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Metaxy

Metaxy (Greek: μεταξύ, meaning "between" or "in between") is a philosophical concept originating in ancient Greek thought, denoting an intermediate realm or state of existence that bridges opposing poles such as the mortal and the immortal, the human and the divine, or the immanent and the transcendent.^[1] In Plato's Symposium, the concept is articulated through the speech of Diotima, a prophetess instructing Socrates, who portrays Eros—the personification of love—as a great daimon (daimōn), a being neither god nor mortal but dwelling in the metaxy to mediate between the divine and human worlds.^[2] Eros, born of Penia (poverty) and Poros (resource),^[3] embodies lack and aspiration, propelling the soul through ascending stages of love—from physical beauty to the contemplation of the eternal Form of Beauty itself—thus facilitating philosophical ascent and participation in the divine.^[4] This intermediate position underscores the philosopher's role as a lover of wisdom, navigating the tension between ignorance and knowledge to achieve partial communion with the gods.^[5] The concept was later elaborated by Neoplatonists, including Plotinus, who developed a metaphysical framework where the soul's descent from and return to the One occurs through intermediary hypostases, reflecting a hierarchical cosmos of emanation and participation.^[6] In the 20th century, political philosopher Eric Voegelin revitalized metaxy as a central symbol in his philosophy of consciousness and history, describing it as the "tensional" structure of human existence wherein the soul experiences the pull between opposing realities like time and eternity or the created order and its divine ground.^[7] For Voegelin, the metaxy is the locus of noetic participation (methexis) in being, essential for resisting ideological deformations and restoring philosophical attunement to reality in political and historical contexts.^[7] Simone Weil, the French mystic and philosopher, adapted metaxy (often rendered as metaxu) to denote intermediary elements in creation—such as beauty, human relationships, or even affliction—that serve as fragile bridges connecting the soul to the supernatural, transforming separation into a means of divine encounter.^[8] In her posthumous work Gravity and Grace, Weil illustrates this with the metaphor of prisoners communicating through a wall: "Every separation is a link," emphasizing how metaxu reveal the hidden presence of grace amid the necessities of the material world.^[8] Across these traditions, metaxy highlights the dynamic, participatory nature of human reality, forever poised in fruitful tension rather than resolved unity.^[7]

Etymology and Core Meaning

Linguistic Origins

The word metaxy (μεταξύ), an Ancient Greek adverb and preposition, literally means "between" or "among," derived from meta (μετά), denoting "with," "after," or "beyond," and xyn (ξύν), a dialectal form of "syn" meaning "with," thus conveying a sense of shared position or intermediacy.^[9] This etymological composition underscores its core function as indicating spatial, temporal, or relational intervals in classical Greek usage.^[10] In pre-philosophical texts such as Homer's Iliad, metaxy functions primarily as a spatial preposition to describe positions amid physical features or groups. For instance, in Iliad 1.156, the phrase "πολλὰ ... μεταξὺ τέταται, σκιόεντα ὄρη" illustrates geographical separation, evoking the vast distances and barriers between distant lands or armies in the epic narrative.^[9] Similarly, temporal applications appear in Homeric contexts to signify "meanwhile" or intervening moments during events like battles or journeys.^[9] These examples reflect metaxy's practical role in poetic description, emphasizing literal "in-betweenness" without abstract connotations. This evolution set the stage for Plato's elevation of the term into a key philosophical symbol of existential tension.^[11]

Philosophical Definition

In philosophy, the term metaxy denotes an intermediate realm between the divine and the mortal, as articulated in Plato's Symposium. There, Diotima describes daimons, such as Eros, as beings that dwell in the metaxy, interpreting and transporting human concerns to the gods and divine ordinances to humans, thereby uniting the whole.^[12] This concept portrays human life as a participatory reality involving mediation between these realms.^[11] In this framework, humans engage with the metaxy through consciousness, experiencing connection to the divine while grounded in finitude.^[11]

Metaxy in Ancient Greek Philosophy

Role in Plato's Symposium

In Plato's Symposium, the concept of metaxy—the "in-between" or intermediate state—emerges within the dramatic framework of a banquet hosted by the tragedian Agathon, where participants deliver speeches praising Eros, the god of love. The dialogue unfolds as a series of encomia on love's nature and effects, progressing from mythological and poetic interpretations to more philosophical inquiries. Socrates, positioned as the final speaker before the drunken interruption by Alcibiades, defers his own wisdom by recounting lessons he learned from Diotima, a prophetess from Mantinea whom he claims instructed him in the mysteries of love during a visit to Athens. This narrative device allows Plato to present Diotima's teachings as authoritative, distancing them from Socrates while elevating the discourse to a mystical and initiatory level.^[13] Central to Diotima's doctrine is the portrayal of Eros not as a full deity but as a daimon, a spiritual intermediary embodying the metaxy. She explains that Eros was conceived on the birthday of Aphrodite, born of the union between Penia (Poverty or Need) and Poros (Resource or Plenty), who encountered each other at a divine feast. Penia, lacking abundance, seduces the intoxicated Poros in the garden of Zeus, resulting in Eros as their offspring—a being who inherits his mother's resourcefulness in pursuit of the good and his father's access to plenitude, yet remains perpetually in want. As a daimon, Eros occupies the metaxy between gods and mortals, neither wholly divine nor entirely human: "He is a great spirit (daimon), and like all spirits he is intermediate between the divine and the mortal" (Symposium 202d). This intermediate status defines daimones generally as interpreters and mediators who bridge the gap between the human and the divine, filling the void where direct communication falters. Eros, in particular, exemplifies this metaxy by being neither wise nor ignorant, but a philosopher in the literal sense— a lover of wisdom who dwells between ignorance and knowledge, driven by desire to transcend his limitations (Symposium 204b).^[13] Diotima further elaborates the metaxy through the "ascent of love," a progressive initiation that transforms erotic desire from sensual attraction to philosophical contemplation, positioning metaxy as the dynamic realm of eros itself. She instructs that the lover begins by fixating on the beauty of a single youthful body, engendering noble discourses and virtues in response. From there, the soul advances to recognize beauty in all bodies, then in souls over physical forms, prioritizing moral excellence and fostering good habits. The progression continues to the beauty of laws and institutions, then to the sciences and branches of knowledge, until the lover beholds "the vast sea of beauty" in its multiplicity (Symposium 210a–b). Culminating at Symposium 211c–212a, this ascent reveals the Form of Beauty itself—eternal, unchanging, and divine—as the ultimate object of eros, granting the philosopher immortality through the begetting of true virtue. In this ladder, metaxy manifests as the intermediary space of philosophical eros, where the soul, neither fully embodied nor yet divine, navigates the tension between temporal desire and eternal truth, perpetually striving upward without full attainment.^[13]

Implications for Human Existence

In Platonic philosophy, the concept of metaxy underscores the ontological tension inherent in the human soul, portraying it as a hybrid entity embodying both immortal aspirations and mortal limitations. The soul, akin to the divine and eternal, is imprisoned within the changeable, sensible body, creating a perpetual striving toward philosophical purification and transcendence. This intermediate state, exemplified in the Phaedo, compels the soul to pursue separation from bodily distractions through rational inquiry, as philosophers practice dying by detaching from sensory illusions to align with the invisible realm of Forms.^[14] Similarly, in the Republic, the soul's tripartite structure—rational, spirited, and appetitive—reflects this tension, driving an ascent from the cave of opinion to the sunlight of truth, where the rational part seeks harmony with the Good.^[15] Ethically, metaxy serves as the locus for cultivating virtue through dialectic, positioning humans between the extremes of hubris—arrogant claims to divine knowledge—and bestiality—surrender to unchecked mortal impulses. In this in-between realm, the soul achieves moderation (sophrosyne) and justice by ordering desires hierarchically, with reason guiding the lower parts toward the beautiful and good, as Diotima's ascent illustrates the path from physical to intellectual procreation of virtue.^[14] Dialectical practice in the Republic fosters this balance, enabling the guardian class to embody temperance and avoid tyrannical excess, where the appetitive soul devolves into beastly chaos or the overly ambitious spirit inflates into hubris. Thus, metaxy demands vigilant self-mastery, transforming erotic lack into enduring ethical fulfillment.^[14] Epistemologically, knowledge emerges within metaxy through anamnesis, the soul's recollection of prenatal acquaintance with the Forms, bridging the sensible world's shadows and the intelligible's clarity. This process, detailed in the Phaedo, posits that perceptual encounters with equals or beauties trigger remembrance of perfect Equality or Beauty, affirming the soul's immortality and capacity for truth despite bodily hindrance.^[14] In the Republic's divided line, metaxy facilitates the soul's progression from pistis (belief in visibles) to noesis (intellection of Forms), where dialectic recollects the Good as the source of all reality. This recollection not only grounds certain knowledge but also reveals the human condition's dynamic potential for enlightenment amid ontological flux.^[14]

Interpretations in Modern Philosophy

Eric Voegelin's Framework

Eric Voegelin, a 20th-century philosopher and political theorist, revived the ancient Greek concept of metaxy as a central element in his analysis of human consciousness and historical order. Deeply influenced by Plato's philosophy, Voegelin integrated metaxy into his multi-volume work Order and History (1956–1987), particularly developing it in Volume IV, The Ecumenic Age (1974), where he explores the structure of historical existence amid the rise of universal empires.^[16] This framework builds on Platonic roots, adapting the idea of the "in-between" to address modern philosophical and political crises.^[17] In Voegelin's philosophy, metaxy denotes the "Between" of human existence, characterized by a dynamic tension between the immanent pole of earthly, material reality and the transcendent pole of the divine or ultimate ground of being. This tensional structure captures the participatory reality of consciousness, where truth emerges not as a static possession but through the ongoing movement between these poles, preventing the hypostatization of either into isolated objects.^[17] Voegelin describes it as the realm in which humans experience the pull toward divine order while remaining embedded in historical time, fostering an open-ended quest for meaning that resists closure.^[18] The political implications of metaxy are profound, as Voegelin employs it to critique ideologies that seek to eliminate this tension, particularly modern forms of gnosticism. Gnostic movements, in his view, attempt to "immanentize the eschaton" by abolishing the metaxy and constructing a closed, world-immanent order through human engineering, leading to totalitarian distortions of reality.^[17] Instead, metaxy promotes an open societal order attuned to the divine ground of being, encouraging balance between transcendence and immanence to sustain philosophical and political health.^[19] This resistance to ideological closure underscores Voegelin's vision of history as a process of differentiating consciousness toward greater attunement with existential truth.^[17]

Influences on Other Thinkers

The concept of metaxy, as articulated in Eric Voegelin's philosophy, finds parallels in Martin Heidegger's notion of Geworfenheit (thrownness), which describes human existence as being cast into the world without foundational control, existing in a state of betweenness akin to the tensional structure of the metaxy.^[20] Scholars have noted that Voegelin's metaxy, emphasizing the In-Between of human consciousness between the poles of immanence and transcendence, echoes Heidegger's portrayal of Dasein as factically thrown into historical and existential circumstances, though Voegelin retrieves the Platonic symbol to counter what he saw as Heidegger's closure toward the divine ground.^[21] In existentialist thought, Søren Kierkegaard's ideas resonate with metaxic tensions, particularly in his depiction of the "teleological suspension of the ethical" and the "knight of faith" as figures navigating the paradox between the finite temporal realm and the infinite divine, embodying an existential leap that maintains openness amid irreducible contradiction.^[22] This suspension, as analyzed in Voegelinian interpretations, mirrors the metaxy's structure of participatory tension, where the individual exists in a dynamic equilibrium between subjective faith and objective reality, refusing immanentist closure.^[23] Contemporary extensions of metaxy appear in political theory through Pierre Manent's exploration of secular-divine tensions, where human political order is situated in an in-between space that mediates modern autonomy with transcendent horizons, as seen in his analysis of the city's transformation amid religious and philosophical poles.^[24] In theology, Hans Urs von Balthasar employs the analogous concept of the "suspended middle" to describe the theological position that integrates philosophy and revelation without reducing one to the other, a formulation that captures the metaxy's reality of human existence held in tension between nature and grace.^[25] Von Balthasar articulates this as a realm where "no philosophy [exists] without its transcendence into theology, but also no theology without its essential inner substructure of philosophy," directly paralleling Voegelin's tensional symbolism.^[25]

Comparisons with Similar Ideas

The concept of metaxy, originating in Plato's philosophy as the dynamic "in-between" realm of human existence between the mortal and divine, finds parallels in Eastern traditions, particularly the Buddhist notion of the madhyamā pratipad or "middle way," which emphasizes avoidance of the extremes of indulgence and asceticism to achieve enlightenment. Both ideas navigate intermediary states to transcend dualities, with metaxy representing a tensional participation in the divine ground and the middle way fostering balanced awareness amid impermanence (śūnyatā).^[26] However, they diverge significantly: the Buddhist middle way prioritizes detachment from extremes through ethical and meditative practice to realize non-self (anattā), whereas metaxy involves an active, participatory tension with the divine, embodying erotic striving toward the transcendent rather than dissolution into emptiness.^[26] In Christian theology, Augustine's depiction of the "restless heart" in his Confessions—where the human soul yearns between earthly creation and ultimate union with God—echoes metaxy's existential intermediacy, portraying humanity as perpetually oriented toward divine rest amid temporal unrest. Augustine describes this as "You have made us for yourself, O Lord, and our heart is restless until it rests in you" (Conf. 1.1.1), highlighting a movement from fragmentation to wholeness that reflects metaxy's perpetual oscillation.^[27] A core distinction of metaxy lies in its emphasis on erotic ascent, as articulated in Plato's Symposium, where love propels the soul upward through stages toward the divine Form of Beauty via philosophical contemplation and individual striving.^[28] Similarly, Sufi mysticism seeks fana (annihilation in the divine) through ecstatic surrender and intuitive love (ishq), an experiential dissolution contrasting metaxy's intellectual, tension-sustaining eros that maintains distinction between lover and beloved.^[29]

Metaxy in Contemporary Thought

In contemporary literary analysis, the concept of metaxy has been applied to explore characters' existential tensions, particularly in Shakespearean works. For instance, in examinations of Hamlet, the protagonist's paralysis is interpreted as embodying the metaxy—the in-between state of tension between action and inaction, being and non-being—highlighting the human struggle within this liminal realm.^[30] This perspective underscores how metaxy illuminates the indeterminate nature of decision-making in dramatic narratives, as seen in 2023 scholarly essays that frame Hamlet's soliloquies as navigational attempts through this intermediary space.^[30] Psychological interpretations increasingly position metaxy as a liminal space akin to transitional realms in therapeutic practice. Modern therapy for identity crises draws on this to conceptualize patients' experiences as suspended in metaxy, using techniques like active imagination to navigate the "in-between" of self and other, thereby alleviating fragmentation during liminal phases of personal transformation.^[31] Interdisciplinary extensions of metaxy appear in 2020s publications addressing ecological and technological boundaries. In ecology, it describes the betweenness of human-nature relations, particularly amid environmental crises, where humanity is suspended in a metaxy of dependence and agency, urging participatory modes of coexistence to restore relational equilibrium.^[32] Similarly, in AI ethics, metaxy frames the human-machine intermediary as a site of potential dehumanization, where artificial intelligence blurs ontological boundaries, risking the collapse of transcendent human experience into immanent technological substitution.^[33] This application critiques late-capitalist trends toward machine humanization and human robotization, advocating ethical frameworks that preserve the metaxy's tension for authentic relationality.^[33]

References

[1]
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DSym.%3Asection%3D202a
[2]
[PDF] Knowledge of Beauty in Plato's Symposium - Stanford University
supposed metaxy, and the other between this and the termination of the whole process. The author of the dialogue indicates only one such point and makes an ...
[3]
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DSym.%3Asection%3D203b
[4]
Simone Weil - Stanford Encyclopedia of Philosophy
Mar 10, 2018 · For Weil, natural/necessary gravity (force) and supernatural/spiritual grace (justice) are the two fundamental aspects of the created world ...
[5]
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DSym.%3Asection%3D204a
[6]
μεταξύ - Ancient Greek (LSJ)
### Etymology
[7]
μεταξύ | Free Online Greek Dictionary | billmounce.com
(spacial) between; (temporal) meanwhile, next - can function as an improper prep., between, Mt. 23:35; Lk. 11:51; 16:26; Acts 15:9; ἐν τῶ μεταξύ, sc. χρόνῶ, ...Missing: etymology | Show results with:etymology
[8]
What Is the Metaxy? Diotima and Voegelin - VoegelinView
Jun 1, 2013 · (1) In Plato, the word “metaxy” is a symbol of the philosopher's experiences of human converse with divine reality and of man's potentially ...
[9]
https://lsj.gr/wiki/%CE%BC%CE%B5%CF%84%CE%B1%CE%BE%CF%8D
[10]
https://www.billmounce.com/greek-dictionary/metaxy
[11]
Symposium by Plato - The Internet Classics Archive
First I said to her in nearly the same words which he used to me, that Love was a mighty god, and likewise fair and she proved to me as I proved to him that, by ...Missing: metaxy eros
[12]
[PDF] The Relationship between Poverty and Eros in Plato's Symposium
presentation of Eros as metaxy and its relationship to lack or being +νδε/ς. In doing so, he also draws attention to an aspect of Platonic Eros that is ...
[13]
Participation, Mystery, and Metaxy in the texts of Plato and Derrida
This master's thesis explores Derrida's engagement with Plato, primarily in the texts “How to Avoid Speaking: Denials” and On the Name.
[14]
https://epublications.marquette.edu/cgi/viewcontent.cgi?article=1070&context=dissertations_mu
[15]
https://www.academia.edu/36622674/Participation_Mystery_and_Metaxy_in_the_texts_of_Plato_and_Derrida
[16]
[PDF] Voegelin's “Gnosticism” Reconsidered - University of Washington
To explore what bearing Voegelin's critique of what he called “gnosticism” may have on the fundamental issues of human universality, I would like to turn now ...
[17]
https://faculty.washington.edu/ewebb/EVgnost.pdf
[18]
https://books.google.com/books?id=noCdtiEuv6sC&pg=PA45
[19]
Voegelin's Search for Order - The University of Chicago Press ...
outlook commonly called "ego philosophy" or "identity philosophy," and ... to the tensional character of the metaxy, Voegelin (pp. ... Voegelin, Eric. 1956. Order ...
[20]
Voegelin and Heidegger: Apocalypse Without ... - VoegelinView
Apr 5, 2012 · Voegelin's use of the term metaxy to identify this more primordial condition is a step in the Heideggerian direction of locating knowledge ...Missing: influence | Show results with:influence
[21]
Philosophers of Consciousness - University of Washington
What Kierkegaard would probably say of Plato's Metaxy metaphor is that it is not the ultimate symbol of the human condition but rather one that expresses ...
[22]
Noesis and Faith: Eric Voegelin and Søren Kierkegaard
Apr 1, 2012 · He is constituted within being, in the metaxy, in-between the poles of the Beginning and the Beyond. This “common denominator of being” ...
[23]
[PDF] Mahdi Al-Dajani PhD Thesis - St Andrews Research Repository
“present moment” which was captured by Pierre Manent in his book City of Man, ... divine-human metaxy, or in-between. It is an ... experience of existence a metaxy, ...
[24]
Eric Voegelin and Henri de Lubac: The Metaxy and the Suspended ...
May 31, 2016 · ... metaxy.[xix]. It was another great twentieth century Catholic theologian, Hans Urs von Balthasar, who had created the term “suspended middle ...
[25]
[PDF] After God - PhilArchive
Plato, we know God as ''Truth in person'' (VII, 19). Another example of ... It alludes to the Greek metaxy, meaning a ''middle way'' between two extremes.
[26]
A Man Fully Alive: Augustine's Conversion and Eric Voegelin's Metaxy
Jan 26, 2022 · According to Voegelin, consciousness can be conceptualized as an act of questioning: “in the act of questioning, man's experience of his ...
[27]
https://voegelinview.com/a-man-fully-alive-augustines-conversion-and-eric-voegelins-metaxy/
[28]
LOVE IN KIERKEGAARD'S <i>SYMPOSIA</i></I> - Minerva
This Hegelian dialectic is aimed at the attainment of selfhood, which is ... Whereas the aim of Platonic eros was unambiguously happiness, the effect ...
[29]
[PDF] The Concept of Soul and Love in Platonism and Sufism
In Plato, we find a rational study of metaphysics; while in Islamic mysticism (Sufism), we find an intuitive insight to metaphysics. Yet these parallels ...Missing: comparison | Show results with:comparison
[30]
Hamlet in the Metaxy - The Imaginative Conservative
Jul 18, 2023 · Described by Plato in the Symposium and other works, metaxy means 'between'. Voegelin describes this most fundamentally as our 'experience of ...
[31]
(PDF) Seeing Jung's Shadow in a New Light: Decolonizing the ...
Dec 13, 2024 · The focus throughout will be on the Shadow, one of the core archetypes in Jungian psychology. ... metaxy, things are “neither only human. nor only ...
[32]
Eric Voegelin and Donald Winnicott on the In-Between of Human Life
May 8, 2017 · ... metaxy-the In-Between. The experience is neither in the subject nor in the world of objects but In-Between, and that means In-Between the ...
[33]
[PDF] spells of our inhabiting - ERA - The University of Edinburgh
43 Hans URS VON BALTHASAR, The Scandal of the Incarnation. Irenaeous against ... metaxy-suspended-middle/. Accessed 11.01.2019. Page 87. 76 particularly ...
[34]
AI and the Dehumanization of Man - VoegelinView
Jan 24, 2020 · Man is in the “metaxy” – the inbetween; neither gods nor brutes. The Great Chain of Being can be found in Plato's Cave and in Buddhism with ...
[35]
An Archaeology of the Externalization of Consciousness. From Grain ...
Sep 24, 2025 · University Press. 4: The Data Religion: AI as a Substitute for Transcendence and the Collapse of the. Metaxy.