283:
266:", which suggests an association with prophecy. She is further described as a foreigner (ξένη) (201e) and as wise (σοφὴ) in not only the subject of love but also of many other things (ἄλλα πολλά), she is often associated with priestcraft by a majority of scholars insofar as: 1 - she advises the Athenians on sacrifice (thusiai) which delayed the onset of a plague (201d), and 2 - her speech on eros utilizes the language of sacrifice (thusia), prophecy (mantike), purification (katharsis), mystical cultic practices like initiation (teletai) and culminates in revelations/visions (202e). In one manuscript her description was mistranscribed
38:
255:". In her view, love drives the individual to seek beauty, first earthly beauty, or beautiful bodies. Then as a lover grows in wisdom, the beauty that is sought is spiritual, or beautiful souls. For Diotima, the most correct use of love of other human beings is to direct one's mind to love of wisdom, or philosophy.
243:. In an account that Socrates recounts at the symposium, Diotima says that Socrates has confused the idea of love with the idea of the beloved. Love, she says, is neither fully beautiful nor good, as the earlier speakers in the dialogue had argued. Diotima gives Socrates a genealogy of Love (
298:
is the only independent reference to her existence, and all later references to her are derived from Plato. Based on this lack of evidence, scholars from the
Renaissance through modern times have debated whether she was a real historical person who existed or a dramatic invention of Plato.
274:, which may be another reason for the reception of Diotima as a "priestess". Her views of love and beauty appear to center Socrates' lesson on the value of the daimonic (that which is between mortal and immortal) and "giving birth to the beautiful."
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for information on women, gender, sex, sexualities, race, ethnicity, class, status, masculinity, enslavement, disability, and the intersections among them in the ancient
Mediterranean world.
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314:
notes that
Diotima's name, which means "honor the god", stands in direct contrast to Timandra ("honor the man"), who, according to Plutarch, was Alcibiades' consort.
342:
Mary Ellen Waithe has argued that
Diotima could be an independent historical woman known for her intellectual accomplishments, noting that in the
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Urban Walker, Margaret (Summer 2005). "Diotima's Ghost: The
Uncertain Place of Feminist Philosophy in Professional Philosophy".
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524:"Sorcerer Love: A Reading of Plato's Symposium, Diotima's Speech," in Feminist Interpretations of Plato, (ed.) N. Tuana
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says that in his youth he was taught "the philosophy of love" by
Diotima, a prophetess who successfully postponed the
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346:, Diotima expounds ideas that are different from both Socrates's and Plato's, though with clear connections to both.
407:
815:
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855:
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Evans, N. (2006). Diotima and
Demeter as Mystagogues in Plato’s Symposium. In: Hypatia, vol. 21, no. 2. 1-27.
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for arguments that Plato uses the fiction of
Diotima to appropriate a feminine form of philosophical inquiry.
310:, in the 15th century, was the first to suggest she might be fictional. Believing Diotima to be a fiction,
820:
562:
477:
193:, possibly an actual historical figure, indicated as having lived circa 440 B.C. Her ideas and doctrine of
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who famously impressed him by her intelligence and eloquence. This identification was recently revived by
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The Speech of
Alcibiades. Philosophy and Literature, Volume 3, Number 2, Fall 1979, pp. 131-172
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Diotima's descriptor, "Mantinikê" (Mantinean) seems designed to draw attention to the word "
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Plato was thought by some 19th- and early 20th-century scholars to have based
Diotima on
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Wider, Kathleen. "Women philosophers in the Ancient Greek World: Donning the Mantle".
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379:. Eryximachus and Diotima in Plato’s Symposium: Imprensa da Universidade de Coimbra.
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A History of Women Philosophers: Volume I: Ancient Women Philosophers, 600 BC–500 AD
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A History of Women Philosophers: Volume I: Ancient Women Philosophers, 600 BC–500 AD
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Socrates and Diotima: Sexuality, Religion, and the Nature of Divinity
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For further details concerning Diotima's independent existence See
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One Hundred Years of Homosexuality: And Other Essays on Greek Love
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The People of Plato: A Prosopography of Plato and Other Socratics
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Cosmópolis: mobilidades culturais às origens do pensamento antigo
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in the dialogue are the origin of the concept today known as
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Ancient Greek woman or fictional figure in Plato's Symposium
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The testimony for Diotima's historicity is sparse; Plato's
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History of Women Philosophers and Scientiest (website)
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the members of a party discuss the meaning of love.
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569:. Dordrecht: Martinus Nijhoff. pp. 83–116.
484:. Dordrecht: Martinus Nijhoff. pp. 83–116.
290:, possibly a depiction of Diotima of Mantineia.
49:, posing as the ancient seer in a painting by
548:Socrates in Love: The Making of a Philosopher
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247:), stating that he is the son of "resource (
777:- a resource for scholarly work on Diotima.
689:"Irigaray and Diotima at Plato's Symposium"
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199:as reported by the character of
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550:. Bloomsbury. p. 5.
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563:"Diotima of Mantinea"
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522:Irigaray, L. (1994).
478:"Diotima of Mantinea"
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856:Philosophers of love
695:. Penn State Press.
534:. London, Routledge.
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120:Diotima of Mantinea
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324:Aspasia
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253:penia)
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669:JSTOR
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170:Latin
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