Plato's cosmological medicine in the discourse of Eryximachus in the Symposium. The

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LAURA CANDIOTTO | 81
Plato’s cosmological
medicine in the
discourse of
Eryximachus in the
Symposium. The
responsibility of a
harmonic technê
Laura Candiotto
University of Edinburgh
[email protected]
ABSTRACT
By comparing the role of harmony in the philosopher is also doctor, musician and
Eryximachus’ discourse (specifically in demiurges in his harmonizing activity. The
Symposium 187 a 1-188 a 1) with other speech of Eryximachus can be approached
Platonic passages, especially from the as a Platonic step which is fundamental for
Timaeus, this article aims to provide textual establishing the need for a “medicine” to cure
evidence concerning Plato’s conception of disorder, with a view to obtaining a cosmos
cosmological medicine as “harmonic technê”. ordered according to the harmonic principle.
The comparison with other dialogues will
enable us to demonstrate how Eryximachus’ Keywords : Plato’s Symposium; Eryximachus;
thesis is consistent with Plato’s cosmology — harmony; cosmological medicine; technê;
a cosmology which cannot be reduced to a education.
physical conception of reality but represents the
expression of a dialectical and erotic cosmos,
characterized by the agreement of parts.
Arguably, Eryximachus’ discourse is expression
of the Platonic tendency to translate onto the
philosophical plane the implications of a model
peri physeôs. Harmonic technê is thus always
linked to the theme of moral responsibility:
http://dx.doi.org/10.14195/2183-4105_15_5
82 | Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium.
The responsibility of a harmonic technê
1. ERYXIMACHUS 2. THE STRUCTURE OF
ERYXIMACHUS’ DISCOURSE
Eryximachus is a physikos belonging to
a family of doctors (his father is Acumenus) Eryximachus’s discourse can be subdivided
whose members trace their origin back to As‑ into six sections:5
clepius. As a Platonic character, we find him
in — in addition to the Symposium — Protago‑ Prologue: Eryximachus refers to the dis‑
ras 315 c 2, where he questions Hippias about course of Pausanias, saying that it is right
nature, astronomy and meteorology. Moreover, to retain a double nature for Eros but that
he is cited in Phaedrus 268 a9 as Phaedrus’s such double nature needs to be extended
friend.1 An Eryximachus is cited among those to the whole cosmos.
who had desecrated the Herms in 415, but it is Section 1: Eros and medicine. The body
not clear whether or not he is the Eryximachus manifests Eros’ double nature in the coe‑
that we are concerned with here. xistence of healthy desires and unhealthy
In opposition to those who consider Eryxi‑ desires. Medicine is the science of the
machus a pedant,2 whose discourse is refuted erotic tendencies of the body to fill and
by Diotima’s discourse,3 this paper proposes an empty itself. It enables the distinction be‑
interpretation emphasizing literary and philo‑ tween healthy and unhealthy desires. The
sophical aspects which enable us to grasp the
task of the doctor is to transform the fight
positive significance carried by Eryximachus’
between the two Erotes in friendship by
discourse within the Symposium.4
operating on opposites: cold/hot, bitter/
Eryximachus represents temperance or —
sweet, dry/humid.
we could say on the basis of what will be dem‑
Section 2: Eros and music. Eryximachus
onstrated below — the concept of harmony: as
comments on Heraclitus’ fragment DK
a symposiarch he decides the correct balance
22 b51, interpreting it from a temporal
with respect to the proportions of water and
perspective: the doctor musician is able
wine (176 b 5 ‑e 3), as a doctor he proposes a
to create harmony from an initial discord.
therapy for Aristophanes’ hiccups (185 c 7 ‑8),
He operates thus through a technique
as a good musician he establishes the order of
which is able to transform the discor‑
discourses and restores it after the disorder
dant into concordant. Music is then the
generated by Alcibiades’ arrival (214 a 6 ‑b 8).
science of love of harmony and rhythm.
Arguably, by grasping these aspects, and con‑
It is important to take care of both for‑
necting them to what we will say on the notion
ms of Eros, using cautiously that of the
of cosmological medicine that emerges from
muse Polyhymnia, enjoying its pleasure
his (Eryximachus’) speech, it will be possible
without falling sick.
to question, at least partially, the assumption
Section 3: Eros and meteorology and as‑
that Eryximachus’ discourse is pedantic and
tronomy. Prosperity and Health happen
sophistic.
when the opposites find themselves
reciprocally united in an ordered love
and support each other in harmony and
temperate mixture. When excessive Eros
prevails (ho meta tês hybreôs Eros), which
LAURA CANDIOTTO | 83
leads to imbalance, we witness epidemics, According to Eryximachus, nature is com‑
disease and destruction. posed of opposite forces whose dynamics create
Section 4: Eros and religion. Friendship movement and transformation. The doctor qua
between men and Gods happens by se‑ good physicist and knower of the cosmos must
conding ordered Eros. know the erotic tendencies of elements in order
Epilogue: Eryximachus concludes by to help them to come together in relations of
saying that Eros possesses a universal mutual friendship. In Eryximachus’ discourse,
power and that happiness comes from which inherits Pausanias’ conception of double
that Eros which aims at the good with Eros, Empedocles’ two cosmic forces — philia
justness and moderation. He then passes and neikos — assume an immanent character
the baton to Aristophanes, inviting him as forces that compose nature in ordered and
to fill the gaps in his speech. disordered forms. Equilibrium is dynamic: in
Empedoclean terms, it is possible to maintain
that the predominance of philia over neikos
does not cancel out neikos but shapes it in the
3. THE CONCEPT OF HARMONY right proportion. Eryximachus thus transforms
IN ERIXYMACHUS’ PHYSICS the Empedoclean perspective which defines the
starting point of his discourse by emphasizing
By focusing on the relationship between the necessary coexistence of the two forces.8
philosophy and physics — particularly Hera‑ Such coexistence will not be conflictual as in
clitus and Empedocles’ physics — it is possible Heraclitus, but it will unfold in harmonic pro‑
to individuate more clearly the Platonic posi‑ portion. Subsequently Eryximachus transforms
tion present in Eryximachus’ discourse. This Heraclitus’ own maxim (DK 22, b51) to his own
position differs from the pre ‑Socratic approach, advantage.
and can be considered as Plato’s particular in‑
terpretation of Greek medicine. In fact, medi‑ [...] perhaps Heracleitus intends as much
cine and philosophy emerge from the same by those perplexing words, ‘The One at
cultural and professional substratum, with variance with itself is drawn together,
ample and persistent reciprocal influences.6 like harmony of bow or lyre.’ Now it is
Hippocrates is Plato’s contemporary, albeit perfectly absurd to speak of a harmony
younger. It is therefore easy to think that Plato, at variance, or as formed from things still
through Eryximachus, presents his interpreta‑ varying. Perhaps he meant, however, that
tion of medical theory, establishing a dialogical from the grave and acute which were va‑
relation with the Hippocratic Corpus.7 This ap‑ rying before, but which afterwards came
proach is consistent with the method employed to agreement, the harmony was by mu‑
by Plato against tradition or against the domi‑ sical art created. For surely there can be
nant doctrines of his time: Plato develops his no harmony of acute and grave while still
positions starting from these doctrines, but he at variance: harmony is consonance, and
rewrites them to his advantage, giving them a consonance is a kind of agreement; and
different interpretation. As discussed below, agreement of things varying, so long as
a clear example of this method is the Platonic they are at variance, is impossible.9 (trad.
interpretation of Heraclitus. H. N. Fowler)
84 | Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium.
The responsibility of a harmonic technê
This is one of the most commented ‑on pas‑ together (syn + pherô) what is not together: the
sages of Eryximachus’ speech, especially be‑ elements are held together by something else
cause it can be considered as one of the sources (the middle ‑passive form is used). In other frag‑
for reconstructing the Platonic interpretation ments, however, we find the same sympheretai
of Heraclitus. In the context of this article, I attributed to Heraclitus (DK 8), and this may
would like to highlight the concept of harmony suggest a general equivalence of the two terms
that is expressed here through a shift in the in our author. However, in terms of the Pla‑
meaning of Heraclitus’ utterance. Harmony is tonic reception, it is interesting to underline
not realized by discordant things but by trans‑ that Plato interprets Heraclitus according to the
forming discordant things into concordant sympheretai paradigm, and thus according to a
ones. For Eryximachus, Heraclitus intended process that holds together what is not together,
to say that harmony is realized by things that namely the opposites.
were previously discordant and that, thanks to In this way, Eryximachus emphasizes the
medical praxis, become concordant. Harmony role of technique and of human action in the
is in fact both consonance (symphônia), and universe. Such a role consists of creating a dy‑
agreement (homologia). namic equilibrium by transforming discordant
The word homologia is central to the forces into concordant ones, without falling
dialogic ‑dialectical method developed by into the error of eliminating one of the two
Plato, which here takes on a cosmic value, in poles, but finding the right rhythm to enjoy the
the sense of erotic relationship between the pleasure that the negative force offers whence
parts that make up the physical universe. The a relation is established with the positive one.
“cosmological medicine” permeates every di‑ Moderation or temperance is thus not the dicta‑
mension of reality, emerging therefore as an torship of the positive, but the right proportion
ethical cosmos.10 between the different constituents of the uni‑
Before analyzing the ethical relevance of the verse, like the right proportion between water
harmonic technique I would like to explore the and wine to prevent intoxication, as explained
theme of the specific form that the harmonic by Eryximachus in 176 c 1 ‑e 3.
composition takes in Eryximachus’s speech. Rhythm, which transforms the fast and the
The physics described by Eryximachus is not slow from discordant to concordant, is realized
an ordered and harmonic whole but a world thanks to numeric harmony.
in movement and transformation that must be
ordered by a doctor ‑demiurge following the [...] when a thing varies with no disability
principle of harmony. of agreement, then it may be harmonized;
Plato, reporting Heraclitus’s thesis in the just as rhythm is produced by fast and
above ‑mentioned passage of the Symposium, slow, which in the beginning were at va‑
uses sympheretai. This linguistic slippage riance but later came to agree.11
is interesting from a semantic point of view
and indicates, in my opinion, different onto‑ From this perspective Eryximachus re‑
logical commitments: homologein indicates fers to the Pythagoreans, and, presumably, to
a convergence of logoi, an agreement more Heraclitus, establishing a relation between the
than identification; the sympheretai indicates harmony which manifests itself in the cosmos
a process of unification, the action of putting and an “invisible” harmony. In fact it is the
LAURA CANDIOTTO | 85
number, a being that is invisible yet present in nement. And attunement, whose move‑
the visible, which creates harmony within the ments are naturally akin to the circular
proportional relation. Musical harmony, which motions of our souls, is useful to the man
can be perceived through the ears but which who makes intelligent use of the Muses
is realized through the numerical proportion not for mindless pleasure (which is no‑
between high ‑pitched and low ‑pitched sounds wadays taken to be the point of melody),
is thus the bond holding together body and but for the disharmony of the soul’s revo‑
soul, the sensible and ideas. lutions that has arisen in us : attunement
Conversely, celestial harmony does not pos‑ is an ally, provided by the Muses for the
sess the double nature of Eros: Eryximachus soul in its fight to restore itself to order
argues in fact that in harmony itself (thus in and harmony. Rhythm also was given for
the idea of harmony) there is no duality (187 the same purpose by the same benefac‑
c5 ‑7). Duality is rather the model according to tors, to support us because for the most
which the musician ‑demiurge as good crafts‑ part our internal state is inconsistent and
man must order the opposite forces which are graceless.13 (Tr. R. Waterfield)
present in the physis.
The right proportion amongst elements is
defined in the Timaeus as conformity to na‑
[...] but when we come to the application
ture, imbalance as a disorder that creates ill‑
of rhythm and harmony to social life,
ness in the body and the soul. In fact, nature
whether we construct what are called
has been created by the demiurge in the best
‘melodies’ or render correctly, by what
possible way, yet it presents imbalances due
is known as ‘training,’ tunes and mea‑
to the disorder of elements in the chôra. This
sures already constructed, we find here
explains the necessity of the ordering role of
a certain difficulty and require a good
a magistrate ‑demiurge who legislates, as well
craftsman.12
as the healing practice of a doctor who heals
the soul and the body, taking as a model the
The topic of the cosmological function
constitution of the Universe.14
of celestial harmony obviously recalls the
Eryximachus’ discourse distinguishes the
Timaeus. This dialogue clearly explains that
hidden harmony from harmonic actions: the
the harmony of the microcosm should be re‑
doctor, like the divine craftsman, creates har‑
lated to that of the macrocosm. Accordingly,
mony in the sensible universe on the model
the health of the body will be properly defined
of the intelligible using the “double Eros” as a
as the right equilibrium among elements (81 e
force; the hidden harmony, which is not subject
6 ‑86 a 8), the health of the soul as the absence of
to duality, acts as a model for the harmonic ac‑
excesses in the constitution of its nature, good
tion, in a typical Platonic copy ‑model system
education and mode of life. Music resolves the
of participation. The medical ‑demiurgical‑
task of healing the soul by restoring the balance
‑musical art thus implies the restoration of a
lost through incarnation:
hidden proportion.
[...] and then as much of the domain of the
Muses as can be employed for the hearing
of sound† was given for the sake of attu‑
86 | Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium.
The responsibility of a harmonic technê
4. THE ROLE OF EDUCATION Eros” educates the opposites, making them
IN THE COMPOSITION OF agree. The difference between “noble Eros”
ELEMENTS and “base Eros” lies in education that is based
on sophrôsynê, temperance, in opposition to
Harmonic practice needs temperance as a pleonexia, which constitutes “base Eros”.
law of composition. Eryximachus’ discourse With regard to Plato’s conception of justice
presents the theory of the composition of con‑ as harmonious unity that emerges from the
traries, based on the law that “the similar loves link between the parts of the soul and the parts
the similar”.15 Eryximachus therefore endorses of the city, where each performs its task, the
the concept of harmony as unity of opposites, dialogue of reference is obviously the Republic.
yet in a way different from Heraclitus: the
unity in question is possible only if the op‑ SOCR. Then isn’t it appropriate for the
posites become friends, transforming their rationally calculating element to rule,
nature from that of discordant opposites to a since it is really wise and exercises fo‑
composition of similar elements.16 A qualita‑ resight on behalf of the whole soul; and
tive change takes place. Friendship does not for the spirited kind to obey it and be its
imply a shift from opposition to identity, but ally? GLAUC. Of course. SOCR. Now,
from opposition to the proportion between as we were saying, isn’t it a mixture of
similar elements. Proportion pertains in fact musical and physical training that makes
to the correct measure, the reciprocal relation these elements concordant, tightening
between different elements. Through a quan‑ and nurturing the first with fine words
titative transformation (in other words, by and learning, while relaxing, soothing,
creating the right proportion) the contrasting and making gentle the second by means
relation between elements becomes harmonic. of harmony and rhythm? GLAUC. Yes,
Elements change their oppositional qualities exactly. [...] SOCR. What about tempe‑
thanks to a quantitative change. For this reason rance? Isn’t he temperate because of the
Eryximachus maintains that Polyhymnian Eros friendly and concordant relations be‑
must be retained but that its presence must be tween these same things: namely, when
well proportioned in relation to that of Uranian both the ruler and its two subjects share
Eros. The duality of Eros is therefore functional the belief that the rationally calculating
to the medical concept of harmonic proportion element should rule, and do not engage in
between elements. faction against it? GLAUC. Temperance
Eryximachus’ speech is not only theoreti‑ in a city and in a private individual is
cally — as well as chronologically — dependent certainly nothing other than that.17 (Tr.
on that of Pausanias: Eryximachus provides C. D. C. Reeve)
a medical justification of the force of love in
nature, placing it in an ethical context. In In particular, this passage is central for
the speech of Pausanias, Eros is understood understanding the passage of Eryximachus’
in sexual terms: “noble Eros” gives education speech we are analyzing: the harmonic and
in exchange for the erotic relationship, whilst rhythmic action takes origin from the mixture
“base Eros” only exploits sexually the body of (krasis) of music and gymnastics, but it is not
the beloved. In Eryximachus’ speech, “noble limited to it. Education provided by the rational
LAURA CANDIOTTO | 87
part, which knows the laws of temperance, is and the other the divided and created
also needed. substance of the physical world — into
As previously mentioned, these elements are an intermediate, third kind of substance,
present in Eryximachus’ discourse (it is pos‑ and then again, in the case of both iden‑
sible to mention here ho meta tês hybreôs eros, tity and difference, he likewise formed
cited specifically in relation to seasons (188 a 7), intermediates between, in each case, that
and its continuous emphasis on caution and aspect of them which is undivided and
temperance) and also, more generally, in Greek that aspect of them which is divided in
medicine. Knowing the physical environment the physical realm. Then he took these
in a broad sense is crucial in order to know three ingredients and made out of them
the human being and the conditions of health a single, homogeneous mixture, though
and disease.18 In the Hippocratic Airs, Waters getting difference to be compatible with
and Places the healthy city is characterized by identity took force, since difference does
balanced seasons: such an equilibrium is the not readily form mixtures. But once he
equivalent of moderation (metriotês), a state had mixed identity and difference with
where there are not sudden changes (metabolê). substance and created a single blend
Such changes are the ecological equivalent of out of the three ingredients, he divi‑
hybris; excess in its moral dimension. In Plato, ded up the whole mixture again, this
cosmological medicine takes on a philosophical time into as many portions as he nee‑
meaning which pervades all fields of human ac‑ ded, with each portion being a blend of
tivity, including ethics and politics. Arguably, identity,difference, and substance.19
Eryximachus’ discourse is thus an expression
of the Platonic tendency to translate onto the Harmony induces the Different, refractory
philosophical plane the implications of a model to composition, to mix with the Identical. In
peri physeôs. fact, compositions in fact will be born from
Corporeal illness, unhappiness, folly and the union and subsequent subdivision in parts
the ignorance of the soul, disorder at a me‑ (through particular numerical proportions) of
teorological level, religious impiety, hybris the Identical, the Different and the interme‑
from an ethical and political perspective, are diate substance. Compositions are thus born
expressions of an infraction of the harmonic from three elements, thanks to the primary
law which regulates the universe. These aspects harmonizing work of the Demiurge, who oper‑
emphasize the necessity of a technique which ates on the two opposite principles of the Same
is able to re ‑create harmony taking celestial and the Different.
harmony as a model. However, the harmonic technê cannot order
The Timaeus is of fundamental importance everything once and for all. In the same way in
in addressing the question concerning the which the Demiurge’s act is a continuous series
practice of composing elements, in particular of exhortations to the chôra, so in the narra‑
the theory of the mélange of the Same and the tive framework the doctor Eryximachus advises
Different: against excessive drinking (in other words, he
gives the prescription and provides the moti‑
He combined the two kinds of substance vations), but he needs to obtain the consent
— the one indivisible and never changing, of the patient, who will subsequently decide
88 | Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium.
The responsibility of a harmonic technê
freely. The text in fact emphasizes that everyone the assumption that a cosmological medicine
will drink as he pleases without getting drunk plays an important role both in Plato and in
(176 e 1 ‑3). Eryximachus presents himself thus the Hippocratic corpus is highly controversial.
as a free doctor, using the terminology of the What is meant by “Whole”? The interpreta‑
well ‑known passage of the Laws (720 b 8 ‑e 5) tions — not only with respect to this passage of
in relation to the difference between doctors the Phaedrus, but also in relation to other Pla‑
who are free and doctors who are slaves. tonic texts (cf. especially the Parmenides) — are
Harmonic technê is thus always linked to divided between understanding the “Whole” in
the theme of moral responsibility: the philoso‑ a physical sense, thus as “universe”, and under‑
pher is also doctor, musician and demiurge in standing it in a logical or metaphysical sense.
his harmonizing activity. Accordingly, there Personally, I follow Brisson’s interpretation21 of
is no primacy of the physical plane over the the relationship between holon, pan and hen, an
ethical one, or of the ethical over the physical, interpretation which allows us to understand
but — we could say, inspired by our theme — a the whole as “universe”. In fact, I am convinced
reciprocal and harmonic relation. of the closeness between Plato’s thought and
pre‑ Socratic physics, even though in terms of
a rewriting emphasizing the ethical aspect of
5. PLATO’S COSMOLOGICAL the totality. From this perspective, cosmologi‑
MEDICINE cal medicine can take a “holistic approach”, in
the sense of considering the connection and
It is not obvious that what is expressed by the composition of the parts constituting the
Eryximachus represents a theory that can be whole. The Platonic rewriting acts also in rela‑
ascribed to Plato, not only because of the role tion to “medicine” (as such), which cannot be
that his speech plays in the economy of the intended only as care of the body but, in fact,
Symposium, but also due to a problem which develops as “harmonic technê” of the entire
is internal to the non ‑authorial writing char‑ universe. In terms of the holistic approach de‑
acterizing Plato’s work. However, I believe veloped by Plato, a key text is the Charmides.
that a comparison with other dialogues can In the passage 155 e 5 ‑157 c 622 Socrates em‑
be fruitful in order to collect hints in favor of phasizes that good doctors, in order to treat the
the consistency between Eryximachus’ thesis eyes, also treats the head, and to do so they treat
and a cosmological view possibly developed the entire body. Moreover, as a doctor of the
by Plato. This view would not be reducible to soul, Socrates says that to educate Charmides
a physical conception of reality but should to temperance it is first necessary to cure his
be properly understood as the expression of headache. Therefore, in this passage too, we can
a dialectical and erotic cosmos based on the notice how, for Plato, the creation of the right
composition of parts. composition of parts assumes always an ethical
The cosmological significance of medicine and educational meaning, which allows us to
is ascribed to Hippocrates by Plato himself in establish a relation between the practice of the
Phaedrus20 270 c1 ‑7, when Phaedrus tells So‑ physician and the practice of the philosopher.
crates that not only the nature of the soul, but The holistic approach is also recalled in the
also that of the body cannot be known without usage of the Hippocratic word for equilibrium,
knowing the nature of the Whole. Nevertheless, eukrasia, literally “good mixture” which is used
LAURA CANDIOTTO | 89
in Timaeus 24 c 6 in relation to the right com‑ concerning the mixture of opposites within the
bination of seasons, but not in Eryximachus’ liver that enables the operation of divination
discourse, where the term used is harmonia, during sleep:24
to emphasize how the right composition can
occur only having as a context of reference the Alternatively, when some breath of mild‑
whole to which the parts belong. Plato uses in ness wafts down from the thoughts and
Eryximachus’ discourse the word harmonia as, paints the opposite kind of images on the
in my opinion, he aims to emphasize how this surface of the liver, they afford a respite
relation of proportion between different ele‑ from bitterness by refusing to stir up or
ments, typical of musical harmony, is present involve themselves with something alien
from a cosmological perspective in the com‑ to them. Instead, by exploiting the swee‑
bination of the seasons. Moreover, in the pas‑ tness inherent throughout the liver for
sage 188 a4, which concerns the seasons, Plato their own purposes, they straighten all
uses next to the word harmonia the term krasis, its parts until they are free of distortions,
mixture, in order to recall not only Empedocles wrinkles, and blockages, and they make
but also Hippocrates, and to emphasize how the part of the soul that has been housed
Hippocratic eukrasia assumes a philosophical in the same part of the body as the liver
meaning, whether or not conceived together gracious and cheerful, so that at night it
with harmonia. In the Philebus musical har‑ can indulge in the modest entertainment
mony is realized through the combination of of divination by dreams, which it has to
the Limited and the Limitless and — an aspect rely on since it lacks the ability to reason
particularly relevant for our study — Socrates and to apply intelligence.25 (Tr. J. C. B.
applies this concept to seasons. Gosling)
SOCR. Now take high and low, fast and This passage enables us to grasp how the
slow, indeterminate things ‑isn’t the same law of harmony acts not only between elements
true? It at once introduces a determinant but, as in this case, also between images and
and establishes perfectly the whole art of physical elements — sweet and bitter — that
music. PROT. Very true. SOCR. Again, constitute the liver.
in the case of extremes of cold and heat The theory of the right composition of el‑
its advent removes what is far too much ements is used also on another fundamental
and indeterminate and produces what is level, the level of discourse: we may mention,
measured and commensurable. PROT. as significant examples of this intersection,
Yes indeed. SOCR. So the mixture of in‑ the prayer addressed to Pan that concludes the
determinate factors and determinants is Phaedrus (279 b 9 ‑c 5) or, more generally, the
responsible for good climate and gene‑ theme of koinônia and symplokê in the Soph‑
rally for everything we have that is fine.23 ist.26 As already mentioned, the term homolo‑
gia, which is typical of the dialogic ‑dialectical
The harmony of opposites is connected by method of Plato, is used by Eryximachus to
Eryximachus, however briefly, to divination enable the transition from the physical to the
and religious practice. In Timaeus 71 c3‑ d4 ethical and dialectical plane. I therefore pro‑
we find a reference consistent with this topic, pose to understand “cosmological medicine”
90 | Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium.
The responsibility of a harmonic technê
not so much as a specific discipline in the detecting and incrementing the philosophi‑
medical field but as a Platonic reworking of cal meaning of medicine testifies his will to
the holistic approach characterizing the med‑ guarantee the epistemic primacy of philosophy
icine of his times. This reworking, by using and therefore to create a certain dependency
a philosophical key, enables Plato to extend of medicine on philosophy, precisely what
the paradigm of the right composition to all Hippocrates sought to avoid.29 Re‑ evaluating
fields, from ethics to psychology and politics. Eryximachus’ discourse in this light enables us
“Cosmological medicine” represents therefore also to verify the positive role of his character
a practice characterizing the dialectical phi‑ and his discourse in the interpretation of the
losopher, who recognizes himself as the good Symposium.
doctor establishing the right proportion be‑
tween the parts.27 The “medical” practice of
the philosopher is therefore necessary against
ethical and political disorder, which needs to BIBLIOGRAPHY
be “cured” through a law of harmony. This law
is embodied in the Good: in the Philebus (26 a Ayache 2002: L. Ayache, ‘Hippocrate, l’ultime recours
3 ‑5), the Good performs the function of a good contre Socrate (Phèdre, 270c)’, in M. Dixsaut,
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cratique: exploration, Vrin, Paris 2002, 151 ‑167.
insofar as, once again, an incorrect relation
Barker 2000: A. Barker, ‘Timaeus on music and the
between elements causes the ruin of the whole
liver’, in M. R. Wright (ed.), Reason and Ne‑
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cessity. Essays on Plato’s Timaeus, Duckworth,
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The passages I have focused on in this ar‑
structure ontologique du Timée de Platon. Un
ticle — it would be possible to mention and
commentaire systématique du Timée de Platon,
analyze many others — are in my opinion the Academia Verlag, Sankt Augustin 1998.
sign of a general thematic concordance between – 1994: L. Brisson (ed.), Platon, Parménide, GF‑
Plato and some texts of the Hippocratic Cor‑ ‑Flammarion, Paris 1994.
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lessico della misura nei dialoghi di Platone, Vita
However, they also demonstrate — and this
e Pensiero, Milano 2009.
represents one main objective of this article —
Boussolas 1960: N. Boussoulas, ‘Étude sur l’esthétique
an extraordinary inventiveness in the way Plato
de la composition platonicienne des mixtes’, Re‑
approaches this topic from a philosophical vue de Métaphysique et de Morale, 65.4 (1960),
perspective. This shift takes place already in 422 ‑448.
Eryximachus’ speech,28 which, if read against Bury 1909: R. G. Bury, The Symposium of Plato, W.
the background of the Timaeus, enables us Heffer and Sons Ltd, Cambridge 1909.
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nella composizione degli elementi, tra immanen‑
Plato’s philosophy, as well as the need for a
za e trascendenza. Platone interprete di Eraclito’,
harmonic technê, understood from a perspec‑
«EPEKEINA. International Journal of ontology»,
tive of ethical responsibility. Plato’s effort in vol. 6, 2 (2015, 1‑12).