Irony, play, and earnestness

Use in the book

The dialogue begins with a joke, and Socrates soon answers Agathon’s wish to receive wisdom by contact with extravagant deference: his own wisdom is dreamlike, Agathon’s brilliantly public. Agathon recognises an insult beneath the compliment. Such a scene prepares the later naming of Socratic irony without needing to label every polite expression deceptive.

Alcibiades says that erotic excitement and total ignorance constitute Socrates’ silenus-like outer guise, while temperance and divine statues lie within. He also claims that Socrates passes his life ironically playing with human beings. These are Alcibiades’ characterisations, framed by his conviction that he has penetrated a secret interior. They do not establish that every Socratic admission of ignorance is knowingly false.

The distinction between play and earnestness then turns against Alcibiades. Because he believes Socrates is seriously attracted to his youth, he imagines he can exchange bodily favour for all Socrates knows. Socrates’ “very ironic” reply is carefully conditional: if he really possesses the power Alcibiades supposes, the proposed bargain exchanges much less for much more; Alcibiades should look again lest Socrates prove to be nothing. Alcibiades hears an opening where the reader can also hear a warning.

Agathon had explicitly mixed play with measured earnestness in his praise. Alcibiades’ speech likewise mixes praise and complaint, and Socrates calls it a satyr-and-silenus play with a concealed practical purpose. Play does not remove philosophical stakes; it makes the relation between declared and intended meaning something the hearer must examine.

Places to read

1. 172a; 175d–eA joking summons and Socrates’ exaggerated deference establish playful indirection.
2. 197eAgathon defines his speech as partly playful and partly earnest.
3. 216d–217a2Alcibiades contrasts Socrates’ surface with his earnest interior, then misreads his interest.
4. 218d–219bThe conditional reply to the proposed exchange is explicitly called ironic.
5. 222c–dSocrates treats Alcibiades’ performance as a play with a hidden purpose.

Translation in this edition

The source note glosses “being ironic” as saying less than one means or knows. The English “very ironically” at 218d translates an explicit adverb, whereas the earlier irony of 175d–e is inferred from the exchange and Agathon’s response. The distinction between a printed designation and an interpretive description is worth keeping.

εἰρωνεύομαι (eirōneuomai)

eirōneuomai — To use an understated or dissembling manner; Alcibiades applies it to the disparity between Socrates’ surface and what he believes lies within.

• 216e — εἰρωνευόμενος. Alcibiades describes Socrates’ lifelong manner toward human beings.

Read: Irony, play, and earnestness.

εἰρωνικῶς (eirōnikōs)

eirōnikōs — Ironically or with characteristic self-depreciating reserve.

• 218d — εἰρωνικῶς. Alcibiades introduces Socrates’ answer to the proposed erotic bargain.

Read: Irony, play, and earnestness.

παιδιά (paidia)

paidia — Playfulness, explicitly distinguished from but mixed with measured earnestness.

• 197e — παιδιᾶς. Agathon says his speech shares in play and measured earnestness.

Read: Irony, play, and earnestness.

παίζω (paizō)

paizō — To play or joke; the verb can describe social teasing or a sustained manner of interaction.

• 172a — παίζων. Glaucon jokes in hailing Apollodorus.
• 216e — παίζων. Socrates is said to play with people throughout his life.

Read: Irony, play, and earnestness.

σπουδάζω (spoudazō)

spoudazō — To be in earnest, take seriously, or make something a serious concern.

• 216e — σπουδάσαντος. Alcibiades contrasts Socrates’ earnest opening with his playful exterior.
• 217a — ἐσπουδακέναι. Alcibiades supposes Socrates to be seriously interested in his youthful beauty.

Read: Irony, play, and earnestness.