Plato's Symposium has been considered his least philosophical dialogue. The Symposium is made up of a series of interventions. To draw a conclusion about Socrates' view on love, we will examine the previous speeches and compare them with his speech. This will inevitably bring out similarities that will cause a pattern to emerge about Socrates' views on love. Method and content remain the two main similarities. Considering the method, Socrates' speech follows that of those who preceded him in the use of mythology. This is seen in his story of the birth of Love from Desire and Wit (203bff.). Phaedrus, Pausanias and Agathon also follow with their stories of the conception of Love. Let us now consider the similarities in content between these speeches. There are two types of conceptual similarities. In (195A1-3) Agathon observes that before making a speech praising Love one must first define it and describe its effects. In other words; what is its nature. Socrates not only agrees with Agathon (201d7-e2), but urges his friends to examine and determine what virtue is before they can proceed with the investigation of whether or not it can be taught. Socrates' speech in the Symposium is similar in both ways to that of his predecessor in that he agrees on the effects attributed to Love and the nature of Love. Socrates agrees, however, that love is a good thing; there are three fewer chords on its effect. First, Phaedrus states that Love inspires lovers to greater courage (178e3ff), since a lover would rather die than be seen by his lover fleeing the battlefield. Diotima agrees as she observes that Love leads lovers to procreate and then protect their offspring by fighting any enemy (207b3-4). Socrates fully agrees with this, but adds that Love not only brings… the middle of paper… it also causes things to become known as instances of poiehsis. He then argues that the name love is only for lovers of people when it should mean lovers of anything. Diotima uses an analogy to explain the distinction between contraries and contradictories (202a-b5). She defines right opinion or true belief (ortheh doxeh) as the middle ground between two extremes of ignorance and wisdom. Therefore wisdom and ignorance are opposites and not contradictory to each other. Someone's rejection may come from true faith. Both analogies, that of creators and that of true belief, are significant because they bring out logical points and contribute to their argument. This is clearly highlighted when Diotima further points out that there are spiritual creators as well as corporeal creators who both manifest the same drive; the search for Love and its immortality.