Occasionally, and in a few privileged natures, this erotic impulse rises to a still higher exaltation, losing its separate and exclusive attachment to one individual person, and fastening upon beauty in general, or that which all beautiful persons and beautiful minds have in common. The visible charm of beautiful body, though it was indispensable as an initial step, comes to be still farther sunk and undervalued, when the mind has ascended to the contemplation of beauty _in genere_, not merely in bodies and minds, but in laws, institutions, and sciences. This is the highest pitch of philosophical love, to which a few minds only are competent, and that too by successive steps of ascent: but which, when attained, is thoroughly soul-satisfying. If any man's vision be once sharpened so that he can see beauty pure and absolute, he will have no eyes for the individual manifestations of it in gold, fine raiment, brilliant colours, or beautiful youths.[13] Herein we have the climax or consummation of that erotic aspiration which first shows itself in the form of virtuous attachment to youth.[14] [Footnote 13: Plato, Symposion, p. 211.] [Footnote 14: Plato, Symposion, p. 211 B. [Greek: o(/tan dê/ tis a)po\ tô=nde dia\ to\ o)rthô=s paiderastei=n e)paniô\n e)kei=no to\ kalo\n a)/rchêtai kathora=|n, schedo\n a)/n ti a(/ptoito tou= te/lous], &c.] [Side-note: Purpose of the Symposion, to contrast this Platonic view of Eros with several different views of it previously enunciated by the other speakers; closing with a panegyric on Sokrates, by the drunken Alkibiades.] It is thus that Plato, in the Symposion, presents Love, or erotic impulse: a passion taking its origin in the physical and mental attributes common to most men, and concentrated at first upon some individual person--but gradually becoming both more intense and more refined, as it ascends in the scale of logical generalisation and comes into intimate view of the pure idea of Beauty. The main purpose of the Symposion is to contrast this Platonic view of Eros or Love--which is assigned to Sokrates in the dialogue, and is repeated by him from the communication of a prophetic woman named Diotima[15]--with different views assigned to other speakers. Each of the guests at the Banquet--Phædrus, Pausanias, Eryximachus, Aristophanes, Agathon, Sokrates--engages to deliver a panegyric on Eros: while Alkibiades, entering intoxicated after the speeches are finished, delivers a panegyric on Sokrates, in regard to energy and self-denial generally, but mainly and specially in the character of Erastes. The pure and devoted attachment of Sokrates towards Alkibiades himself--his inflexible self-command under the extreme of trial and temptation--the unbounded ascendancy which he had acquired over that insolent youth, who seeks in every conceivable manner to render himself acceptable to Sokrates--are emphatically extolled, and illustrated by singular details.