Hugur - 01.06.2011, Page 89
Leiðin að œðstu náttúru
8 7
Plato. 1925. Lysis. Symposium. Gorgias. Loeb. Bindi 3. Þýð. W.R.M. Lamb. Cambridge:
Harvard University Press.
Plato. 1997. Complete Works. Ritstj. John M. Cooper. Indianapolis: Hackett Publishing
Company.
Platon. 1999. Samdrykkjan. Þýð. Eyjólfur Kjalar Emilsson. Reykjavík: Hið íslenzka
bókmenntafélag.
Platon. 2008. Sámtliche Werke. Bindi 2. Þýð. Friedrich Schleiermacher. Reinbek: Ro-
wohlt Taschenbuch Verlag.
Santas, Gerasimos. 1979. Plato’s Theory of Eros in the Symposium. Noús 13, 67-75.
Sier, Kurt. 1997. Die Rede der Diotima. Stuttgart: B. G. Teubner.
Strauss, Leo. 2001. On Plato's Symposium. Chicago: The University of Chicago
Press.
Urstad, Kristian. 2010. Loving Socrates. The Individual and the Ladder of Love in
Plato’s Symposium. Res Cogitans 7,33-47.
Wilber, Ken. 2000. A Brief History of Everything. Collected Works. Bindi 7. Boston:
Shambhala.
Wilber, Ken. 2006. Integral Spirituality. A Start/ing New Rolefor Religion in theMod-
ern andPostmodern World. Boston: Integral Books.
Abstract
The Road to the Highest Nature: Plato’s “Ladder of Love” as a
Developmental Model
"Phe so-called “ladder oflove”in Plato’s Symposium is a description of a road that
leads humans to their highest nature. The paper argues that the ladder’s stepwise
ascent bears the same basic traits as modern models of developmental psychology.
An important consequence is that the journey on this road, which has commonly
been considered to be steeped in mysticism, becomes less unusual. In spite of the
mystical goal, which is the sight of beauty itself, the bulk of the journey can be
explained in terms of commonplace experiences.