Universidad Nacional de Colombia Seminario Filosofía Antigua I

Departamento de Filosofía Primer semestre de 2023

Programa de pregrado Prof. Álvaro Aramburu y Germán Meléndez

SFA 2017669 Platón

Martes 10-13

Eros y philosophia en Platón

(Una lectura de los diálogos Lisis, Banquete, y Fedro de Platón)

¿Quién es el filósofo? ¿En qué consiste su filosofar? Bajo el influjo de Sócrates, su maestro y guía, Platón
abordó desde temprano en sus escritos la tarea de comprender qué tipo de ser humano era el filósofo y en qué
consistía su filosofar. Sócrates era el ejemplo vivo de un filósofo; su actividad pública de discusión y debate
con sus conciudadanos, del filosofar. Preguntarse por el filósofo y su quehacer era, de manera privilegiada,
preguntarse quién había sido Sócrates y en qué había consistido su praxis. Este esfuerzo por comprender el
fenómeno socrático era importante para Platón en la medida en que suponía la aparición de un tipo de hombre
nuevo dentro de la polis griega, un educador y guía para la ciudad que no era ni el político ni el sofista ni el
orador ni el poeta. Pero, sobre todo, Platón estaba convencido de que el fenómeno socrático representaba una
ruptura sísmica con respecto a la tradición sapiencial griega. No solo era Sócrates algo radicalmente distinto a
los venerados sophoí de la tradición y de los más recientes y ampliamente respetados (cuando no vituperados)
sophistaí: tampoco cabía en el molde de quienes eran llamados o decían llamarse a sí mismos philósophoi
“quienes buscan y persiguen ser como sabios” o “que se afanan por alcanzar sabiduría” o, simplemente, “que
quieren el saber”. Precisamente, es esta dimensión de búsqueda, afán, deseo o anhelo por lo sabio y el saber –
que marca el componente philo- en la familia léxica alrededor del nombre philósophos, y que la distingue de
las otras designaciones sapienciales en griego – que problematizará Platón en varios de sus diálogos teniendo
como guía la figura y las enseñanzas socráticas.
En este seminario leeremos tres diálogos platónicos donde se despliega esta problematización de la
comprensión del filósofo y del filosofar. Empezaremos con un diálogo temprano, el Lisis, donde la
conversación de Sócrates con dos adolescentes, Lisis y Menéxeno, escudriña y trata de precisar el significado
de tò phílon, “lo querido” (caro, estimado, amigo). La pregunta que subyace a esta pesquisa es, sin embargo,
más fundamental: ¿en qué sentido podemos comprender la sabiduría como algo que nos es querido (phílon) y
a los philósophoi como aquellos que, sin ser del todo ni ignorantes ni sabios, quieren (philéō) el saber porque
son conscientes de su ignorancia (no piensan que saben lo que no saben) y buscan escapar de ella? También
tendremos presente a lo largo de la lectura del diálogo que quien formula estas preguntas y dirige la pesquisa
es ho érōs “la pasión erótica” o, simplemente, “el eros”, tanto por la necesidad acuciante del amante pederasta
(Hipotales) de ser tenido por “querido” (prosphilḗs) por su muchacho deseado (paidiká, erṓmenos) como por
la ayuda que, para lograrlo, ofrece quien dice haber recibido de dios una habilidad especial en torno a
materias eróticas (Sócrates).
Después del Lisis continuaremos con una lectura del Banquete, un diálogo posterior que retoma y
responde a varios interrogantes y líneas de investigación abiertos en el Lisis y que propone una filiación
erótica del filósofo con el saber. Pero ese saber, ahora, no se presenta como algo bueno ( agathón) que nos es
querido porque nos sirve para escapar de un mal que nos afecta, sino más bien como la contemplación de algo
o alguien bello (kalón/kalós) que, movidos por el eros, hace que demos a luz “bellos y magníficos discursos”
(kaloùs lógous kaì megaloprepéis), virtud y conocimiento, y que, si procedemos correctamente, culmina en la
contemplación de lo bello en sí mismo (tò kalòn káth’ hautó) y el alumbramiento ya no de imágenes de la
virtud, sino de la verdadera virtud, con lo cual alcanzamos tanta inmortalidad como nos es permitida a los
seres humanos. Si queremos entonces descubrir la naturaleza filosófica, Platón parece plantear, hemos de
dirigir nuestra mirada hacia el hombre erótico (ho anḗr erōtikós), no hacia el “amigo” (ho phílos).
En el Banquete, eros se identifica con el amante erótico (erastḗs), no con el eróticamente amado
(erōmenos). Los bellos discursos y la verdadera virtud son los vástagos del amante y su praxis erótico-
filosófica, mientras que el amado, dotado de la belleza que el amante no posee, es solo la ocasión para que
este dé a luz. El amado queda en un estado de confusión y como de indefensión ante el impulso erótico del
amante y, al no ser realmente partícipe de su fértil alumbramiento, siente que éste ha abusado de su belleza
para perseguir sus propios fines. De ahí su queja lastimera y su reproche (Alcibíades). El Fedro, un diálogo

1
 posterior al Banquete y el tercero y último que leeremos, trata de ahondar en esta paradoja y quizá superarla, y
para ello sugiere atraer al amado hacia el eros y hacer del ascenso hacia la contemplación de la belleza en sí
una empresa conjunta de amante y amado. De este modo, se abre la perspectiva de la constitución simultánea
de amante y amado como filósofos, y las pulsiones de la pasión erótica se transmutan en el ejercicio dialéctico
de un intercambio oral entre maestro y discípulo constitutivo del verdadero filosofar.

PROGRAMA
Fecha TEMA DE LA SESIÓN FUENTES Literatura secundaria

1 7.2 Presentación del seminario y del programa Belfiore 2012^ (Introduction)

Liddell-Scott Greek English Lexicon:
https://www.perseus.tufts.edu/hopper/
Diccionario griego-español en línea:
(http://dge.cchs.csic.es/xdge/)
Dictionnaire grec-français Bailly 2020:
(https://bailly.app/)
Sesión introductoria: los conceptos de érōs, phílos, Obdrzalek 2022
to agathon, to kalon, sóphos, sophía, philo-sophos, Brown 2022
2 14.2 lógos, diá-logos, dialektikḗ. Apología Belfiore 2022
Reeve 2006
Konstan 1997
Sophía y philosophía en la Apología. Moore 2020, Introduction and cap. 6
Peterson 2011, caps. 2 y 9
Rossetti en Stavru y Moore 2018
Rodríguez Adrados 1992 (págs. 332 ss.)
Rodríguez Adrados 1995
Carson 2015
1. Lisis
Penner & Rowe* 2005
Bolotin*
Lisis Benardete (2000)
a. El clamor del pederasta.
3 21.2 203a-210d González (1995 & 2000)
b. Las aporías en torno a tò phílon. Robinson
210e-216b
Dover^
Belfiore 2012^
Penner & Rowe* 2005
Bolotin*
Lisis Price^, cap. 1
La “solución” socrática y la aporía a la que
216c-223b González (1995 & 2000)
4 28.2 conduce.
Gorgias Gadamer, cap. 1
¿Una salida: tò phílon como lo propio (tò oikeíon)? Robinson
466b – 469c
Dover^
Belfiore 2012^

Gorgias
471e – 481b Bloom (1968) *
5 7.3 Variaciones sobre el mismo tema
República Rosen (1965)
474b – 481b

2. Banquete
Sheffield* (2006)
Benardete (1993) On Plato’s Symposium
Bloom (1993) * The Ladder
Rosen (1987) *
Eros y civilización: la pasión erótica en el mito, la Banquete Belfiore 2012^
6 14.3
ley, las costumbres y las artes 172a – 189b Price, cap. 2
Singer, cap. 4
Dover^

7 21.3 a. El comediógrafo: eros y la escisión primigenia. Sheffield*

b. El trágico: el amado, locus del eros. Sócrates: el Benardete 1993
Banquete Bloom (1993) *
amante, locus del eros. 189c – 201c Rosen (1987) *
Price, cap. 2

2
 Singer, cap. 4
Dover
Sheffield*
Benardete 1993
Bloom 1993*
La lección de Diotima [1]: eros filósofo, eros de las Rosen (1987) *
8 28.3 Banquete Price, cap. 2
cosas buenas y felicidad (eudaimonía)
201d – 206a Singer, cap. 4
Dover
Irigaray
3 – 8 abril SEMANA SANTA
Rosen (1987) *
Sheffield*
La lección de Diotima [2]: eros, alumbramiento y Price, cap. 2
ascenso erótico hacia lo bello en sí. Banquete Benardete
9 11.4
206b – 212c Bloom (1993) *
Singer, cap. 4
Irigaray
Dover^

Banquete Prior 2006

10 18.4 La queja del amado: ¿es el amante un tirano? 212c-223d

3. Fedro
Ferrari*
Una alternativa para el amado: ¿Es mejor gratificar Price, cap. 3
Fedro
11 25.4 al amigo no enamorado que al amante erótico? Hackforth*
227a – 243e Dover^
Discursos de Lisias y Sócrates
Rosen 2018
Ferrari*
Price, cap. 3
La palinodia socrática [1]: el alma, su encarnación
12 2.5 Fedro Hackforth*
la visión supracelestial, memoria y belleza Dover^
244a – 253c
Rosen 2018
Ferrari*
La palinodia socrática [2]: el alma tripartita, el mito Price, cap. 3
13 9.5 del carro alado, el amado enamorado y la vida Fedro Hackforth*
común filosófica 253d – 259d Dover^
Rosen 2018
Ferrari*
Price, cap. 3
Fedro
14 16.5 Arte dialéctica, arte retórica y filosofía Hackforth*
259e – 274a Dover^
Rosen 2018
Fedro Derrida
274b -279c Ferrari*
Price, cap. 3
Carta II
15 23.5 Filosofía, oralidad y escritura Hackforth*
310b – 314c Dover^
Carta VII Gill en: Sermamoglou
323d – 345c Rosen 2018
16 30.5 No hay clase: preparación para el trabajo final
3.6 FINALIZACIÓN OFICIAL DE CLASES
6.6 ENTREGA DE TRABAJOS FINALES
9.6
Fecha límite de reporte del 100% de calificaciones al SIA
(5 p.m.)

* Libro o ensayo extenso. El estudiante deberá encontrar por sí mismo la sección o secciones que hacen referencia al tema
de la clase para la fecha indicada.
^ Libro de contexto que es útil para todo el seminario. No se corresponde con ningún tema en particular.

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