Question

this passage is adapted from platos symposium, first published in the 4th century bc and translated here by benjamin jowett. love is of something, and that which love desires is not that which he is or has, for no man desires that which he is or has. love is of the beautiful and therefore has not the beautiful. if the beautiful is the good, and therefore, in wanting and desiring the beautiful, love also wants and desires the good. socrates professes to have asked the same questions and to have obtained the same answers from diotima, a wise woman of mantinea, who had spoken first of love and then of his works. socrates asks: who are his father and mother? to this diotima replies that love is the son of plenty and poverty, and partakes of the nature of both, and is full and starved by turns. like his mother he is poor and squalid, lying on mats at doors; like his father he is bold and strong and full of arts and resources. further, he is in a mean between ignorance and knowledge - in this he resembles the philosopher who is also in a mean between the wise and the ignorant. such is the nature of love, who is not to be confused with the beloved. but, continues diotima, love desires the beautiful, and then arises the question, what does he desire of the beautiful? he desires, of course, the possession of the beautiful. but what is given by that? for the beautiful let us substitute the good, and we have no difficulty in seeing the possession of the good to be the desire of happiness, although the 21. according to the passage, what is the relationship between love and the beautiful? a) love springs from the beautiful, as the beautiful is the eternal and the source of all love. b) love is not the beautiful, but love desires the beautiful and, according to diotima, all things beautiful ultimately spring from the same source. c) love attempts to emulate the beautiful through the preservation of the eternal, which is love. d) love of the beautiful leads to good, such that love is ultimately an expression of faith in ones own goodness. 22. based on the passage, diotima would most likely agree with which of the following statements? a) immortality is achievable only through love, and all other types of fame are fleeting and shallow. b) political leaders have the opportunity to live on in their creations, even more than parents can live on in their children. c) the creative soul generates immortality through the education of children in the arts. d) the beautiful is also the eternal, such that anything that is beautiful can be physically preserved throughout time. 23. which lines in the passage best support the answer to the previous question? a) paragraph 4, sentence 2 (\he desires... beautiful\)

Explanation:

For question 21, the passage states that Love desires the beautiful, indicating Love is not the beautiful itself but has a longing for it. For question 22, the idea that political - leaders can live on in their creations aligns with the philosophical musings about immortality and creation in the passage. For question 23, the relevant support for the previous answer about political leaders and immortality through creations is found in the lines that discuss the nature of Love and its connection to creation and immortality.

Answer:

1. B. Love is not the beautiful, but Love desires the beautiful, and according to Diotima, all things beautiful ultimately spring from the same source.
2. B. Political leaders have the opportunity to live on in their creations, even more than parents can live on in their children.
3. (No options for 23 are fully visible in the provided image, but based on the above - mentioned logic, the lines that discuss creation and immortality would be the answer if options were complete)