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Socrates and DiotimaThe Highest One

Socrates and Diotima: The Highest One [In the teaching of Diotima, divinity is Eileithyia, Moira, Aphrodite. It is birth, fate, and beauty. It is the beauty that inspires the mating of lack and intelligence. It is the mutual desire that creates new forms of being. It is the attraction that leads to regeneration and rebirth and keeps the physical and social worlds in motion. Inanna in Sumer, Ishtar in Syria, Asherah in Canaan, Dionysus and Adonis in Greece, Cybele in Rome—all were different visions and celebrations of a beauty that cannot be quantified, personified, or objectified. Titles and attributes varied from place to place, rites and rituals took different forms, but no one form of devotion took precedence over all others. Local gods and goddesses continued to receive devotion in sanctuaries and temples, with new shrines and altars built nearby to accommodate the deities of newcomers. Especially this was true in Greece where waves of emigration resulted in a syncretic mingling, mixing, and merging of religious traditions.1 An imported deity might pair with a local deity as Apollo did with the earth goddess Rhea at Delphi. Family relations might be established between divinities in mythical “pantheons” or “theogonies.” A person might feel a special affinity with one religious image or ritual, but it was a preference that in no way precluded reverence and respect for other manifestations of divinity. The result was a rich multiplicity of religious observance and practice.] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Socrates and DiotimaThe Highest One

Part of the Breaking Feminist Waves Book Series
Nye, Andrea
Socrates and Diotima — Dec 1, 2015
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Publisher
Palgrave Macmillan US
Copyright
© Palgrave Macmillan, a division of Nature America Inc. 2015
ISBN
978-1-349-57292-2
Pages
79 –96
DOI
10.1057/9781137514042_6
Publisher site
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Abstract

[In the teaching of Diotima, divinity is Eileithyia, Moira, Aphrodite. It is birth, fate, and beauty. It is the beauty that inspires the mating of lack and intelligence. It is the mutual desire that creates new forms of being. It is the attraction that leads to regeneration and rebirth and keeps the physical and social worlds in motion. Inanna in Sumer, Ishtar in Syria, Asherah in Canaan, Dionysus and Adonis in Greece, Cybele in Rome—all were different visions and celebrations of a beauty that cannot be quantified, personified, or objectified. Titles and attributes varied from place to place, rites and rituals took different forms, but no one form of devotion took precedence over all others. Local gods and goddesses continued to receive devotion in sanctuaries and temples, with new shrines and altars built nearby to accommodate the deities of newcomers. Especially this was true in Greece where waves of emigration resulted in a syncretic mingling, mixing, and merging of religious traditions.1 An imported deity might pair with a local deity as Apollo did with the earth goddess Rhea at Delphi. Family relations might be established between divinities in mythical “pantheons” or “theogonies.” A person might feel a special affinity with one religious image or ritual, but it was a preference that in no way precluded reverence and respect for other manifestations of divinity. The result was a rich multiplicity of religious observance and practice.]

Published: Dec 1, 2015

Keywords: Sexual Infidelity; Religious Observance; Heavenly Body; Local Deity; Choose People

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