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Plato Quotes on Love

Browse 6 quotations connecting Plato with Love, with meanings, source notes and related themes.

Reading guide

Love, beauty and friendship across Plato’s dialogues

The Symposium describes love through different dramatic speeches: Aristophanes imagines divided people longing for wholeness, while Diotima’s lesson, retold by Socrates, links love with the desire for wisdom and beauty. The separately composed Phaedrus asks how love can be destructive when shaped by persuasion or possessiveness and how an inspired, more self-controlled attachment may draw the soul toward beauty; Socrates’s recantation calls love a form of divine madness and his allegory contrasts different outcomes for lovers. Lysis is primarily an inquiry into friendship: Socrates tests whether love and desire are directed toward something congenial, but the dialogue ends without a definitive answer. These are three distinct works in Benjamin Jowett’s public-domain English, not six independent sources. A dialogue speaker’s claim, hypothetical example or myth should not be read as a direct statement from the historical Plato or as settled modern relationship advice.

Sources

Where these love quotations appear

Sources represented here include Phaedrus, Symposium, Lysis.

6 shown
Quotations

6 matching quotations with meanings and source context

Source identified1
Then love, and desire, and friendship would appear to be of the natural or congenial. Such, Lysis and Menexenus, is the inference.
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“Then love, and desire, and friendship would appear to be of the natural or congenial. Such, Lysis and Menexenus, is the inference.”

Voice: Dialogue speaker · Socrates

Socrates tentatively suggests that attachment may arise from an affinity between people, after reasoning about what desire lacks. He and his companions immediately test—and ultimately fail to settle—this proposal; the sentence is a provisional inference, not Plato’s final definition of love or friendship.

Source details

Lysis, around Stephanus 221e, Socrates addressing Lysis and Menexenus while exploring desire, affinity and friendship. Benjamin Jowett English, Project Gutenberg #1579. The dialogue goes on to challenge whether the congenial is simply the like and ends without reaching a settled definition; do not present the tentative argument as an unconditional fact.

Source identified2
They consider that they have given and taken from each other the most sacred pledges, and they may not break them and fall into enmity.
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“They consider that they have given and taken from each other the most sacred pledges, and they may not break them and fall into enmity.”

Voice: Dialogue speaker · Socrates

Socrates depicts two lovers who regard their mutual promises as binding, even though their relationship follows the less philosophical path of his two possible outcomes. The line describes commitment within a particular ancient mythical account; it is not a free-standing promise that every relationship will remain harmonious.

Source details

Phaedrus, approximately Stephanus 256d–e, Socrates’s second speech contrasting the self-controlled philosophical lovers with another pair moved more by ambition and desire. Jowett English, Project Gutenberg #1636. The sentence belongs to the second pair, NOT the ideal self-controlled pair, which matters to its meaning; these are a philosophical narrator’s words, not a romantic pledge made by Plato.

Source identified3
And we, on our part, will prove in answer to him that the madness of love is the greatest of heaven's blessings, and the proof shall be one which the wise will receive, and the witling disbelieve.
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“And we, on our part, will prove in answer to him that the madness of love is the greatest of heaven's blessings, and the proof shall be one which the wise will receive, and the witling disbelieve.”

Voice: Dialogue speaker · Socrates

Socrates reverses his earlier criticism of lovers by proposing that some kinds of inspired passion can be gifts rather than failings. His defense belongs to a mythical and philosophical speech, not to a claim that impulsive behavior is automatically beneficial or justified.

Source details

Phaedrus, around Stephanus 245b–c, in Socrates’s second speech (palinode) to Phaedrus following his retraction of the anti-lover argument. Benjamin Jowett English, Project Gutenberg #1636; the complete sentence occurs in the dramatic speech after examples of prophetic, religious and poetic inspiration. The divine origin of love is a claim of this ancient philosophical argument, not independently established evidence.

Source identified4
And I have shown this of all inspirations to be the noblest and highest and the offspring of the highest to him who has or shares in it, and that he who loves the beautiful is called a lover because he partakes of it.
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“And I have shown this of all inspirations to be the noblest and highest and the offspring of the highest to him who has or shares in it, and that he who loves the beautiful is called a lover because he partakes of it.”

Voice: Dialogue speaker · Socrates

In Socrates’s myth of the soul, attraction to visible beauty can awaken memory of a higher beauty. The language of inspiration describes the philosophical ascent imagined by the dialogue; it does not reduce love to appearance or imply that a person literally remembers another lifetime.

Source details

Phaedrus, around Stephanus 249d–e, Socrates’s palinode and description of inspired recollection of true beauty. Benjamin Jowett English, Project Gutenberg #1636. This is Socrates speaking in Plato’s dialogue; the claim comes after his charioteer-and-soul allegory and should not be extracted as a universal account of romance.

Source identified5
For love is the desire of the whole, and the pursuit of the whole is called love.

“For love is the desire of the whole, and the pursuit of the whole is called love.”

Voice: Dialogue speaker · Aristophanes

Aristophanes presents love as a longing to recover wholeness, but the claim belongs to his deliberately mythic account of divided human beings rather than to a literal theory of human origins.

Source details

Symposium, Aristophanes’s speech, Benjamin Jowett translation, Project Gutenberg #1600. The sentence concludes the comic myth of humans split into halves; it is a speaker position inside Plato’s dialogue, not direct autobiography or anthropology by Plato.

Source identified6
For wisdom is a most beautiful thing, and Love is of the beautiful; and therefore Love is also a philosopher or lover of wisdom

“For wisdom is a most beautiful thing, and Love is of the beautiful; and therefore Love is also a philosopher or lover of wisdom”

Voice: Reported speaker · Diotima, recounted by Socrates

Diotima links love with philosophy by treating wisdom as something beautiful that the lover does not fully possess but continues to seek, placing philosophical desire between ignorance and completed wisdom.

Source details

Symposium, Socrates recounting Diotima’s teaching, Benjamin Jowett translation, Project Gutenberg #1600. The represented wording belongs to Diotima’s account of Love as intermediate between the wise and the ignorant.

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