The prospect of human immortality is manifest in many of Plato's writings, appearing as early as the Apology (28c, 41c–d) and the Crito (54b–d), and as late as Book 12 of the Laws (967d). But nowhere is immortality given so much attention, nor as central a place in Plato's philosophical projects, as in what have traditionally been referred to as his Middle Period works, so it is hardly surprising that we find an extensive treatment of the subject of immortality in Socrates’ own encomium in the Symposium (206e–209e). Eros, Socrates tells us, is not merely a desire to possess the good, but one that pushes us towards possessing the good forever (205a, 206a) and, because of this, eros is necessarily a desire for immortality (207a). However, it is evident that Socrates’ presentation of immortality in the Symposium is fundamentally different from those found in other dialogues. This is not merely because in this work alone Socrates attributes the desire for immortality to eros; rather it is also because the nature of the immortality that Socrates recommends here, and the means by which he suggests it is achieved, are wholly unique to this work. Whereas in other dialogues Plato casts his discussions in terms of the persistence of the soul in some super-sensible realm, here he offers a picture of lovers achieving human immortality by creating memorials (μνῆμαι) that will outlast them.
