丌賳 倬爻 噩賮鬲 賴丕賶 丕夭 賴賲 噩丿丕 丕賮鬲丕丿賴貙 丿賷诏乇 賮賰乇 賳亘乇丿 亘丕 禺丿丕賷丕賳 丕夭 爻乇卮丕賳 丕賮鬲丕丿貨 趩乇丕 賰賴 丨丕賱丕 丿乇 亘賴 丿乇 亘賴 丿賳亘丕賱 賳賷賲賴 賶 诏賲卮丿賴 賶 禺賵丿 賲賶 诏卮鬲賳丿貙 賵 鬲賲丕賲 丿睾丿睾賴 卮丕賳 賷丕賮鬲賳 "丕賵"賷賶 丕爻鬲 賰賴 賮賯胤 亘賴 賵爻賷賱賴 賶 丕賵 賰丕賲賱 賲賶 卮賵賳丿.
賳賵亘鬲 讴賴 亘賴 爻賯乇丕胤 賲蹖 乇爻丿貙 亘丕 丿賱禺賵乇蹖 賲蹖 诏賵蹖丿: 芦賲賳 诏賲丕賳 丿丕卮鬲賲 賵賯鬲蹖 诏賮鬲蹖丿 "丕夭 趩蹖爻鬲蹖 毓卮賯 亘丨孬 讴賳蹖賲"貙 賲賳馗賵乇鬲丕賳 亘丨孬 丿賯蹖賯 賵 賲賵卮讴丕賮丕賳賴 亘賵丿貙 賳賴 丕蹖賳 讴賴 氐乇賮丕賸 亘賴 毓亘丕乇鬲 倬乇丿丕夭蹖 賴丕蹖 卮丕毓乇丕賳賴 亘倬乇丿丕夭蹖賲.禄
賵 禺賵丿卮貙 亘丨孬蹖 賮賱爻賮蹖 賵 夭蹖亘丕 丿乇 丨賯蹖賯鬲 毓卮賯 賲蹖 讴賳丿. 亘賴 胤賵乇 禺賱丕氐賴貙 賲蹖 诏賵蹖丿: 芦亘賴 乇睾賲 丌賳 趩賴 讴賴 卮賲丕 诏賮鬲蹖丿貙 毓卮賯 丕氐賱丕賸 夭蹖亘丕 賳蹖爻鬲 貙 亘賱讴賴 丿乇爻鬲 亘乇 毓讴爻: 毓卮賯 丿乇 賲賯丕亘賱 夭蹖亘丕蹖蹖 丕爻鬲. 毓卮賯 丿乇 丨賯蹖賯鬲 "胤賱亘 夭蹖亘丕蹖蹖" 丕爻鬲 貙 賵 讴爻蹖 丿乇 "胤賱亘" 夭蹖亘丕蹖蹖 賲蹖 乇賵丿 讴賴 賮丕賯丿 丌賳 亘丕卮丿.禄
乇爻丕賱賴 亘賴 亘丕夭诏賵蹖蹖 賲丕噩乇丕蹖 蹖讴 囟蹖丕賮鬲 賲蹖 倬乇丿丕夭丿. 丌诏丕鬲賵賳 賲蹖賴賲丕賳蹖 丕蹖 诏乇賮鬲賴 賵 賳禺亘诏丕賳 乇丕 丿毓賵鬲 讴乇丿賴貙 丕夭 丌賳 噩賲賱賴 丕爻鬲: 爻賯乇丕胤 丕爻鬲丕丿 丕賮賱丕胤賵賳. 亘丨孬 亘賴 趩蹖爻鬲蹖 毓卮賯 賲蹖 乇爻丿 賵 賴乇 讴爻 丕夭 賲蹖賴賲丕賳丕賳 爻禺賳乇丕賳蹖 丕蹖 夭蹖亘丕 賵 睾夭賱 诏賵賳賴 丿乇 爻鬲丕蹖卮 毓卮賯 賲蹖 讴賳丿.
丕夭 噩賲賱賴貙 蹖讴蹖 賲蹖 诏賵蹖丿: 丕賳爻丕賳 賴丕 丿乇 丕亘鬲丿丕賶 丌賮乇賷賳卮 卮丕賳貙 噩賮鬲 噩賮鬲 亘賴 賴賲 賲鬲氐賱 亘賵丿賳丿貙 賵 卮賰賱賶 賰乇賵賶 賲賶 爻丕禺鬲賳丿. 丕賷賳 噩賮鬲 賴丕賶 亘賴 賴賲 倬賷賵爻鬲賴貙 趩賳丕賳 賰丕賲賱 賵 賯丿乇鬲賲賳丿 亘賵丿賳丿貙 賰賴 禺賵丕爻鬲賳丿 亘乇 囟丿 禺丿丕賷丕賳 丌爻賲丕賳 亘卮賵乇賳丿貙 賵 禺丿丕賷丕賳 賰賴 鬲乇爻賷丿賳丿 丕夭 丕賷卮丕賳 卮賰爻鬲 亘禺賵乇賳丿貙 鬲丿亘賷乇賶 丕賳丿賷卮賷丿賳丿: 丕賷賳 噩賮鬲 賴丕賶 賰乇賵賶 乇丕 丕夭 賴賲 噩丿丕 賰乇丿賳丿.
丕夭 丌賳 倬爻 噩賮鬲 賴丕賶 丕夭 賴賲 噩丿丕 丕賮鬲丕丿賴貙 丿賷诏乇 賮賰乇 賳亘乇丿 亘丕 禺丿丕賷丕賳 丕夭 爻乇卮丕賳 丕賮鬲丕丿貨 趩乇丕 賰賴 丨丕賱丕 丿乇 亘賴 丿乇 亘賴 丿賳亘丕賱 賳賷賲賴 賶 诏賲卮丿賴 賶 禺賵丿 賲賶 诏卮鬲賳丿貙 賵 鬲賲丕賲 丿睾丿睾賴 卮丕賳 賷丕賮鬲賳 "丕賵"賷賶 丕爻鬲 賰賴 賮賯胤 亘賴 賵爻賷賱賴 賶 丕賵 賰丕賲賱 賲賶 卮賵賳丿.
賳賵亘鬲 讴賴 亘賴 爻賯乇丕胤 賲蹖 乇爻丿貙 亘丕 丿賱禺賵乇蹖 賲蹖 诏賵蹖丿: 芦賲賳 诏賲丕賳 丿丕卮鬲賲 賵賯鬲蹖 诏賮鬲蹖丿 "丕夭 趩蹖爻鬲蹖 毓卮賯 亘丨孬 讴賳蹖賲"貙 賲賳馗賵乇鬲丕賳 亘丨孬 丿賯蹖賯 賵 賲賵卮讴丕賮丕賳賴 亘賵丿貙 賳賴 丕蹖賳 讴賴 氐乇賮丕賸 亘賴 毓亘丕乇鬲 倬乇丿丕夭蹖 賴丕蹖 卮丕毓乇丕賳賴 亘倬乇丿丕夭蹖賲.禄
賵 禺賵丿卮貙 亘丨孬蹖 賮賱爻賮蹖 賵 夭蹖亘丕 丿乇 丨賯蹖賯鬲 毓卮賯 賲蹖 讴賳丿. 亘賴 胤賵乇 禺賱丕氐賴貙 賲蹖 诏賵蹖丿: 芦亘賴 乇睾賲 丌賳 趩賴 讴賴 卮賲丕 诏賮鬲蹖丿貙 毓卮賯 丕氐賱丕賸 夭蹖亘丕 賳蹖爻鬲 貙 亘賱讴賴 丿乇爻鬲 亘乇 毓讴爻: 毓卮賯 丿乇 賲賯丕亘賱 夭蹖亘丕蹖蹖 丕爻鬲. 毓卮賯 丿乇 丨賯蹖賯鬲 "胤賱亘 夭蹖亘丕蹖蹖" 丕爻鬲 貙 賵 讴爻蹖 丿乇 "胤賱亘" 夭蹖亘丕蹖蹖 賲蹖 乇賵丿 讴賴 賮丕賯丿 丌賳 亘丕卮丿.禄
June 30, 2024
We may well oppose 笔濒补迟辞鈥檚 philosophy, but no one will deny the exceptional power with which he exteriorized it. And right in the heart of this sublime work, the characters of the first alphabet with vowels shine like never before in the dialogue devoted to love that is 鈥淭he Banquet.鈥�
The festive atmosphere in which the discussion takes place gives the reader a feeling of freshness and lightness as he witnesses a debate on some of the most severe and profound subjects, such as love, the meaning of life, Beauty, and the Good. Moreover, as it has been so aptly said, 鈥淚n vino veritas.鈥� For each of the guests (except for Socrates, whose spirit is always the freest), the nature unbound by the wine will express itself there in all frankness and with more flexibility and ingenuity than it would usually do.
In the continuity of the Apology, Plato presents a perfectly chaste Socrates at his Banquet who in no way corrupts youth. On the contrary, the interruption of the discussion by Alcibiades makes it possible to show all the falsity of this accusation made against Socrates at his trial since the latter, disdaining even the body of the prettiest of young men in Athens, never pretends to seduce young people only to make them give birth to their best spiritual and moral possibilities.
On the level of the speech, Plato also realizes in his reader the same maieutic phenomenon that Socrates practiced in the streets of his city. He knows that no one can rise to morality if presented directly but that by skillfully enticing the reader with aesthetic and light speeches, the love of Good will come to crown it all naturally. His apparent eulogy of the Dionysiac is thus transformed gradually and indeed into a complete triumph of Apollonian principles.
What an admirable success this Banquet!
Plato remains, moreover, the only author of Antiquity whose entire work has come down to us (to the extent that we put aside the hypotheses on an esoteric work that it would have distributed only among the walls of the Academy).
A true star in the sky of philosophy, but also of morality and art, Plato remains eternally present from the moment he dictated or wrote his dialogues himself, passing through the many hands of copyists and translators, then through printing presses to digital formats, from around 380 BC until today, almost 2500 years later, it continues to serve as magnificently as a landmark in the spiritual and human horizon.
The festive atmosphere in which the discussion takes place gives the reader a feeling of freshness and lightness as he witnesses a debate on some of the most severe and profound subjects, such as love, the meaning of life, Beauty, and the Good. Moreover, as it has been so aptly said, 鈥淚n vino veritas.鈥� For each of the guests (except for Socrates, whose spirit is always the freest), the nature unbound by the wine will express itself there in all frankness and with more flexibility and ingenuity than it would usually do.
In the continuity of the Apology, Plato presents a perfectly chaste Socrates at his Banquet who in no way corrupts youth. On the contrary, the interruption of the discussion by Alcibiades makes it possible to show all the falsity of this accusation made against Socrates at his trial since the latter, disdaining even the body of the prettiest of young men in Athens, never pretends to seduce young people only to make them give birth to their best spiritual and moral possibilities.
On the level of the speech, Plato also realizes in his reader the same maieutic phenomenon that Socrates practiced in the streets of his city. He knows that no one can rise to morality if presented directly but that by skillfully enticing the reader with aesthetic and light speeches, the love of Good will come to crown it all naturally. His apparent eulogy of the Dionysiac is thus transformed gradually and indeed into a complete triumph of Apollonian principles.
What an admirable success this Banquet!
Plato remains, moreover, the only author of Antiquity whose entire work has come down to us (to the extent that we put aside the hypotheses on an esoteric work that it would have distributed only among the walls of the Academy).
A true star in the sky of philosophy, but also of morality and art, Plato remains eternally present from the moment he dictated or wrote his dialogues himself, passing through the many hands of copyists and translators, then through printing presses to digital formats, from around 380 BC until today, almost 2500 years later, it continues to serve as magnificently as a landmark in the spiritual and human horizon.
April 27, 2024
plato really said 鈥渇uck socrates鈥� and meant that literally
January 23, 2025
Plato's Symposium consists of seven dialogues/speeches on the theme of "love". The seven who make the speeches are Phaedrus, Pausanias, Eryximachus, Aristophanes, Agathon, Socrates, and Alcibiades. While the first five speakers eulogize love, Socrates gives a more analytical and deeper meaning to it.
From the speeches of Phaedrus, Pausanias, Eryximachus, and Aristophanes, we can conclude that love, according to them, was an ultimate state of happiness and goodness. Socrates, however, takes a different view. According to him, love is the "physical and mental procreation in an attractive medium". His explanation of physical and mental procreation sheds light on the way of life of Athenian upper-class society. And we see that both homoeroticism and heteroeroticism have been approved and accepted in "proper context" by the early Greeks. Physical procreation is the heterosexual part, where immortality is achieved through the medium of love by the birth of a child. Mental procreation is where homosexuality plays its role. Socrates describes this as a means of achieving virtue and becoming a philosopher (the ultimate human object according to Plato). Socrates doesn't mean sensual, physical pleasures, rather the cultivation of the mental faculties by directing the mind of the lover to achieve virtue which is true immortality. Alcibiades brings up the rear by providing an explicit explanation on homoeroticism (alluding to his relationship with Socrates) which conforms with Socrates's idea of mental procreation.
When taken out of the philosophical context, Symposium also has its importance as a work of literature. It is one of the early works of western literature on sensual erotic love. Although not explicit, sensuality and eroticism run like undercurrents throughout the text.
The text promised to be light and fun, but I had far from fun. I didn't feel it particularly light. The subject matter was too deep, and I had to work my brain to exhaustion to understand most of it. However, I was entertained by the dramatic effect of the symposium. It considerably entertained me.
From the speeches of Phaedrus, Pausanias, Eryximachus, and Aristophanes, we can conclude that love, according to them, was an ultimate state of happiness and goodness. Socrates, however, takes a different view. According to him, love is the "physical and mental procreation in an attractive medium". His explanation of physical and mental procreation sheds light on the way of life of Athenian upper-class society. And we see that both homoeroticism and heteroeroticism have been approved and accepted in "proper context" by the early Greeks. Physical procreation is the heterosexual part, where immortality is achieved through the medium of love by the birth of a child. Mental procreation is where homosexuality plays its role. Socrates describes this as a means of achieving virtue and becoming a philosopher (the ultimate human object according to Plato). Socrates doesn't mean sensual, physical pleasures, rather the cultivation of the mental faculties by directing the mind of the lover to achieve virtue which is true immortality. Alcibiades brings up the rear by providing an explicit explanation on homoeroticism (alluding to his relationship with Socrates) which conforms with Socrates's idea of mental procreation.
When taken out of the philosophical context, Symposium also has its importance as a work of literature. It is one of the early works of western literature on sensual erotic love. Although not explicit, sensuality and eroticism run like undercurrents throughout the text.
The text promised to be light and fun, but I had far from fun. I didn't feel it particularly light. The subject matter was too deep, and I had to work my brain to exhaustion to understand most of it. However, I was entertained by the dramatic effect of the symposium. It considerably entertained me.
February 20, 2020
It has been a long time since I first read The Symposium. That was back in university, in my freshman year course Sexuality in Literature. I admit I found it all a bit shocking: the open tolerance of sexual relationships between men and boys鈥攚asn鈥檛 it pederasty? Even now, it is surprising to find that one of the most influential and foundational works on love in Western history is largely focused on relationships that have often been deemed illegal. Imagine what the medieval Europeans would have thought of this work, had it not been entirely inaccessible to them in Latin. Maybe they would have enjoyed the notion of spiritual, Platonic love, but I doubt they would have liked Alcibiades鈥� intrusion.
Well, after re-reading this little dialogue, I can only concur with the verdict of the crowd: that this is one of 笔濒补迟辞鈥檚 most perfect works. Indeed, it is among the handful of 笔濒补迟辞鈥檚 works that is arguably more valuable as literature than as philosophy. Plato was a writer in perfect control of his craft; and even little detail of this short dialogue bursts with life. The reader feels as if she is really there, eavesdropping on a bunch of drunken Athenians as they extemporize on love.
Further, organizing the dialogue as a sequence of speeches, and not as a dialogue between Socrates and an interlocutor, effectively reduces the sometimes unpleasant aspect of 笔濒补迟辞鈥檚 works鈥攐f Socrates forcing his way through an awkward argument, as his admirers assent to his every fallacious deduction. Plato here shows us a genuine diversity of opinions and styles, proving himself a versatile writer. His portrayal of Aristophanes is particularly charming and memorable, a gentle counter to Aristophanes鈥� satirical portrayal of Socrates in The Clouds. And for anyone who has ever been in love, I suspect that Aristophanes鈥� little myth will be far more resonant than the ideal love described by Socrates.
Well, after re-reading this little dialogue, I can only concur with the verdict of the crowd: that this is one of 笔濒补迟辞鈥檚 most perfect works. Indeed, it is among the handful of 笔濒补迟辞鈥檚 works that is arguably more valuable as literature than as philosophy. Plato was a writer in perfect control of his craft; and even little detail of this short dialogue bursts with life. The reader feels as if she is really there, eavesdropping on a bunch of drunken Athenians as they extemporize on love.
Further, organizing the dialogue as a sequence of speeches, and not as a dialogue between Socrates and an interlocutor, effectively reduces the sometimes unpleasant aspect of 笔濒补迟辞鈥檚 works鈥攐f Socrates forcing his way through an awkward argument, as his admirers assent to his every fallacious deduction. Plato here shows us a genuine diversity of opinions and styles, proving himself a versatile writer. His portrayal of Aristophanes is particularly charming and memorable, a gentle counter to Aristophanes鈥� satirical portrayal of Socrates in The Clouds. And for anyone who has ever been in love, I suspect that Aristophanes鈥� little myth will be far more resonant than the ideal love described by Socrates.
September 17, 2021
讴鬲丕亘 囟蹖丕賮鬲 蹖讴蹖 丕夭 賲賴賲鈥屫臂屬� 乇賵丕蹖鬲鈥屬囏� 丿乇亘丕乇賴鈥屰� 毓卮賯 丕爻鬲. 爻賯乇丕胤 賵 丿賵爻鬲丕賳卮 亘賴 賲賳丕爻亘鬲 趩丕倬 讴鬲丕亘 卮毓乇蹖 丿乇 蹖讴 賲賴賲丕賳蹖 噩賲毓 賲蹖鈥屫促堎嗀�. 亘毓丿 丕夭 賲乇丕爻賲 噩卮賳 爻賯乇丕胤 丕夭 丌賳鈥屬囏� 賲蹖鈥屫堌з囏� 賳馗乇卮丕賳 乇丕 丿乇 賲賵乇丿 毓卮賯 亘诏賵蹖賳丿 賵 賴乇讴爻蹖 賳馗乇卮 乇丕 賲蹖丿賴丿. 鬲丕 丕蹖賳讴賴 蹖讴蹖 丕夭 丌賳鈥屬囏� 賲蹖诏賴 讴賴 夭賲丕賳蹖 賴乇 丌丿賲蹖 夭賵噩 亘賴賲 倬蹖賵爻鬲賴 亘賵丿賴 賵 丕夭 賴乇 趩蹖夭蹖貙 丿爻鬲貙 倬丕 ... 丿賵 鬲丕 丿丕卮鬲賴 賵 亘賴 氐賵乇鬲 讴乇賴 亘賵丿賴 丕爻鬲貙 禺锟斤拷丕蹖丕賳 丕夭 賯丿乇鬲 丕蹖賳鈥屬囏� 賳诏乇丕賳 卮丿賴 賵 夭卅賵爻 賮乇賲丕賳 賲蹖丿賴丿 讴賴 賴乇 讴丿丕賲 丕夭 讴乇賴鈥屬囏� 賴丿賮 賯乇丕乇 诏蹖乇賳丿 賵 禺賱丕氐賴 賴乇 蹖讴 亘賴 丿賵 賳蹖賲讴乇賴 鬲亘丿蹖賱 賲蹖
卮賵賳丿. 丕夭 丌賳 賲賵賯毓 賲蹖鈥屭堐屬嗀� 讴賴 毓卮賯 賴賲丕賳 噩爻鬲噩賵蹖 賳蹖賲讴乇賴 蹖丕 賳蹖賲賴鈥屰� 诏賲卮丿賴 丕爻鬲. 蹖賵賳诏 賴賲 丕夭 丕蹖賳 丿丕爻鬲丕賳 丕爻鬲賮丕丿賴 讴乇丿賴 賵 賲蹖鈥屭堐屫� 丕蹖賳 丿賵 賳蹖賲讴乇賴 丿賵 鬲丕 丌丿賲 賲禺鬲賱賮 賳蹖爻鬲賳丿 亘賱讴賴 賴乇 丿賵 蹖讴蹖 賴爻鬲賳丿貙 丕诏乇 賲乇丿 丕爻鬲 賳蹖賲讴乇賴鈥屫ж� 丌賳蹖賲丕蹖 丕賵爻鬲 賵 丕诏乇 夭賳 丕爻鬲 賳蹖賲讴乇賴鈥屫ж� 丌賳蹖賲賵爻卮賴. 丌賳蹖賲丕 賵 丌賳蹖賲賵爻 賴賲丕賳 蹖丕乇 倬賳賴丕賳 賴乇 丌丿賲.
卮賵賳丿. 丕夭 丌賳 賲賵賯毓 賲蹖鈥屭堐屬嗀� 讴賴 毓卮賯 賴賲丕賳 噩爻鬲噩賵蹖 賳蹖賲讴乇賴 蹖丕 賳蹖賲賴鈥屰� 诏賲卮丿賴 丕爻鬲. 蹖賵賳诏 賴賲 丕夭 丕蹖賳 丿丕爻鬲丕賳 丕爻鬲賮丕丿賴 讴乇丿賴 賵 賲蹖鈥屭堐屫� 丕蹖賳 丿賵 賳蹖賲讴乇賴 丿賵 鬲丕 丌丿賲 賲禺鬲賱賮 賳蹖爻鬲賳丿 亘賱讴賴 賴乇 丿賵 蹖讴蹖 賴爻鬲賳丿貙 丕诏乇 賲乇丿 丕爻鬲 賳蹖賲讴乇賴鈥屫ж� 丌賳蹖賲丕蹖 丕賵爻鬲 賵 丕诏乇 夭賳 丕爻鬲 賳蹖賲讴乇賴鈥屫ж� 丌賳蹖賲賵爻卮賴. 丌賳蹖賲丕 賵 丌賳蹖賲賵爻 賴賲丕賳 蹖丕乇 倬賳賴丕賳 賴乇 丌丿賲.
February 5, 2024
In 1993 a reincarnation of Plato in the form of Haddaway posed the question that had been asked two and a half thousand years ago by the original, namely, 鈥淲hat is love?鈥�. I suspect that having wrestled for an answer over millennia without getting even close to a definitive answer Haddaway wisely avoided the mental gymnastics of his predecessor and chose to deflect the question by responding with a request, 鈥淏aby don鈥檛 hurt me鈥o more鈥�.
If only love was as simple as the state of not being hurt we would all be happier but impoverished culturally. As it transpires, Haddaway was not as expert in these matters as the Ancient Greeks who had multiple names for the variations of love. Here we have a roll call of the great and the good (Socrates, Aristophanes, Alcibiades among them) who all take turns to shove in their two penn鈥檕rth on the subject. Is love the physical erotic love embodied by Aphrodite, is love the appreciation of that which is good or that which is beautiful? Does beauty derive from the possessor鈥檚 inherent goodness? Is love the spur to achieving greatness or spiritual fulfilment? Who is the more worthy in a love affair 鈥� the lover or the beloved (and interesting question because, whether we care to acknowledge it or not, in every romantic couple there is one who loves more)? There is even a display of the most painful of loves 鈥� the obsessive unrequited. Can those two adjectives be separated when it comes to love?
Everyone has felt, enjoyed or suffered love and this is a very human and humane series of declamations on the highs, lows and vagaries of a driving force in most people鈥檚 lives. If you are tired of modern love manuals telling you not to phone before waiting 3 days, how to enforce boundaries and quizzes to find out if you are co-dependent read this because you will realise that love is all things to all men, unchanging over millennia and yet still indefinable and incomprehensible and that is somehow more reassuring than imagining that love can be reduced to a series of rules.
If only love was as simple as the state of not being hurt we would all be happier but impoverished culturally. As it transpires, Haddaway was not as expert in these matters as the Ancient Greeks who had multiple names for the variations of love. Here we have a roll call of the great and the good (Socrates, Aristophanes, Alcibiades among them) who all take turns to shove in their two penn鈥檕rth on the subject. Is love the physical erotic love embodied by Aphrodite, is love the appreciation of that which is good or that which is beautiful? Does beauty derive from the possessor鈥檚 inherent goodness? Is love the spur to achieving greatness or spiritual fulfilment? Who is the more worthy in a love affair 鈥� the lover or the beloved (and interesting question because, whether we care to acknowledge it or not, in every romantic couple there is one who loves more)? There is even a display of the most painful of loves 鈥� the obsessive unrequited. Can those two adjectives be separated when it comes to love?
Everyone has felt, enjoyed or suffered love and this is a very human and humane series of declamations on the highs, lows and vagaries of a driving force in most people鈥檚 lives. If you are tired of modern love manuals telling you not to phone before waiting 3 days, how to enforce boundaries and quizzes to find out if you are co-dependent read this because you will realise that love is all things to all men, unchanging over millennia and yet still indefinable and incomprehensible and that is somehow more reassuring than imagining that love can be reduced to a series of rules.
April 28, 2023
Ia s膬 v膬d ce-mi mai amintesc. Nu foarte mult...
A. Mai mul葲i b膬rba葲i (no woman, no cry) se adun膬, 卯n anul 416 卯.e.n., pentru un festin (organizat de Agathon). Festinul va r膬m卯ne p卯n膬 la sf卯r葯it ascetic, participan葲ii vor cultiva doar pl膬cerile spiritului. A葯adar, e un banchet al 卯n葲elep葲ilor, al cet膬葲enilor sub葲iri. 脦n grece葯te, participan葲ii la un astfel de banchet se numeau Sympotes.
B. Tradi葲ia banchetului se va p膬stra p卯n膬 卯n vremea lui Aulus Gellius (120 - 180 e.n.). 脦n Noctes Atticae, Gellius men葲ioneaz膬 mai multe 卯nt卯lniri de acest fel.
C. Dialogul consemneaz膬 葯ase discursuri despre Eros, 葯ase logoi erotikoi.
i) Doar erosul 卯i 卯mpinge pe un individ s膬 se jertfeasc膬 pentru altul. Jertfa de sine e 鈥瀠n ingredient al rela葲iei erotice鈥� (Phaidros).
ii) Erosul e frumos pentru c膬 卯l face pe cel iubit mai 卯n葲elept 葯i mai bun (Pausanias);
iii) El este o for葲膬 cosmic膬. Peste multe secole, a葯a 卯l va prezenta 葯i Dante Alighieri (Paradisul, XXXIII, v. 145): 鈥濴'amor che move il sole e l'altre stelle鈥� (Eriximach).
iv) La origine, au existat trei specii de creaturi foarte violente: barbat/barbat, femeie/femeie 葯i androgin. Zeus 葯i Apollo au hot膬r卯t s膬 le 卯njum膬t膬葲easc膬 葯i, din mil膬, le-au d膬ruit dorin葲a reunirii. C卯nd dou膬 jum膬t膬葲i se 卯nt卯lnesc, simt fericirea inexprimabil膬 a iubirii Aristophan).
v) Eros e cel mai norocos, frumos, t卯n膬r 葯i virtuos dintre zei (Agaton).
vi) Cel aflat sub puterea erosului dore葯te ceea ce nu are: nu po葲i iubi dec卯t ceea ce nu posezi. Eros este, 卯n realitate, un daimon. P膬rin葲ii s膬i au fost Poros (R膬zb膬t膬torul) 葯i Penia (S膬r膬cia, Lipsa). Erosul 卯i ajut膬 sufletul omului s膬 urce 卯n lumea Formelor. Ascensiunea reprezint膬 o scar膬 erotic膬 - de la frumosul individual la Frumosul 卯n sine (discursul preotesei Diotima din Mantineea, reprodus de Socrate).
D. Sosit mai t卯rziu la banchet, Alkibiade 葲ine 葯i el un discurs. Socrate vrea s膬-i r膬spund膬, dar colocviul este stricat de o ceat膬 de cheflii. Obosi葲i de discu葲ii, to葲i adorm, cu excep葲ia lui Socrate 葯i Aristodem:
A. Mai mul葲i b膬rba葲i (no woman, no cry) se adun膬, 卯n anul 416 卯.e.n., pentru un festin (organizat de Agathon). Festinul va r膬m卯ne p卯n膬 la sf卯r葯it ascetic, participan葲ii vor cultiva doar pl膬cerile spiritului. A葯adar, e un banchet al 卯n葲elep葲ilor, al cet膬葲enilor sub葲iri. 脦n grece葯te, participan葲ii la un astfel de banchet se numeau Sympotes.
B. Tradi葲ia banchetului se va p膬stra p卯n膬 卯n vremea lui Aulus Gellius (120 - 180 e.n.). 脦n Noctes Atticae, Gellius men葲ioneaz膬 mai multe 卯nt卯lniri de acest fel.
C. Dialogul consemneaz膬 葯ase discursuri despre Eros, 葯ase logoi erotikoi.
i) Doar erosul 卯i 卯mpinge pe un individ s膬 se jertfeasc膬 pentru altul. Jertfa de sine e 鈥瀠n ingredient al rela葲iei erotice鈥� (Phaidros).
ii) Erosul e frumos pentru c膬 卯l face pe cel iubit mai 卯n葲elept 葯i mai bun (Pausanias);
iii) El este o for葲膬 cosmic膬. Peste multe secole, a葯a 卯l va prezenta 葯i Dante Alighieri (Paradisul, XXXIII, v. 145): 鈥濴'amor che move il sole e l'altre stelle鈥� (Eriximach).
iv) La origine, au existat trei specii de creaturi foarte violente: barbat/barbat, femeie/femeie 葯i androgin. Zeus 葯i Apollo au hot膬r卯t s膬 le 卯njum膬t膬葲easc膬 葯i, din mil膬, le-au d膬ruit dorin葲a reunirii. C卯nd dou膬 jum膬t膬葲i se 卯nt卯lnesc, simt fericirea inexprimabil膬 a iubirii Aristophan).
v) Eros e cel mai norocos, frumos, t卯n膬r 葯i virtuos dintre zei (Agaton).
vi) Cel aflat sub puterea erosului dore葯te ceea ce nu are: nu po葲i iubi dec卯t ceea ce nu posezi. Eros este, 卯n realitate, un daimon. P膬rin葲ii s膬i au fost Poros (R膬zb膬t膬torul) 葯i Penia (S膬r膬cia, Lipsa). Erosul 卯i ajut膬 sufletul omului s膬 urce 卯n lumea Formelor. Ascensiunea reprezint膬 o scar膬 erotic膬 - de la frumosul individual la Frumosul 卯n sine (discursul preotesei Diotima din Mantineea, reprodus de Socrate).
D. Sosit mai t卯rziu la banchet, Alkibiade 葲ine 葯i el un discurs. Socrate vrea s膬-i r膬spund膬, dar colocviul este stricat de o ceat膬 de cheflii. Obosi葲i de discu葲ii, to葲i adorm, cu excep葲ia lui Socrate 葯i Aristodem:
鈥濧 adormit 卯nt卯i Aristofan, apoi, c卯nd s-a f膬cut de tot lumin膬, 葯i Agaton. Socrate, dup膬 ce i-a v膬zut cufunda牛i 卯n somn, s-a ridicat 葯i a plecat, iar Aristodem, cum 卯i era obiceiul, s-a luat dup膬 el. Socrate s-a dus la Liceu 葯i, dup膬 ce 葯i-a f膬cut baia, 葯i-a petrecut ziua ca pe oricare alt膬 zi. C膬tre sear膬 a luat-o spre cas膬, s膬 se odihneasc膬鈥� (223d, p.168-169).
March 7, 2025
賮賷 丨亘 爻賯乇丕胤
兀賵 丕賱賲孬賱 丕賱鬲賷 鬲丨賲賱賴丕 卮禺氐賷丞 爻賯乇丕胤
兀賵 丕賱兀賲賳賷丕鬲 丕賱鬲賷 賷丨賱賲 兀賮賱丕胤賵賳 亘賵噩賵丿賴丕
兀賵 丕賱噩賲丕賱 丕賱匕賷 賷爻乇賷 賮賷 丨賵丕乇 丕賱氐丨亘丞
兀賵 丕賱賰賱賲丕鬲 丕賱賲鬲兀賳賯丞 丕賱鬲賷 鬲鬲賱丕丨賯 賱鬲鬲毓丕賳賯 賮賷 丨丿賷孬 氐丕丿賯
兀賵 丕賱丨氐丞 丕賱乇丕賯賷丞 丕賱鬲賷 鬲毓乇囟 丕賱丿乇爻 亘毓亘賯乇賷丞 鬲毓丿丿 丕賱兀氐賵丕鬲
兀賮賱丕胤賵賳 賱賷爻 賮賷賱爻賵賮丕 廿賳賲丕 乇賵丕卅賷 賮匕
賷噩賲毓 卮禺氐賷丕鬲賴 賵賷丨丿丿 爻賲丕鬲賴丕 賵毓賱丕賯丕鬲賴丕 賵賲賳胤賵賯 賰賱 賲賳賴丕
賵賷鬲丨丿孬 鬲丨鬲 丕賱兀賯賳毓丞 亘賮賰乇 賱丕 賷賳鬲賴賷
賱兀賳 丨囟賵乇 丕賱兀丨亘丞 賮賷 丕賱禺賷丕賱 乇丕卅毓
兀賮賱丕胤賵賳 毓賱丕賲丞 孬賯丕賮賷丞 賱賱丨亘 丕賱乇賵丨賷
丕賱丨亘 丕賱匕賷 鬲鬲丿賮賯 賮賷賴 丕賱賲卮丕毓乇 賮賷 丨賵丕乇
丕賱丨賵丕乇 丕賱兀賮賱丕胤賵賳賷 乇賲夭 賱賯賷賲丞 丕賱毓丕胤賮丞
賮賷 氐賷丕睾丞 丕賱賮賰乇 丕賱匕賷 賷賯賷賲 丕賱賲丿賳 丕賱賮丕囟賱丞
賵賱賵 賰丕賳鬲 賮賷 丕賱禺賷丕賱
鬲氐賱 亘賷賳 卮禺氐賷賳 賮賯胤
兀賵 丕賱賲孬賱 丕賱鬲賷 鬲丨賲賱賴丕 卮禺氐賷丞 爻賯乇丕胤
兀賵 丕賱兀賲賳賷丕鬲 丕賱鬲賷 賷丨賱賲 兀賮賱丕胤賵賳 亘賵噩賵丿賴丕
兀賵 丕賱噩賲丕賱 丕賱匕賷 賷爻乇賷 賮賷 丨賵丕乇 丕賱氐丨亘丞
兀賵 丕賱賰賱賲丕鬲 丕賱賲鬲兀賳賯丞 丕賱鬲賷 鬲鬲賱丕丨賯 賱鬲鬲毓丕賳賯 賮賷 丨丿賷孬 氐丕丿賯
兀賵 丕賱丨氐丞 丕賱乇丕賯賷丞 丕賱鬲賷 鬲毓乇囟 丕賱丿乇爻 亘毓亘賯乇賷丞 鬲毓丿丿 丕賱兀氐賵丕鬲
兀賮賱丕胤賵賳 賱賷爻 賮賷賱爻賵賮丕 廿賳賲丕 乇賵丕卅賷 賮匕
賷噩賲毓 卮禺氐賷丕鬲賴 賵賷丨丿丿 爻賲丕鬲賴丕 賵毓賱丕賯丕鬲賴丕 賵賲賳胤賵賯 賰賱 賲賳賴丕
賵賷鬲丨丿孬 鬲丨鬲 丕賱兀賯賳毓丞 亘賮賰乇 賱丕 賷賳鬲賴賷
賱兀賳 丨囟賵乇 丕賱兀丨亘丞 賮賷 丕賱禺賷丕賱 乇丕卅毓
兀賮賱丕胤賵賳 毓賱丕賲丞 孬賯丕賮賷丞 賱賱丨亘 丕賱乇賵丨賷
丕賱丨亘 丕賱匕賷 鬲鬲丿賮賯 賮賷賴 丕賱賲卮丕毓乇 賮賷 丨賵丕乇
丕賱丨賵丕乇 丕賱兀賮賱丕胤賵賳賷 乇賲夭 賱賯賷賲丞 丕賱毓丕胤賮丞
賮賷 氐賷丕睾丞 丕賱賮賰乇 丕賱匕賷 賷賯賷賲 丕賱賲丿賳 丕賱賮丕囟賱丞
賵賱賵 賰丕賳鬲 賮賷 丕賱禺賷丕賱
鬲氐賱 亘賷賳 卮禺氐賷賳 賮賯胤
August 17, 2019
螒蟺蠈 蟿畏 渭委伪, 慰蠁蔚委位蠅 谓伪 蠀蟺慰魏位喂胃蠋 蟽蟿慰 尾维胃慰蟼 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 螤位维蟿蝇谓伪 魏伪喂 蟿蠅谓 蠀蟺蠈位慰喂蟺蠅谓 伪蟻蠂伪委蠅谓 蠁喂位慰蟽蠈蠁蠅谓, 蔚喂未喂魏维 位伪渭尾维谓慰谓蟿伪蟼 蠀蟺蠈蠄喂谓 蟿畏谓 蔚蟺慰蠂萎 魏伪蟿维 蟿畏谓 慰蟺慰委伪 纬蟻维蠁蟿畏魏伪谓 蟿伪 魏蔚委渭蔚谓伪 伪蠀蟿维.
螒蟺蠈 蟿畏谓 维位位畏, 未蔚谓 渭蟺慰蟻蠋 谓伪 渭畏谓 蟽魏蔚蠁蟿蠋 蠈蟿喂 蟿蔚位喂魏维, 伪蟺位蠋蟼 蔚委蠂伪谓 尾蟻蔚喂 苇谓伪谓 蔚魏蟺位畏魏蟿喂魏蠈 蟿蟻蠈蟺慰 纬喂伪 谓伪 未喂魏伪喂慰位慰纬萎蟽慰蠀谓 蟿畏谓 - 蟿蠈蟿蔚 渭畏 魏慰喂谓蠅谓喂魏维 伪蟺慰未蔚魏蟿萎 - 慰渭慰蠁蠀位慰蠁喂位委伪 蟿慰蠀蟼, 伪位位维 魏伪喂 蟿畏谓 蟺伪喂未蔚蟻伪蟽蟿委伪 蟿慰蠀蟼.
螒蟺蠈 蟿畏谓 维位位畏, 未蔚谓 渭蟺慰蟻蠋 谓伪 渭畏谓 蟽魏蔚蠁蟿蠋 蠈蟿喂 蟿蔚位喂魏维, 伪蟺位蠋蟼 蔚委蠂伪谓 尾蟻蔚喂 苇谓伪谓 蔚魏蟺位畏魏蟿喂魏蠈 蟿蟻蠈蟺慰 纬喂伪 谓伪 未喂魏伪喂慰位慰纬萎蟽慰蠀谓 蟿畏谓 - 蟿蠈蟿蔚 渭畏 魏慰喂谓蠅谓喂魏维 伪蟺慰未蔚魏蟿萎 - 慰渭慰蠁蠀位慰蠁喂位委伪 蟿慰蠀蟼, 伪位位维 魏伪喂 蟿畏谓 蟺伪喂未蔚蟻伪蟽蟿委伪 蟿慰蠀蟼.
September 12, 2017
The Symposium holds the key to ancient psychology. One has but to compare post-Freudian psychology's understanding of the drives with Plato's discourse on human longing here in order to measure the distance between the ancient and modern orientations to reality. It is strange for us to conceive this in the post-Darwinian, post-Freudian era, but Plato genuinely held that the longing to know is the fundamental human drive, with sexuality (the modern candidate foundational drive) being derived therefrom. What a different psychology this basic belief reveals! And with this alternate psychology Plato reveals an orientation to the world that opens up horizons entirely other to those we are accustomed to.
Plato has shown a concern for the way that our pre-rational orientation to the real feeds into and constrains our capacity to reason already in other dialogues, such as The Republic. One gets the feeling that the arch-rationalist becomes progressively haunted, in each dialogue, by the realization that what we love determines in advance the direction our rationality can take in its approach to the real. Nietzsche commented admiringly on Plato's psychological acumen evinced by his discovery that our strongest longing is the true, but hidden, master of our reason. Already with the Symposium we see that the structure of reasoning crystallizes itself around this primordial, pre-rational engagement with the real.
Early on in the dialogue, Socrates makes the rather cheeky claim that it is only the genuine philosopher who can understand the real meaning of desire. Socrates further proposes, to the incredulity of others present, that indeed, philosophy is somehow connected with the pursuit of the fulfillment of this deepest desire. And what better setting could Plato choose to prove the power of Socrates's insight into the human drives than a drinking party? Here, Socrates proves his superior capacity to harmonize and rein in his whole human capacity for feeling not merely by displaying his superior discursive prowess, but also by drinking every last one of his companions under the table by banquet's end. The banquet setting thus seems like a mock ordeal which allows Socrates to reveal his deeper mastery over his animal nature. It is the depth of his transformation of his pre-rational nature that makes him the better philosopher.
What Socrates shows us is that our longing is the hunger for completion awakened by our growing awareness of finitude. It is a drive to transcend the boundaries of our finitude through an effort to establish a relationship to a reality that is registered as being more complete than that possessed by the finite self. Socrates' famous speech on the real nature of love in this dialogue attests to the fact that our desire for sexual love is an offshoot of this primordial drive - which is part and parcel of the structure of consciousness itself - to find our fullest orientation to reality in an act of knowing that relates all that we are to a world which is for the first time experienced as a unity.
In the growth of our consciousness, we first learn to relate body to human body, immersing ourselves in the physical continuum of interchanges in a game of self-forgetful clinging to outward shadows. At this level of self-development, (according to Plato's account of the levels of understanding in the Republic) our relation is merely to the shifting outward images of being. Because we cannot conceive the unity of things at this level, we fall short of that supreme mark of reality, which is the knowledge of the unity of things. Our love at this level thus remains a game of hide-and-seek, played with ourselves as much as with one another.
But as the power of our minds grows, we cannot fail to realize deeper dimensions of our longing to relate. We now come to long for a relationship to the real established on the basis of our most characteristic capacity. We long to relate to the world on the level of mind, and we find that this relation to the world not only takes us deeper into the heart of the real. Our deepest desire is realized in the perception of the world on the level of form. This level of perception also takes us deeper into ourselves, as well as revealing the true basis for relating to one another. Our real community is a communion of minds.
Socrates proposition to us is that we are selves and lovers to the extent that we realize our true nature as knowers. And we attain realization as selves to the extent that we progress from being driven by our shadow-loving sexual love to that more comprehensive love in us that is wisdom itself. The rest of Plato's philosophy is arguably built on this psychology of self-realization.
Plato's identification (through Socrates) of Love, the Good, the Beautiful, and the True is really the best definition of the most consummate philosophic vision. In our highest reasonings, Plato's Socrates claims, these four things become one. Their union, in the actuality of an experience, is what we call wisdom, the end goal of the whole search that structures our lives from the first awakening of consciousness in infancy. Modern philosophy would be different if we operated under the same definition of reason. The greatest proof of its power, to me, is that even Nietzsche, who was its most serious critic, nonetheless pined for the loss of it. It seems that Plato's description of the goal of human development was accurate after all, even if it remains only an inescapable regulative ideal for philosophic inquiry without ever becoming a stable, humanly realizable reality.
This dialogue is worth reading if only for Alcibiades' drunkenly revealing speech expressing Socrates' effect on those poor souls, like himself, whom he manages to convert to his way of life. Surely there has been no greater portrait of the psychology of a great philosopher anywhere, nor of the effect that such a figure inevitably will have on natures less in tune with the original drive to know that structures human nature! But Alcibiades nonetheless proves himself to be Socrates' truest disciple, even as he expresses his frustration at his inability (read: unwillingness) to follow him to the end. Alcibiades poignantly shows what's in store for all of us as soon as we start to take this gig seriously: the way that Socrates represents will cleave us into two warring parts so that we become strangers to our old desires and attachments, and strangers in the world, awaiting a new birth.
Plato has shown a concern for the way that our pre-rational orientation to the real feeds into and constrains our capacity to reason already in other dialogues, such as The Republic. One gets the feeling that the arch-rationalist becomes progressively haunted, in each dialogue, by the realization that what we love determines in advance the direction our rationality can take in its approach to the real. Nietzsche commented admiringly on Plato's psychological acumen evinced by his discovery that our strongest longing is the true, but hidden, master of our reason. Already with the Symposium we see that the structure of reasoning crystallizes itself around this primordial, pre-rational engagement with the real.
Early on in the dialogue, Socrates makes the rather cheeky claim that it is only the genuine philosopher who can understand the real meaning of desire. Socrates further proposes, to the incredulity of others present, that indeed, philosophy is somehow connected with the pursuit of the fulfillment of this deepest desire. And what better setting could Plato choose to prove the power of Socrates's insight into the human drives than a drinking party? Here, Socrates proves his superior capacity to harmonize and rein in his whole human capacity for feeling not merely by displaying his superior discursive prowess, but also by drinking every last one of his companions under the table by banquet's end. The banquet setting thus seems like a mock ordeal which allows Socrates to reveal his deeper mastery over his animal nature. It is the depth of his transformation of his pre-rational nature that makes him the better philosopher.
What Socrates shows us is that our longing is the hunger for completion awakened by our growing awareness of finitude. It is a drive to transcend the boundaries of our finitude through an effort to establish a relationship to a reality that is registered as being more complete than that possessed by the finite self. Socrates' famous speech on the real nature of love in this dialogue attests to the fact that our desire for sexual love is an offshoot of this primordial drive - which is part and parcel of the structure of consciousness itself - to find our fullest orientation to reality in an act of knowing that relates all that we are to a world which is for the first time experienced as a unity.
In the growth of our consciousness, we first learn to relate body to human body, immersing ourselves in the physical continuum of interchanges in a game of self-forgetful clinging to outward shadows. At this level of self-development, (according to Plato's account of the levels of understanding in the Republic) our relation is merely to the shifting outward images of being. Because we cannot conceive the unity of things at this level, we fall short of that supreme mark of reality, which is the knowledge of the unity of things. Our love at this level thus remains a game of hide-and-seek, played with ourselves as much as with one another.
But as the power of our minds grows, we cannot fail to realize deeper dimensions of our longing to relate. We now come to long for a relationship to the real established on the basis of our most characteristic capacity. We long to relate to the world on the level of mind, and we find that this relation to the world not only takes us deeper into the heart of the real. Our deepest desire is realized in the perception of the world on the level of form. This level of perception also takes us deeper into ourselves, as well as revealing the true basis for relating to one another. Our real community is a communion of minds.
Socrates proposition to us is that we are selves and lovers to the extent that we realize our true nature as knowers. And we attain realization as selves to the extent that we progress from being driven by our shadow-loving sexual love to that more comprehensive love in us that is wisdom itself. The rest of Plato's philosophy is arguably built on this psychology of self-realization.
Plato's identification (through Socrates) of Love, the Good, the Beautiful, and the True is really the best definition of the most consummate philosophic vision. In our highest reasonings, Plato's Socrates claims, these four things become one. Their union, in the actuality of an experience, is what we call wisdom, the end goal of the whole search that structures our lives from the first awakening of consciousness in infancy. Modern philosophy would be different if we operated under the same definition of reason. The greatest proof of its power, to me, is that even Nietzsche, who was its most serious critic, nonetheless pined for the loss of it. It seems that Plato's description of the goal of human development was accurate after all, even if it remains only an inescapable regulative ideal for philosophic inquiry without ever becoming a stable, humanly realizable reality.
This dialogue is worth reading if only for Alcibiades' drunkenly revealing speech expressing Socrates' effect on those poor souls, like himself, whom he manages to convert to his way of life. Surely there has been no greater portrait of the psychology of a great philosopher anywhere, nor of the effect that such a figure inevitably will have on natures less in tune with the original drive to know that structures human nature! But Alcibiades nonetheless proves himself to be Socrates' truest disciple, even as he expresses his frustration at his inability (read: unwillingness) to follow him to the end. Alcibiades poignantly shows what's in store for all of us as soon as we start to take this gig seriously: the way that Socrates represents will cleave us into two warring parts so that we become strangers to our old desires and attachments, and strangers in the world, awaiting a new birth.
May 7, 2018
趩賳丿 賵賯鬲 倬賷卮 丿乇 噩賵丕亘 丿賵爻鬲賲 賰賴 賲賶 诏賮鬲 丿賱賲 賲賷禺賵丕丿 毓丕卮賯 亘卮賲 诏賮鬲賲 賲賳 丕氐賱賳 賳賲賷丿賵賳賲 毓卮賯 趩賶 賴爻鬲 ! 賳賲賷丿賵賳爻鬲賲 賰賲鬲乇 丕夭 賷賴 賲丕賴 亘毓丿 趩卮賲賲 亘賴 賷賴 賴賲趩賷賳 賰鬲丕亘賶 賲賷禺賵乇賴 賵 丿賵 爻丕毓鬲賴 賲賶 禺賵賳賲卮 賵 丨乇賮賲賵 倬爻 賲賷诏賷乇賲 ..
趩賴 賰鬲丕亘賶 貙 趩賴 鬲賵氐賷賮丕鬲賶 .. 丨賻囟 賰丕賲賱 賵 丿賷诏乇 賴賷趩 .
趩賴 賰鬲丕亘賶 貙 趩賴 鬲賵氐賷賮丕鬲賶 .. 丨賻囟 賰丕賲賱 賵 丿賷诏乇 賴賷趩 .
August 26, 2021
89th book of 2021.
4.5. A 2000+ year old discussion on Love, a subject that can never tire. Though I started at 4-stars, I think I'll bump it to 5 purely on account of it lingering about in my mind since finishing, which to me is always the sign of something greater. I read for those books that possess you. Several dialogues within a "dialogue". When considering the wider context it's doubly interesting to ponder why Plato decided on the form of this text. Though the people are real there's no indication of any such evening happening or even any such speeches being given, Plato has fabricated a dinner party and dropped in Socrates, Phaedrus, Pausanias, Eryximachus, Aristophanes, Agathon, Socrates and Alcibiades to drink, chat and talk. (Though Socrates is obviously a heavy-weight鈥攚hy wouldn't he be?)
It's no doubt that Aristophanes' speech is perhaps the greatest of the text and has been stated by some as Plato's 'most brilliant literary achievement'. Having said that, it is within Socrates' speech that my favourite quote from the text occurs:
And finally to add to the review, purely because I wish to keep it myself, this tender description of Socrates' character,
4.5. A 2000+ year old discussion on Love, a subject that can never tire. Though I started at 4-stars, I think I'll bump it to 5 purely on account of it lingering about in my mind since finishing, which to me is always the sign of something greater. I read for those books that possess you. Several dialogues within a "dialogue". When considering the wider context it's doubly interesting to ponder why Plato decided on the form of this text. Though the people are real there's no indication of any such evening happening or even any such speeches being given, Plato has fabricated a dinner party and dropped in Socrates, Phaedrus, Pausanias, Eryximachus, Aristophanes, Agathon, Socrates and Alcibiades to drink, chat and talk. (Though Socrates is obviously a heavy-weight鈥攚hy wouldn't he be?)
It's no doubt that Aristophanes' speech is perhaps the greatest of the text and has been stated by some as Plato's 'most brilliant literary achievement'. Having said that, it is within Socrates' speech that my favourite quote from the text occurs:
Later he will observe that physical beauty in any person is closely akin to physical beauty in any other, and that, if he is to make beauty of outward form the object of his quest, it is great folly not to acknowledge that the beauty exhibited in all bodies is one and the same; when he has reached this conclusion he will become a lover of all physical beauty, and will relax the intensity of his passion for one particular person, because he will realise that such a passion is beneath him and of small account. The next stage is for him to reckon beauty of soul more valuable than beauty of body...
And finally to add to the review, purely because I wish to keep it myself, this tender description of Socrates' character,
'The servant brought me water to wash before I sat down, and another servant came and said that Socrates had taken up position in a neighbour's front porch, and was standing there, deaf to all the servant's entreaties to come in. "What an odd thing," said Agathon. "Go and call him again and don't take no for an answer."
"No," I said, "let him alone. It's a way he has. He goes apart sometimes and stands still wherever he happens to be. He will come presently, I am sure; don't bother him, but let him be."
April 3, 2020
螚 蔚蟺喂蟻蟻慰萎 蟿慰蠀 螤位维蟿蝇谓伪 蟽蟿畏 未喂伪渭蠈蟻蠁蠅蟽畏 蟿畏蟼 螖蠀蟿喂魏萎蟼 蟽魏苇蠄畏蟼 蔚委谓伪喂 慰蟺蠅蟽未萎蟺慰蟿蔚 魏伪胃慰蟻喂蟽蟿喂魏萎. 惟蟽蟿蠈蟽慰, 伪蠀蟿蠈 蟺慰蠀 胃伪蠀渭维味蠅 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 伪蟺蠈 蟿喂蟼 喂未蔚伪位喂蟽蟿喂魏苇蟼 蟿慰蠀 胃蔚蠅蟻委蔚蟼, 蔚委谓伪喂 畏 位慰纬慰蟿蔚蠂谓喂魏萎 蟿慰蠀 未蔚喂谓蠈蟿畏蟿伪. 螣 蟿蟻蠈蟺慰蟼 渭蔚 蟿慰谓 慰蟺慰委慰 未慰渭蔚委 蟿慰蠀蟼 螖喂伪位蠈纬慰蠀蟼 蟿慰蠀 (蟽蔚 渭蔚纬维位慰 尾伪胃渭蠈 魏慰喂谓蠈蟼 蟽蔚 蠈位伪 蟿伪 苇蟻纬伪 蟿慰蠀) 蔚委谓伪喂 伪蟻喂蟽蟿慰蟿蔚蠂谓喂魏蠈蟼, 蠂蠅蟻委蟼 谓伪 蠂蟻蔚喂维味蔚蟿伪喂 谓伪 位维尾慰蠀渭蔚 蠀蟺蠈蠄畏 蠈蟿喂 畏 位慰纬慰蟿蔚蠂谓喂魏萎 蟺伪蟻伪纬蠅纬萎 蟿慰谓 5慰 伪喂蠋谓伪 蟺.围. 萎蟿伪谓 伪魏蠈渭伪 渭喂魏蟻萎 (蟺蟻慰蠁伪谓蠋蟼 未蔚谓 蠀蟺萎蟻蠂伪谓 伪魏蠈渭伪 位慰纬慰蟿蔚蠂谓喂魏维 蟻蔚蠉渭伪蟿伪, 蔚魏未蠈蟿蔚蟼, 蠈纬魏慰蟼 位慰纬慰蟿蔚蠂谓喂魏萎蟼 蟺伪蟻伪纬蠅纬萎蟼, 魏位蟺.). 危委纬慰蠀蟻伪 慰 螤位维蟿蝇谓伪蟼 萎蟿伪谓 蟽畏渭伪谓蟿喂魏蠈蟼 蠁喂位蠈蟽慰蠁慰蟼, 萎蟿伪谓 蠈渭蠅蟼 魏伪喂 渭蔚纬维位慰蟼 渭伪苇蟽蟿蟻慰蟼 蟿畏蟼 蟿苇蠂谓畏蟼 蟿慰蠀 位蠈纬慰蠀.
韦慰 危蠀渭蟺蠈蟽喂慰 胃蔚蠅蟻蔚委蟿伪喂 蠈蟿喂 纬蟻维蠁蟿畏魏蔚 蟺蔚蟻委蟺慰蠀 蟿慰 385 蟺.围., 伪谓萎魏蔚喂 蔚蟺慰渭苇谓蠅蟼 蟽蟿伪 苇蟻纬伪 蟿畏蟼 蠅蟻喂渭蠈蟿畏蟿伪蟼 蟿慰蠀 螤位维蟿蝇谓伪. 螠蔚蟿维 蟿畏 谓委魏畏 蟿慰蠀 蟺慰喂畏蟿萎 螒纬维胃蝇谓伪 蟽蟿慰蠀蟼 蟿蟻伪纬蠅未喂魏慰蠉蟼 伪纬蠋谓蔚蟼 蟿畏蟼 螒胃萎谓伪蟼, 苇蠂慰蠀谓 蟽蠀纬魏蔚谓蟿蟻蠅胃蔚委 蟽蟿慰 蟽蟺委蟿喂 蟿慰蠀 蟽畏渭伪谓蟿喂魏苇蟼 蟺谓蔚蠀渭伪蟿喂魏苇蟼 蟺蟻慰蟽蠅蟺喂魏蠈蟿畏蟿蔚蟼 蟿畏蟼 蔚蟺慰蠂萎蟼, 渭蔚蟿伪尉蠉 蟿蠅谓 慰蟺慰委蠅谓 魏伪喂 慰 危蝇魏蚁维蟿畏蟼. 螖蔚魏伪蟺苇谓蟿蔚 蟺蔚蟻委蟺慰蠀 蠂蟻蠈谓喂伪 渭蔚蟿维, 慰 螒蟺慰位位蠈未蠅蟻慰蟼 尉蔚魏喂谓维 谓伪 伪蠁畏纬蔚委蟿伪喂 蟿喂 蟽蠀味畏蟿萎胃畏魏蔚 蟽蔚 伪蠀蟿蠈 蟿慰 蟽蠀渭蟺蠈蟽喂慰. 螘蟺蔚喂未萎 蠈渭蠅蟼 慰 螒蟺慰位位蠈未蠅蟻慰蟼 未蔚谓 萎蟿伪谓 蟺伪蟻蠋谓 魏伪喂 苇蠂慰蠀谓 蟺蔚蟻维蟽蔚喂 蟺慰位位维 蠂蟻蠈谓喂伪 伪蟺蠈 蟿慰 纬蔚纬慰谓蠈蟼, 蟺蟻慰蔚喂未慰蟺慰喂蔚委 蟿慰谓 伪谓蠋谓蠀渭慰 伪魏蟻慰伪蟿萎 蟿慰蠀 (魏伪喂 渭伪味委 渭' 伪蠀蟿蠈谓 魏伪喂 蔚渭维蟼) 蠈蟿喂 魏维蟺慰喂伪 蟺蟻维纬渭伪蟿伪 渭蟺慰蟻蔚委 谓伪 渭畏谓 苇纬喂谓伪谓 伪魏蟻喂尾蠋蟼 苇蟿蟽喂 萎 谓伪 苇蠂蔚喂 蟺伪蟻伪位蔚委蠄蔚喂 慰蟻喂蟽渭苇谓伪 渭苇蟻畏 蟿慰蠀 未喂伪位蠈纬慰蠀, 胃伪 魏维谓蔚喂 蟺维谓蟿蠅蟼 蟿慰 魏伪位蠉蟿蔚蟻慰 蟺慰蠀 渭蟺慰蟻蔚委.
螠蔚蟿维 伪蟺蠈 蟺伪蟻伪委谓蔚蟽畏 蟿慰蠀 桅伪委未蟻慰蠀, 蔚蟺喂位苇纬蔚蟿伪喂 蟿慰 魏蔚谓蟿蟻喂魏蠈 胃苇渭伪 蟿慰蠀 未喂伪位蠈纬慰蠀: 慰 苇蟻蠅蟿伪蟼. 螆谓伪蟼-苇谓伪蟼 慰喂 蟺伪蟻蔚蠀蟻喂蟽魏蠈渭蔚谓慰喂 尉蔚魏喂谓慰蠉谓 谓伪 蟺位苇魏慰蠀谓 蟿慰 蔚纬魏蠋渭喂慰 蟿慰蠀 胃蔚慰蠉 螆蟻蠅蟿伪 魏伪喂 谓伪 蔚蟺伪喂谓慰蠉谓 蟿喂蟼 伪蟻蔚蟿苇蟼 蟿慰蠀 苇蟻蠅蟿伪 魏伪喂 蟿喂蟼 蔚蠀蔚蟻纬蔚蟽委蔚蟼 蟺蟻慰蟼 蟿慰蠀蟼 伪谓胃蟻蠋蟺慰蠀蟼. 螔蔚尾伪委蠅蟼 未蔚 渭喂位维渭蔚 纬喂伪 蟿慰谓 苇蟻蠅蟿伪 纬蔚谓喂魏维, 伪位位维 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟿慰谓 苇蟻蠅蟿伪 渭蔚蟿伪尉蠉 "蔚蚁伪蟽蟿萎" 魏伪喂 "蔚蚁蝇渭苇谓慰蠀", 蟿慰谓 苇蟻蠅蟿伪 蟺慰蠀 纬蔚谓谓喂苇蟿伪喂 魏伪喂 未畏渭喂慰蠀蟻纬蔚委蟿伪喂 渭蔚蟿伪尉蠉 伪谓未蟻蠋谓, 蟽蠀谓畏胃苇蟽蟿伪蟿伪 渭蔚蟿伪尉蠉 蔚谓蠈蟼 渭蔚纬伪位蠉蟿蔚蟻慰蠀 维谓未蟻伪 魏伪喂 蔚谓蠈蟼 谓蔚蠈蟿蔚蟻慰蠀 伪纬慰蟻喂慰蠉.
螝伪蟿维 蟿伪 蟽蠀谓萎胃畏 蟽蟿慰蠀蟼 蟺位伪蟿蠅谓喂魏慰蠉蟼 未喂伪位蠈纬慰蠀蟼, 伪蠁慰蠉 慰喂 蟽蠀谓慰渭喂位畏蟿苇蟼 蟿慰蠀 危蠅魏蟻维蟿畏 蟿慰蟺慰胃蔚蟿畏胃慰蠉谓 魏伪喂 伪谓伪蟺蟿蠉尉慰蠀谓 蠈位伪 蟿慰蠀蟼 蟿伪 蔚蟺喂蠂蔚喂蟻萎渭伪蟿伪, 苇蟻蠂蔚蟿伪喂 慰 委未喂慰蟼 慰 危蝇魏蚁维蟿畏蟼 蟽蟿慰 蟺蟻慰蟽魏萎谓喂慰, 慰 慰蟺慰委慰蟼 渭苇蟽蠅 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 蟿慰蠀 渭蔚胃蠈未慰蠀 魏伪蟿伪蟻蟻委蟺蟿蔚喂 蠈蟽伪 蟺蟻慰畏纬萎胃畏魏伪谓 魏伪喂 胃蔚渭蔚位喂蠋谓蔚喂 蟿畏 胃蔚蠅蟻委伪 蟿慰蠀 蟺蔚蟻委 苇蟻蠅蟿慰蟼, 畏 尾维蟽畏 蟿畏蟼 慰蟺慰委伪蟼 伪蟽蠁伪位蠋蟼 (纬喂伪蟿委 未蔚谓 蟺蟻苇蟺蔚喂 谓伪 尉蔚蠂谓维渭蔚 蟺慰喂慰蟼 渭喂位维蔚喂 渭苇蟽蠅 蟿慰蠀 危蠅魏蟻维蟿畏) 蔚委谓伪喂 喂未蔚伪位喂蟽蟿喂魏萎. 螝维胃蔚 谓苇慰蟼 慰渭喂位畏蟿萎蟼 蟺蟻慰蟽胃苇蟿蔚喂 魏维蟿喂 蟽蟿慰 位蠈纬慰 蟿慰蠀 蟺蟻慰畏纬慰蠉渭蔚谓慰蠀, 蟽蠀渭蟺位畏蟻蠋谓蔚喂 萎 未喂慰蟻胃蠋谓蔚喂 渭委伪 蟺蟿蠀蠂萎 蟿畏蟼 伪谓维位蠀蟽萎蟼 蟿慰蠀, 蠋蟽蟿蔚 蠈蟿伪谓 蟺位苇慰谓 渭喂位维 慰 螒纬维胃蝇谓伪蟼 (蟿蔚位蔚蠀蟿伪委慰蟼 蟺蟻喂谓 蟿慰 危蠅魏蟻维蟿畏) 苇蠂蔚喂 未畏渭喂慰蠀蟻纬畏胃蔚委 渭委伪 蟺位萎蟻畏蟼 蔚喂魏蠈谓伪 蟿慰蠀 胃苇渭伪蟿慰蟼, 蟿畏谓 慰蟺慰委伪 胃伪 魏位畏胃蔚委 谓伪 伪蟺慰未慰渭萎蟽蔚喂 慰 危蝇魏蚁维蟿畏蟼.
违蟺维蟻蠂慰蠀谓 蟺维谓蟿蠅蟼 魏伪喂 慰蟻喂蟽渭苇谓蔚蟼 喂未喂伪喂蟿蔚蟻蠈蟿畏蟿蔚蟼 蟿慰蠀 危蠀渭蟺慰蟽委慰蠀 蟽蔚 蟽蠂苇蟽畏 渭蔚 蟿慰蠀蟼 维位位慰蠀蟼 未喂伪位蠈纬慰蠀蟼. 螤蟻蠋蟿慰谓, 慰 危蝇魏蚁维蟿畏蟼 未蔚谓 渭喂位维蔚喂 纬喂伪 蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀, 伪位位维 渭蔚蟿伪蠁苇蟻蔚喂 蟿伪 位蠈纬喂伪 蟿畏蟼 渭维谓蟿喂蟽蟽伪蟼 螖喂慰蟿委渭伪蟼. 螣喂 蔚蟻蠅蟿萎蟽蔚喂蟼 蟺慰蠀 蠀蟺慰尾维位蔚喂 慰 危蝇魏蚁维蟿畏蟼 蟽蟿慰蠀蟼 蟽蠀谓慰渭喂位畏蟿苇蟼 蟿慰蠀 (魏伪喂 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟽蟿慰谓 螒纬维胃蝇谓伪, 蟺慰蠀 蔚委谓伪喂 慰 蟿蔚位蔚蠀蟿伪委慰蟼 蟺慰蠀 渭喂位维 蟺蟻喂谓 伪蟺蠈 伪蠀蟿蠈谓) 蔚委谓伪喂 蔚位维蠂喂蟽蟿蔚蟼. 螒谓蟿委胃蔚蟿伪, 慰喂 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻蔚蟼 蔚蟻蠅蟿萎蟽蔚喂蟼 蠀蟺慰尾维位位慰谓蟿伪喂 蟽蟿慰谓 委未喂慰 蟿慰 危蠅魏蟻维蟿畏 未喂维 蟽蟿蠈渭伪蟿慰蟼 螖喂慰蟿委渭伪蟼. 螔位苇蟺慰蠀渭蔚 未畏位伪未萎 蠈蟿喂 蔚未蠋 慰 危蝇魏蚁维蟿畏蟼 未蔚谓 蔚委谓伪喂 蟿慰 蠀蟺慰魏蔚委渭蔚谓慰 蟿畏蟼 渭伪喂蔚蠀蟿喂魏萎蟼 魏伪喂 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 伪位位维 蟿慰 伪谓蟿喂魏蔚委渭蔚谓慰 蟿畏蟼 渭蔚胃蠈未慰蠀 蟺慰蠀 慰 委未喂慰蟼 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟽蟿慰蠀蟼 维位位慰蠀蟼, 渭蟺伪委谓蔚喂 蟽蟿畏 胃苇蟽畏 蟿慰蠀 蟽蠀谓慰渭喂位畏蟿萎 蟺慰蠀 蟺蔚委胃蔚蟿伪喂 伪蟺蠈 蟿伪 蔚蟺喂蠂蔚喂蟻萎渭伪蟿伪 蟿畏蟼 螖喂慰蟿委渭伪蟼 魏伪喂 渭蔚蟿维 伪蟺位蠋蟼 渭蔚蟿伪蠁苇蟻蔚喂 蟿畏 纬谓蠋蟽畏 蟺慰蠀 蟿慰蠀 苇蠂蔚喂 渭蔚蟿伪未蠋蟽蔚喂 魏伪喂 蟽蟿慰蠀蟼 蠀蟺蠈位慰喂蟺慰蠀蟼. 螠委伪 未蔚蠉蟿蔚蟻畏 未喂伪蠁慰蟻维, 蔚委谓伪喂 蠈蟿喂 慰 未喂维位慰纬慰蟼 未蔚 位萎纬蔚喂 渭蔚 蟿畏谓 伪谓维位蠀蟽畏 蟿慰蠀 危蠅魏蟻维蟿畏, 伪位位维 蟽蠀谓蔚蠂委味蔚蟿伪喂 蠈蟿伪谓 蟽蟿慰 蟽蟺委蟿喂 蟿慰蠀 螒纬维胃蝇谓伪 魏伪蟿伪蠁蟿维谓蔚喂 渭蔚胃蠀蟽渭苇谓慰蟼 慰 螒位魏喂尾喂维未畏蟼. 螣 螒位魏喂尾喂维未畏蟼, 伪蠁慰蠉 蔚谓畏渭蔚蟻蠋谓蔚蟿伪喂 纬喂伪 蟿慰 胃苇渭伪 蟿畏蟼 蟽蠀味萎蟿畏蟽畏蟼, 伪蟺慰蠁伪蟽委味蔚喂 谓伪 蟺位苇尉蔚喂 蟿慰 蔚纬魏蠋渭喂慰 蠈蠂喂 蟿慰蠀 螆蟻蠅蟿伪 伪位位维 蟿慰蠀 委未喂慰蠀 蟿慰蠀 危蠅魏蟻维蟿畏.
螤蟻蠋蟿慰蟼 尉蔚魏喂谓维 慰 桅伪委未蚁慰蟼, 蠅蟼 蔚喂蟽畏纬畏蟿萎蟼 蟿慰蠀 胃苇渭伪蟿慰蟼: 螣 螆蟻蠅蟿伪蟼, 位苇蔚喂 慰 桅伪委未蚁慰蟼, 蔚委谓伪喂 慰 伪蟻蠂伪喂蠈蟿蔚蟻慰蟼 胃蔚蠈蟼, 蟺慰蠀 慰未畏纬蔚委 蟿慰蠀蟼 伪谓胃蟻蠋蟺慰蠀蟼 蟽蟿喂蟼 蔚蠀纬蔚谓喂魏蠈蟿蔚蟻蔚蟼 魏伪喂 蟺喂慰 伪谓未蟻蔚委蔚蟼 蟺蟻维尉蔚喂蟼 纬喂伪蟿委 蠈蟺慰喂慰蟼 蔚委谓伪喂 蔚蟻蠅蟿蔚蠀渭苇谓慰蟼 谓蟿蟻苇蟺蔚蟿伪喂 谓伪 未蔚委蠂谓蔚喂 维谓伪谓未蟻慰蟼 萎 谓伪 魏维谓蔚喂 魏伪魏苇蟼 蟺蟻维尉蔚喂蟼 渭蟺蟻慰蟽蟿维 蟽蟿慰 伪谓蟿喂魏蔚委渭蔚谓慰 蟿慰蠀 蟺蠈胃慰蠀 蟿慰蠀. 螣喂 胃蔚慰委 蔚蟺喂尾蟻伪尾蔚蠉慰蠀谓 蟿喂蟼 渭蔚纬维位蔚蟼 蟺蟻维尉蔚喂蟼 蟺慰蠀 魏喂谓慰蠉谓蟿伪喂 伪蟺蠈 蟿畏谓 蔚蟺喂胃蠀渭委伪 蔚谓蠈蟼 维谓未蟻伪 谓伪 蟿慰谓 胃伪蠀渭维味蔚喂 慰 蔚蚁伪蟽蟿萎蟼 蟿慰蠀.
螖蔚蠉蟿蔚蟻慰蟼 渭喂位维 慰 螤伪蠀蟽伪谓委伪蟼, 慰 蔚蚁伪蟽蟿萎蟼 蟿慰蠀 螒纬维胃蝇谓伪: 螘蟺喂蠂蔚喂蟻蠋谓蟿伪蟼 谓伪 蟽蠀渭蟺位畏蟻蠋蟽蔚喂 蟿畏谓 慰渭喂位委伪 蟿慰蠀 桅伪委未蟻慰蠀, 蟺蟻慰尾伪委谓蔚喂 蟽蔚 渭委伪 未喂维魏蟻喂蟽畏. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 蠀蟺维蟻蠂慰蠀谓 未蠉慰 胃蔚慰委. 螣 蟺蟻蠋蟿慰蟼 蔚委谓伪喂 慰 "蟺维谓未畏渭慰蟼" 苇蟻蠅蟿伪蟼, 伪蠀蟿蠈蟼 蟺慰蠀 蟺畏纬维味蔚喂 伪蟺蠈 蟿畏 蟽蠅渭伪蟿喂魏萎 蔚蟺喂胃蠀渭委伪 魏伪喂 慰 未蔚蠉蟿蔚蟻慰蟼 蔚委谓伪喂 慰 "慰蠀蚁维谓喂慰蟼", 伪蠀蟿蠈蟼 蟺慰蠀 蟺畏纬维味蔚喂 伪蟺蠈 蟿畏谓 蠄蠀蠂萎 魏伪喂 慰未畏纬蔚委 蟽蟿伪 伪谓蠋蟿蔚蟻伪 蟽蠀谓伪喂蟽胃萎渭伪蟿伪 渭蔚蟿伪尉蠉 蟿蠅谓 伪谓未蟻蠋谓. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 魏伪渭委伪 蟺蟻维尉畏 未蔚谓 蔚委谓伪喂 蔚尉 慰蟻喂蟽渭慰蠉 魏伪魏萎, 伪位位维 慰 蠂伪蟻伪魏蟿畏蟻喂蟽渭蠈蟼 蟿畏蟼 蔚尉伪蟻蟿维蟿伪喂 伪蟺蠈 蟿慰谓 蟿蟻蠈蟺慰 渭蔚 蟿慰谓 慰蟺慰委慰 伪蟽魏蔚委蟿伪喂. 螣 苇蟻蠅蟿伪蟼 位慰喂蟺蠈谓 蔚委谓伪喂 魏伪位蠈蟼 蠈蟿伪谓 蔚委谓伪喂 慰蠀蚁维谓喂慰蟼, 蠈蟿伪谓 伪蟽魏蔚委蟿伪喂 渭蔚 魏伪位蠈 蟿蟻蠈蟺慰 魏伪喂 渭蔚 维尉喂慰 蔚蚁伪蟽蟿萎 魏伪喂 慰未畏纬蔚委 蟽蟿畏谓 伪蟻蔚蟿萎. 螆谓伪 蟺伪喂未委 蟺慰蠀 纬委谓蔚蟿伪喂 蔚蟻蠅渭苇谓慰蟼 维尉喂慰蠀 蔚蚁伪蟽蟿萎 胃伪 伪蟺慰魏蟿萎蟽蔚喂 纬谓蠋蟽蔚喂蟼 伪蟺蠈 伪蠀蟿蠈谓 魏伪喂 胃伪 渭慰蟻蠁蠅胃蔚委, 魏伪胃蠋蟼 慰 蔚蚁伪蟽蟿萎蟼 胃伪 蟽蠀渭尾维位蔚喂 蟽蟿畏 未喂伪渭蠈蟻蠁蠅蟽畏 蟿慰蠀 蠂伪蟻伪魏蟿萎蟻伪 蟿慰蠀 魏伪喂 蟿畏谓 蔚魏蟺伪委未蔚蠀蟽萎 蟿慰蠀. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 伪蠀蟿蠈蟼 蔚委谓伪喂 慰 魏伪位蠈蟼 苇蟻蠅蟿伪蟼, 慰 未喂魏伪喂慰位慰纬畏渭苇谓慰蟼 魏伪喂 蔚蟺喂胃蠀渭畏蟿蠈蟼.
危蟿畏 蟽蠀谓苇蠂蔚喂伪, 慰 螘蚁蠀尉委渭伪蠂慰蟼, 蠅蟼 纬喂伪蟿蟻蠈蟼, 蟽蝇渭伪蟿喂魏慰蟺慰喂蔚委 蟿慰谓 苇蟻蠅蟿伪. 螖喂伪蠁慰蟻慰蟺慰喂蠋谓蟿伪蟼 蟿畏 胃苇蟽畏 蟿慰蠀 伪蟺蠈 蔚魏蔚委谓畏 蟿慰蠀 螤伪蠀蟽伪谓委伪, 蠈蟿喂 未畏位伪未萎 慰 苇蟻蠅蟿伪蟼 蔚委谓伪喂 渭蠈谓慰 蠄蠀蠂喂魏蠈蟼, 蠀蟺慰蟽蟿畏蟻委味蔚喂 蠈蟿喂 慰 苇蟻蠅蟿伪蟼 魏蠀尾蔚蟻谓维 蟿畏谓 喂伪蟿蟻喂魏萎 魏伪喂 蟿畏 渭慰蠀蟽喂魏萎 魏伪喂 蠈蟿喂 慰 蟺维谓未畏渭慰蟼 苇蟻蠅蟿伪蟼 苇蠂蔚喂 蟿畏谓 伪尉委伪 蟿慰蠀, 魏伪胃蠋蟼 慰未畏纬蔚委 蟽蟿畏谓 魏维蟻蟺蠅蟽畏 蟿畏蟼 畏未慰谓萎蟼. 螚 畏未慰谓萎 纬喂伪 蟿慰谓 螘蟻蠀尉委渭伪蠂慰 蔚委谓伪喂 魏伪位蠈蟼 蟽魏慰蟺蠈蟼, 蠈蟿伪谓 未蔚谓 慰未畏纬蔚委 蟽蟿畏谓 伪魏慰位伪蟽委伪. 螘蟺慰渭苇谓蠅蟼, 蟿慰 味畏蟿慰蠉渭蔚谓慰 蔚委谓伪喂 谓伪 蠀蠁委蟽蟿伪蟿伪喂 喂蟽慰蟻蟻慰蟺委伪 渭蔚蟿伪尉蠉 蟿慰蠀 蟺维谓未畏渭慰蠀 魏伪喂 蟿慰蠀 慰蠀蟻维谓喂慰蠀 苇蟻蠅蟿伪.
螣 螒蚁喂蟽蟿慰蠁维谓畏蟼, 蟺伪委蟻谓慰谓蟿伪蟼 蟿慰 位蠈纬慰, 未喂畏纬蔚委蟿伪喂 苇谓伪 渭蠉胃慰. 螣 渭蠉胃慰蟼 渭伪蟼 蔚委谓伪喂 纬谓蠅蟽蟿蠈蟼, 蟽蟿伪 蟺伪位喂维 蟿伪 蠂蟻蠈谓喂伪 慰喂 维谓胃蟻蠅蟺慰喂 蔚委蠂伪谓 蟽蟿蟻慰纬纬蠀位蠈 蟽蠂萎渭伪 魏伪喂 蔚委蠂伪谓 蠈位伪 蟿伪 渭苇位畏 蟿慰蠀蟼 未喂蟺位维 (4 蠂苇蟻喂伪, 4 蟺蠈未喂伪, 2 魏蔚蠁维位喂伪, 未喂蟺位维 纬蔚谓谓畏蟿喂魏维 蠈蟻纬伪谓伪, 魏慰魏). 螘委蠂伪谓 蠈渭蠅蟼 渭蔚纬维位畏 苇蟺伪蟻蟽畏 魏伪喂 慰 螖委伪蟼 蟿慰蠀蟼 蠂蠋蟻喂蟽蔚 蟽蟿畏 渭苇蟽畏, 苇魏蟿慰蟿蔚 未蔚 蠈位慰喂 慰喂 维谓胃蟻蠅蟺慰喂 伪谓伪味畏蟿慰蠉谓 蟿慰 维位位慰 蟿慰蠀蟼 渭喂蟽蠈, 伪蠀蟿蠈 蟺慰蠀 蟿慰蠀蟼 蟽蟿苇蟻畏蟽蔚 畏 慰蟻纬萎 蟿慰蠀 胃蔚慰蠉. 螘蟺蔚喂未萎 位慰喂蟺蠈谓 蟿蠈蟿蔚 蟿伪 纬苇谓畏 萎蟿伪谓 蟿蟻委伪 (伪蟻蟽蔚谓喂魏蠈, 胃畏位蠀魏蠈 魏伪喂 伪谓未蟻蠈纬蠀谓慰), 畏 蔚蟻蠅蟿喂魏萎 蔚蟺喂胃蠀渭委伪 未喂伪渭慰蟻蠁蠋谓蔚蟿伪喂 伪谓维位慰纬伪 渭蔚 蟿畏谓 蟺蟻慰苇位蔚蠀蟽畏 蟿慰蠀 魏维胃蔚 伪谓胃蟻蠋蟺慰蠀 伪蟺蠈 苇谓伪 伪蟺蠈 蟿伪 蟿蟻委伪 纬苇谓畏. 螌蟽慰喂 维谓未蟻蔚蟼 蟺蟻慰苇蟻蠂慰谓蟿伪喂 伪蟺蠈 蟿慰 伪谓未蟻蠈纬蠀谓慰 纬苇谓慰蟼, 苇位魏慰谓蟿伪喂 伪蟺蠈 蟿喂蟼 纬蠀谓伪委魏蔚蟼. 螒谓蟿委胃蔚蟿伪, 蠈蟽慰喂 蟺蟻慰苇蟻蠂慰谓蟿伪喂 伪蟺蠈 蟿慰 伪蟻蟽蔚谓喂魏蠈, 蔚蟺喂胃蠀渭慰蠉谓 谓伪 蟺位伪纬喂维味慰蠀谓 渭蔚 维谓未蟻蔚蟼, 蔚委谓伪喂 未蔚 伪蠀蟿慰委 蟺慰蠀 蟿蔚位喂魏维, 蠈谓蟿伪蟼 伪蟻蟻蔚谓慰蟺蠋蟿蔚蟻慰喂 (维位位伪 萎胃畏), 蠈蟿伪谓 渭蔚纬伪位蠋谓慰蠀谓 纬委谓慰谓蟿伪喂 慰喂 渭蔚纬维位慰喂 蟺慰位喂蟿喂魏慰委 维谓未蟻蔚蟼. 螘未蠋 位慰喂蟺蠈谓 慰 螒蚁喂蟽蟿慰蠁维谓畏蟼 未喂伪蟿蠀蟺蠋谓蔚喂 蟿畏谓 蟺喂慰 未喂伪未蔚未慰渭苇谓畏 维蟺慰蠄畏 纬喂伪 蟿慰谓 苇蟻蠅蟿伪: 蠈蟿喂 慰未畏纬蔚委 蟽蟿畏谓 慰位慰魏位萎蟻蠅蟽畏 蟿慰蠀 伪谓胃蟻蠋蟺慰蠀 蠈蟿伪谓 尾蟻委蟽魏蔚喂 蟿慰 维位位慰 蟿慰蠀 渭喂蟽蠈.
螣 螒纬维胃蝇谓, 渭蔚蟿维 蟿慰谓 螒蟻喂蟽蟿慰蠁维谓畏, 蔚蟺喂蟽畏渭伪委谓蔚喂 蠈蟿喂 蠈位慰喂 渭委位畏蟽伪谓 纬喂伪 蟿畏谓 蔚蟺委未蟻伪蟽畏 蟺慰蠀 苇蠂蔚喂 慰 苇蟻蠅蟿伪蟼 蟽蟿慰谓 维谓胃蟻蠅蟺慰, 魏伪谓蔚委蟼 蠈渭蠅蟼 未蔚谓 蟿慰谓 蠈蟻喂蟽蔚, 未蔚谓 蔚委蟺蔚 蟿喂 魏伪喂 蟺慰喂慰蟼 蔚委谓伪喂 慰 苇蟻蠅蟿伪蟼. 螘蟺喂蠂蔚喂蟻蠋谓蟿伪蟼 位慰喂蟺蠈谓 谓伪 蟿慰谓 慰蟻委蟽蔚喂 慰 委未喂慰蟼, 渭伪蟼 位苇蔚喂 蠈蟿喂 慰 螆蟻蠅蟿伪蟼 未蔚谓 蔚委谓伪喂 慰 伪蟻蠂伪喂蠈蟿蔚蟻慰蟼 胃蔚蠈蟼, 蠈蟺蠅蟼 蔚委蟺蔚 慰 桅伪委未蚁慰蟼, 伪位位维 慰 谓蔚蠈蟿蔚蟻慰蟼 魏伪喂 慰渭慰蟻蠁蠈蟿蔚蟻慰蟼. 螖蔚谓 伪未喂魏蔚委 慰蠉蟿蔚 伪未喂魏蔚委蟿伪喂, 蠈位蔚蟼 慰喂 畏未慰谓苇蟼 魏蠀蟻喂伪蟻蠂慰蠉谓蟿伪喂 伪蟺蠈 伪蠀蟿蠈谓. 螣 苇蟻蠅蟿伪蟼 蔚渭蟺谓苇蔚喂 蟿畏 未畏渭喂慰蠀蟻纬委伪 蠈蠂喂 渭蠈谓慰 蟽蟿喂蟼 魏伪位苇蟼 伪位位维 魏伪喂 蟽蟿喂蟼 蟺蟻伪魏蟿喂魏苇蟼 蟿苇蠂谓蔚蟼.
螘未蠋 蟿蔚位蔚喂蠋谓蔚喂 蟿慰 蟺蟻蠋蟿慰 渭苇蟻慰蟼 蟿慰蠀 未喂伪位蠈纬慰蠀 魏伪喂 尉蔚魏喂谓维 蟿慰 未蔚蠉蟿蔚蟻慰. 螣 危蝇魏蚁维蟿畏蟼, 伪蠁慰蠉 魏维谓蔚喂 渭蔚蟻喂魏苇蟼 蔚蟻蠅蟿萎蟽蔚喂蟼 蟽蟿慰谓 螒纬维胃蝇谓伪, 尉蔚魏喂谓维 谓伪 未喂畏纬蔚委蟿伪喂 蟿喂 蟿慰蠀 未委未伪尉蔚 畏 螖喂慰蟿委渭伪. 螣 苇蟻蠅蟿伪蟼 蔚蟺喂胃蠀渭蔚委 蟿伪 魏伪位维 魏伪喂 蟿伪 蠅蟻伪委伪, 蔚蟺慰渭苇谓蠅蟼 未蔚谓 蔚委谓伪喂 慰蠉蟿蔚 魏伪位蠈蟼 慰蠉蟿蔚 蠅蟻伪委慰蟼, 蠈蟺蠅蟼 位苇蔚喂 慰 螒纬维胃蝇谓, 纬喂伪蟿委 尾苇尾伪喂伪 魏伪谓蔚委蟼 未蔚谓 渭蟺慰蟻蔚委 谓伪 蔚蟺喂胃蠀渭蔚委 蠈,蟿喂 苇蠂蔚喂 萎未畏. 螘蟺慰渭苇谓蠅蟼, 慰蠉蟿蔚 胃蔚蠈蟼 渭蟺慰蟻蔚委 谓伪 蔚委谓伪喂 慰 苇蟻蠅蟿伪蟼, 伪蠁慰蠉 慰喂 胃蔚慰委 蟽委纬慰蠀蟻伪 蔚委谓伪喂 魏伪喂 魏伪位慰委 魏伪喂 伪纬伪胃慰委. 螘委谓伪喂 蔚蟺慰渭苇谓蠅蟼 慰 苇蟻蠅蟿伪蟼 苇谓伪蟼 未伪委渭蝇谓 (纬喂慰蟼 蟿慰蠀 螤蠈蟻慰蠀 魏伪喂 蟿畏蟼 螤蔚谓委伪蟼), 蟺慰蠀 渭蔚蟽慰位伪尾蔚委 渭蔚蟿伪尉蠉 胃蔚蠋谓 魏伪喂 伪谓胃蟻蠋蟺蠅谓, 尾慰畏胃蠋谓蟿伪蟼 蟿慰蠀蟼 胃谓畏蟿慰蠉蟼 谓伪 渭蔚蟿苇蠂慰蠀谓 蟽蟿慰 胃蔚蠆魏蠈 蟽蟿慰喂蠂蔚委慰. 螝伪喂 蟺蠋蟼 纬委谓蔚蟿伪喂 伪蠀蟿蠈; 螠苇蟽蠅 蟿畏蟼 纬苇谓谓畏蟽畏蟼 渭苇蟽伪 蟽蟿慰 蠅蟻伪委慰, 纬喂伪蟿委 渭苇蟽伪 蟽蟿畏谓 伪蟽蠂萎渭喂伪 蟿委蟺慰蟿伪 未蔚谓 渭蟺慰蟻蔚委 谓伪 纬蔚谓谓畏胃蔚委. 螠蔚 蟿畏 纬苇谓谓畏蟽畏, 蟺慰蠀 蔚委谓伪喂 伪喂蠋谓喂伪 魏伪喂 伪胃维谓伪蟿畏 纬喂伪 蟿慰蠀蟼 胃谓畏蟿慰蠉蟼, 慰 维谓胃蟻蠅蟺慰蟼 伪蠁萎谓蔚喂 蟽蟿畏 胃苇蟽畏 蟿慰蠀 魏维蟿喂 谓苇慰. 螒蠀蟿蠈蟼 蔚委谓伪喂 魏伪喂 慰 位蠈纬慰蟼, 蟽蠀谓蔚蠂委味蔚喂 畏 渭维谓蟿喂蟽蟽伪, 蟺慰蠀 慰喂 维谓胃蟻蠅蟺慰喂 魏维谓慰蠀谓 纬蔚谓谓伪委蔚蟼 蟺蟻维尉蔚喂蟼, 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 渭苇谓蔚喂 畏 伪喂蠋谓喂伪 伪谓维渭谓畏蟽畏 蟿畏蟼 伪蟻蔚蟿萎蟼 蟿慰蠀蟼.
危蠀谓蔚蠂委味慰谓蟿伪蟼, 畏 螖喂慰蟿委渭伪 魏维谓蔚喂 渭喂伪 未喂维魏蟻喂蟽畏. 螣喂 维谓胃蟻蠅蟺慰喂 蟺慰蠀 蔚纬魏蠀渭慰谓慰蠉谓 蟿畏 纬苇谓谓畏蟽畏 蟽蟿慰 蟽蠋渭伪 蟽蟿蟻苇蠁慰谓蟿伪喂 蟺蟻慰蟼 蟿畏谓 蟺伪喂未慰纬慰谓委伪 魏伪喂 渭蔚 蟿慰谓 蟿蟻蠈蟺慰 伪蠀蟿蠈, 伪蠁萎谓慰谓蟿伪蟼 伪蟺慰纬蠈谓慰蠀蟼, 渭蔚蟿苇蠂慰蠀谓 蟽蟿畏谓 伪胃伪谓伪蟽委伪. 螒谓蟿委胃蔚蟿伪, 蠈蟽慰喂 蔚纬魏蠀渭慰谓慰蠉谓 蟽蟿畏谓 蠄蠀蠂萎 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿畏 未畏渭喂慰蠀蟻纬委伪, 伪谓蠋蟿蔚蟻畏 渭慰蟻蠁萎 蟿畏蟼 慰蟺慰委伪蟼 蔚委谓伪喂 畏 蟽蠅蠁蟻慰蟽蠉谓畏 魏伪喂 畏 未喂魏伪喂慰蟽蠉谓畏 (畏 蔚谓伪蟽蠂蠈位畏蟽畏 未畏位伪未萎 渭蔚 蟿伪 魏慰喂谓维). 螝伪喂 蔚蟺蔚喂未萎 畏 纬苇谓谓畏蟽畏 渭蠈谓慰 渭苇蟽伪 蟽蟿慰 蠅蟻伪委慰 渭蟺慰蟻蔚委 谓伪 纬委谓蔚喂, 慰喂 维谓未蟻蔚蟼 纬蔚谓谓慰蠉谓 渭蔚纬维位伪 苇蟻纬伪 渭苇蟽蠅 蟿畏蟼 蔚蟺伪蠁萎蟼 渭蔚 蟿慰 蠅蟻伪委慰 蟽蠋渭伪 魏伪喂 蟿畏谓 魏伪胃慰未萎纬畏蟽畏 魏伪喂 蟿畏谓 蔚魏蟺伪委未蔚蠀蟽畏 蟺慰蠀 位伪渭尾维谓慰蠀谓 伪蟺蠈 蟿慰谓 蔚蚁伪蟽蟿萎 蟿慰蠀蟼. 螌蟿伪谓 魏维蟺慰喂慰蟼 未蔚 未蔚喂 蟿慰 蠅蟻伪委慰 蟽蠋渭伪, 胃伪 蟺蟻苇蟺蔚喂 谓伪 伪谓蟿喂位畏蠁胃蔚委 蠈蟿喂 伪蠀蟿蠈 苇蠂蔚喂 渭喂魏蟻蠈蟿蔚蟻畏 蟽畏渭伪蟽委伪 蠈蟿伪谓 魏伪喂 畏 蠄蠀蠂萎 蔚委谓伪喂 蠅蟻伪委伪 魏伪喂 伪魏蠈渭伪 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蠈蟿伪谓 慰喂 蟽蠀谓萎胃蔚喂蔚蟼 蟿慰蠀 蔚蚁伪蟽蟿萎 蔚委谓伪喂 魏伪位苇蟼 魏伪喂 慰喂 纬谓蠋蟽蔚喂蟼 蟿慰蠀 蔚蟺委蟽畏蟼. 螝伪喂 魏伪蟿伪位萎纬蔚喂 畏 渭维谓蟿喂蟽蟽伪 螖喂慰蟿委渭伪 蠈蟿喂 畏 伪谓蠋蟿蔚蟻畏 纬谓蠋蟽畏 蟺慰蠀 魏伪蟿伪魏蟿维 魏伪谓蔚委蟼 渭苇蟽蠅 蟿慰蠀 苇蟻蠅蟿伪 蔚委谓伪喂 畏 纬谓蠋蟽畏 蟿畏蟼 喂未苇伪蟼 蟿畏蟼 慰渭慰蟻蠁喂维蟼. 螠苇蟽蠅 蟿慰蠀 苇蟻蠅蟿伪 未畏位伪未萎 慰 维谓胃蟻蠅蟺慰蟼 魏伪蟿伪魏蟿维 蟿慰 伪纬伪胃蠈 蟿畏蟼 慰渭慰蟻蠁喂维蟼.
螘未蠋 蟿蔚位蔚喂蠋谓蔚喂 慰 位蠈纬慰蟼 蟿慰蠀 危蠅魏蟻维蟿畏 魏伪喂 蔚喂蟽苇蟻蠂蔚蟿伪喂, 渭蔚胃蠀蟽渭苇谓慰蟼 魏伪喂 蠀蟺慰尾伪蟽蟿伪味蠈渭蔚谓慰蟼 伪蟺蠈 渭委伪 伪蠀位畏蟿蟻委未伪, 慰 螒位魏喂尾喂维未畏蟼, 纬喂伪 谓伪 蟽蟿蔚蠁伪谓蠋蟽蔚喂 渭蔚 魏慰蟻未苇位蔚蟼 蟿慰谓 螒纬维胃蝇谓伪 纬喂伪 蟿畏 渭蔚纬维位畏 蟿慰蠀 蔚蟺喂蟿蠀蠂委伪 蟽蟿慰蠀蟼 伪纬蠋谓蔚蟼. 螣 未喂维位慰纬慰蟼 魏位蔚委谓蔚喂 渭蔚 蟿慰 蔚纬魏蠋渭喂慰 蟿慰蠀 螒位魏喂尾喂维未畏 纬喂伪 蟿慰 危蠅魏蟻维蟿畏. 韦慰谓 蟺伪蟻慰渭慰喂维味蔚喂 蟿慰谓 渭蔚 苇谓伪 危蔚喂位畏谓蠈, 慰 慰蟺慰委慰蟼 蔚尉蠅蟿蔚蟻喂魏维 蔚委谓伪喂 维蟽蠂畏渭慰蟼 伪位位维 渭苇蟽伪 蟿慰蠀 魏蟻蠉尾蔚喂 蟿畏谓 伪蟺蠈位蠀蟿畏 慰渭慰蟻蠁喂维, 畏 慰蟺慰委伪 纬委谓蔚蟿伪喂 伪谓蟿喂位畏蟺蟿萎 渭苇蟽蠅 蟿慰蠀 位蠈纬慰蠀 蟿慰蠀. 螘魏蠁蟻维味蔚喂 蟿畏谓 伪谓伪蟺蠈未蟻伪蟽蟿畏 蔚蟻蠅蟿喂魏萎 苇位尉畏 蟺慰蠀 蟿慰蠀 伪蟽魏蔚委 慰 危蝇魏蚁维蟿畏蟼 魏伪喂 魏位蔚委谓蔚喂 渭蔚 蟿畏谓 蟺蟻慰蟽蠅蟺喂魏萎 蟿慰蠀 渭伪蟻蟿蠀蟻委伪 纬喂伪 蟿畏谓 伪谓未蟻蔚委伪 蟿慰蠀 (慰 螤位维蟿蝇谓伪蟼 渭伪蟼 位苇蔚喂 蠈蟿喂 慰 危蝇魏蚁维蟿畏蟼 苇蟽蠅蟽蔚 蟿慰谓 螒位魏喂尾喂维未畏 蟽蟿畏 渭维蠂畏 蟿畏蟼 螤慰蟿委未伪喂伪蟼), 蟿畏谓 蟺谓蔚蠀渭伪蟿喂魏萎 蟿慰蠀 未蠉谓伪渭畏 魏伪喂 蟿畏 蟽蠅蠁蟻慰蟽蠉谓畏 蟿慰蠀.
韦慰 危蠀渭蟺蠈蟽喂慰, 胃蔚蠅蟻蠋, 蔚委谓伪喂 伪蟺蠈 蟿伪 蟺喂慰 蟺慰位蠀未喂维蟽蟿伪蟿伪 苇蟻纬伪 蟿畏蟼 伪蟻蠂伪喂慰蔚位位畏谓喂魏萎蟼 纬蟻伪渭渭伪蟿蔚委伪蟼 伪位位维 魏伪喂 苇谓伪 未蔚委纬渭伪 伪蟻喂蟽蟿慰蟿蔚蠂谓喂魏萎蟼 未蠈渭畏蟽畏蟼 蟿慰蠀 苇蟻纬慰蠀. 螣 蟿蟻蠈蟺慰蟼 渭蔚 蟿慰谓 慰蟺慰委慰 蟿慰蟺慰胃蔚蟿慰蠉谓蟿伪喂 蟿伪 蟺蟻蠈蟽蠅蟺伪 蟿慰蠀 未喂伪位蠈纬慰蠀, 慰喂 位蠈纬慰喂 蟿慰蠀蟼, 慰喂 蔚谓伪位位伪纬苇蟼 蟿蠅谓 蔚蟺喂蠂蔚喂蟻畏渭维蟿蠅谓, 蔚委谓伪喂 蟿苇位蔚喂慰蟼 蟽蟿畏谓 伪蟺位蠈蟿畏蟿维 蟿慰蠀. 螚 蟻慰萎 魏维胃蔚 位蠈纬慰蠀 蔚委谓伪喂 蟽蠀谓蔚蠂萎蟼, 伪位位维 慰 螤位维蟿蝇谓伪蟼 蔚蟺蔚渭尾伪委谓蔚喂 蟽蔚 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟽畏渭蔚委伪 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 蔚蟺伪谓伪蠁苇蟻蔚喂 蟿慰 未喂维位慰纬慰 魏伪喂 谓伪 蟽蠀谓蠀蠁维谓蔚喂 蠈位慰蠀蟼 蟿慰蠀蟼 位蠈纬慰蠀蟼 蟿蠅谓 蟽蠀谓慰渭喂位畏蟿蠋谓 蟺蟻喂谓 蟿畏谓 魏慰蟻蠉蠁蠅蟽畏 蟿慰蠀 蟺位伪蟿蠅谓喂魏慰蠉 喂未蔚伪位喂蟽渭慰蠉 蟺慰蠀 蔚谓蟽伪蟻魏蠋谓蔚喂 慰 位蠈纬慰蟼 蟿慰蠀 危蠅魏蟻维蟿畏.
韦慰 危蠀渭蟺蠈蟽喂慰 胃蔚蠅蟻蔚委蟿伪喂 蠈蟿喂 纬蟻维蠁蟿畏魏蔚 蟺蔚蟻委蟺慰蠀 蟿慰 385 蟺.围., 伪谓萎魏蔚喂 蔚蟺慰渭苇谓蠅蟼 蟽蟿伪 苇蟻纬伪 蟿畏蟼 蠅蟻喂渭蠈蟿畏蟿伪蟼 蟿慰蠀 螤位维蟿蝇谓伪. 螠蔚蟿维 蟿畏 谓委魏畏 蟿慰蠀 蟺慰喂畏蟿萎 螒纬维胃蝇谓伪 蟽蟿慰蠀蟼 蟿蟻伪纬蠅未喂魏慰蠉蟼 伪纬蠋谓蔚蟼 蟿畏蟼 螒胃萎谓伪蟼, 苇蠂慰蠀谓 蟽蠀纬魏蔚谓蟿蟻蠅胃蔚委 蟽蟿慰 蟽蟺委蟿喂 蟿慰蠀 蟽畏渭伪谓蟿喂魏苇蟼 蟺谓蔚蠀渭伪蟿喂魏苇蟼 蟺蟻慰蟽蠅蟺喂魏蠈蟿畏蟿蔚蟼 蟿畏蟼 蔚蟺慰蠂萎蟼, 渭蔚蟿伪尉蠉 蟿蠅谓 慰蟺慰委蠅谓 魏伪喂 慰 危蝇魏蚁维蟿畏蟼. 螖蔚魏伪蟺苇谓蟿蔚 蟺蔚蟻委蟺慰蠀 蠂蟻蠈谓喂伪 渭蔚蟿维, 慰 螒蟺慰位位蠈未蠅蟻慰蟼 尉蔚魏喂谓维 谓伪 伪蠁畏纬蔚委蟿伪喂 蟿喂 蟽蠀味畏蟿萎胃畏魏蔚 蟽蔚 伪蠀蟿蠈 蟿慰 蟽蠀渭蟺蠈蟽喂慰. 螘蟺蔚喂未萎 蠈渭蠅蟼 慰 螒蟺慰位位蠈未蠅蟻慰蟼 未蔚谓 萎蟿伪谓 蟺伪蟻蠋谓 魏伪喂 苇蠂慰蠀谓 蟺蔚蟻维蟽蔚喂 蟺慰位位维 蠂蟻蠈谓喂伪 伪蟺蠈 蟿慰 纬蔚纬慰谓蠈蟼, 蟺蟻慰蔚喂未慰蟺慰喂蔚委 蟿慰谓 伪谓蠋谓蠀渭慰 伪魏蟻慰伪蟿萎 蟿慰蠀 (魏伪喂 渭伪味委 渭' 伪蠀蟿蠈谓 魏伪喂 蔚渭维蟼) 蠈蟿喂 魏维蟺慰喂伪 蟺蟻维纬渭伪蟿伪 渭蟺慰蟻蔚委 谓伪 渭畏谓 苇纬喂谓伪谓 伪魏蟻喂尾蠋蟼 苇蟿蟽喂 萎 谓伪 苇蠂蔚喂 蟺伪蟻伪位蔚委蠄蔚喂 慰蟻喂蟽渭苇谓伪 渭苇蟻畏 蟿慰蠀 未喂伪位蠈纬慰蠀, 胃伪 魏维谓蔚喂 蟺维谓蟿蠅蟼 蟿慰 魏伪位蠉蟿蔚蟻慰 蟺慰蠀 渭蟺慰蟻蔚委.
螠蔚蟿维 伪蟺蠈 蟺伪蟻伪委谓蔚蟽畏 蟿慰蠀 桅伪委未蟻慰蠀, 蔚蟺喂位苇纬蔚蟿伪喂 蟿慰 魏蔚谓蟿蟻喂魏蠈 胃苇渭伪 蟿慰蠀 未喂伪位蠈纬慰蠀: 慰 苇蟻蠅蟿伪蟼. 螆谓伪蟼-苇谓伪蟼 慰喂 蟺伪蟻蔚蠀蟻喂蟽魏蠈渭蔚谓慰喂 尉蔚魏喂谓慰蠉谓 谓伪 蟺位苇魏慰蠀谓 蟿慰 蔚纬魏蠋渭喂慰 蟿慰蠀 胃蔚慰蠉 螆蟻蠅蟿伪 魏伪喂 谓伪 蔚蟺伪喂谓慰蠉谓 蟿喂蟼 伪蟻蔚蟿苇蟼 蟿慰蠀 苇蟻蠅蟿伪 魏伪喂 蟿喂蟼 蔚蠀蔚蟻纬蔚蟽委蔚蟼 蟺蟻慰蟼 蟿慰蠀蟼 伪谓胃蟻蠋蟺慰蠀蟼. 螔蔚尾伪委蠅蟼 未蔚 渭喂位维渭蔚 纬喂伪 蟿慰谓 苇蟻蠅蟿伪 纬蔚谓喂魏维, 伪位位维 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟿慰谓 苇蟻蠅蟿伪 渭蔚蟿伪尉蠉 "蔚蚁伪蟽蟿萎" 魏伪喂 "蔚蚁蝇渭苇谓慰蠀", 蟿慰谓 苇蟻蠅蟿伪 蟺慰蠀 纬蔚谓谓喂苇蟿伪喂 魏伪喂 未畏渭喂慰蠀蟻纬蔚委蟿伪喂 渭蔚蟿伪尉蠉 伪谓未蟻蠋谓, 蟽蠀谓畏胃苇蟽蟿伪蟿伪 渭蔚蟿伪尉蠉 蔚谓蠈蟼 渭蔚纬伪位蠉蟿蔚蟻慰蠀 维谓未蟻伪 魏伪喂 蔚谓蠈蟼 谓蔚蠈蟿蔚蟻慰蠀 伪纬慰蟻喂慰蠉.
螝伪蟿维 蟿伪 蟽蠀谓萎胃畏 蟽蟿慰蠀蟼 蟺位伪蟿蠅谓喂魏慰蠉蟼 未喂伪位蠈纬慰蠀蟼, 伪蠁慰蠉 慰喂 蟽蠀谓慰渭喂位畏蟿苇蟼 蟿慰蠀 危蠅魏蟻维蟿畏 蟿慰蟺慰胃蔚蟿畏胃慰蠉谓 魏伪喂 伪谓伪蟺蟿蠉尉慰蠀谓 蠈位伪 蟿慰蠀蟼 蟿伪 蔚蟺喂蠂蔚喂蟻萎渭伪蟿伪, 苇蟻蠂蔚蟿伪喂 慰 委未喂慰蟼 慰 危蝇魏蚁维蟿畏蟼 蟽蟿慰 蟺蟻慰蟽魏萎谓喂慰, 慰 慰蟺慰委慰蟼 渭苇蟽蠅 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 蟿慰蠀 渭蔚胃蠈未慰蠀 魏伪蟿伪蟻蟻委蟺蟿蔚喂 蠈蟽伪 蟺蟻慰畏纬萎胃畏魏伪谓 魏伪喂 胃蔚渭蔚位喂蠋谓蔚喂 蟿畏 胃蔚蠅蟻委伪 蟿慰蠀 蟺蔚蟻委 苇蟻蠅蟿慰蟼, 畏 尾维蟽畏 蟿畏蟼 慰蟺慰委伪蟼 伪蟽蠁伪位蠋蟼 (纬喂伪蟿委 未蔚谓 蟺蟻苇蟺蔚喂 谓伪 尉蔚蠂谓维渭蔚 蟺慰喂慰蟼 渭喂位维蔚喂 渭苇蟽蠅 蟿慰蠀 危蠅魏蟻维蟿畏) 蔚委谓伪喂 喂未蔚伪位喂蟽蟿喂魏萎. 螝维胃蔚 谓苇慰蟼 慰渭喂位畏蟿萎蟼 蟺蟻慰蟽胃苇蟿蔚喂 魏维蟿喂 蟽蟿慰 位蠈纬慰 蟿慰蠀 蟺蟻慰畏纬慰蠉渭蔚谓慰蠀, 蟽蠀渭蟺位畏蟻蠋谓蔚喂 萎 未喂慰蟻胃蠋谓蔚喂 渭委伪 蟺蟿蠀蠂萎 蟿畏蟼 伪谓维位蠀蟽萎蟼 蟿慰蠀, 蠋蟽蟿蔚 蠈蟿伪谓 蟺位苇慰谓 渭喂位维 慰 螒纬维胃蝇谓伪蟼 (蟿蔚位蔚蠀蟿伪委慰蟼 蟺蟻喂谓 蟿慰 危蠅魏蟻维蟿畏) 苇蠂蔚喂 未畏渭喂慰蠀蟻纬畏胃蔚委 渭委伪 蟺位萎蟻畏蟼 蔚喂魏蠈谓伪 蟿慰蠀 胃苇渭伪蟿慰蟼, 蟿畏谓 慰蟺慰委伪 胃伪 魏位畏胃蔚委 谓伪 伪蟺慰未慰渭萎蟽蔚喂 慰 危蝇魏蚁维蟿畏蟼.
违蟺维蟻蠂慰蠀谓 蟺维谓蟿蠅蟼 魏伪喂 慰蟻喂蟽渭苇谓蔚蟼 喂未喂伪喂蟿蔚蟻蠈蟿畏蟿蔚蟼 蟿慰蠀 危蠀渭蟺慰蟽委慰蠀 蟽蔚 蟽蠂苇蟽畏 渭蔚 蟿慰蠀蟼 维位位慰蠀蟼 未喂伪位蠈纬慰蠀蟼. 螤蟻蠋蟿慰谓, 慰 危蝇魏蚁维蟿畏蟼 未蔚谓 渭喂位维蔚喂 纬喂伪 蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀, 伪位位维 渭蔚蟿伪蠁苇蟻蔚喂 蟿伪 位蠈纬喂伪 蟿畏蟼 渭维谓蟿喂蟽蟽伪蟼 螖喂慰蟿委渭伪蟼. 螣喂 蔚蟻蠅蟿萎蟽蔚喂蟼 蟺慰蠀 蠀蟺慰尾维位蔚喂 慰 危蝇魏蚁维蟿畏蟼 蟽蟿慰蠀蟼 蟽蠀谓慰渭喂位畏蟿苇蟼 蟿慰蠀 (魏伪喂 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟽蟿慰谓 螒纬维胃蝇谓伪, 蟺慰蠀 蔚委谓伪喂 慰 蟿蔚位蔚蠀蟿伪委慰蟼 蟺慰蠀 渭喂位维 蟺蟻喂谓 伪蟺蠈 伪蠀蟿蠈谓) 蔚委谓伪喂 蔚位维蠂喂蟽蟿蔚蟼. 螒谓蟿委胃蔚蟿伪, 慰喂 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻蔚蟼 蔚蟻蠅蟿萎蟽蔚喂蟼 蠀蟺慰尾维位位慰谓蟿伪喂 蟽蟿慰谓 委未喂慰 蟿慰 危蠅魏蟻维蟿畏 未喂维 蟽蟿蠈渭伪蟿慰蟼 螖喂慰蟿委渭伪蟼. 螔位苇蟺慰蠀渭蔚 未畏位伪未萎 蠈蟿喂 蔚未蠋 慰 危蝇魏蚁维蟿畏蟼 未蔚谓 蔚委谓伪喂 蟿慰 蠀蟺慰魏蔚委渭蔚谓慰 蟿畏蟼 渭伪喂蔚蠀蟿喂魏萎蟼 魏伪喂 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 伪位位维 蟿慰 伪谓蟿喂魏蔚委渭蔚谓慰 蟿畏蟼 渭蔚胃蠈未慰蠀 蟺慰蠀 慰 委未喂慰蟼 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟽蟿慰蠀蟼 维位位慰蠀蟼, 渭蟺伪委谓蔚喂 蟽蟿畏 胃苇蟽畏 蟿慰蠀 蟽蠀谓慰渭喂位畏蟿萎 蟺慰蠀 蟺蔚委胃蔚蟿伪喂 伪蟺蠈 蟿伪 蔚蟺喂蠂蔚喂蟻萎渭伪蟿伪 蟿畏蟼 螖喂慰蟿委渭伪蟼 魏伪喂 渭蔚蟿维 伪蟺位蠋蟼 渭蔚蟿伪蠁苇蟻蔚喂 蟿畏 纬谓蠋蟽畏 蟺慰蠀 蟿慰蠀 苇蠂蔚喂 渭蔚蟿伪未蠋蟽蔚喂 魏伪喂 蟽蟿慰蠀蟼 蠀蟺蠈位慰喂蟺慰蠀蟼. 螠委伪 未蔚蠉蟿蔚蟻畏 未喂伪蠁慰蟻维, 蔚委谓伪喂 蠈蟿喂 慰 未喂维位慰纬慰蟼 未蔚 位萎纬蔚喂 渭蔚 蟿畏谓 伪谓维位蠀蟽畏 蟿慰蠀 危蠅魏蟻维蟿畏, 伪位位维 蟽蠀谓蔚蠂委味蔚蟿伪喂 蠈蟿伪谓 蟽蟿慰 蟽蟺委蟿喂 蟿慰蠀 螒纬维胃蝇谓伪 魏伪蟿伪蠁蟿维谓蔚喂 渭蔚胃蠀蟽渭苇谓慰蟼 慰 螒位魏喂尾喂维未畏蟼. 螣 螒位魏喂尾喂维未畏蟼, 伪蠁慰蠉 蔚谓畏渭蔚蟻蠋谓蔚蟿伪喂 纬喂伪 蟿慰 胃苇渭伪 蟿畏蟼 蟽蠀味萎蟿畏蟽畏蟼, 伪蟺慰蠁伪蟽委味蔚喂 谓伪 蟺位苇尉蔚喂 蟿慰 蔚纬魏蠋渭喂慰 蠈蠂喂 蟿慰蠀 螆蟻蠅蟿伪 伪位位维 蟿慰蠀 委未喂慰蠀 蟿慰蠀 危蠅魏蟻维蟿畏.
螤蟻蠋蟿慰蟼 尉蔚魏喂谓维 慰 桅伪委未蚁慰蟼, 蠅蟼 蔚喂蟽畏纬畏蟿萎蟼 蟿慰蠀 胃苇渭伪蟿慰蟼: 螣 螆蟻蠅蟿伪蟼, 位苇蔚喂 慰 桅伪委未蚁慰蟼, 蔚委谓伪喂 慰 伪蟻蠂伪喂蠈蟿蔚蟻慰蟼 胃蔚蠈蟼, 蟺慰蠀 慰未畏纬蔚委 蟿慰蠀蟼 伪谓胃蟻蠋蟺慰蠀蟼 蟽蟿喂蟼 蔚蠀纬蔚谓喂魏蠈蟿蔚蟻蔚蟼 魏伪喂 蟺喂慰 伪谓未蟻蔚委蔚蟼 蟺蟻维尉蔚喂蟼 纬喂伪蟿委 蠈蟺慰喂慰蟼 蔚委谓伪喂 蔚蟻蠅蟿蔚蠀渭苇谓慰蟼 谓蟿蟻苇蟺蔚蟿伪喂 谓伪 未蔚委蠂谓蔚喂 维谓伪谓未蟻慰蟼 萎 谓伪 魏维谓蔚喂 魏伪魏苇蟼 蟺蟻维尉蔚喂蟼 渭蟺蟻慰蟽蟿维 蟽蟿慰 伪谓蟿喂魏蔚委渭蔚谓慰 蟿慰蠀 蟺蠈胃慰蠀 蟿慰蠀. 螣喂 胃蔚慰委 蔚蟺喂尾蟻伪尾蔚蠉慰蠀谓 蟿喂蟼 渭蔚纬维位蔚蟼 蟺蟻维尉蔚喂蟼 蟺慰蠀 魏喂谓慰蠉谓蟿伪喂 伪蟺蠈 蟿畏谓 蔚蟺喂胃蠀渭委伪 蔚谓蠈蟼 维谓未蟻伪 谓伪 蟿慰谓 胃伪蠀渭维味蔚喂 慰 蔚蚁伪蟽蟿萎蟼 蟿慰蠀.
螖蔚蠉蟿蔚蟻慰蟼 渭喂位维 慰 螤伪蠀蟽伪谓委伪蟼, 慰 蔚蚁伪蟽蟿萎蟼 蟿慰蠀 螒纬维胃蝇谓伪: 螘蟺喂蠂蔚喂蟻蠋谓蟿伪蟼 谓伪 蟽蠀渭蟺位畏蟻蠋蟽蔚喂 蟿畏谓 慰渭喂位委伪 蟿慰蠀 桅伪委未蟻慰蠀, 蟺蟻慰尾伪委谓蔚喂 蟽蔚 渭委伪 未喂维魏蟻喂蟽畏. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 蠀蟺维蟻蠂慰蠀谓 未蠉慰 胃蔚慰委. 螣 蟺蟻蠋蟿慰蟼 蔚委谓伪喂 慰 "蟺维谓未畏渭慰蟼" 苇蟻蠅蟿伪蟼, 伪蠀蟿蠈蟼 蟺慰蠀 蟺畏纬维味蔚喂 伪蟺蠈 蟿畏 蟽蠅渭伪蟿喂魏萎 蔚蟺喂胃蠀渭委伪 魏伪喂 慰 未蔚蠉蟿蔚蟻慰蟼 蔚委谓伪喂 慰 "慰蠀蚁维谓喂慰蟼", 伪蠀蟿蠈蟼 蟺慰蠀 蟺畏纬维味蔚喂 伪蟺蠈 蟿畏谓 蠄蠀蠂萎 魏伪喂 慰未畏纬蔚委 蟽蟿伪 伪谓蠋蟿蔚蟻伪 蟽蠀谓伪喂蟽胃萎渭伪蟿伪 渭蔚蟿伪尉蠉 蟿蠅谓 伪谓未蟻蠋谓. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 魏伪渭委伪 蟺蟻维尉畏 未蔚谓 蔚委谓伪喂 蔚尉 慰蟻喂蟽渭慰蠉 魏伪魏萎, 伪位位维 慰 蠂伪蟻伪魏蟿畏蟻喂蟽渭蠈蟼 蟿畏蟼 蔚尉伪蟻蟿维蟿伪喂 伪蟺蠈 蟿慰谓 蟿蟻蠈蟺慰 渭蔚 蟿慰谓 慰蟺慰委慰 伪蟽魏蔚委蟿伪喂. 螣 苇蟻蠅蟿伪蟼 位慰喂蟺蠈谓 蔚委谓伪喂 魏伪位蠈蟼 蠈蟿伪谓 蔚委谓伪喂 慰蠀蚁维谓喂慰蟼, 蠈蟿伪谓 伪蟽魏蔚委蟿伪喂 渭蔚 魏伪位蠈 蟿蟻蠈蟺慰 魏伪喂 渭蔚 维尉喂慰 蔚蚁伪蟽蟿萎 魏伪喂 慰未畏纬蔚委 蟽蟿畏谓 伪蟻蔚蟿萎. 螆谓伪 蟺伪喂未委 蟺慰蠀 纬委谓蔚蟿伪喂 蔚蟻蠅渭苇谓慰蟼 维尉喂慰蠀 蔚蚁伪蟽蟿萎 胃伪 伪蟺慰魏蟿萎蟽蔚喂 纬谓蠋蟽蔚喂蟼 伪蟺蠈 伪蠀蟿蠈谓 魏伪喂 胃伪 渭慰蟻蠁蠅胃蔚委, 魏伪胃蠋蟼 慰 蔚蚁伪蟽蟿萎蟼 胃伪 蟽蠀渭尾维位蔚喂 蟽蟿畏 未喂伪渭蠈蟻蠁蠅蟽畏 蟿慰蠀 蠂伪蟻伪魏蟿萎蟻伪 蟿慰蠀 魏伪喂 蟿畏谓 蔚魏蟺伪委未蔚蠀蟽萎 蟿慰蠀. 螝伪蟿维 蟿慰谓 螤伪蠀蟽伪谓委伪, 伪蠀蟿蠈蟼 蔚委谓伪喂 慰 魏伪位蠈蟼 苇蟻蠅蟿伪蟼, 慰 未喂魏伪喂慰位慰纬畏渭苇谓慰蟼 魏伪喂 蔚蟺喂胃蠀渭畏蟿蠈蟼.
危蟿畏 蟽蠀谓苇蠂蔚喂伪, 慰 螘蚁蠀尉委渭伪蠂慰蟼, 蠅蟼 纬喂伪蟿蟻蠈蟼, 蟽蝇渭伪蟿喂魏慰蟺慰喂蔚委 蟿慰谓 苇蟻蠅蟿伪. 螖喂伪蠁慰蟻慰蟺慰喂蠋谓蟿伪蟼 蟿畏 胃苇蟽畏 蟿慰蠀 伪蟺蠈 蔚魏蔚委谓畏 蟿慰蠀 螤伪蠀蟽伪谓委伪, 蠈蟿喂 未畏位伪未萎 慰 苇蟻蠅蟿伪蟼 蔚委谓伪喂 渭蠈谓慰 蠄蠀蠂喂魏蠈蟼, 蠀蟺慰蟽蟿畏蟻委味蔚喂 蠈蟿喂 慰 苇蟻蠅蟿伪蟼 魏蠀尾蔚蟻谓维 蟿畏谓 喂伪蟿蟻喂魏萎 魏伪喂 蟿畏 渭慰蠀蟽喂魏萎 魏伪喂 蠈蟿喂 慰 蟺维谓未畏渭慰蟼 苇蟻蠅蟿伪蟼 苇蠂蔚喂 蟿畏谓 伪尉委伪 蟿慰蠀, 魏伪胃蠋蟼 慰未畏纬蔚委 蟽蟿畏谓 魏维蟻蟺蠅蟽畏 蟿畏蟼 畏未慰谓萎蟼. 螚 畏未慰谓萎 纬喂伪 蟿慰谓 螘蟻蠀尉委渭伪蠂慰 蔚委谓伪喂 魏伪位蠈蟼 蟽魏慰蟺蠈蟼, 蠈蟿伪谓 未蔚谓 慰未畏纬蔚委 蟽蟿畏谓 伪魏慰位伪蟽委伪. 螘蟺慰渭苇谓蠅蟼, 蟿慰 味畏蟿慰蠉渭蔚谓慰 蔚委谓伪喂 谓伪 蠀蠁委蟽蟿伪蟿伪喂 喂蟽慰蟻蟻慰蟺委伪 渭蔚蟿伪尉蠉 蟿慰蠀 蟺维谓未畏渭慰蠀 魏伪喂 蟿慰蠀 慰蠀蟻维谓喂慰蠀 苇蟻蠅蟿伪.
螣 螒蚁喂蟽蟿慰蠁维谓畏蟼, 蟺伪委蟻谓慰谓蟿伪蟼 蟿慰 位蠈纬慰, 未喂畏纬蔚委蟿伪喂 苇谓伪 渭蠉胃慰. 螣 渭蠉胃慰蟼 渭伪蟼 蔚委谓伪喂 纬谓蠅蟽蟿蠈蟼, 蟽蟿伪 蟺伪位喂维 蟿伪 蠂蟻蠈谓喂伪 慰喂 维谓胃蟻蠅蟺慰喂 蔚委蠂伪谓 蟽蟿蟻慰纬纬蠀位蠈 蟽蠂萎渭伪 魏伪喂 蔚委蠂伪谓 蠈位伪 蟿伪 渭苇位畏 蟿慰蠀蟼 未喂蟺位维 (4 蠂苇蟻喂伪, 4 蟺蠈未喂伪, 2 魏蔚蠁维位喂伪, 未喂蟺位维 纬蔚谓谓畏蟿喂魏维 蠈蟻纬伪谓伪, 魏慰魏). 螘委蠂伪谓 蠈渭蠅蟼 渭蔚纬维位畏 苇蟺伪蟻蟽畏 魏伪喂 慰 螖委伪蟼 蟿慰蠀蟼 蠂蠋蟻喂蟽蔚 蟽蟿畏 渭苇蟽畏, 苇魏蟿慰蟿蔚 未蔚 蠈位慰喂 慰喂 维谓胃蟻蠅蟺慰喂 伪谓伪味畏蟿慰蠉谓 蟿慰 维位位慰 蟿慰蠀蟼 渭喂蟽蠈, 伪蠀蟿蠈 蟺慰蠀 蟿慰蠀蟼 蟽蟿苇蟻畏蟽蔚 畏 慰蟻纬萎 蟿慰蠀 胃蔚慰蠉. 螘蟺蔚喂未萎 位慰喂蟺蠈谓 蟿蠈蟿蔚 蟿伪 纬苇谓畏 萎蟿伪谓 蟿蟻委伪 (伪蟻蟽蔚谓喂魏蠈, 胃畏位蠀魏蠈 魏伪喂 伪谓未蟻蠈纬蠀谓慰), 畏 蔚蟻蠅蟿喂魏萎 蔚蟺喂胃蠀渭委伪 未喂伪渭慰蟻蠁蠋谓蔚蟿伪喂 伪谓维位慰纬伪 渭蔚 蟿畏谓 蟺蟻慰苇位蔚蠀蟽畏 蟿慰蠀 魏维胃蔚 伪谓胃蟻蠋蟺慰蠀 伪蟺蠈 苇谓伪 伪蟺蠈 蟿伪 蟿蟻委伪 纬苇谓畏. 螌蟽慰喂 维谓未蟻蔚蟼 蟺蟻慰苇蟻蠂慰谓蟿伪喂 伪蟺蠈 蟿慰 伪谓未蟻蠈纬蠀谓慰 纬苇谓慰蟼, 苇位魏慰谓蟿伪喂 伪蟺蠈 蟿喂蟼 纬蠀谓伪委魏蔚蟼. 螒谓蟿委胃蔚蟿伪, 蠈蟽慰喂 蟺蟻慰苇蟻蠂慰谓蟿伪喂 伪蟺蠈 蟿慰 伪蟻蟽蔚谓喂魏蠈, 蔚蟺喂胃蠀渭慰蠉谓 谓伪 蟺位伪纬喂维味慰蠀谓 渭蔚 维谓未蟻蔚蟼, 蔚委谓伪喂 未蔚 伪蠀蟿慰委 蟺慰蠀 蟿蔚位喂魏维, 蠈谓蟿伪蟼 伪蟻蟻蔚谓慰蟺蠋蟿蔚蟻慰喂 (维位位伪 萎胃畏), 蠈蟿伪谓 渭蔚纬伪位蠋谓慰蠀谓 纬委谓慰谓蟿伪喂 慰喂 渭蔚纬维位慰喂 蟺慰位喂蟿喂魏慰委 维谓未蟻蔚蟼. 螘未蠋 位慰喂蟺蠈谓 慰 螒蚁喂蟽蟿慰蠁维谓畏蟼 未喂伪蟿蠀蟺蠋谓蔚喂 蟿畏谓 蟺喂慰 未喂伪未蔚未慰渭苇谓畏 维蟺慰蠄畏 纬喂伪 蟿慰谓 苇蟻蠅蟿伪: 蠈蟿喂 慰未畏纬蔚委 蟽蟿畏谓 慰位慰魏位萎蟻蠅蟽畏 蟿慰蠀 伪谓胃蟻蠋蟺慰蠀 蠈蟿伪谓 尾蟻委蟽魏蔚喂 蟿慰 维位位慰 蟿慰蠀 渭喂蟽蠈.
螣 螒纬维胃蝇谓, 渭蔚蟿维 蟿慰谓 螒蟻喂蟽蟿慰蠁维谓畏, 蔚蟺喂蟽畏渭伪委谓蔚喂 蠈蟿喂 蠈位慰喂 渭委位畏蟽伪谓 纬喂伪 蟿畏谓 蔚蟺委未蟻伪蟽畏 蟺慰蠀 苇蠂蔚喂 慰 苇蟻蠅蟿伪蟼 蟽蟿慰谓 维谓胃蟻蠅蟺慰, 魏伪谓蔚委蟼 蠈渭蠅蟼 未蔚谓 蟿慰谓 蠈蟻喂蟽蔚, 未蔚谓 蔚委蟺蔚 蟿喂 魏伪喂 蟺慰喂慰蟼 蔚委谓伪喂 慰 苇蟻蠅蟿伪蟼. 螘蟺喂蠂蔚喂蟻蠋谓蟿伪蟼 位慰喂蟺蠈谓 谓伪 蟿慰谓 慰蟻委蟽蔚喂 慰 委未喂慰蟼, 渭伪蟼 位苇蔚喂 蠈蟿喂 慰 螆蟻蠅蟿伪蟼 未蔚谓 蔚委谓伪喂 慰 伪蟻蠂伪喂蠈蟿蔚蟻慰蟼 胃蔚蠈蟼, 蠈蟺蠅蟼 蔚委蟺蔚 慰 桅伪委未蚁慰蟼, 伪位位维 慰 谓蔚蠈蟿蔚蟻慰蟼 魏伪喂 慰渭慰蟻蠁蠈蟿蔚蟻慰蟼. 螖蔚谓 伪未喂魏蔚委 慰蠉蟿蔚 伪未喂魏蔚委蟿伪喂, 蠈位蔚蟼 慰喂 畏未慰谓苇蟼 魏蠀蟻喂伪蟻蠂慰蠉谓蟿伪喂 伪蟺蠈 伪蠀蟿蠈谓. 螣 苇蟻蠅蟿伪蟼 蔚渭蟺谓苇蔚喂 蟿畏 未畏渭喂慰蠀蟻纬委伪 蠈蠂喂 渭蠈谓慰 蟽蟿喂蟼 魏伪位苇蟼 伪位位维 魏伪喂 蟽蟿喂蟼 蟺蟻伪魏蟿喂魏苇蟼 蟿苇蠂谓蔚蟼.
螘未蠋 蟿蔚位蔚喂蠋谓蔚喂 蟿慰 蟺蟻蠋蟿慰 渭苇蟻慰蟼 蟿慰蠀 未喂伪位蠈纬慰蠀 魏伪喂 尉蔚魏喂谓维 蟿慰 未蔚蠉蟿蔚蟻慰. 螣 危蝇魏蚁维蟿畏蟼, 伪蠁慰蠉 魏维谓蔚喂 渭蔚蟻喂魏苇蟼 蔚蟻蠅蟿萎蟽蔚喂蟼 蟽蟿慰谓 螒纬维胃蝇谓伪, 尉蔚魏喂谓维 谓伪 未喂畏纬蔚委蟿伪喂 蟿喂 蟿慰蠀 未委未伪尉蔚 畏 螖喂慰蟿委渭伪. 螣 苇蟻蠅蟿伪蟼 蔚蟺喂胃蠀渭蔚委 蟿伪 魏伪位维 魏伪喂 蟿伪 蠅蟻伪委伪, 蔚蟺慰渭苇谓蠅蟼 未蔚谓 蔚委谓伪喂 慰蠉蟿蔚 魏伪位蠈蟼 慰蠉蟿蔚 蠅蟻伪委慰蟼, 蠈蟺蠅蟼 位苇蔚喂 慰 螒纬维胃蝇谓, 纬喂伪蟿委 尾苇尾伪喂伪 魏伪谓蔚委蟼 未蔚谓 渭蟺慰蟻蔚委 谓伪 蔚蟺喂胃蠀渭蔚委 蠈,蟿喂 苇蠂蔚喂 萎未畏. 螘蟺慰渭苇谓蠅蟼, 慰蠉蟿蔚 胃蔚蠈蟼 渭蟺慰蟻蔚委 谓伪 蔚委谓伪喂 慰 苇蟻蠅蟿伪蟼, 伪蠁慰蠉 慰喂 胃蔚慰委 蟽委纬慰蠀蟻伪 蔚委谓伪喂 魏伪喂 魏伪位慰委 魏伪喂 伪纬伪胃慰委. 螘委谓伪喂 蔚蟺慰渭苇谓蠅蟼 慰 苇蟻蠅蟿伪蟼 苇谓伪蟼 未伪委渭蝇谓 (纬喂慰蟼 蟿慰蠀 螤蠈蟻慰蠀 魏伪喂 蟿畏蟼 螤蔚谓委伪蟼), 蟺慰蠀 渭蔚蟽慰位伪尾蔚委 渭蔚蟿伪尉蠉 胃蔚蠋谓 魏伪喂 伪谓胃蟻蠋蟺蠅谓, 尾慰畏胃蠋谓蟿伪蟼 蟿慰蠀蟼 胃谓畏蟿慰蠉蟼 谓伪 渭蔚蟿苇蠂慰蠀谓 蟽蟿慰 胃蔚蠆魏蠈 蟽蟿慰喂蠂蔚委慰. 螝伪喂 蟺蠋蟼 纬委谓蔚蟿伪喂 伪蠀蟿蠈; 螠苇蟽蠅 蟿畏蟼 纬苇谓谓畏蟽畏蟼 渭苇蟽伪 蟽蟿慰 蠅蟻伪委慰, 纬喂伪蟿委 渭苇蟽伪 蟽蟿畏谓 伪蟽蠂萎渭喂伪 蟿委蟺慰蟿伪 未蔚谓 渭蟺慰蟻蔚委 谓伪 纬蔚谓谓畏胃蔚委. 螠蔚 蟿畏 纬苇谓谓畏蟽畏, 蟺慰蠀 蔚委谓伪喂 伪喂蠋谓喂伪 魏伪喂 伪胃维谓伪蟿畏 纬喂伪 蟿慰蠀蟼 胃谓畏蟿慰蠉蟼, 慰 维谓胃蟻蠅蟺慰蟼 伪蠁萎谓蔚喂 蟽蟿畏 胃苇蟽畏 蟿慰蠀 魏维蟿喂 谓苇慰. 螒蠀蟿蠈蟼 蔚委谓伪喂 魏伪喂 慰 位蠈纬慰蟼, 蟽蠀谓蔚蠂委味蔚喂 畏 渭维谓蟿喂蟽蟽伪, 蟺慰蠀 慰喂 维谓胃蟻蠅蟺慰喂 魏维谓慰蠀谓 纬蔚谓谓伪委蔚蟼 蟺蟻维尉蔚喂蟼, 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 渭苇谓蔚喂 畏 伪喂蠋谓喂伪 伪谓维渭谓畏蟽畏 蟿畏蟼 伪蟻蔚蟿萎蟼 蟿慰蠀蟼.
危蠀谓蔚蠂委味慰谓蟿伪蟼, 畏 螖喂慰蟿委渭伪 魏维谓蔚喂 渭喂伪 未喂维魏蟻喂蟽畏. 螣喂 维谓胃蟻蠅蟺慰喂 蟺慰蠀 蔚纬魏蠀渭慰谓慰蠉谓 蟿畏 纬苇谓谓畏蟽畏 蟽蟿慰 蟽蠋渭伪 蟽蟿蟻苇蠁慰谓蟿伪喂 蟺蟻慰蟼 蟿畏谓 蟺伪喂未慰纬慰谓委伪 魏伪喂 渭蔚 蟿慰谓 蟿蟻蠈蟺慰 伪蠀蟿蠈, 伪蠁萎谓慰谓蟿伪蟼 伪蟺慰纬蠈谓慰蠀蟼, 渭蔚蟿苇蠂慰蠀谓 蟽蟿畏谓 伪胃伪谓伪蟽委伪. 螒谓蟿委胃蔚蟿伪, 蠈蟽慰喂 蔚纬魏蠀渭慰谓慰蠉谓 蟽蟿畏谓 蠄蠀蠂萎 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿畏 未畏渭喂慰蠀蟻纬委伪, 伪谓蠋蟿蔚蟻畏 渭慰蟻蠁萎 蟿畏蟼 慰蟺慰委伪蟼 蔚委谓伪喂 畏 蟽蠅蠁蟻慰蟽蠉谓畏 魏伪喂 畏 未喂魏伪喂慰蟽蠉谓畏 (畏 蔚谓伪蟽蠂蠈位畏蟽畏 未畏位伪未萎 渭蔚 蟿伪 魏慰喂谓维). 螝伪喂 蔚蟺蔚喂未萎 畏 纬苇谓谓畏蟽畏 渭蠈谓慰 渭苇蟽伪 蟽蟿慰 蠅蟻伪委慰 渭蟺慰蟻蔚委 谓伪 纬委谓蔚喂, 慰喂 维谓未蟻蔚蟼 纬蔚谓谓慰蠉谓 渭蔚纬维位伪 苇蟻纬伪 渭苇蟽蠅 蟿畏蟼 蔚蟺伪蠁萎蟼 渭蔚 蟿慰 蠅蟻伪委慰 蟽蠋渭伪 魏伪喂 蟿畏谓 魏伪胃慰未萎纬畏蟽畏 魏伪喂 蟿畏谓 蔚魏蟺伪委未蔚蠀蟽畏 蟺慰蠀 位伪渭尾维谓慰蠀谓 伪蟺蠈 蟿慰谓 蔚蚁伪蟽蟿萎 蟿慰蠀蟼. 螌蟿伪谓 魏维蟺慰喂慰蟼 未蔚 未蔚喂 蟿慰 蠅蟻伪委慰 蟽蠋渭伪, 胃伪 蟺蟻苇蟺蔚喂 谓伪 伪谓蟿喂位畏蠁胃蔚委 蠈蟿喂 伪蠀蟿蠈 苇蠂蔚喂 渭喂魏蟻蠈蟿蔚蟻畏 蟽畏渭伪蟽委伪 蠈蟿伪谓 魏伪喂 畏 蠄蠀蠂萎 蔚委谓伪喂 蠅蟻伪委伪 魏伪喂 伪魏蠈渭伪 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蠈蟿伪谓 慰喂 蟽蠀谓萎胃蔚喂蔚蟼 蟿慰蠀 蔚蚁伪蟽蟿萎 蔚委谓伪喂 魏伪位苇蟼 魏伪喂 慰喂 纬谓蠋蟽蔚喂蟼 蟿慰蠀 蔚蟺委蟽畏蟼. 螝伪喂 魏伪蟿伪位萎纬蔚喂 畏 渭维谓蟿喂蟽蟽伪 螖喂慰蟿委渭伪 蠈蟿喂 畏 伪谓蠋蟿蔚蟻畏 纬谓蠋蟽畏 蟺慰蠀 魏伪蟿伪魏蟿维 魏伪谓蔚委蟼 渭苇蟽蠅 蟿慰蠀 苇蟻蠅蟿伪 蔚委谓伪喂 畏 纬谓蠋蟽畏 蟿畏蟼 喂未苇伪蟼 蟿畏蟼 慰渭慰蟻蠁喂维蟼. 螠苇蟽蠅 蟿慰蠀 苇蟻蠅蟿伪 未畏位伪未萎 慰 维谓胃蟻蠅蟺慰蟼 魏伪蟿伪魏蟿维 蟿慰 伪纬伪胃蠈 蟿畏蟼 慰渭慰蟻蠁喂维蟼.
螘未蠋 蟿蔚位蔚喂蠋谓蔚喂 慰 位蠈纬慰蟼 蟿慰蠀 危蠅魏蟻维蟿畏 魏伪喂 蔚喂蟽苇蟻蠂蔚蟿伪喂, 渭蔚胃蠀蟽渭苇谓慰蟼 魏伪喂 蠀蟺慰尾伪蟽蟿伪味蠈渭蔚谓慰蟼 伪蟺蠈 渭委伪 伪蠀位畏蟿蟻委未伪, 慰 螒位魏喂尾喂维未畏蟼, 纬喂伪 谓伪 蟽蟿蔚蠁伪谓蠋蟽蔚喂 渭蔚 魏慰蟻未苇位蔚蟼 蟿慰谓 螒纬维胃蝇谓伪 纬喂伪 蟿畏 渭蔚纬维位畏 蟿慰蠀 蔚蟺喂蟿蠀蠂委伪 蟽蟿慰蠀蟼 伪纬蠋谓蔚蟼. 螣 未喂维位慰纬慰蟼 魏位蔚委谓蔚喂 渭蔚 蟿慰 蔚纬魏蠋渭喂慰 蟿慰蠀 螒位魏喂尾喂维未畏 纬喂伪 蟿慰 危蠅魏蟻维蟿畏. 韦慰谓 蟺伪蟻慰渭慰喂维味蔚喂 蟿慰谓 渭蔚 苇谓伪 危蔚喂位畏谓蠈, 慰 慰蟺慰委慰蟼 蔚尉蠅蟿蔚蟻喂魏维 蔚委谓伪喂 维蟽蠂畏渭慰蟼 伪位位维 渭苇蟽伪 蟿慰蠀 魏蟻蠉尾蔚喂 蟿畏谓 伪蟺蠈位蠀蟿畏 慰渭慰蟻蠁喂维, 畏 慰蟺慰委伪 纬委谓蔚蟿伪喂 伪谓蟿喂位畏蟺蟿萎 渭苇蟽蠅 蟿慰蠀 位蠈纬慰蠀 蟿慰蠀. 螘魏蠁蟻维味蔚喂 蟿畏谓 伪谓伪蟺蠈未蟻伪蟽蟿畏 蔚蟻蠅蟿喂魏萎 苇位尉畏 蟺慰蠀 蟿慰蠀 伪蟽魏蔚委 慰 危蝇魏蚁维蟿畏蟼 魏伪喂 魏位蔚委谓蔚喂 渭蔚 蟿畏谓 蟺蟻慰蟽蠅蟺喂魏萎 蟿慰蠀 渭伪蟻蟿蠀蟻委伪 纬喂伪 蟿畏谓 伪谓未蟻蔚委伪 蟿慰蠀 (慰 螤位维蟿蝇谓伪蟼 渭伪蟼 位苇蔚喂 蠈蟿喂 慰 危蝇魏蚁维蟿畏蟼 苇蟽蠅蟽蔚 蟿慰谓 螒位魏喂尾喂维未畏 蟽蟿畏 渭维蠂畏 蟿畏蟼 螤慰蟿委未伪喂伪蟼), 蟿畏谓 蟺谓蔚蠀渭伪蟿喂魏萎 蟿慰蠀 未蠉谓伪渭畏 魏伪喂 蟿畏 蟽蠅蠁蟻慰蟽蠉谓畏 蟿慰蠀.
韦慰 危蠀渭蟺蠈蟽喂慰, 胃蔚蠅蟻蠋, 蔚委谓伪喂 伪蟺蠈 蟿伪 蟺喂慰 蟺慰位蠀未喂维蟽蟿伪蟿伪 苇蟻纬伪 蟿畏蟼 伪蟻蠂伪喂慰蔚位位畏谓喂魏萎蟼 纬蟻伪渭渭伪蟿蔚委伪蟼 伪位位维 魏伪喂 苇谓伪 未蔚委纬渭伪 伪蟻喂蟽蟿慰蟿蔚蠂谓喂魏萎蟼 未蠈渭畏蟽畏蟼 蟿慰蠀 苇蟻纬慰蠀. 螣 蟿蟻蠈蟺慰蟼 渭蔚 蟿慰谓 慰蟺慰委慰 蟿慰蟺慰胃蔚蟿慰蠉谓蟿伪喂 蟿伪 蟺蟻蠈蟽蠅蟺伪 蟿慰蠀 未喂伪位蠈纬慰蠀, 慰喂 位蠈纬慰喂 蟿慰蠀蟼, 慰喂 蔚谓伪位位伪纬苇蟼 蟿蠅谓 蔚蟺喂蠂蔚喂蟻畏渭维蟿蠅谓, 蔚委谓伪喂 蟿苇位蔚喂慰蟼 蟽蟿畏谓 伪蟺位蠈蟿畏蟿维 蟿慰蠀. 螚 蟻慰萎 魏维胃蔚 位蠈纬慰蠀 蔚委谓伪喂 蟽蠀谓蔚蠂萎蟼, 伪位位维 慰 螤位维蟿蝇谓伪蟼 蔚蟺蔚渭尾伪委谓蔚喂 蟽蔚 蟽蠀纬魏蔚魏蟻喂渭苇谓伪 蟽畏渭蔚委伪 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 蔚蟺伪谓伪蠁苇蟻蔚喂 蟿慰 未喂维位慰纬慰 魏伪喂 谓伪 蟽蠀谓蠀蠁维谓蔚喂 蠈位慰蠀蟼 蟿慰蠀蟼 位蠈纬慰蠀蟼 蟿蠅谓 蟽蠀谓慰渭喂位畏蟿蠋谓 蟺蟻喂谓 蟿畏谓 魏慰蟻蠉蠁蠅蟽畏 蟿慰蠀 蟺位伪蟿蠅谓喂魏慰蠉 喂未蔚伪位喂蟽渭慰蠉 蟺慰蠀 蔚谓蟽伪蟻魏蠋谓蔚喂 慰 位蠈纬慰蟼 蟿慰蠀 危蠅魏蟻维蟿畏.
May 11, 2021
诏賮鬲丕乇 丕賳丿乇 爻鬲丕蹖卮賽 賲丨賲丿毓賱蹖 賮乇賵睾蹖
丕蹖賳 讴鬲丕亘 亘丕 鄢鄣氐賮丨賴 丿蹖亘丕噩賴 亘賴 賯賱賲賽 丌賯丕蹖 芦賲丨賲丿毓賱蹖 賮乇賵睾蹖禄 丌睾丕夭 賲蹖鈥屭必�.
丕毓鬲乇丕賮 賲蹖鈥屭┵嗁� 亘乇丕蹖 亘丕乇 丿賵賲 丕爻鬲 讴賴 卮蹖賮鬲賴鈥屰� 蹖讴 丿蹖亘丕噩賴 賲蹖鈥屫促堎呚� 賳禺爻鬲蹖賳 亘丕乇 倬爻 丕夭 禺賵丕賳丿賳賽 芦丕賮爻丕賳賴鈥屬囏й� 鬲亘丕蹖禄 亘丕 鬲乇噩賲賴鈥屰� 亘蹖鈥屬嗀港屫� 賵 卮丕賴讴丕乇賽 丌賯丕蹖 芦卮丕賴乇禺賽 賲爻讴賵亘禄 亘賵丿 讴賴 讴鬲丕亘 丿丕乇丕蹖 蹖讴 丿蹖亘丕噩賴 賵 賲賵禺乇賴鈥屫й� 睾蹖乇賯丕亘賱 鬲賵氐蹖賮 亘賵丿 讴賴 丕夭 丿蹖丿賽 賲賳 丕乇夭卮賽 丕丿亘蹖賽鈥� 丌賳 讴賲鬲乇 丕夭 禺賵丿 鬲乇丕跇丿蹖 賳亘賵丿 賵 丿賵賲蹖賳 亘丕乇 賴賳诏丕賲 賵 倬爻 丕夭 賲胤丕賱毓賴鈥屰� 丕蹖賳 丿蹖亘丕噩賴.
丿乇 丿蹖亘丕噩賴鈥屫й� 讴賴 亘賴 賯賱賲賽 賲丨賲丿毓賱蹖 賮乇賵睾蹖 丿乇 丕蹖賳 讴鬲丕亘 亘賴 趩丕倬 乇爻蹖丿賴 丕爻鬲貙 丕夭 爻乇诏匕卮鬲 賵 夭賳丿诏丕賳蹖賽 丕賮賱丕胤賵賳貙 丕氐賱 賵 賳爻亘賽 丕賵貙 鬲毓亘蹖乇賽 禺賵丕亘賽 爻賯乇丕胤 賵 賲乇诏賽 丕賵貙 爻賮乇賴丕蹖 丕賮賱丕胤賵賳貙 趩诏賵賳诏蹖賽 鬲丕爻蹖爻賽 賳禺爻鬲蹖賳 丌讴丕丿賲蹖 鬲賵爻胤賽 丕賮賱丕胤賵賳 賵 丨囟賵乇賽 丕乇爻胤賵 丿乇 丌賳貙 乇賵卮鈥屬囏й� 鬲丿乇蹖爻 丕賮賱丕胤賵賳貙 丌孬丕乇 丕賮賱丕胤賵賳貙 賵蹖跇诏蹖鈥屬囏й� 乇爻丕卅賱賽 丕賮賱丕胤賵賳 賵 趩诏賵賳诏蹖賽 丌孬丕乇卮貙 賵蹖跇诏蹖鈥屬囏й� 賮賱爻賴鈥屰� 丕賮賱丕胤賵賳 賵... 亘乇丕蹖 禺賵丕賳賳丿賴 丕胤賱丕毓丕鬲 亘爻蹖丕乇 亘丕 丕乇夭卮蹖 亘賴 丕乇賲睾丕賳 丌賵乇丿賴 丕爻鬲.
丕夭 丕蹖賳 噩賴鬲 囟賲賳賽 鬲卮讴乇賽 氐賲蹖賲丕賳賴 丕夭 丕蹖卮丕賳 亘乇丕蹖 乇賵丨卮丕賳 丌乇夭賵蹖 卮丕丿蹖 賵 賲睾賮乇鬲 賲蹖鈥屬嗁呚й屬�.
诏賮鬲丕乇 丕賳丿乇 賲毓乇賮蹖賽 讴鬲丕亘
囟蹖丕賮鬲貙 毓賳賵丕賳賽 賮丕乇爻蹖 賵 鬲乇噩賲賴鈥屫簇団€屰� 乇爻丕賱賴鈥屰� 芦卮亘鈥屬嗀篡屬嗃� 蹖丕 賲賴賲丕賳蹖禄 丕夭 丕賮賱丕胤賵賳 丕爻鬲 讴賴 鬲賵爻胤賽 丌賯丕蹖 芦賲丨賲丿丕亘乇丕賴蹖賲 丕賲蹖賳蹖鈥屬佖必� 鬲乇噩賲賴 賵 賳賴丕蹖鬲丕 鬲賵爻胤賽 芦丕賳鬲卮丕乇丕鬲 噩丕賲蹖禄 趩丕倬 賵 賲賳鬲卮乇 诏乇丿蹖丿賴 丕爻鬲.
賲鬲賳賽 鬲乇噩賲賴鈥屰� 讴鬲丕亘 乇賵丕賳 賵 亘丿賵賳 賲卮讴賱 蹖丕 賴乇诏賵賳賴 倬蹖趩蹖丿诏蹖鈥屬� 丕丿亘蹖鈥屫池� 賵 丕夭 丿蹖丿賽鈥� 賲賳 禺賵丕賳賳丿賴 賴賳诏丕賲賽 禺賵丕賳丿賳賽 丕蹖賳 乇爻丕賱賴 丿趩丕乇 丿賱夭丿诏蹖 蹖丕 讴爻丕賱鬲 賳賲蹖鈥屭必�.
丕夭 賲毓乇賮蹖 賳丕賲 賵 賲鬲乇噩賲賽 讴鬲丕亘 讴賴 亘诏匕乇賲 亘丕蹖丿 毓乇囟 讴賳賲 讴賴 丕蹖賳 乇爻丕賱賴 蹖讴蹖 丕夭 爻蹖 賵 丕賳丿蹖 乇爻丕賱賴鈥屰� 鬲丕蹖蹖丿賽 丕氐丕賱鬲 卮丿賴鈥屰� 丕賮賱丕胤賵賳 丕爻鬲.
卮蹖賵賴鈥屰� 賳诏丕乇卮賽 乇爻丕賱賴鈥屬囏й� 丕賮賱丕胤賵賳 亘爻蹖丕乇 噩丕賱亘 丕爻鬲貙 丕賵 賲毓鬲賯丿 亘賵丿 禺賵丕賳丿賳賽 讴鬲丕亘 亘賴 賯賱賲鈥屬囏й� 賲乇爻賵賲 賳賲蹖鈥屫堌з嗀� 亘丕毓孬賽鈥� 丌诏丕賴蹖 禺賵丕賳賳丿賴 卮賵丿 賲诏乇 丌賳讴賴 亘賴 卮讴賱賽 蹖讴 诏賮鬲诏賵 賳诏丕乇卮 卮賵丿貙 亘賴 賴賲蹖賳 丿賱蹖賱 乇爻丕賱賴鈥屬囏й� 丕賵 亘賴 賮蹖賱賲鈥屬嗀з呝団€屬囏й� 鬲卅丕鬲乇 卮亘丕賴鬲 亘爻蹖丕乇蹖 丿丕乇賳丿 賵 毓賲丿鬲丕 丕夭 诏賮鬲诏賵蹖 丕賵 亘丕 趩賳丿 賳賮乇 賳诏丕乇卮 卮丿賴 丕爻鬲.
诏賮鬲丕乇 丕賳丿乇 賲毓乇賮蹖賽 卮禺氐蹖鬲鈥屬囏�
賮丿乇賵爻
倬賵夭丕賳蹖丕爻
丌乇賵讴爻蹖 賲丕禺賵爻
丌乇蹖爻鬲賵賮丕賳爻
丌诏丕鬲賵賳
爻賯乇丕胤
丌賱讴蹖亘蹖丕丿爻
诏乇賵賴蹖 卮乇丕亘鈥屫堌ж�
诏賮鬲丕乇 丕賳丿乇 丿丕爻鬲丕賳賽鈥� 讴鬲丕亘
丌诏丕鬲賵賳 亘賴 賵丕爻胤賴鈥屰� 賳賵卮鬲賳賽 蹖讴 鬲乇丕跇丿蹖 亘賴 卮賴乇鬲 賵 賲丨亘賵亘蹖鬲 乇爻蹖丿賴 亘賵丿 賵 亘賴 賴賲蹖賳 賲賳馗賵乇 囟蹖丕賮鬲蹖 鬲乇鬲蹖亘 賲蹖鈥屫囏� 賵 丿賵爻鬲丕賳 賵 賳夭丿蹖讴丕賳賽 丕賴賱賽 丨讴賲鬲賽 禺賵丿 乇丕 丕夭 噩賲賱賴 賮丿乇賵爻貙 倬賵夭丕賳蹖丕爻貙 丌乇賵讴爻蹖 賲丕禺賵爻貙 丕乇蹖爻鬲賵賮丕賳爻貙 丌诏丕鬲賵賳貙 爻賯乇丕胤貙 丌賱讴蹖亘蹖丕丿爻 賵 ... 乇丕 亘賴 丌賳 囟蹖丕賮鬲 丿毓賵鬲 賲蹖鈥屭┵嗀�.
倬爻 丕夭 氐乇賮 卮丕賲貙 丌诏丕鬲賵賳 賲賵囟賵毓賽 亘丨孬 賵 诏賮鬲诏賵 乇丕 亘賴 倬蹖卮賳賴丕丿賽 芦賮丿乇賵爻禄(蹖讴蹖 丕夭 丨丕囟乇蹖賳賽 噩賲毓) 芦毓卮賯禄 鬲毓蹖蹖賳 賲蹖鈥屭┵嗀� 趩賵賳 丕夭 賳馗乇賽 賮丿乇賵爻 卮丕毓乇丕賳賽 蹖賵賳丕賳蹖 丿乇 丌賳 丿賵乇丕賳 丿乇 賵氐賮 賵 爻鬲丕蹖卮 賴乇 趩蹖夭蹖 卮毓乇 爻乇賵丿賴 亘賵丿賳丿 噩夭 毓卮賯 賵 爻鬲丕蹖卮賽 芦丕乇賵爻禄(禺丿丕蹖賽 毓卮賯) 賵 賳賴丕蹖鬲丕 丨丕囟乇蹖賳 賳蹖夭 賲賵丕賮賯鬲 賲蹖鈥屭┵嗁嗀� 讴賴 丿乇 賲賵乇丿賽 丌賳 亘賴 亘丨孬 賵 诏賮鬲诏賵 亘賳卮蹖賳賳丿.
亘賴 鬲乇鬲蹖亘賽 賳丕賲鈥屬囏й� 匕讴乇 卮丿賴 丿乇 賮賵賯貙 賴乇 讴丿丕賲 丿乇 鬲賵氐蹖賮賽 毓卮賯 爻禺賳鈥屬堌臂� 賲蹖鈥屭┵嗁嗀� 鬲丕 丕蹖賳讴賴 賳賵亘鬲 亘賴 爻賯乇丕胤 賲蹖鈥屫必池� 賵 ... .
倬爻 丕夭 丕鬲賲丕賲賽 氐丨亘鬲鈥屬囏й� 爻賯乇丕胤 賳蹖夭 賳丕诏賴丕賳 芦丌賱讴蹖亘蹖丕丿爻禄 賲爻鬲 賵 禺乇丕亘 亘賴 卮乇丨蹖 讴賴 丿乇 讴鬲丕亘 賲蹖鈥屫堌з嗃屬� 賵丕乇丿 賲噩賱爻 賲蹖鈥屫促堌� 賵 卮乇賵毓 亘賴 爻鬲丕蹖卮 賵 賳賯丿賽 爻賯乇丕胤 賲蹖鈥屬矩必ж藏�... .
賳賯賱鈥屬傎堎� 賳丕賲賴
"鬲丕 爻乇丕賳噩丕賲賽 讴爻蹖 乇丕 賳丿丕賳蹖貙 賳賲蹖鈥屫堌з� 丨讴賲 讴乇丿 讴賴 禺賵卮亘禺鬲 丕爻鬲 蹖丕 賳蹖爻鬲. (爻賵賱賵賳)"
"趩賴 禺賵亘 亘賵丿 丕诏乇 丨讴賲鬲 賴賲丕賳賳丿賽 丌亘 賲蹖鈥屫ㄙ堌� 讴賴 趩賵賳 丕夭 蹖讴 馗乇賮 賱亘乇蹖夭 诏乇丿丿 亘鬲賵丕賳丿 亘賴 乇賮賽 禺丕賱蹖賽鈥屫屭臂� 乇蹖禺鬲賴 卮賵丿. 鬲丕 賴乇 丿賵 亘賴 丕賳丿丕夭賴鈥屰� 蹖讴丿蹖诏乇 丕夭 賴賲 亘賴乇賴鈥屬呝嗀� 卮賵賳丿. (爻賯乇丕胤)"
"亘丿亘禺鬲蹖賽 丌丿賲鈥屬囏й� 賳丕丿丕賳 丿乇 丕蹖賳 丕爻鬲 讴賴 禺賵丿 乇丕 丿丕賳丕 賲蹖鈥屫促呚ж辟嗀�."
"賲蹖丕賳 丿丕賳丕蹖蹖 賵 賳丕丿丕賳蹖 賮丕氐賱賴 賵噩賵丿 丿丕乇丿. 亘丕賵乇賽 丿乇爻鬲蹖 讴賴 賳鬲賵丕賳丿 賲賳胤賯賽 禺賵丿 乇丕 孬丕亘鬲 讴賳丿貙 丿丕賳丕蹖蹖 賳蹖爻鬲 丕賲丕 趩賵賳 卮賳丕禺鬲賽 亘賴 丨賯蹖賯鬲 丕爻鬲貙 賳丕丿丕賳蹖 賴賲 賳賲蹖鈥屫ㄘж簇� 賵 丕蹖賳 賮丕氐賱賴鈥屰� 賲蹖丕賳賽 丿丕賳丕蹖蹖 賵 賳丕丿丕賳蹖 丕爻鬲. (爻賯乇丕胤)"
讴丕乇賳丕賲赖
丕蹖賳 讴鬲丕亘 亘賴 卮丿鬲 禺賵丕賳丿賳蹖鈥屫池� 丕賲丕 丕夭 丌賳 丿爻鬲賴 丕夭 讴鬲丕亘鈥屬囏й屰屸€屫池� 讴賴 亘丕蹖丿 丿乇 夭賲丕賳賽鈥� 賲賳丕爻亘 賵 亘丕 鬲賲乇讴夭賽 讴丕賮蹖 禺賵丕賳丿賴 卮賵丿 鬲丕 賲賮丕賴蹖賲賽 亘賳蹖丕丿蹖賳 賵 賮賱爻賮蹖賽 丌賳鈥屫必� 丿乇讴 讴乇丿貙 禺賵丕賳丿賳賽 丕蹖賳 讴鬲丕亘賽 丕乇夭卮賲賳丿 乇丕 亘賴 賳賲丕賲賽鈥� 丿賵爻鬲丕賳賽鈥� 丕賴賱賽 賲胤丕賱毓賴鈥屰� 禺賵丿 倬蹖卮賳賴丕丿 賲蹖鈥屭┵嗁� 賵 鄣爻鬲丕乇賴 亘乇丕蹖 丌賳 賲賳馗賵乇 賲蹖鈥屭┵嗁�.
亘蹖爻鬲 賵 蹖讴賲 丕乇丿蹖亘賴卮鬲鈥屬呚з� 蹖讴鈥屬囏藏ж� 賵 趩賴丕乇氐丿
丕蹖賳 讴鬲丕亘 亘丕 鄢鄣氐賮丨賴 丿蹖亘丕噩賴 亘賴 賯賱賲賽 丌賯丕蹖 芦賲丨賲丿毓賱蹖 賮乇賵睾蹖禄 丌睾丕夭 賲蹖鈥屭必�.
丕毓鬲乇丕賮 賲蹖鈥屭┵嗁� 亘乇丕蹖 亘丕乇 丿賵賲 丕爻鬲 讴賴 卮蹖賮鬲賴鈥屰� 蹖讴 丿蹖亘丕噩賴 賲蹖鈥屫促堎呚� 賳禺爻鬲蹖賳 亘丕乇 倬爻 丕夭 禺賵丕賳丿賳賽 芦丕賮爻丕賳賴鈥屬囏й� 鬲亘丕蹖禄 亘丕 鬲乇噩賲賴鈥屰� 亘蹖鈥屬嗀港屫� 賵 卮丕賴讴丕乇賽 丌賯丕蹖 芦卮丕賴乇禺賽 賲爻讴賵亘禄 亘賵丿 讴賴 讴鬲丕亘 丿丕乇丕蹖 蹖讴 丿蹖亘丕噩賴 賵 賲賵禺乇賴鈥屫й� 睾蹖乇賯丕亘賱 鬲賵氐蹖賮 亘賵丿 讴賴 丕夭 丿蹖丿賽 賲賳 丕乇夭卮賽 丕丿亘蹖賽鈥� 丌賳 讴賲鬲乇 丕夭 禺賵丿 鬲乇丕跇丿蹖 賳亘賵丿 賵 丿賵賲蹖賳 亘丕乇 賴賳诏丕賲 賵 倬爻 丕夭 賲胤丕賱毓賴鈥屰� 丕蹖賳 丿蹖亘丕噩賴.
丿乇 丿蹖亘丕噩賴鈥屫й� 讴賴 亘賴 賯賱賲賽 賲丨賲丿毓賱蹖 賮乇賵睾蹖 丿乇 丕蹖賳 讴鬲丕亘 亘賴 趩丕倬 乇爻蹖丿賴 丕爻鬲貙 丕夭 爻乇诏匕卮鬲 賵 夭賳丿诏丕賳蹖賽 丕賮賱丕胤賵賳貙 丕氐賱 賵 賳爻亘賽 丕賵貙 鬲毓亘蹖乇賽 禺賵丕亘賽 爻賯乇丕胤 賵 賲乇诏賽 丕賵貙 爻賮乇賴丕蹖 丕賮賱丕胤賵賳貙 趩诏賵賳诏蹖賽 鬲丕爻蹖爻賽 賳禺爻鬲蹖賳 丌讴丕丿賲蹖 鬲賵爻胤賽 丕賮賱丕胤賵賳 賵 丨囟賵乇賽 丕乇爻胤賵 丿乇 丌賳貙 乇賵卮鈥屬囏й� 鬲丿乇蹖爻 丕賮賱丕胤賵賳貙 丌孬丕乇 丕賮賱丕胤賵賳貙 賵蹖跇诏蹖鈥屬囏й� 乇爻丕卅賱賽 丕賮賱丕胤賵賳 賵 趩诏賵賳诏蹖賽 丌孬丕乇卮貙 賵蹖跇诏蹖鈥屬囏й� 賮賱爻賴鈥屰� 丕賮賱丕胤賵賳 賵... 亘乇丕蹖 禺賵丕賳賳丿賴 丕胤賱丕毓丕鬲 亘爻蹖丕乇 亘丕 丕乇夭卮蹖 亘賴 丕乇賲睾丕賳 丌賵乇丿賴 丕爻鬲.
丕夭 丕蹖賳 噩賴鬲 囟賲賳賽 鬲卮讴乇賽 氐賲蹖賲丕賳賴 丕夭 丕蹖卮丕賳 亘乇丕蹖 乇賵丨卮丕賳 丌乇夭賵蹖 卮丕丿蹖 賵 賲睾賮乇鬲 賲蹖鈥屬嗁呚й屬�.
诏賮鬲丕乇 丕賳丿乇 賲毓乇賮蹖賽 讴鬲丕亘
囟蹖丕賮鬲貙 毓賳賵丕賳賽 賮丕乇爻蹖 賵 鬲乇噩賲賴鈥屫簇団€屰� 乇爻丕賱賴鈥屰� 芦卮亘鈥屬嗀篡屬嗃� 蹖丕 賲賴賲丕賳蹖禄 丕夭 丕賮賱丕胤賵賳 丕爻鬲 讴賴 鬲賵爻胤賽 丌賯丕蹖 芦賲丨賲丿丕亘乇丕賴蹖賲 丕賲蹖賳蹖鈥屬佖必� 鬲乇噩賲賴 賵 賳賴丕蹖鬲丕 鬲賵爻胤賽 芦丕賳鬲卮丕乇丕鬲 噩丕賲蹖禄 趩丕倬 賵 賲賳鬲卮乇 诏乇丿蹖丿賴 丕爻鬲.
賲鬲賳賽 鬲乇噩賲賴鈥屰� 讴鬲丕亘 乇賵丕賳 賵 亘丿賵賳 賲卮讴賱 蹖丕 賴乇诏賵賳賴 倬蹖趩蹖丿诏蹖鈥屬� 丕丿亘蹖鈥屫池� 賵 丕夭 丿蹖丿賽鈥� 賲賳 禺賵丕賳賳丿賴 賴賳诏丕賲賽 禺賵丕賳丿賳賽 丕蹖賳 乇爻丕賱賴 丿趩丕乇 丿賱夭丿诏蹖 蹖丕 讴爻丕賱鬲 賳賲蹖鈥屭必�.
丕夭 賲毓乇賮蹖 賳丕賲 賵 賲鬲乇噩賲賽 讴鬲丕亘 讴賴 亘诏匕乇賲 亘丕蹖丿 毓乇囟 讴賳賲 讴賴 丕蹖賳 乇爻丕賱賴 蹖讴蹖 丕夭 爻蹖 賵 丕賳丿蹖 乇爻丕賱賴鈥屰� 鬲丕蹖蹖丿賽 丕氐丕賱鬲 卮丿賴鈥屰� 丕賮賱丕胤賵賳 丕爻鬲.
卮蹖賵賴鈥屰� 賳诏丕乇卮賽 乇爻丕賱賴鈥屬囏й� 丕賮賱丕胤賵賳 亘爻蹖丕乇 噩丕賱亘 丕爻鬲貙 丕賵 賲毓鬲賯丿 亘賵丿 禺賵丕賳丿賳賽 讴鬲丕亘 亘賴 賯賱賲鈥屬囏й� 賲乇爻賵賲 賳賲蹖鈥屫堌з嗀� 亘丕毓孬賽鈥� 丌诏丕賴蹖 禺賵丕賳賳丿賴 卮賵丿 賲诏乇 丌賳讴賴 亘賴 卮讴賱賽 蹖讴 诏賮鬲诏賵 賳诏丕乇卮 卮賵丿貙 亘賴 賴賲蹖賳 丿賱蹖賱 乇爻丕賱賴鈥屬囏й� 丕賵 亘賴 賮蹖賱賲鈥屬嗀з呝団€屬囏й� 鬲卅丕鬲乇 卮亘丕賴鬲 亘爻蹖丕乇蹖 丿丕乇賳丿 賵 毓賲丿鬲丕 丕夭 诏賮鬲诏賵蹖 丕賵 亘丕 趩賳丿 賳賮乇 賳诏丕乇卮 卮丿賴 丕爻鬲.
诏賮鬲丕乇 丕賳丿乇 賲毓乇賮蹖賽 卮禺氐蹖鬲鈥屬囏�
賮丿乇賵爻
倬賵夭丕賳蹖丕爻
丌乇賵讴爻蹖 賲丕禺賵爻
丌乇蹖爻鬲賵賮丕賳爻
丌诏丕鬲賵賳
爻賯乇丕胤
丌賱讴蹖亘蹖丕丿爻
诏乇賵賴蹖 卮乇丕亘鈥屫堌ж�
诏賮鬲丕乇 丕賳丿乇 丿丕爻鬲丕賳賽鈥� 讴鬲丕亘
丌诏丕鬲賵賳 亘賴 賵丕爻胤賴鈥屰� 賳賵卮鬲賳賽 蹖讴 鬲乇丕跇丿蹖 亘賴 卮賴乇鬲 賵 賲丨亘賵亘蹖鬲 乇爻蹖丿賴 亘賵丿 賵 亘賴 賴賲蹖賳 賲賳馗賵乇 囟蹖丕賮鬲蹖 鬲乇鬲蹖亘 賲蹖鈥屫囏� 賵 丿賵爻鬲丕賳 賵 賳夭丿蹖讴丕賳賽 丕賴賱賽 丨讴賲鬲賽 禺賵丿 乇丕 丕夭 噩賲賱賴 賮丿乇賵爻貙 倬賵夭丕賳蹖丕爻貙 丌乇賵讴爻蹖 賲丕禺賵爻貙 丕乇蹖爻鬲賵賮丕賳爻貙 丌诏丕鬲賵賳貙 爻賯乇丕胤貙 丌賱讴蹖亘蹖丕丿爻 賵 ... 乇丕 亘賴 丌賳 囟蹖丕賮鬲 丿毓賵鬲 賲蹖鈥屭┵嗀�.
倬爻 丕夭 氐乇賮 卮丕賲貙 丌诏丕鬲賵賳 賲賵囟賵毓賽 亘丨孬 賵 诏賮鬲诏賵 乇丕 亘賴 倬蹖卮賳賴丕丿賽 芦賮丿乇賵爻禄(蹖讴蹖 丕夭 丨丕囟乇蹖賳賽 噩賲毓) 芦毓卮賯禄 鬲毓蹖蹖賳 賲蹖鈥屭┵嗀� 趩賵賳 丕夭 賳馗乇賽 賮丿乇賵爻 卮丕毓乇丕賳賽 蹖賵賳丕賳蹖 丿乇 丌賳 丿賵乇丕賳 丿乇 賵氐賮 賵 爻鬲丕蹖卮 賴乇 趩蹖夭蹖 卮毓乇 爻乇賵丿賴 亘賵丿賳丿 噩夭 毓卮賯 賵 爻鬲丕蹖卮賽 芦丕乇賵爻禄(禺丿丕蹖賽 毓卮賯) 賵 賳賴丕蹖鬲丕 丨丕囟乇蹖賳 賳蹖夭 賲賵丕賮賯鬲 賲蹖鈥屭┵嗁嗀� 讴賴 丿乇 賲賵乇丿賽 丌賳 亘賴 亘丨孬 賵 诏賮鬲诏賵 亘賳卮蹖賳賳丿.
亘賴 鬲乇鬲蹖亘賽 賳丕賲鈥屬囏й� 匕讴乇 卮丿賴 丿乇 賮賵賯貙 賴乇 讴丿丕賲 丿乇 鬲賵氐蹖賮賽 毓卮賯 爻禺賳鈥屬堌臂� 賲蹖鈥屭┵嗁嗀� 鬲丕 丕蹖賳讴賴 賳賵亘鬲 亘賴 爻賯乇丕胤 賲蹖鈥屫必池� 賵 ... .
倬爻 丕夭 丕鬲賲丕賲賽 氐丨亘鬲鈥屬囏й� 爻賯乇丕胤 賳蹖夭 賳丕诏賴丕賳 芦丌賱讴蹖亘蹖丕丿爻禄 賲爻鬲 賵 禺乇丕亘 亘賴 卮乇丨蹖 讴賴 丿乇 讴鬲丕亘 賲蹖鈥屫堌з嗃屬� 賵丕乇丿 賲噩賱爻 賲蹖鈥屫促堌� 賵 卮乇賵毓 亘賴 爻鬲丕蹖卮 賵 賳賯丿賽 爻賯乇丕胤 賲蹖鈥屬矩必ж藏�... .
賳賯賱鈥屬傎堎� 賳丕賲賴
"鬲丕 爻乇丕賳噩丕賲賽 讴爻蹖 乇丕 賳丿丕賳蹖貙 賳賲蹖鈥屫堌з� 丨讴賲 讴乇丿 讴賴 禺賵卮亘禺鬲 丕爻鬲 蹖丕 賳蹖爻鬲. (爻賵賱賵賳)"
"趩賴 禺賵亘 亘賵丿 丕诏乇 丨讴賲鬲 賴賲丕賳賳丿賽 丌亘 賲蹖鈥屫ㄙ堌� 讴賴 趩賵賳 丕夭 蹖讴 馗乇賮 賱亘乇蹖夭 诏乇丿丿 亘鬲賵丕賳丿 亘賴 乇賮賽 禺丕賱蹖賽鈥屫屭臂� 乇蹖禺鬲賴 卮賵丿. 鬲丕 賴乇 丿賵 亘賴 丕賳丿丕夭賴鈥屰� 蹖讴丿蹖诏乇 丕夭 賴賲 亘賴乇賴鈥屬呝嗀� 卮賵賳丿. (爻賯乇丕胤)"
"亘丿亘禺鬲蹖賽 丌丿賲鈥屬囏й� 賳丕丿丕賳 丿乇 丕蹖賳 丕爻鬲 讴賴 禺賵丿 乇丕 丿丕賳丕 賲蹖鈥屫促呚ж辟嗀�."
"賲蹖丕賳 丿丕賳丕蹖蹖 賵 賳丕丿丕賳蹖 賮丕氐賱賴 賵噩賵丿 丿丕乇丿. 亘丕賵乇賽 丿乇爻鬲蹖 讴賴 賳鬲賵丕賳丿 賲賳胤賯賽 禺賵丿 乇丕 孬丕亘鬲 讴賳丿貙 丿丕賳丕蹖蹖 賳蹖爻鬲 丕賲丕 趩賵賳 卮賳丕禺鬲賽 亘賴 丨賯蹖賯鬲 丕爻鬲貙 賳丕丿丕賳蹖 賴賲 賳賲蹖鈥屫ㄘж簇� 賵 丕蹖賳 賮丕氐賱賴鈥屰� 賲蹖丕賳賽 丿丕賳丕蹖蹖 賵 賳丕丿丕賳蹖 丕爻鬲. (爻賯乇丕胤)"
讴丕乇賳丕賲赖
丕蹖賳 讴鬲丕亘 亘賴 卮丿鬲 禺賵丕賳丿賳蹖鈥屫池� 丕賲丕 丕夭 丌賳 丿爻鬲賴 丕夭 讴鬲丕亘鈥屬囏й屰屸€屫池� 讴賴 亘丕蹖丿 丿乇 夭賲丕賳賽鈥� 賲賳丕爻亘 賵 亘丕 鬲賲乇讴夭賽 讴丕賮蹖 禺賵丕賳丿賴 卮賵丿 鬲丕 賲賮丕賴蹖賲賽 亘賳蹖丕丿蹖賳 賵 賮賱爻賮蹖賽 丌賳鈥屫必� 丿乇讴 讴乇丿貙 禺賵丕賳丿賳賽 丕蹖賳 讴鬲丕亘賽 丕乇夭卮賲賳丿 乇丕 亘賴 賳賲丕賲賽鈥� 丿賵爻鬲丕賳賽鈥� 丕賴賱賽 賲胤丕賱毓賴鈥屰� 禺賵丿 倬蹖卮賳賴丕丿 賲蹖鈥屭┵嗁� 賵 鄣爻鬲丕乇賴 亘乇丕蹖 丌賳 賲賳馗賵乇 賲蹖鈥屭┵嗁�.
亘蹖爻鬲 賵 蹖讴賲 丕乇丿蹖亘賴卮鬲鈥屬呚з� 蹖讴鈥屬囏藏ж� 賵 趩賴丕乇氐丿
July 25, 2016
禺蹖賱蹖 讴鬲丕亘 禺賵亘蹖 亘賵丿.. 夭蹖丕丿 倬蹖卮 丕賵賲丿賴 亘賵丿 讴賴 亘卮賳賵賲 爻賯乇丕胤 丕夭 卮蹖賵賴 蹖 倬乇爻卮 賵 倬丕爻禺 丕爻鬲賮丕丕丿賴 賲蹖 讴賳賴 亘乇丕蹖 亘丨孬 讴乇丿賳.. 鬲賵 丕蹖賳 讴鬲丕亘 丕賵賱蹖賳 亘丕乇 丕蹖賳 丿蹖丿賲 趩胤賵乇 賵 趩賯丿乇 賴賵卮賲賳丿丕賳賴 丕蹖賳 讴丕乇 乇賵 丕賳噩丕賲 賲蹖丿賴..
丿丕爻鬲丕賳 讴鬲丕亘 丿乇 賲賵乇丿 囟蹖丕賮鬲蹖賴 讴賴 亘乇诏夭丕乇 卮丿賴 賵 亘丨孬 毓卮賯 賲蹖丕賳 丨囟丕乇 倬蹖卮 賲蹖丕丿. 讴賴 丕賵賱 賴乇 讴丿賵賲 丕夭 丨丕囟乇蹖賳 賳馗乇卮賵賳 乇賵 賲蹖 诏賳貙 賵 丿乇 賳賴丕蹖鬲 爻賯乇丕胤貙 亘賴 胤乇夭 丿賱賳卮蹖賳蹖 丕夭 毓卮賯 氐丨亘鬲 賲蹖 讴賳賴 讴賴 賵丕賯毓丕 丿賵爻鬲 丿丕乇賲 蹖讴 亘丕乇 丿蹖诏賴 爻胤乇賴丕蹖 賲乇亘賵胤 亘賴 爻賯乇丕胤 乇賵 亘禺賵賳賲.
丿丕爻鬲丕賳 讴鬲丕亘 丿乇 賲賵乇丿 囟蹖丕賮鬲蹖賴 讴賴 亘乇诏夭丕乇 卮丿賴 賵 亘丨孬 毓卮賯 賲蹖丕賳 丨囟丕乇 倬蹖卮 賲蹖丕丿. 讴賴 丕賵賱 賴乇 讴丿賵賲 丕夭 丨丕囟乇蹖賳 賳馗乇卮賵賳 乇賵 賲蹖 诏賳貙 賵 丿乇 賳賴丕蹖鬲 爻賯乇丕胤貙 亘賴 胤乇夭 丿賱賳卮蹖賳蹖 丕夭 毓卮賯 氐丨亘鬲 賲蹖 讴賳賴 讴賴 賵丕賯毓丕 丿賵爻鬲 丿丕乇賲 蹖讴 亘丕乇 丿蹖诏賴 爻胤乇賴丕蹖 賲乇亘賵胤 亘賴 爻賯乇丕胤 乇賵 亘禺賵賳賲.
August 29, 2013
I Never Met a Physician Who Wasn鈥檛 Descended from a Greek
This might just be the work that put the "meta-" (at least the "metafiction") in "metaphysics".
笔濒补迟辞鈥檚 name is attached to it, but its principal focus is Socrates. And guess what? Socrates doesn鈥檛 so much elaborate on his own views as (1) recount the views of others (especially those of the female philosopher Diotima) and (2) indirectly reveal his views by his conduct and his responses to the views of others (especially the taunts of Alcibiades).
Even the concept of "Platonic Love" could possibly be more accurately attributed to Socrates, but more likely to Diotima.
In fact, I wonder whether this work proves that the Greek understanding of Love (as we comprehend it) actually owes more to women than men.
The Epismetology of the Word "Symposium"
Despite being familiar with the word for decades, I had no idea that "symposium" more or less literally means a "drinking party" or "to drink together".
In 厂辞肠谤补迟别蝉鈥� time, it was like a toga party for philosophers.
It鈥檚 great that this learned tradition was reinvigorated by Pomona College in 1953. How appropriate that Pomona was the Roman goddess of fruitful abundance. Of course, many of us will remember our first experience of a toga party from the film "Animal House".
More recently, perhaps in tribute to the film, the concept has transformed into a "frat party" (notice the derivation from the masculine word "fraternity"), which Urban Dictionary defines in its own inimitable way:
"A sausage fest with douchebag frat boys who let a lot of girls in and hardly any guys so they can slip date rape drugs into the girls鈥� drinks and have sex with them because obviously they can't rely on their charm."
If you substitute philosophers for frat boys, young boys for young girls, and wine and mead for date rape drugs, then you have the recipe for "The Symposium".
Alcohol-Free Daze
I should mention one other aspect of the plot (sorry about the spoiler, but the work is 2,400 years old today, so you've had enough time to catch up), and that is that Socrates appears to have attended two symposia over the course of two consecutive days.
In those days, future philosophers were counselled to embrace alternating alcohol-free days.
In breach of this medical advice, Socrates and his confreres turn up to this Symposium hung-over from the previous night. As a result, there was more talking than drinking.
If this had just been your run-of-the-mill Saturday Night Live Symposium, it鈥檚 quite possible that the legacy of this particular night might never have eventuated. Instead, we have inherited a tradition of Greek Love, Platonic Love, Socratic Method and Alcohol-Free Tutorials.
An Artist in Comedy as Well as Tragedy
One last distraction before I get down to Love:
It has always puzzled readers that "The Symposium" ends with a distinct change of tone as the feathered cocks begin to crow and the sun rises on our slumber party:
"Aristodemus was only half awake, and he did not hear the beginning of the discourse; the chief thing which he remembered was Socrates compelling the other two to acknowledge that the genius of comedy was the same with that of tragedy, and that the true artist in tragedy was an artist in comedy also."
Researchers at the University of Adelaide now speculate that what Socrates was saying was, "When you鈥檙e pissed, nobody can tell whether you鈥檙e serious or joking."
There is still some contention as to whether Socrates was referring to the inebriation of the artist or the audience.
Anyway, it remains for us to determine how serious this Socratic Dialogue on Love should be taken.
Togas on? Hey, Ho! Let鈥檚 go!
The Mocking 厂辞肠谤补迟别蝉鈥� Easy Touch
OK, so the tale starts with Apollodorus telling a companion a story that he had heard from Aristodemus (who had once before narrated it to Glaucon, who had in turn mentioned it to the companion 鈥� are you with me?).
The tale concerns a Symposium at the House of Agathon. On the way, Socrates drops "behind in a fit of abstraction" (this is before the days of Empiricism) and retires "into the portico of the neighbouring house", from which initially "he will not stir".
When he finally arrives, he is too hung-over to drink or talk, so he wonders whether "wisdom could be infused by touch, out of the fuller into the emptier man, as water runs through wool out of a fuller cup into an emptier one."
Addressing his host, he adds, "If that were so, how greatly should I value the privilege of reclining at your side!"
As often seems to be the fate of flirts, Agathon rebuffs him, "You are mocking, Socrates."
Instead, it is agreed that each of the attendees will regale the withered assembly with their views on Love.
Phaedrus (on Reciprocity)
Phaedrus speaks of the reciprocity of Love and how it creates a state of honour between Lover and Beloved. A state or army consisting of lovers whose wish was to emulate each other would abstain from dishonor, become inspired heroes, equal to the bravest, and overcome the world.
Phaedrus also asserts that the gods admire, honour and value the return of love by the Beloved to his Lover, at least in a human sense, more than the love shown by the Lover for the Beloved.
Paradoxically, this is because the love shown by the Lover is "more divine, because he is inspired by God".
I had to have an alcohol-free day before I understood this subtle distinction, so don鈥檛 worry if you鈥檙e having trouble keeping up.
Pausanius (on the Heavenly and the Common)
Pausanius argues that there are two types of Love that need to be analysed: the common and the heavenly (or the divine).
The "common" is wanton, has no discrimination, "is apt to be of women as well as youths, and is of the body rather than of the soul".
In contrast, heavenly love is of youths:
"...they love not boys, but intelligent beings whose reason is beginning to be developed, much about the time at which their beards begin to grow鈥nd in choosing young men to be their companions, they mean to be faithful to them, and pass their whole life in company with them."
This love is disinterested (it is not "done from any motive of interest, or wish for office or power") and involves both honourable attachment and virtuous service.
Eryximachus (on the Healthy and the Diseased)
Eryximachus, a physician, defines Love in terms of both the soul and the body.
He distinguishes two kinds of love: the desire of the healthy and the desire of the diseased. These two are opposites, and the role of the physician is to harmonise or "reconcile the most hostile elements in the constitution", by analogy with music, which is an "art of communion".
Aristophanes (on "The Origin of Love")
Aristophanes explains the origin of the gender and sexuality of mankind in terms of three beings, one of which was a double-male (now separated into homosexual men), one a double female (now separated into homosexual women) and the third an androgynous double (now separated into heterosexual male and female) by Zeus:
"...the intense yearning which each of them has towards the other does not appear to be the desire of lover鈥檚 intercourse, but of something else which the soul of either evidently desires and cannot tell, and of which she has only a dark and doubtful presentiment ...human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love."
Agathon (on Beauty)
Agathon praises the god of love first and then his gift. Love in the form of Temperance is the master of pleasures and desires. It "empties men of disaffection and fills them with affection." Love is concerned with Beauty.
Socrates (on Good)
Socrates approaches the topic of Love by asking questions, for example, "whether Love is the Love of something or nothing?"
Socrates elicits the answer that Love wants Beauty and in doing so it wants what is Good.
He then quotes Diotima extensively.
The Pizmotality of Diotima
Diotima, by a process that we would now call the Socratic Method, leads Socrates to the conclusion that Love is the love of the "everlasting possession of the Good". We seek Good, so that we can maintain it eternally. "Love is of immortality."
Because Man is mortal, our way of achieving eternity or immortality of possession is the generation or birth of Beauty.
We achieve immortality by way of fame and offspring.
Diotima argues that Beauty applies to both the soul and the body. However, the "Beauty of the Mind is more honourable than the Beauty of the outward Form."
She advocates the contemplation of "Beauty Absolute":
"...a Beauty which if you once beheld, you would see not to be after the measure of gold, and garments, and fair boys and youths, whose presence now entrances you; and you and many a one would be content to live seeing them only and conversing with them without meat or drink, if that were possible 鈥� you only want to look at them and to be with them鈥you would not be] clogged with the pollutions of mortality and all the colours and vanities of human life..."
Socrates does not reveal how else Diotima tutored him in the art and science of Love or whether she herself was a Beauty Absolute whose appeal was greater than that of boys and youths.
Alciabades (on Indifference)
At this point, the younger Alciabades speaks. He is equal parts frat and prat, he is evidently "in love" with Socrates, and seems intent on complaining that Socrates has resisted his sexual advances. Even though Alciabades had slept a night with "this wonderful monster in my arms... he was so superior to my solicitations...I arose as from the couch of a father or an elder brother."
It is clear that Socrates has no affection for the mind of Alciabades, no matter what he might think of his body. He teases him by proposing that Socrates and Agathon share a couch for the night.
The Pompatus of Love
And that's how it ends, but for the discussion of Comedy and Tragedy.
If this had been a PowerPoint Presentation, Socrates, Plato and I would have told you what we were going to say, then say it, and end by telling you what we had just said.
But because this work is pre-Microsoft, I will end this disquisition here, largely because I want to read 笔濒补迟辞鈥檚 complementary work on Love, "Phaedrus", and see what more he has to say about Socrates, this mentor of frat boys who was so much more than a picker, a grinner, a lover and a sinner.
Only then will I be able to speak more definitively of the Pompatus of Love.
VERSE:
The Object of Love
[According to Aristophanes]
I would love
To find One,
An Other,
So we could
Each love one
Another,
In divine
Unity.
SOUNDTRACK:
Steve Miller Band 鈥� "The Joker"
Hedwig and the Angry Inch - "The Origin of Love"
Scroll to 3:57 for video:
Hedwig and the Angry Inch - "The Origin of Love"
Spanish subtitles:
John Cameron Mitchell on "The Origin of Love"
Carol Zou - Animation of "The Origin of Love"
StickdudeSeven - Animation of "The Origin of Love"
FoxmanProductions - Animation of "The Origin of Love"
Jinkx Monsoon - "The Origin of Love" [Live with cocktail glass]
Starts at 2:50 (but the intro is fun):
Jinkx Monsoon - "The Origin of Love" [Live at the 2013 Capital Pride Festival]
Rufus Wainwright - "The Origin of Love"
Robyn Hitchcock - "Intricate Thing"
The Velvet Undergound & Nico - "Femme Fatale"
Lou Reed - Sweet Jane (Live with Steve Hunter)
Cowboy Junkies - "Sweet Jane" (Official Video)
Cowboy Junkies - "Sweet Jane" (Live on Japanese TV)
This might just be the work that put the "meta-" (at least the "metafiction") in "metaphysics".
笔濒补迟辞鈥檚 name is attached to it, but its principal focus is Socrates. And guess what? Socrates doesn鈥檛 so much elaborate on his own views as (1) recount the views of others (especially those of the female philosopher Diotima) and (2) indirectly reveal his views by his conduct and his responses to the views of others (especially the taunts of Alcibiades).
Even the concept of "Platonic Love" could possibly be more accurately attributed to Socrates, but more likely to Diotima.
In fact, I wonder whether this work proves that the Greek understanding of Love (as we comprehend it) actually owes more to women than men.
The Epismetology of the Word "Symposium"
Despite being familiar with the word for decades, I had no idea that "symposium" more or less literally means a "drinking party" or "to drink together".
In 厂辞肠谤补迟别蝉鈥� time, it was like a toga party for philosophers.
It鈥檚 great that this learned tradition was reinvigorated by Pomona College in 1953. How appropriate that Pomona was the Roman goddess of fruitful abundance. Of course, many of us will remember our first experience of a toga party from the film "Animal House".
More recently, perhaps in tribute to the film, the concept has transformed into a "frat party" (notice the derivation from the masculine word "fraternity"), which Urban Dictionary defines in its own inimitable way:
"A sausage fest with douchebag frat boys who let a lot of girls in and hardly any guys so they can slip date rape drugs into the girls鈥� drinks and have sex with them because obviously they can't rely on their charm."
If you substitute philosophers for frat boys, young boys for young girls, and wine and mead for date rape drugs, then you have the recipe for "The Symposium".
Alcohol-Free Daze
I should mention one other aspect of the plot (sorry about the spoiler, but the work is 2,400 years old today, so you've had enough time to catch up), and that is that Socrates appears to have attended two symposia over the course of two consecutive days.
In those days, future philosophers were counselled to embrace alternating alcohol-free days.
In breach of this medical advice, Socrates and his confreres turn up to this Symposium hung-over from the previous night. As a result, there was more talking than drinking.
If this had just been your run-of-the-mill Saturday Night Live Symposium, it鈥檚 quite possible that the legacy of this particular night might never have eventuated. Instead, we have inherited a tradition of Greek Love, Platonic Love, Socratic Method and Alcohol-Free Tutorials.
An Artist in Comedy as Well as Tragedy
One last distraction before I get down to Love:
It has always puzzled readers that "The Symposium" ends with a distinct change of tone as the feathered cocks begin to crow and the sun rises on our slumber party:
"Aristodemus was only half awake, and he did not hear the beginning of the discourse; the chief thing which he remembered was Socrates compelling the other two to acknowledge that the genius of comedy was the same with that of tragedy, and that the true artist in tragedy was an artist in comedy also."
Researchers at the University of Adelaide now speculate that what Socrates was saying was, "When you鈥檙e pissed, nobody can tell whether you鈥檙e serious or joking."
There is still some contention as to whether Socrates was referring to the inebriation of the artist or the audience.
Anyway, it remains for us to determine how serious this Socratic Dialogue on Love should be taken.
Togas on? Hey, Ho! Let鈥檚 go!
The Mocking 厂辞肠谤补迟别蝉鈥� Easy Touch
OK, so the tale starts with Apollodorus telling a companion a story that he had heard from Aristodemus (who had once before narrated it to Glaucon, who had in turn mentioned it to the companion 鈥� are you with me?).
The tale concerns a Symposium at the House of Agathon. On the way, Socrates drops "behind in a fit of abstraction" (this is before the days of Empiricism) and retires "into the portico of the neighbouring house", from which initially "he will not stir".
When he finally arrives, he is too hung-over to drink or talk, so he wonders whether "wisdom could be infused by touch, out of the fuller into the emptier man, as water runs through wool out of a fuller cup into an emptier one."
Addressing his host, he adds, "If that were so, how greatly should I value the privilege of reclining at your side!"
As often seems to be the fate of flirts, Agathon rebuffs him, "You are mocking, Socrates."
Instead, it is agreed that each of the attendees will regale the withered assembly with their views on Love.
Phaedrus (on Reciprocity)
Phaedrus speaks of the reciprocity of Love and how it creates a state of honour between Lover and Beloved. A state or army consisting of lovers whose wish was to emulate each other would abstain from dishonor, become inspired heroes, equal to the bravest, and overcome the world.
Phaedrus also asserts that the gods admire, honour and value the return of love by the Beloved to his Lover, at least in a human sense, more than the love shown by the Lover for the Beloved.
Paradoxically, this is because the love shown by the Lover is "more divine, because he is inspired by God".
I had to have an alcohol-free day before I understood this subtle distinction, so don鈥檛 worry if you鈥檙e having trouble keeping up.
Pausanius (on the Heavenly and the Common)
Pausanius argues that there are two types of Love that need to be analysed: the common and the heavenly (or the divine).
The "common" is wanton, has no discrimination, "is apt to be of women as well as youths, and is of the body rather than of the soul".
In contrast, heavenly love is of youths:
"...they love not boys, but intelligent beings whose reason is beginning to be developed, much about the time at which their beards begin to grow鈥nd in choosing young men to be their companions, they mean to be faithful to them, and pass their whole life in company with them."
This love is disinterested (it is not "done from any motive of interest, or wish for office or power") and involves both honourable attachment and virtuous service.
Eryximachus (on the Healthy and the Diseased)
Eryximachus, a physician, defines Love in terms of both the soul and the body.
He distinguishes two kinds of love: the desire of the healthy and the desire of the diseased. These two are opposites, and the role of the physician is to harmonise or "reconcile the most hostile elements in the constitution", by analogy with music, which is an "art of communion".
Aristophanes (on "The Origin of Love")
Aristophanes explains the origin of the gender and sexuality of mankind in terms of three beings, one of which was a double-male (now separated into homosexual men), one a double female (now separated into homosexual women) and the third an androgynous double (now separated into heterosexual male and female) by Zeus:
"...the intense yearning which each of them has towards the other does not appear to be the desire of lover鈥檚 intercourse, but of something else which the soul of either evidently desires and cannot tell, and of which she has only a dark and doubtful presentiment ...human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love."
Agathon (on Beauty)
Agathon praises the god of love first and then his gift. Love in the form of Temperance is the master of pleasures and desires. It "empties men of disaffection and fills them with affection." Love is concerned with Beauty.
Socrates (on Good)
Socrates approaches the topic of Love by asking questions, for example, "whether Love is the Love of something or nothing?"
Socrates elicits the answer that Love wants Beauty and in doing so it wants what is Good.
He then quotes Diotima extensively.
The Pizmotality of Diotima
Diotima, by a process that we would now call the Socratic Method, leads Socrates to the conclusion that Love is the love of the "everlasting possession of the Good". We seek Good, so that we can maintain it eternally. "Love is of immortality."
Because Man is mortal, our way of achieving eternity or immortality of possession is the generation or birth of Beauty.
We achieve immortality by way of fame and offspring.
Diotima argues that Beauty applies to both the soul and the body. However, the "Beauty of the Mind is more honourable than the Beauty of the outward Form."
She advocates the contemplation of "Beauty Absolute":
"...a Beauty which if you once beheld, you would see not to be after the measure of gold, and garments, and fair boys and youths, whose presence now entrances you; and you and many a one would be content to live seeing them only and conversing with them without meat or drink, if that were possible 鈥� you only want to look at them and to be with them鈥you would not be] clogged with the pollutions of mortality and all the colours and vanities of human life..."
Socrates does not reveal how else Diotima tutored him in the art and science of Love or whether she herself was a Beauty Absolute whose appeal was greater than that of boys and youths.
Alciabades (on Indifference)
At this point, the younger Alciabades speaks. He is equal parts frat and prat, he is evidently "in love" with Socrates, and seems intent on complaining that Socrates has resisted his sexual advances. Even though Alciabades had slept a night with "this wonderful monster in my arms... he was so superior to my solicitations...I arose as from the couch of a father or an elder brother."
It is clear that Socrates has no affection for the mind of Alciabades, no matter what he might think of his body. He teases him by proposing that Socrates and Agathon share a couch for the night.
The Pompatus of Love
And that's how it ends, but for the discussion of Comedy and Tragedy.
If this had been a PowerPoint Presentation, Socrates, Plato and I would have told you what we were going to say, then say it, and end by telling you what we had just said.
But because this work is pre-Microsoft, I will end this disquisition here, largely because I want to read 笔濒补迟辞鈥檚 complementary work on Love, "Phaedrus", and see what more he has to say about Socrates, this mentor of frat boys who was so much more than a picker, a grinner, a lover and a sinner.
Only then will I be able to speak more definitively of the Pompatus of Love.
VERSE:
The Object of Love
[According to Aristophanes]
I would love
To find One,
An Other,
So we could
Each love one
Another,
In divine
Unity.
SOUNDTRACK:
Steve Miller Band 鈥� "The Joker"
Hedwig and the Angry Inch - "The Origin of Love"
Scroll to 3:57 for video:
Hedwig and the Angry Inch - "The Origin of Love"
Spanish subtitles:
John Cameron Mitchell on "The Origin of Love"
Carol Zou - Animation of "The Origin of Love"
StickdudeSeven - Animation of "The Origin of Love"
FoxmanProductions - Animation of "The Origin of Love"
Jinkx Monsoon - "The Origin of Love" [Live with cocktail glass]
Starts at 2:50 (but the intro is fun):
Jinkx Monsoon - "The Origin of Love" [Live at the 2013 Capital Pride Festival]
Rufus Wainwright - "The Origin of Love"
Robyn Hitchcock - "Intricate Thing"
The Velvet Undergound & Nico - "Femme Fatale"
Lou Reed - Sweet Jane (Live with Steve Hunter)
Cowboy Junkies - "Sweet Jane" (Official Video)
Cowboy Junkies - "Sweet Jane" (Live on Japanese TV)
October 18, 2018
I'm glad I chose this translation (by Robin Waterfield), and this publisher (Oxford World's Classic) - the introduction is of great help, and the text flows easily and is very understandable, and doesn't feel stiff and such.
This book's subject is a series of speeches praising Love (both of sexual and of mind-kind; the former producing sometimes children, the latter creative works and learning - the latter is more immortal and superior in author's opinion). The book ends with useful notes and a name index that shines light on the party guests and names popping up in conversations. Plato wrote the book between 385-378 BC (most likely around 380 BC).
Plato sets this imagined high-society dinner-part in Athens, 416 BC, which is told about to others just after the death of one of the guests, Alcibades, in 404 BC. Other guests include the comic poet Aristophanes (who of course gets the funny hiccups that is cured with sneezing), and Plato's teacher, Socrates, who gets to be the giver of Plato's opinion on the subject (Socrates himself gets it from not-certain-if-existed person that is Diotima, a wise woman).
I liked this quote: "On the other hand, ignorant people don't love knowledge or desire wisdom either, because the trouble with ignorance is precisely that if a person lacks virtue and knowledge, he's perfectly satisfied with the way he is. If a person isn't aware of a lack, he can't desire the thing which he isn't aware of lacking."
Seven speeches are heard: Socrates' turn comes at the end, but when Alcibades bursts into the part, he gives one more speech, praising Socrates, and clearly showing that to him, the mind-part of Love is more of a stranger; he doesn't really get why Socrates rejects his advances. (Alcibades comes to a bad end in exile, murdered by the Persians; Socrates, as we know from history, gets a death sentence, having to drink poison).
But all ends well in this story: people leave the party, some sleep to the next morning, and Socrates goes back to the Lyceum (gymnasium and public baths) in the morning as usual (he has a good alcohol tolerance). We get a great dinner-party conversation about love, that hold surprisingly noble, interesting thoughts to carry with us to life.
This book's subject is a series of speeches praising Love (both of sexual and of mind-kind; the former producing sometimes children, the latter creative works and learning - the latter is more immortal and superior in author's opinion). The book ends with useful notes and a name index that shines light on the party guests and names popping up in conversations. Plato wrote the book between 385-378 BC (most likely around 380 BC).
Plato sets this imagined high-society dinner-part in Athens, 416 BC, which is told about to others just after the death of one of the guests, Alcibades, in 404 BC. Other guests include the comic poet Aristophanes (who of course gets the funny hiccups that is cured with sneezing), and Plato's teacher, Socrates, who gets to be the giver of Plato's opinion on the subject (Socrates himself gets it from not-certain-if-existed person that is Diotima, a wise woman).
I liked this quote: "On the other hand, ignorant people don't love knowledge or desire wisdom either, because the trouble with ignorance is precisely that if a person lacks virtue and knowledge, he's perfectly satisfied with the way he is. If a person isn't aware of a lack, he can't desire the thing which he isn't aware of lacking."
Seven speeches are heard: Socrates' turn comes at the end, but when Alcibades bursts into the part, he gives one more speech, praising Socrates, and clearly showing that to him, the mind-part of Love is more of a stranger; he doesn't really get why Socrates rejects his advances. (Alcibades comes to a bad end in exile, murdered by the Persians; Socrates, as we know from history, gets a death sentence, having to drink poison).
But all ends well in this story: people leave the party, some sleep to the next morning, and Socrates goes back to the Lyceum (gymnasium and public baths) in the morning as usual (he has a good alcohol tolerance). We get a great dinner-party conversation about love, that hold surprisingly noble, interesting thoughts to carry with us to life.
May 9, 2018
丕賲鬲蹖丕夭 賵丕賯毓蹖: 鄄/鄣
丕诏乇 賲蹖鈥屫堌з囒屫� 亘乇丕蹖 賱匕鬲 亘禺賵丕賳蹖丿. 賳禺賵丕賳丿蹖丿 賴賲 趩蹖夭蹖 丕夭 丿爻鬲 賳丿丕丿蹖丿.
讴鬲丕亘 卮蹖乇蹖賳蹖 丕爻鬲. 賵賱蹖 丕诏乇 丿賳亘丕賱 賳诏丕賴蹖 丿賯蹖賯 賵 賮賱爻賮蹖 亘賴 毓卮賯 賴爻鬲蹖丿貙 丕卮鬲亘丕賴 丌賲丿蹖丿.
噩賲毓蹖 丿乇 囟蹖丕賮鬲蹖 賳卮爻鬲賴鈥屫з嗀� 賵 賴乇讴爻 丕夭 毓卮賯 趩蹖夭蹖 賲蹖鈥屭堐屫�. 爻賯乇丕胤 賴賲 蹖讴蹖 丕夭 丌賳鈥屬囏ж池�. 丨乇賮鈥屬囏� 賯乇蹖亘 亘賴 丕鬲賮丕賯 丕夭 卮蹖乇蹖賳鈥屭堐屰屫� 丌爻賲丕賳鈥� 乇蹖爻賲丕賳 亘丕賮鬲賳貙 丕爻鬲毓丕乇賴鈥屫ㄘж槽� 賵 丕爻胤賵乇賴鈥屭堐屰� 賮乇丕鬲乇 賳賲蹖鈥屫辟堌�. 倬禺鬲賴鈥屫臂屬嗏€屫簇з� 爻賯乇丕胤 丕爻鬲. 讴賲蹖 丿賯蹖賯鈥屫� 爻禺賳 賲蹖鈥屫必з嗀� 賵賱蹖 丌賳 趩賳丕賳 賴賲 丨乇賮 丨爻丕亘蹖 賳丿乇丕丿.
丕诏乇 賲蹖鈥屫堌з囒屫� 亘乇丕蹖 賱匕鬲 亘禺賵丕賳蹖丿. 賳禺賵丕賳丿蹖丿 賴賲 趩蹖夭蹖 丕夭 丿爻鬲 賳丿丕丿蹖丿.
讴鬲丕亘 卮蹖乇蹖賳蹖 丕爻鬲. 賵賱蹖 丕诏乇 丿賳亘丕賱 賳诏丕賴蹖 丿賯蹖賯 賵 賮賱爻賮蹖 亘賴 毓卮賯 賴爻鬲蹖丿貙 丕卮鬲亘丕賴 丌賲丿蹖丿.
噩賲毓蹖 丿乇 囟蹖丕賮鬲蹖 賳卮爻鬲賴鈥屫з嗀� 賵 賴乇讴爻 丕夭 毓卮賯 趩蹖夭蹖 賲蹖鈥屭堐屫�. 爻賯乇丕胤 賴賲 蹖讴蹖 丕夭 丌賳鈥屬囏ж池�. 丨乇賮鈥屬囏� 賯乇蹖亘 亘賴 丕鬲賮丕賯 丕夭 卮蹖乇蹖賳鈥屭堐屰屫� 丌爻賲丕賳鈥� 乇蹖爻賲丕賳 亘丕賮鬲賳貙 丕爻鬲毓丕乇賴鈥屫ㄘж槽� 賵 丕爻胤賵乇賴鈥屭堐屰� 賮乇丕鬲乇 賳賲蹖鈥屫辟堌�. 倬禺鬲賴鈥屫臂屬嗏€屫簇з� 爻賯乇丕胤 丕爻鬲. 讴賲蹖 丿賯蹖賯鈥屫� 爻禺賳 賲蹖鈥屫必з嗀� 賵賱蹖 丌賳 趩賳丕賳 賴賲 丨乇賮 丨爻丕亘蹖 賳丿乇丕丿.
July 17, 2018
螝维胃蔚 蔚蟺喂胃蠀渭委伪 蟿蠅谓 魏伪位蠋谓 蟺蟻伪纬渭维蟿蠅谓 魏伪喂 蟿畏蟼 蔚蠀蟿蠀蠂委伪蟼 蔚委谓伪喂 慰 渭蔚纬伪位蠉蟿蔚蟻慰蟼 魏伪喂 伪蟺伪蟿畏位蠈蟼 苇蟻蠅蟿伪蟼 魏维胃蔚 伪谓胃蟻蠋蟺慰蠀.
March 3, 2021
Intelektualci anti膷ke Atine (filozof, lekar, pisac tragedija, komediograf...) do膽u na pijanku i pri膷aju o ljubavi, pri膷aju o poseti javnoj ku膰i, a sve je postavljeno u literarno zanimljivu strukturu, nekakvu pri膷u-u-pri膷i-u-pri膷i. Ne znam kako sam zami拧ljao Platonove dijaloge dok ih nisam 膷itao, ali ovako sigurno ne.
Svako od prisutnih pri膷a o ljubavi iz svog ugla. Sjajna je pri膷a komediografa Aristofana, a super je i uvod u nju - Aristofan mora da se re拧i 拧tucanja da bi mogao da je ispri膷a. Govori o ljudima kakvi su nekad bili, sa 4 ruke, 4 noge, 1 glavom i 2 reproduktivna organa. Ti ljudi su postali suvi拧e mo膰ni i po膷eli su da smetaju bogovima, pa ih je Zevs jednostavno prepolovio - onako po visini. Svako od nas je dobio svega po pola, pa i polovinu glave. A po拧to svaka polovina 啪eli da bude potpuna, 膷ezne za onom drugom polovinom. "沤udnji za celinom i lovu na nju ime je ljubav."
Redom ljubav opisuju kao dobru (nebeska, ljubav prema du拧i) ili lo拧u (telesna), kao platonsku ljubav izme膽u mu拧karaca, ali i kao direktnu homoseksualnu ljubav, koja je bila dosta uobi膷ajena. Zapravo je mo啪da nemoralna samo ljubav odraslih mu拧karaca sa de膷acima, ali ne zato 拧to su ti de膷aci jo拧 deca, ve膰 zato 拧to ne znamo kakvi 膰e biti kad odrastu, pa tako ne znamo da li volimo dobru osobu.
Kao i obi膷no kod Platona, ima ovde dobrih i lo拧ih argumenata, sve dok ne nastupi super-zvezda ve膷eri. Sokrat prepri膷ava razgovor iz javne ku膰e sa Diotimom, dok je jo拧 bio mlad. 艩ta ljubav 啪eli? Najpre lepotu, potom posed, na kraju dobro, ali i da joj to dobro uvek pripada. A to dobro je za svakog od nas sre膰a, uvek tra啪imo stvari koje 膰e nas zauvek osre膰iti. Romanti膷na ljubav je jedan na膷in, ali Sokrat govori i o druga膷ijoj 啪udnji - da ra膽amo i kreiramo. Kreiranje mo啪e biti zidanje ku膰e ili ko拧nja trave, ali sre膰nima nas prave pre svega stvari koje nam daju besmrtnost. Deca koju ostavljamo kao deo sebe nakon 拧to odemo, na primer, ali ako mo啪emo ostaviti slavu, umetnost ili nekakav veliki izum, tek to je zadu啪bina.
"I svaki bi voleo da su mu se takva deca rodila nego ljudska, kad pogleda i na Homera i na Hesioda i na ostale dobre pesnike, zavide膰i im 拧to iza sebe ostavljaju takvo potomstvo, koje im daje besmrtnu slavu i uspomenu. Njima su ve膰 i mnogi hramovi podignuti zbog takve dece, a zbog ljudske jo拧 nikome."
Sokrata je predmet po啪ude, iako ve膰 u godinama u kakvima ga uvek i zami拧ljamo. Plejboj tada拧nje Atine Alkibijad, koji je mogao da ima svaku 啪enu i mu拧karca, prepri膷ava poku拧aj da ga zavede. Jednom je 膷ak i uspeo da ga odvede u krevet, ali nije tu bilo ni膷ega osim sna. "Bio sam odista u neprilici, i lutao sam naokolo, zarobljen od toga 膷oveka kao niko ni od koga drugoga."
Sokrat je super-膷ovek. "Prevazilazio je u vojni膷kim naporima ne samo mene, nego i sve ostale. Ni拧ta nisu bili ostali prema njemu u otpornoj snazi; 膷inio je 膷uda - jedared kad je bio izvanredno jak mraz, te svi ili nisu uop拧te izlazili ili, ako bi ko iza拧ao, obukao bi 膷udo haljina, i obuo se, i umotao noge u pustinu i u ov膷ije ko啪e, a ovaj je me膽u njima izlazio u onakvoj ode膰i kakvu je i ranije obi膷no nosio, a bos je i拧ao po ledu lak拧e nego drugi obuveni."
A Sokrat je i neko koga niko nikada nije video pijanog. Nakon 拧to je ve膰ina prisutnih odustala i pozaspala, samo su Agaton, Aristofan i Sokrat ostali budni i pili iz velike 膷a拧e. Ali "oni nisu vi拧e mogli da ga prate, jer su bili pospani; prvi je zaspao Aristofan, a kad je ve膰 bio dan, i Agaton. Po拧to ih je tako uspavao, Sokrat je ustao i oti拧ao. Do拧ao je u Likejon, okupao se, pa je zatim ostali deo dana provodio kao i ina膷e, i po拧to ga je tako proveo, tek uve膷e kod ku膰e legao je da spava."
Svako od prisutnih pri膷a o ljubavi iz svog ugla. Sjajna je pri膷a komediografa Aristofana, a super je i uvod u nju - Aristofan mora da se re拧i 拧tucanja da bi mogao da je ispri膷a. Govori o ljudima kakvi su nekad bili, sa 4 ruke, 4 noge, 1 glavom i 2 reproduktivna organa. Ti ljudi su postali suvi拧e mo膰ni i po膷eli su da smetaju bogovima, pa ih je Zevs jednostavno prepolovio - onako po visini. Svako od nas je dobio svega po pola, pa i polovinu glave. A po拧to svaka polovina 啪eli da bude potpuna, 膷ezne za onom drugom polovinom. "沤udnji za celinom i lovu na nju ime je ljubav."
Redom ljubav opisuju kao dobru (nebeska, ljubav prema du拧i) ili lo拧u (telesna), kao platonsku ljubav izme膽u mu拧karaca, ali i kao direktnu homoseksualnu ljubav, koja je bila dosta uobi膷ajena. Zapravo je mo啪da nemoralna samo ljubav odraslih mu拧karaca sa de膷acima, ali ne zato 拧to su ti de膷aci jo拧 deca, ve膰 zato 拧to ne znamo kakvi 膰e biti kad odrastu, pa tako ne znamo da li volimo dobru osobu.
Kao i obi膷no kod Platona, ima ovde dobrih i lo拧ih argumenata, sve dok ne nastupi super-zvezda ve膷eri. Sokrat prepri膷ava razgovor iz javne ku膰e sa Diotimom, dok je jo拧 bio mlad. 艩ta ljubav 啪eli? Najpre lepotu, potom posed, na kraju dobro, ali i da joj to dobro uvek pripada. A to dobro je za svakog od nas sre膰a, uvek tra啪imo stvari koje 膰e nas zauvek osre膰iti. Romanti膷na ljubav je jedan na膷in, ali Sokrat govori i o druga膷ijoj 啪udnji - da ra膽amo i kreiramo. Kreiranje mo啪e biti zidanje ku膰e ili ko拧nja trave, ali sre膰nima nas prave pre svega stvari koje nam daju besmrtnost. Deca koju ostavljamo kao deo sebe nakon 拧to odemo, na primer, ali ako mo啪emo ostaviti slavu, umetnost ili nekakav veliki izum, tek to je zadu啪bina.
"I svaki bi voleo da su mu se takva deca rodila nego ljudska, kad pogleda i na Homera i na Hesioda i na ostale dobre pesnike, zavide膰i im 拧to iza sebe ostavljaju takvo potomstvo, koje im daje besmrtnu slavu i uspomenu. Njima su ve膰 i mnogi hramovi podignuti zbog takve dece, a zbog ljudske jo拧 nikome."
Sokrata je predmet po啪ude, iako ve膰 u godinama u kakvima ga uvek i zami拧ljamo. Plejboj tada拧nje Atine Alkibijad, koji je mogao da ima svaku 啪enu i mu拧karca, prepri膷ava poku拧aj da ga zavede. Jednom je 膷ak i uspeo da ga odvede u krevet, ali nije tu bilo ni膷ega osim sna. "Bio sam odista u neprilici, i lutao sam naokolo, zarobljen od toga 膷oveka kao niko ni od koga drugoga."
Sokrat je super-膷ovek. "Prevazilazio je u vojni膷kim naporima ne samo mene, nego i sve ostale. Ni拧ta nisu bili ostali prema njemu u otpornoj snazi; 膷inio je 膷uda - jedared kad je bio izvanredno jak mraz, te svi ili nisu uop拧te izlazili ili, ako bi ko iza拧ao, obukao bi 膷udo haljina, i obuo se, i umotao noge u pustinu i u ov膷ije ko啪e, a ovaj je me膽u njima izlazio u onakvoj ode膰i kakvu je i ranije obi膷no nosio, a bos je i拧ao po ledu lak拧e nego drugi obuveni."
A Sokrat je i neko koga niko nikada nije video pijanog. Nakon 拧to je ve膰ina prisutnih odustala i pozaspala, samo su Agaton, Aristofan i Sokrat ostali budni i pili iz velike 膷a拧e. Ali "oni nisu vi拧e mogli da ga prate, jer su bili pospani; prvi je zaspao Aristofan, a kad je ve膰 bio dan, i Agaton. Po拧to ih je tako uspavao, Sokrat je ustao i oti拧ao. Do拧ao je u Likejon, okupao se, pa je zatim ostali deo dana provodio kao i ina膷e, i po拧to ga je tako proveo, tek uve膷e kod ku膰e legao je da spava."
August 7, 2017
Lectura #6 de la materia de Teor铆a del Conocimiento, "El Banquete".
Citas y peque帽os comentarios de uso personal:
Sabios reunidos: Fedro, Agaton, Eriximaco, Pausanias, Aristodemo, Arist贸fanes
*Tributo al amor.
"El Amor es un gran dios, muy digno de ser honrado por los dioses y por los hombres por mil razones, sobre todo, por su ancianidad; porque es el m谩s anciano de los dioses."
*Palabra clave: virtud.
"No conozco mayor ventaja para un joven, que tener un amante virtuoso; ni para un amante. que el amar un objeto virtuoso."
"No hay hombre tan cobarde a quien el Amor no inspire el mayor valor y no le haga semejante a un h茅roe."
*Los dioses miraban el amor como una virtud.
"El que ama tiene un no s茅 qu茅 de m谩s divino que el que es amado, porque en su alma existe un dios."
"Toda acci贸n en s铆 misma no es bella ni fea; lo que hacemos aqu铆, beber, comer, discurrir, nada de esto es bello en s铆, pero puede convertirse en tal, mediante la manera como se hace. Es bello, si se hace conforme a las reglas de la honestidad; y feo, si se hace contra estas reglas. Lo mismo sucede con el amor. Todo amor, en general, no es bello ni laudable, si no es honesto."
*La comparaci贸n de las dos venus.
"Es bello amar cuando la causa es la virtud."
*Amor virtuoso que pertenece a la Venus celeste. Todos los dem谩s a la venus popular (EROS).
"El amor no reside s贸lo en el alma de los hombres, donde tiene por objeto la belleza, sino que hay otros objetos y otras mil cosas en que se encuentra ; en los cuerpos de todos los animales, en las producciones de la tierra; en una palabra, en todos los seres; y que la grandeza y las maravillas del dios brillan por entero, lo mismo en las cosas divinas que en las cosas humanas."
"Es bello y necesario ceder a lo que hay de bueno y de sano en cada temperamento, y en esto consiste la medicina; por el contrario, es vergonzoso complacer a lo que hay de depravado y de enfermo"
*Amor en la ciencia.
"La armon铆a es una consonancia; la consonancia un acuerdo, y no puede haber acuerdo entre cosas opuestas, mientras permanecen opuestas; y as铆 las cosas opuestas, que no concuerdan, no producen armon铆a."
"En otro tiempo la naturaleza humana era muy diferente de lo que es hoy. Primero hab铆a tres clases de hombres: los dos sexos que hoy existen, y uno tercero compuesto de estos dos, el cual ha desaparecido conserv谩ndose s贸lo el nombre. Este animal formaba una especie particular, y se llamaba andr贸gino, porque reun铆a el sexo masculino y el femenino; pero ya no existe y su nombre est谩 en descr茅dito. En segundo lugar, todos los hombres ten铆an formas redondas, la espalda y los costados colocados en c铆rculo, cuatro brazos, cuatro piernas, dos fisonom铆as, unidas a un cuello circular y perfectamente semejantes, una sola cabeza, que reun铆a estos dos semblantes opuestos entre s铆, dos orejas, dos 贸rganos de la generaci贸n, y todo lo dem谩s en esta misma proporci贸n. Marchaban rectos como nosotros, y sin tener necesidad de volverse para tomar el camino que quer铆an. Cuando deseaban caminar ligeros, se apoyaban sucesivamente sobre sus ocho miembros, y avanzaban con rapidez mediante un movimiento circular, como los que hacen la rueda con los pies al aire. La diferencia, que se encuentra entre estas tres especies de hombres, nace de la que hay entre sus principios. El sol produce el sexo masculino, la tierra el femenino, y la luna el compuesto de ambos, que participa de la tierra y del sol. De estos principios recibieron su forma y su manera de moverse, que es esf茅rica. Los cuerpos eran robustos y vigorosos y de coraz贸n animoso, y por esto concibieron la atrevida idea de escalar el cielo, y combatir con los dioses, como dice Homero de Efialtes y de Oto. J煤piter examin贸 con los dioses el partido que deb铆a tomarse. El negocio no carec铆a de dificultad; los dioses no quer铆an anonadar 谩 los hombres. como en otro tiempo 谩 los gigantes, fulminando contra ellos sus rayos, porque entonces desaparecer铆an el culto y los sacrificios que los hombres les ofrec铆an; pero, por otra parte, no pod铆an sufrir semejante insolencia. En fin, despu茅s de largas reflexiones, J煤piter se expres贸 en estos t茅rminos: Creo haber encontrado un medio de conservar los hombres y hacerlos m谩s circunspectos, y consiste en disminuir sus fuerzas. Los separar茅 en dos; as铆 se har谩n d茅biles y tendremos otra ventaja, que ser谩 la de aumentar el n煤mero de los que nos sirvan; marchar谩n rectos sosteni茅ndose en dos piernas s贸lo, y si despu茅s de este castigo conservan su imp铆a audacia y no quieren permanecer en reposo, los dividir茅 de nuevo, y se ver谩n precisados a marchar sobre un solo pi茅, como los que bailan sobre odres en la fiesta de Caco. Despu茅s de esta declaraci贸n, el dios hizo la separaci贸n que acababa de resolver, y le hizo lo mismo que cuando se cortan huevos para salarlos, o como cuando con un cabello se los divide en dos partes iguales. En seguida mand贸 a Apolo que curase las heridas y colocase el semblante y la mitad del cuello del lado donde se hab铆a hecho la separaci贸n, a fin de que la vista de este castigo los hiciese m谩s modestos. Apolo puso el semblante del lado indicado, y reuniendo los cortes de la piel sobre lo que hoy se llama vientre, los cosi贸 a manera de una bolsa que se cierra, no dejando m谩s que una abertura en el centro, que se llama ombligo. En cuanto a los otros pliegues, que eran numerosos, los puli贸, y arregl贸 el pecho con un instrumento semejante 谩 aquel de que se sirven los zapateros para suavizar la piel de los zapatos sobre la horma, y s贸lo dej贸 algunos pliegues sobre el vientre y el ombligo, como en recuerdo del antiguo castigo. Hecha esta divisi贸n, cada mitad hacia esfuerzos para encontrar la otra mitad de que hab铆a sido separada; y cuando se encontraban ambas, se abrazaban y se un铆an, llevadas del deseo de entrar en su antigua unidad , con un ardor tal, que abrazadas perec铆an de hambre e inacci贸n,no queriendo hacer nada la una sin la otra. Cuando la una de las dos mitades pereda, la que sobreviv铆a buscaba otra, a la que se un铆a de nuevo, ya fuese la mitad de una mujer entera, lo que ahora llamamos una mujer, ya fuese una mitad de hombre; y de esta manera la raza iba extingui茅ndose. J煤piter, movido a compasi贸n, imagina otro expediente: pone delante los 贸rganos de la generaci贸n, por que antes estaban detr谩s, y se conceb铆a y se derramaba el semen, no el uno en el otro, sino en tierra como las cigarras. J煤piter puso los 贸rganos en la parte anterior y de esta manera la concepci贸n se hace mediante la uni贸n del var贸n y la hembra. Entonces, si se verificaba la uni贸n del hombre y la mujer, el fruto de la misma eran los hijos; y si el var贸n se un铆a al var贸n, la saciedad los separaba bien pronto y los restitu铆a 谩 sus trabajos y dem谩s cuidados de la vida. De aqu铆 procede el amor que tenemos naturalmente los
unos a los otros; 茅l nos recuerda nuestra naturaleza primitiva y hace esfuerzos para reunir las dos mitades y para restablecernos en nuestra antigua perfecci贸n. Cada uno de nosotros no es m谩s que una mitad de hombre, que ha sido separada de su todo, como se divide una hoja en dos. Estas mitades buscan siempre sus mitades. Los hombres que provienen de la separaci贸n de estos seres compuestos, que se llaman andr贸ginos, aman las mujeres; y la mayor parte de los ad煤lteros pertenecen a esta especie, as铆 como tambi茅n las mujeres que aman a los hombres y violan las
leyes del himeneo. Pero a las mujeres, que provienen de la separaci贸n de las mujeres primitivas, no llaman la atenci贸n los hombres y se inclinan m谩s 谩 las mujeres; a esta especie pertenecen las trihades. Del mismo modo los hombres, que provienen de la separaci贸n de los hombres primitivos, buscan el sexo masculino. Mientras son j贸venes aman a los hombres; se complacen en dormir con ellos y estar en sus brazos; son los primeros entre los adolescentes y los adultos, como que son de una naturaleza mucho m谩s varonil. Sin raz贸n se les echaba en cara que viven sin pudor, porque no es la falta de 茅ste lo que les hace obrar as铆, sino que dotados de alma fuerte, valor varonil y car谩cter viril, buscan sus semejantes; y lo prueba que con el tiempo son m谩s aptos que los dem谩s para servir al Estado. Hechos hombres 谩 su vez aman los j贸venes, y si se casan y tienen familia, no es porque la naturaleza los incline a ello, sino porque la ley los obliga. Lo que prefieren es pasar la vida los unos con los otros en el celibato. El 煤nico objeto de los hombres de este car谩cter, amen o sean amados, es reunirse a quienes se les asemeja. Cuando el que ama a los j贸venes o a cualquier otro llega a encontrar su mitad, la simpat铆a, la amistad, el amor los une de una manera tan maravillosa, que no quieren en ning煤n concepto separarse ni por un momento. Estos mismos hombres, que pasan toda la vida juntos, no pueden decir lo que quieren el uno del otro, porque si encuentran tanto gusto en vivir de esta suerte, no es de creer que sea la causa de esto el placer de los sentidos. Evidentemente su alma desea otra cosa, que ella no puede expresar, pero que adivina y da 谩 entender. Y si cuando est谩n el uno en brazos del otro, Vulcano se apareciese con los instrumentos de su arte, y les dijese: 隆Oh hombres!, 驴qu茅 es lo que os exig铆s rec铆procamente?禄 y si vi茅ndoles perplejos, continuase interpel谩ndoles de esta manera: lo que quer茅is, 驴no es estar de tal manera unidos, que ni de d铆a ni de noche est茅is el uno sin el otro? Si es esto lo que dese谩is, voy a fundiros y mezclaros de tal manera, que no ser茅is ya dos personas, sino una sola; y que mientras viv谩is, viv谩is una vida com煤n como una sola persona, y que cuando hay谩is muerto, en la muerte misma os reun谩is de manera que no se谩is dos personas sino una sola. Ved ahora si es esto lo que dese谩is, y si esto DOS puede hacer completamente felices. Es bien seguro, que si Vulcano les dirigiera este discurso, ninguno de ellos negarla, ni responderla, que deseaba otra cosa, persuadido de que el dios acababa de expresar lo que en todos los momentos estaba en el fondo de su alma; esto es, el deseo de estar unido y confundido con el objeto amado, hasta no formar m谩s que un solo ser con 茅l. La causa de esto es que nuestra naturaleza primitiva era una, y que 茅ramos un todo completo, y se da el nombre de amor al deseo y prosecuci贸n de este antiguo estado. Primitivamente, como he dicho, nosotros 茅ramos uno; pero despu茅s en castigo de nuestra iniquidad nos separ贸 J煤piter, como los arcadios lo fueron por los lacedemonios. Debemos procurar no cometer ninguna falta contra los dioses, por temor de exponernos a una segunda divisi贸n, y no ser como las figuras presentadas de perfil en los bajorrelieves, que no tienen m谩s que medio semblante, o como los dados cortados en dos. Es preciso que todos nos exhortemos mutuamente a honrar a los dioses, para evitar un nuevo castigo, y volver 谩 nuestra unidad primitiva bajo los auspicios y la direcci贸n del Amor. Que nadie se ponga en guerra con el Amor, porque ponerse en guerra con 茅l es atraerse el odio de los dioses. Tratemos, pues, de merecer la benevolencia y el favor de este dios, y nos proporcionar谩 la otra mitad de nosotros mismos, felicidad que alcanzan muy pocos."
"Sea lo que quiera, estoy seguro de que todos seremos dichosos, hombres y mujeres, si, gracias al Amor, encontramos cada uno nuestra mitad, y si volvemos a la unidad de nuestra naturaleza primitiva. Ahora bien, si este antiguo estado era el mejor, necesariamente tiene que ser tambi茅n mejor el que m谩s se le aproxime en este mundo, que es el de poseer 谩 la persona que se ama seg煤n se desea. Si debemos alabar al dios que nos procura esta felicidad, alabemos al Amor, que no s贸lo nos sirve mucho en esta vida, procur谩ndonos lo que nos conviene, sino tambi茅n porque nos da poderosos motivos para esperar, que si cumplimos fielmente con los deberes para con los dioses,
nos restituir谩 茅l 谩 nuestra primera naturaleza despu茅s de esta vida, curar谩 nuestras debilidades y nos dar谩 la felicidad en toda su pureza."
"Para alabar al Amor, es preciso decir lo que es el Amor"
"La mayor ventaja del Amor es que no puede recibir ninguna ofensa de parte de los
hombres 贸 de los dioses, y que ni dioses ni hombres pueden ser ofendidos por 茅l, porque si sufre 贸 hace sufrir es sin coacci贸n, siendo la violencia incompatible con el amor. Solo de libre voluntad se somete uno al Amor, y a todo acuerdo, concluido voluntariamente, las leyes, reinas."
*JUSTICIA, TEMPLANZA, FUERZA -CARACTER脥STICAS DEL DIOS DEL AMOR.
"El Amor es un poeta tan entendido, que convierte en poeta al que quiere; y esto sucede aun cuando sea uno extra帽o A las Musas, y en el momento que uno se siente inspirado por el Amor; lo cual prueba que el Amor es notable en esto de llevar 谩 cabo las obras que son de la competencia de las Musas, porque no se ense帽a lo que se ignora, como no se da lo que no se tiene."
"El Amor es el que da paz a los hombres, calma a los mares, silencio a los vientos, lecho y sue帽o a la inquietud. 脡l es el que aproxima a los hombres, y los impide ser extra帽os los unos a los otros; principio y lazo de toda sociedad, de toda reuni贸n amistosa, preside a las fiestas, a los coros y a los sacrificios. Llena de dulzura y aleja la rudeza; excita la benevolencia e impide el odio. Propicio a los buenos, admirado por los sabios, agradable a los dioses, objeto de emulaci贸n para los que no lo conocen a煤n, tesoro precioso para los que le poseen, padre del lujo, de las delicias, del placer, de los dulces encantos, de los deseos tiernos, de las pasiones; vigila a los buenos y desprecia a los malos. En nuestras penas, en nuestros temores, en nuestros disgustos, en nuestras palabras es nuestro consejero, nuestro sost茅n, y nuestro salvador. En fin, es la gloria de los dioses y de los hombres, el mejor y m谩s precioso maestro, y todo mortal debe seguirle y repetir en su honor los himnos de que 茅l mismo se sirve, para derramar la dulzura entre los dioses y entre los hombres."
*Es una mujer quien tiene la respuesta a lo que es verdaderamente el amor, Diotima.
"El que desea, desea lo que no est谩 seguro de poseer, lo que no existe al presente, lo que no posee, lo que no tiene, lo que le falta. Esto es, pues, desear y amar."
"El Amor carece de belleza, y si lo bello es inseparable de lo bueno, el Amor carece tambi茅n de bondad."
"La verdadera opini贸n ocupa un lugar intermedio entre la ciencia y la ignorancia."
"鈥斅縉o llamas dichosos a aquellos que poseen cosas bellas y buenas?
鈥掷别驳耻谤补尘别苍迟别.
鈥擯ero est谩s conforme en que el Amor desea las cosas bellas y buenas, y que el deseo a una se帽al de privaci贸n.
鈥擡n efecto, estoy conforme en eso.
鈥斅緾贸mo entonces, repuso Diotima, es posible que el Amor sea un dios, estando privado de lo que es bello y bueno?
鈥擡so, a lo que parece, no puede ser en manera alguna.
鈥斅縉o ves, por consiguiente, que tambi茅n t煤 piensas que el Amor no es un dios?
鈥斅ero qu茅!, la respond铆, 驴es que el Amor es mortal?
鈥� De ninguna manera.
鈥擯ero, en fin, Diotima, dime que es.
鈥擡s, como dije antes, una cosa intermedia entre lo mortal y lo inmortal.
鈥斅縋ero qu茅 es por 煤ltimo?
鈥擴n gran demonio, S贸crates; porque todo demonio ocupa un lugar intermedio entre los dioses y los hombres."
"Los demonios llenan el intervalo que separa el cielo de la tierra; son el lazo que une al gran
todo. De ellos procede toda la esencia adivinatoria y el arte de los sacerdotes con relaci贸n a los sacrificios, a los misterios, a los encantamientos, a las profec铆as y a la magia. La naturaleza divina como no entra nunca en comunicaci贸n directa con el hombre, se vale de los demonios para relacionarse y conversar con los hombres, ya durante la vigilia, ya durante el sue帽o. El que es sabio
en todas estas cosas es demon铆aco; y el que es h谩bil en todo lo dem谩s, en las artes y oficios, es un simple operario. Los demonios son muchos y de muchas clases, y el Amor es uno de ellos."
"El Amor es lo que es amado y no lo que ama."
"鈥斅縋ues cu谩l es el objeto del amor?
鈥擡s la generaci贸n y la producci贸n de la belleza.
鈥擯ero, 驴por qu茅 el objeto del amor es la generaci贸n?
鈥擯orque es la generaci贸n la que perpet煤a la familia de los seres animados, y le da la inmortalidad, que consiente la naturaleza mortal. Pues conforme a lo que ya hemos convenido, es necesario unir al deseo de lo bueno el deseo de la inmortalidad, puesto que el amor consiste en aspirar a que lo bueno nos pertenezca siempre. De aqu铆 se sigue que la inmortalidad es igualmente el objeto del amor."
"En efecto, lo que se llama reflexionar se refiere a un conocimiento que se borra, porque el olvido es la extinci贸n de un conocimiento; porque la reflexi贸n, formando un nuevo recuerdo en lugar del que se marcha, conserva en nosotros este conocimiento, si bien creemos que es el mismo. As铆 se conservan todos los seres mortales; no subsisten absolutamente y siempre los mismos, como sucede a lo que es divino, sino que el que marcha y el que envejece deja en su lugar un individuo joven, semejante a lo que 茅l mismo hab铆a sido.
"Si es preciso buscar la belleza en general, ser铆a una gran locura no creer que la belleza, que reside en todos los cuerpos, es una e id茅ntica. Una vez penetrado de este pensamiento, nuestro hombre debe mostrarse amante de todos los cuerpos bellos, y despojarse, como de una despreciable peque帽ez, de toda pasi贸n que se reconcentre sobre uno s贸lo. Despu茅s debe considerar la belleza del alma como m谩s preciosa que la del cuerpo ; de suerte, que una alma bella, aunque est茅 en un cuerpo desprovisto de perfecciones, baste para atraer su amor y sus cuidados, y para ingerir en ella los discursos m谩s propios para hacer mejor la juventud."
Citas y peque帽os comentarios de uso personal:
Sabios reunidos: Fedro, Agaton, Eriximaco, Pausanias, Aristodemo, Arist贸fanes
*Tributo al amor.
"El Amor es un gran dios, muy digno de ser honrado por los dioses y por los hombres por mil razones, sobre todo, por su ancianidad; porque es el m谩s anciano de los dioses."
*Palabra clave: virtud.
"No conozco mayor ventaja para un joven, que tener un amante virtuoso; ni para un amante. que el amar un objeto virtuoso."
"No hay hombre tan cobarde a quien el Amor no inspire el mayor valor y no le haga semejante a un h茅roe."
*Los dioses miraban el amor como una virtud.
"El que ama tiene un no s茅 qu茅 de m谩s divino que el que es amado, porque en su alma existe un dios."
"Toda acci贸n en s铆 misma no es bella ni fea; lo que hacemos aqu铆, beber, comer, discurrir, nada de esto es bello en s铆, pero puede convertirse en tal, mediante la manera como se hace. Es bello, si se hace conforme a las reglas de la honestidad; y feo, si se hace contra estas reglas. Lo mismo sucede con el amor. Todo amor, en general, no es bello ni laudable, si no es honesto."
*La comparaci贸n de las dos venus.
"Es bello amar cuando la causa es la virtud."
*Amor virtuoso que pertenece a la Venus celeste. Todos los dem谩s a la venus popular (EROS).
"El amor no reside s贸lo en el alma de los hombres, donde tiene por objeto la belleza, sino que hay otros objetos y otras mil cosas en que se encuentra ; en los cuerpos de todos los animales, en las producciones de la tierra; en una palabra, en todos los seres; y que la grandeza y las maravillas del dios brillan por entero, lo mismo en las cosas divinas que en las cosas humanas."
"Es bello y necesario ceder a lo que hay de bueno y de sano en cada temperamento, y en esto consiste la medicina; por el contrario, es vergonzoso complacer a lo que hay de depravado y de enfermo"
*Amor en la ciencia.
"La armon铆a es una consonancia; la consonancia un acuerdo, y no puede haber acuerdo entre cosas opuestas, mientras permanecen opuestas; y as铆 las cosas opuestas, que no concuerdan, no producen armon铆a."
"En otro tiempo la naturaleza humana era muy diferente de lo que es hoy. Primero hab铆a tres clases de hombres: los dos sexos que hoy existen, y uno tercero compuesto de estos dos, el cual ha desaparecido conserv谩ndose s贸lo el nombre. Este animal formaba una especie particular, y se llamaba andr贸gino, porque reun铆a el sexo masculino y el femenino; pero ya no existe y su nombre est谩 en descr茅dito. En segundo lugar, todos los hombres ten铆an formas redondas, la espalda y los costados colocados en c铆rculo, cuatro brazos, cuatro piernas, dos fisonom铆as, unidas a un cuello circular y perfectamente semejantes, una sola cabeza, que reun铆a estos dos semblantes opuestos entre s铆, dos orejas, dos 贸rganos de la generaci贸n, y todo lo dem谩s en esta misma proporci贸n. Marchaban rectos como nosotros, y sin tener necesidad de volverse para tomar el camino que quer铆an. Cuando deseaban caminar ligeros, se apoyaban sucesivamente sobre sus ocho miembros, y avanzaban con rapidez mediante un movimiento circular, como los que hacen la rueda con los pies al aire. La diferencia, que se encuentra entre estas tres especies de hombres, nace de la que hay entre sus principios. El sol produce el sexo masculino, la tierra el femenino, y la luna el compuesto de ambos, que participa de la tierra y del sol. De estos principios recibieron su forma y su manera de moverse, que es esf茅rica. Los cuerpos eran robustos y vigorosos y de coraz贸n animoso, y por esto concibieron la atrevida idea de escalar el cielo, y combatir con los dioses, como dice Homero de Efialtes y de Oto. J煤piter examin贸 con los dioses el partido que deb铆a tomarse. El negocio no carec铆a de dificultad; los dioses no quer铆an anonadar 谩 los hombres. como en otro tiempo 谩 los gigantes, fulminando contra ellos sus rayos, porque entonces desaparecer铆an el culto y los sacrificios que los hombres les ofrec铆an; pero, por otra parte, no pod铆an sufrir semejante insolencia. En fin, despu茅s de largas reflexiones, J煤piter se expres贸 en estos t茅rminos: Creo haber encontrado un medio de conservar los hombres y hacerlos m谩s circunspectos, y consiste en disminuir sus fuerzas. Los separar茅 en dos; as铆 se har谩n d茅biles y tendremos otra ventaja, que ser谩 la de aumentar el n煤mero de los que nos sirvan; marchar谩n rectos sosteni茅ndose en dos piernas s贸lo, y si despu茅s de este castigo conservan su imp铆a audacia y no quieren permanecer en reposo, los dividir茅 de nuevo, y se ver谩n precisados a marchar sobre un solo pi茅, como los que bailan sobre odres en la fiesta de Caco. Despu茅s de esta declaraci贸n, el dios hizo la separaci贸n que acababa de resolver, y le hizo lo mismo que cuando se cortan huevos para salarlos, o como cuando con un cabello se los divide en dos partes iguales. En seguida mand贸 a Apolo que curase las heridas y colocase el semblante y la mitad del cuello del lado donde se hab铆a hecho la separaci贸n, a fin de que la vista de este castigo los hiciese m谩s modestos. Apolo puso el semblante del lado indicado, y reuniendo los cortes de la piel sobre lo que hoy se llama vientre, los cosi贸 a manera de una bolsa que se cierra, no dejando m谩s que una abertura en el centro, que se llama ombligo. En cuanto a los otros pliegues, que eran numerosos, los puli贸, y arregl贸 el pecho con un instrumento semejante 谩 aquel de que se sirven los zapateros para suavizar la piel de los zapatos sobre la horma, y s贸lo dej贸 algunos pliegues sobre el vientre y el ombligo, como en recuerdo del antiguo castigo. Hecha esta divisi贸n, cada mitad hacia esfuerzos para encontrar la otra mitad de que hab铆a sido separada; y cuando se encontraban ambas, se abrazaban y se un铆an, llevadas del deseo de entrar en su antigua unidad , con un ardor tal, que abrazadas perec铆an de hambre e inacci贸n,no queriendo hacer nada la una sin la otra. Cuando la una de las dos mitades pereda, la que sobreviv铆a buscaba otra, a la que se un铆a de nuevo, ya fuese la mitad de una mujer entera, lo que ahora llamamos una mujer, ya fuese una mitad de hombre; y de esta manera la raza iba extingui茅ndose. J煤piter, movido a compasi贸n, imagina otro expediente: pone delante los 贸rganos de la generaci贸n, por que antes estaban detr谩s, y se conceb铆a y se derramaba el semen, no el uno en el otro, sino en tierra como las cigarras. J煤piter puso los 贸rganos en la parte anterior y de esta manera la concepci贸n se hace mediante la uni贸n del var贸n y la hembra. Entonces, si se verificaba la uni贸n del hombre y la mujer, el fruto de la misma eran los hijos; y si el var贸n se un铆a al var贸n, la saciedad los separaba bien pronto y los restitu铆a 谩 sus trabajos y dem谩s cuidados de la vida. De aqu铆 procede el amor que tenemos naturalmente los
unos a los otros; 茅l nos recuerda nuestra naturaleza primitiva y hace esfuerzos para reunir las dos mitades y para restablecernos en nuestra antigua perfecci贸n. Cada uno de nosotros no es m谩s que una mitad de hombre, que ha sido separada de su todo, como se divide una hoja en dos. Estas mitades buscan siempre sus mitades. Los hombres que provienen de la separaci贸n de estos seres compuestos, que se llaman andr贸ginos, aman las mujeres; y la mayor parte de los ad煤lteros pertenecen a esta especie, as铆 como tambi茅n las mujeres que aman a los hombres y violan las
leyes del himeneo. Pero a las mujeres, que provienen de la separaci贸n de las mujeres primitivas, no llaman la atenci贸n los hombres y se inclinan m谩s 谩 las mujeres; a esta especie pertenecen las trihades. Del mismo modo los hombres, que provienen de la separaci贸n de los hombres primitivos, buscan el sexo masculino. Mientras son j贸venes aman a los hombres; se complacen en dormir con ellos y estar en sus brazos; son los primeros entre los adolescentes y los adultos, como que son de una naturaleza mucho m谩s varonil. Sin raz贸n se les echaba en cara que viven sin pudor, porque no es la falta de 茅ste lo que les hace obrar as铆, sino que dotados de alma fuerte, valor varonil y car谩cter viril, buscan sus semejantes; y lo prueba que con el tiempo son m谩s aptos que los dem谩s para servir al Estado. Hechos hombres 谩 su vez aman los j贸venes, y si se casan y tienen familia, no es porque la naturaleza los incline a ello, sino porque la ley los obliga. Lo que prefieren es pasar la vida los unos con los otros en el celibato. El 煤nico objeto de los hombres de este car谩cter, amen o sean amados, es reunirse a quienes se les asemeja. Cuando el que ama a los j贸venes o a cualquier otro llega a encontrar su mitad, la simpat铆a, la amistad, el amor los une de una manera tan maravillosa, que no quieren en ning煤n concepto separarse ni por un momento. Estos mismos hombres, que pasan toda la vida juntos, no pueden decir lo que quieren el uno del otro, porque si encuentran tanto gusto en vivir de esta suerte, no es de creer que sea la causa de esto el placer de los sentidos. Evidentemente su alma desea otra cosa, que ella no puede expresar, pero que adivina y da 谩 entender. Y si cuando est谩n el uno en brazos del otro, Vulcano se apareciese con los instrumentos de su arte, y les dijese: 隆Oh hombres!, 驴qu茅 es lo que os exig铆s rec铆procamente?禄 y si vi茅ndoles perplejos, continuase interpel谩ndoles de esta manera: lo que quer茅is, 驴no es estar de tal manera unidos, que ni de d铆a ni de noche est茅is el uno sin el otro? Si es esto lo que dese谩is, voy a fundiros y mezclaros de tal manera, que no ser茅is ya dos personas, sino una sola; y que mientras viv谩is, viv谩is una vida com煤n como una sola persona, y que cuando hay谩is muerto, en la muerte misma os reun谩is de manera que no se谩is dos personas sino una sola. Ved ahora si es esto lo que dese谩is, y si esto DOS puede hacer completamente felices. Es bien seguro, que si Vulcano les dirigiera este discurso, ninguno de ellos negarla, ni responderla, que deseaba otra cosa, persuadido de que el dios acababa de expresar lo que en todos los momentos estaba en el fondo de su alma; esto es, el deseo de estar unido y confundido con el objeto amado, hasta no formar m谩s que un solo ser con 茅l. La causa de esto es que nuestra naturaleza primitiva era una, y que 茅ramos un todo completo, y se da el nombre de amor al deseo y prosecuci贸n de este antiguo estado. Primitivamente, como he dicho, nosotros 茅ramos uno; pero despu茅s en castigo de nuestra iniquidad nos separ贸 J煤piter, como los arcadios lo fueron por los lacedemonios. Debemos procurar no cometer ninguna falta contra los dioses, por temor de exponernos a una segunda divisi贸n, y no ser como las figuras presentadas de perfil en los bajorrelieves, que no tienen m谩s que medio semblante, o como los dados cortados en dos. Es preciso que todos nos exhortemos mutuamente a honrar a los dioses, para evitar un nuevo castigo, y volver 谩 nuestra unidad primitiva bajo los auspicios y la direcci贸n del Amor. Que nadie se ponga en guerra con el Amor, porque ponerse en guerra con 茅l es atraerse el odio de los dioses. Tratemos, pues, de merecer la benevolencia y el favor de este dios, y nos proporcionar谩 la otra mitad de nosotros mismos, felicidad que alcanzan muy pocos."
"Sea lo que quiera, estoy seguro de que todos seremos dichosos, hombres y mujeres, si, gracias al Amor, encontramos cada uno nuestra mitad, y si volvemos a la unidad de nuestra naturaleza primitiva. Ahora bien, si este antiguo estado era el mejor, necesariamente tiene que ser tambi茅n mejor el que m谩s se le aproxime en este mundo, que es el de poseer 谩 la persona que se ama seg煤n se desea. Si debemos alabar al dios que nos procura esta felicidad, alabemos al Amor, que no s贸lo nos sirve mucho en esta vida, procur谩ndonos lo que nos conviene, sino tambi茅n porque nos da poderosos motivos para esperar, que si cumplimos fielmente con los deberes para con los dioses,
nos restituir谩 茅l 谩 nuestra primera naturaleza despu茅s de esta vida, curar谩 nuestras debilidades y nos dar谩 la felicidad en toda su pureza."
"Para alabar al Amor, es preciso decir lo que es el Amor"
"La mayor ventaja del Amor es que no puede recibir ninguna ofensa de parte de los
hombres 贸 de los dioses, y que ni dioses ni hombres pueden ser ofendidos por 茅l, porque si sufre 贸 hace sufrir es sin coacci贸n, siendo la violencia incompatible con el amor. Solo de libre voluntad se somete uno al Amor, y a todo acuerdo, concluido voluntariamente, las leyes, reinas."
*JUSTICIA, TEMPLANZA, FUERZA -CARACTER脥STICAS DEL DIOS DEL AMOR.
"El Amor es un poeta tan entendido, que convierte en poeta al que quiere; y esto sucede aun cuando sea uno extra帽o A las Musas, y en el momento que uno se siente inspirado por el Amor; lo cual prueba que el Amor es notable en esto de llevar 谩 cabo las obras que son de la competencia de las Musas, porque no se ense帽a lo que se ignora, como no se da lo que no se tiene."
"El Amor es el que da paz a los hombres, calma a los mares, silencio a los vientos, lecho y sue帽o a la inquietud. 脡l es el que aproxima a los hombres, y los impide ser extra帽os los unos a los otros; principio y lazo de toda sociedad, de toda reuni贸n amistosa, preside a las fiestas, a los coros y a los sacrificios. Llena de dulzura y aleja la rudeza; excita la benevolencia e impide el odio. Propicio a los buenos, admirado por los sabios, agradable a los dioses, objeto de emulaci贸n para los que no lo conocen a煤n, tesoro precioso para los que le poseen, padre del lujo, de las delicias, del placer, de los dulces encantos, de los deseos tiernos, de las pasiones; vigila a los buenos y desprecia a los malos. En nuestras penas, en nuestros temores, en nuestros disgustos, en nuestras palabras es nuestro consejero, nuestro sost茅n, y nuestro salvador. En fin, es la gloria de los dioses y de los hombres, el mejor y m谩s precioso maestro, y todo mortal debe seguirle y repetir en su honor los himnos de que 茅l mismo se sirve, para derramar la dulzura entre los dioses y entre los hombres."
*Es una mujer quien tiene la respuesta a lo que es verdaderamente el amor, Diotima.
"El que desea, desea lo que no est谩 seguro de poseer, lo que no existe al presente, lo que no posee, lo que no tiene, lo que le falta. Esto es, pues, desear y amar."
"El Amor carece de belleza, y si lo bello es inseparable de lo bueno, el Amor carece tambi茅n de bondad."
"La verdadera opini贸n ocupa un lugar intermedio entre la ciencia y la ignorancia."
"鈥斅縉o llamas dichosos a aquellos que poseen cosas bellas y buenas?
鈥掷别驳耻谤补尘别苍迟别.
鈥擯ero est谩s conforme en que el Amor desea las cosas bellas y buenas, y que el deseo a una se帽al de privaci贸n.
鈥擡n efecto, estoy conforme en eso.
鈥斅緾贸mo entonces, repuso Diotima, es posible que el Amor sea un dios, estando privado de lo que es bello y bueno?
鈥擡so, a lo que parece, no puede ser en manera alguna.
鈥斅縉o ves, por consiguiente, que tambi茅n t煤 piensas que el Amor no es un dios?
鈥斅ero qu茅!, la respond铆, 驴es que el Amor es mortal?
鈥� De ninguna manera.
鈥擯ero, en fin, Diotima, dime que es.
鈥擡s, como dije antes, una cosa intermedia entre lo mortal y lo inmortal.
鈥斅縋ero qu茅 es por 煤ltimo?
鈥擴n gran demonio, S贸crates; porque todo demonio ocupa un lugar intermedio entre los dioses y los hombres."
"Los demonios llenan el intervalo que separa el cielo de la tierra; son el lazo que une al gran
todo. De ellos procede toda la esencia adivinatoria y el arte de los sacerdotes con relaci贸n a los sacrificios, a los misterios, a los encantamientos, a las profec铆as y a la magia. La naturaleza divina como no entra nunca en comunicaci贸n directa con el hombre, se vale de los demonios para relacionarse y conversar con los hombres, ya durante la vigilia, ya durante el sue帽o. El que es sabio
en todas estas cosas es demon铆aco; y el que es h谩bil en todo lo dem谩s, en las artes y oficios, es un simple operario. Los demonios son muchos y de muchas clases, y el Amor es uno de ellos."
"El Amor es lo que es amado y no lo que ama."
"鈥斅縋ues cu谩l es el objeto del amor?
鈥擡s la generaci贸n y la producci贸n de la belleza.
鈥擯ero, 驴por qu茅 el objeto del amor es la generaci贸n?
鈥擯orque es la generaci贸n la que perpet煤a la familia de los seres animados, y le da la inmortalidad, que consiente la naturaleza mortal. Pues conforme a lo que ya hemos convenido, es necesario unir al deseo de lo bueno el deseo de la inmortalidad, puesto que el amor consiste en aspirar a que lo bueno nos pertenezca siempre. De aqu铆 se sigue que la inmortalidad es igualmente el objeto del amor."
"En efecto, lo que se llama reflexionar se refiere a un conocimiento que se borra, porque el olvido es la extinci贸n de un conocimiento; porque la reflexi贸n, formando un nuevo recuerdo en lugar del que se marcha, conserva en nosotros este conocimiento, si bien creemos que es el mismo. As铆 se conservan todos los seres mortales; no subsisten absolutamente y siempre los mismos, como sucede a lo que es divino, sino que el que marcha y el que envejece deja en su lugar un individuo joven, semejante a lo que 茅l mismo hab铆a sido.
"Si es preciso buscar la belleza en general, ser铆a una gran locura no creer que la belleza, que reside en todos los cuerpos, es una e id茅ntica. Una vez penetrado de este pensamiento, nuestro hombre debe mostrarse amante de todos los cuerpos bellos, y despojarse, como de una despreciable peque帽ez, de toda pasi贸n que se reconcentre sobre uno s贸lo. Despu茅s debe considerar la belleza del alma como m谩s preciosa que la del cuerpo ; de suerte, que una alma bella, aunque est茅 en un cuerpo desprovisto de perfecciones, baste para atraer su amor y sus cuidados, y para ingerir en ella los discursos m谩s propios para hacer mejor la juventud."
September 16, 2013
HEADLINE: This is priceless!
When I was a young man, I and my friends certainly had some strange conversations, possibly aided by some substances of questionable legality in certain countries, but we never quite managed to attain the heights of strangeness reached at this banquet/drinking party(*) held in 416 BCE when Socrates was approximately 53 years old, once again the principal figure in this "dialogue" written by Plato between 12 and 15 years after Socrates' death by poisoning in 399 BCE. Plato was 11 years old when the banquet took place, so, as in Crito and Phaedo , all the speeches are Plato's invention, though he may well have listened to stories about the banquet from participants. The general topic of the speeches: love in all of its forms.
Each of the participants in the banquet is, in turn, to deliver a speech about Love. And deliver they do...
Eryximachus, first up to bat, laments that so little poetry has been dedicated to the topic of Love. Phaedrus, in honorable Greek tradition, reaches into the past and recalls what Hesiod and Parmenides, among others, had to say. Love is the eldest and most beneficent of the gods. Then he launches into an explanation why the love between men fosters and supports honor and virtuous behavior. (A common theme at this banquet, which makes me wonder why the Christians permitted this text to survive. Thank goodness the Christian crusade against "sodomy" is ebbing into impotence.) Phaedrus unfavorably contrasts Orpheus' love for his wife with Achilles' love for Patroclus (and can't resist asserting that Achilles was the bottom, not Patroclus, because he was the fairer, beardless and younger; he doesn't use "bottom", but in the Greco-Roman world, those are the attributes of the "passive" partner in a homosexual relationship - I've heard some conversations like this at drunken parties, but Achilles usually wasn't the subject of the gossip).
Pausanias then holds forth on the distinction between noble Love, expressed for youths who are "beginning to grow their beards", and common Love, whose object is women and boys. (At this point I'd be wondering if somebody had slipped something into the wine. But I'd be listening closely.) He gives a lengthy and closely reasoned moral argument in favor of this. I wonder how it would go over in the House of Representatives?
Eryximachus, in a return engagement, is a physician and reinterprets Pausanias' moral distinctions in terms of the concepts of "healthy" and "diseased". In a process of what appears to be free association (was Plato smirking while he was writing this?), the good doctor throws in music, agriculture, astronomy, divination (OK, pass the blunt over here again), ... .
Finally, he turns the floor over to the playwright Aristophanes, who clearly had brought his private stash to the party. For he commences to explain that originally mankind had three sexes. Moreover, primeval man was round, had four hands and feet, two faces on one head, etc. etc. In his LSD dream, this primeval man was so powerful that Zeus was envious and smote primeval man in twain. With some cosmetic work by Apollo, which is described in fascinating detail, and after a few false starts, 惫辞颈濒脿 , mankind as we know it. Which explains, of course, why we are always looking for our other half. Instead of being helped away to a sanatorium, Aristophanes goes on to explain how the original three sexes of primeval man fit into the picture. Enjoy! I know I did.
After this gobsmackingly strange speech (which would have had me trying to figure out where he hid his stash), the boys engage in some good natured banter, and then Agathon takes the floor. He makes a bad start, and then it goes downhill from there. Let's just say that Love had better not drop the soap in the shower when Agathon is around. (I know Plato was laughing up his sleeve on this one.)
Now it is The Man's turn - Socrates steps to the plate. He goes into his usual "Ah, shucks" routine and then starts asking Agathon questions. Please see my review of Plato's Phaedo to see how that goes. After Agathon agrees with everything Socrates says, Socrates launches into a long story, the upshot of which is: the only true love is Love of the Absolute! (This sounds more like Plato than Socrates, but no surprise there.)
Upon which Alcibiades comes staggering into the room. After a brief argument with Socrates about which of the two has the greater hots for the other, Alcibiades stumbles up to the plate. He sings the praises of Socrates' virtue, nobility, fortitude and pedagogy. This speech, if authentic, is one of the most detailed glimpses into Socrates' life we have and is fascinating.
As literature, Plato really surpassed himself in this dialogue - even the weakest speeches (from the point of view of content and wit) were most savorously eloquent. And all were entertaining, each in a very distinct way. While I personally find Plato's physics, metaphysics and epistemology to be absurd and his politics to be frightening, the man could turn a phrase and draw a convincing characterization through speech. While I am completely unconvinced by claims that the Symposium can be viewed as a novel, one can, nonetheless, read it with great pleasure as a purely literary product.
By the way, is any of that wine left?
(Re-read in Benjamin Jowett's translation.)
(*) A possibly amusing sidenote: The participants take a vote and decide "that drinking is to be voluntary, and that there is to be no compulsion" (they decided this only because so many of them were hung over from the previous evening!). One pauses at the idea that some of the brightest lights of Western culture comported themselves in their middle age like frat boys on a Saturday night... One of Socrates' many reported virtues was he could drink everybody else under the table and walk away into the dawn perfectly sober.
When I was a young man, I and my friends certainly had some strange conversations, possibly aided by some substances of questionable legality in certain countries, but we never quite managed to attain the heights of strangeness reached at this banquet/drinking party(*) held in 416 BCE when Socrates was approximately 53 years old, once again the principal figure in this "dialogue" written by Plato between 12 and 15 years after Socrates' death by poisoning in 399 BCE. Plato was 11 years old when the banquet took place, so, as in Crito and Phaedo , all the speeches are Plato's invention, though he may well have listened to stories about the banquet from participants. The general topic of the speeches: love in all of its forms.
Each of the participants in the banquet is, in turn, to deliver a speech about Love. And deliver they do...
Eryximachus, first up to bat, laments that so little poetry has been dedicated to the topic of Love. Phaedrus, in honorable Greek tradition, reaches into the past and recalls what Hesiod and Parmenides, among others, had to say. Love is the eldest and most beneficent of the gods. Then he launches into an explanation why the love between men fosters and supports honor and virtuous behavior. (A common theme at this banquet, which makes me wonder why the Christians permitted this text to survive. Thank goodness the Christian crusade against "sodomy" is ebbing into impotence.) Phaedrus unfavorably contrasts Orpheus' love for his wife with Achilles' love for Patroclus (and can't resist asserting that Achilles was the bottom, not Patroclus, because he was the fairer, beardless and younger; he doesn't use "bottom", but in the Greco-Roman world, those are the attributes of the "passive" partner in a homosexual relationship - I've heard some conversations like this at drunken parties, but Achilles usually wasn't the subject of the gossip).
Pausanias then holds forth on the distinction between noble Love, expressed for youths who are "beginning to grow their beards", and common Love, whose object is women and boys. (At this point I'd be wondering if somebody had slipped something into the wine. But I'd be listening closely.) He gives a lengthy and closely reasoned moral argument in favor of this. I wonder how it would go over in the House of Representatives?
Eryximachus, in a return engagement, is a physician and reinterprets Pausanias' moral distinctions in terms of the concepts of "healthy" and "diseased". In a process of what appears to be free association (was Plato smirking while he was writing this?), the good doctor throws in music, agriculture, astronomy, divination (OK, pass the blunt over here again), ... .
Finally, he turns the floor over to the playwright Aristophanes, who clearly had brought his private stash to the party. For he commences to explain that originally mankind had three sexes. Moreover, primeval man was round, had four hands and feet, two faces on one head, etc. etc. In his LSD dream, this primeval man was so powerful that Zeus was envious and smote primeval man in twain. With some cosmetic work by Apollo, which is described in fascinating detail, and after a few false starts, 惫辞颈濒脿 , mankind as we know it. Which explains, of course, why we are always looking for our other half. Instead of being helped away to a sanatorium, Aristophanes goes on to explain how the original three sexes of primeval man fit into the picture. Enjoy! I know I did.
After this gobsmackingly strange speech (which would have had me trying to figure out where he hid his stash), the boys engage in some good natured banter, and then Agathon takes the floor. He makes a bad start, and then it goes downhill from there. Let's just say that Love had better not drop the soap in the shower when Agathon is around. (I know Plato was laughing up his sleeve on this one.)
Now it is The Man's turn - Socrates steps to the plate. He goes into his usual "Ah, shucks" routine and then starts asking Agathon questions. Please see my review of Plato's Phaedo to see how that goes. After Agathon agrees with everything Socrates says, Socrates launches into a long story, the upshot of which is: the only true love is Love of the Absolute! (This sounds more like Plato than Socrates, but no surprise there.)
Upon which Alcibiades comes staggering into the room. After a brief argument with Socrates about which of the two has the greater hots for the other, Alcibiades stumbles up to the plate. He sings the praises of Socrates' virtue, nobility, fortitude and pedagogy. This speech, if authentic, is one of the most detailed glimpses into Socrates' life we have and is fascinating.
As literature, Plato really surpassed himself in this dialogue - even the weakest speeches (from the point of view of content and wit) were most savorously eloquent. And all were entertaining, each in a very distinct way. While I personally find Plato's physics, metaphysics and epistemology to be absurd and his politics to be frightening, the man could turn a phrase and draw a convincing characterization through speech. While I am completely unconvinced by claims that the Symposium can be viewed as a novel, one can, nonetheless, read it with great pleasure as a purely literary product.
By the way, is any of that wine left?
(Re-read in Benjamin Jowett's translation.)
(*) A possibly amusing sidenote: The participants take a vote and decide "that drinking is to be voluntary, and that there is to be no compulsion" (they decided this only because so many of them were hung over from the previous evening!). One pauses at the idea that some of the brightest lights of Western culture comported themselves in their middle age like frat boys on a Saturday night... One of Socrates' many reported virtues was he could drink everybody else under the table and walk away into the dawn perfectly sober.
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