Aphrodite in philosophy
In the poem of Parmenides Aphrodite appears as the mother of Eros.
Empedocles has repeatedly called Aphrodite its space force. Aphrodite creates eidos things.
Pausanias, in his speech in Plato's Symposium presents a theory of two Aphrodite: "popular", or "vulgar" and "heavenly". The question of to what extent it reflects the views of the Pausanias of Plato's argument. However, the mention of heaven and popular Aphrodite contained in the speech of Socrates in the Symposium of Xenophon, which shows the presence of this concept from Socrates himself.
It is obvious that Plato's ideal of love, defined as a "thirst for integrity and commitment to it" ("Feast", 193а), based on homoerotic basis. The object of sensual love, which goes back to the "Aphrodite popular" (Pandemos), Plato believed, could equally be both male and female. Eros "heavenly Aphrodite" (Urania) dates back to the goddess, involved only a masculine, so "obsessed with a love turn to the male sex, preferring what is stronger on the nature and endowed with great intelligence."
According to Evgemeru, Aphrodite - the woman who invented prostitution.
Stoic Zeno Aphrodite interpreted as "force, which properly connects parts of something together."
In the philosophy of Plotinus Aphrodite - the world-soul, receiving the beauty of the mind-Kronos (Plotinus V 8, 13). Plotinus often speaks of two Aphrodite. First Aphrodite exist on the perceivable level (as a "crazy life"), the second - on a cosmic level. The first - a philosophical interpretation of Crohn's daughter, the second - the daughter of Zeus. Plotinus also introduces the third Aphrodite, or rather - a lot of Aphrodite, that is, individual souls, and each soul is born individual Eros (Plotinus III 5, 4).
In the system of Proclus, among the twelve Gods Aphrodite is available in exalting the triad together with Hermes and Apollo, she - "the first efficient cause erotic breath, permeating everything, and she brings those souls that leads upward, with a fine." Six - the number of Aphrodite. Iamblichus, however, calls Aphrodite "five senses".
According to the commentary of Proclus to the "State" (141-142) and "Western» (I 79, II 54), in need of Aphrodite and Hephaestus, and Ares, by marrying Ares and Aphrodite in space harmonize opposites, Aphrodite - the principle of a united and indivisible harmony .
In the interpretation of Marsilio Ficino (commentary on "Piru" Plato), heavenly Venus - "Thinking angelic mind, vulgar Venus - generative power of the world soul.