attracts you or something else that attracts you and in attaining the results the argon is
something you produce spiritual (non-physical).
• How does Plato understand To Kalon?
o If you tried to give logos of To Kalon – it would be difficult.
! If somebody asks you your idea of beauty, you can imagine somebody pointing out
somebody beautiful and say this is my idea of beautiful – someone like Socrates
would make the same argument against this definition of beautiful [Referring back
to Euthyphro, the arguments would be similar to the definition of piety] the
beautiful is not just this, and even if it, you wouldn’t know if it unless you know
what beautiful is.
• The beautiful is just like the just, and it is a form that is manifested, you shouldn’t limit it to one
kind of beauty in trying to understand it.
• The implicit definition of beautiful is what attracts you, what moves you.
o Once you put it this way, it isn’t too hard to talk about beautiful souls, ideas, and
projects, and use the same word beautiful to the same beautiful body you are lusting at.
• Diotima said, when you think about love of the beautiful, substitute the beautiful, the good. When
you are attracted to the beautiful, you are actually attracted to the good.
• Diotima says everybody desires the good, meaning, that we desire that which when we have it, it
makes us happy.
o Plato has generalized by starting with sexual desire and connecting that with physical
beauty. Then saying this is just a special case of your desire for the good. Given that, we
should not limit To Kalon to physical beauty.
• If the desire for the beautiful is just another name for the desire for the good, then there is an
interesting tension because the thing that appears to be beautiful, the desire for the beautiful is
only something you really want if the apparent beautiful is really good.
• People will settle for the apparently beautiful but no one satisfied for the apparent good.
o You do not want what appears to be good; you want what is really good.
• Just because you think what appears to you to be beautiful is really good doesn’t mean it is
because whether it is really good or not does not depend on how it appears to you.
• If everybody wants the real good but most people will settle for the apparently beautiful because
the apparently beautiful is the real good not because they think it is a false good, then the
possibility arises that you might be searching for the wrong thing.
o In this case, you don’t really want it.
o Plato is setting up a contrast, which will play out in the dialogue, that is between what
human beings think they want, what they really want, between the unquestioning sexual
appetite, or desire that people have, in response to why are you doing this – well because
I think this will be good for me. You will only really want it if it is really good for you.
• This dialogue does not say that the apparently beautiful is really good.