"There is nothing to wonder at," she replied; "the reason is that one
part of love is separated off and receives the name of the whole, but
the other parts have other names." "Give an example," I said. She
answered me as follows: "There is poetry, which, as you know, is
complex and manifold. And all creation or passage of non-being into
being is poetry or making, and the processes of all art are creative,
and the masters of arts are all poets." "Very true." "Still," she
said, "you know that they are not called poets, but have other names;
the generic term 'poetry' is confined to that specific art which is
separated off from the rest of poetry, and is concerned with music and
meter; and this is what is called poetry, and they who possess this
kind of poetry are called poets."

"Very true," I said. "And the same holds of love. For you may say
generally that all desire of good and happiness is due to the great
and subtle power of Love; but those who, having their affections set
upon him, are yet diverted into the paths of money-making or gymnastic
philosophy are not called lovers--the name of the genus is reserved
for those whose devotion takes one form only--they alone are said to
love, or to be lovers." "In that," I said, "I am of opinion that you
are right." "Yes," she said, "and you hear people say that lovers are
seeking for the half of themselves; but I say that they are seeking
neither for the half nor for the whole, unless the half or the whole
be also a good. And they will cut off their own hands and feet and
cast them away if they are evil; for they love them not because they
are their own, but because they are good, and dislike them not because
they are another's, but because they are evil. There is nothing which
men love but the good. Do you think that there is?" "Indeed," I
answered, "I should say not." "Then," she said, "the conclusion of the
whole matter is that men love the good." "Yes," I said. "To which may
be added that they love the possession of the good?" "Yes, that may be
added." "And not only the possession, but the everlasting possession
of the good?" "That may be added too." "Then love," she said, "may be
described generally as the love of the everlasting possession of the
good?" "That is most true," I said.

"Then if this be the nature of love, can you tell me further," she
said, "what is the manner of the pursuit? What are they doing who show
all this eagerness and heat which is called love?