 What concept of happiness is suggested by this ‘inspired’ view of human life? The individual does not find her or his fulfillment in peaceful interactions in a harmonious community. Instead, life is spent in the perennial pursuit of the higher and better. But in that task the individual is not alone; she shares that task with kindred spirits. The message of the the Symposium and the Phaedrus is therefore two-pronged. On the one hand, there is no permanent attainment of happiness as a stable state of completion in this life. In the ups and downs of life (and of the afterlife), humans are in constant need of beauty as an incentive to aim for their own completion. Humans are neither god-like nor wise; at best, they are god-lovers and philosophers, demonic hunters for truth and goodness. To know is not to have; and to have once is not to have forever. In the Symposium, Diotima states in no uncertain terms that humans have a perennial need to replenish what they lose, both in body and soul, because they are mortal and changeable creatures, and the Phaedrus confirms the need for continued efforts, for the heavenly voyage is not a one-time affair. On the other hand, the second part of he message conveyed is that the pursuit of the good and the beautiful is not a lonely enterprise. As the Phaedrus makes clear, love for a beautiful human being is an incentive to search for a higher form of life, as a sacred joint journey of two friends in communion (255a–256e). The need for, and also the possibility of, constant self-completion and -repletion is a motive that will also reappear in the ethical thought of Plato’s late works, a motif he sometimes presents as the maxim that humans should aim at the ‘likening of oneself to god’, (homoiôsis theôi Theaetetus 176b; Timaeus 90c).