(7) craftsmen or farmers; (8) sophists or demagogues; and (9) tyrants. One need not suppose that Plato intended this as a literal discussion of metempsychosis or reincarnation: perhaps he meant it figuratively. Plato does not see the human soul as a sort of patchwork of emotions and concepts; this differs from the views of many philosophers of his time. Instead he views the soul as a sort of composite, in which many different elements blend together and affect each other. He uses the allegory of the charioteer to explain that love is a reflection of love of the forms, and is thus a "divine madness," a theia mania. Madness and divine inspiration In the Phaedrus, Socrates makes the rather bold claim that some of life's greatest blessings flow from madness; and he clarifies this later by noting that he is referring specifically to madness inspired by the gods. Phaedrus is Plato's only dialogue that shows Socrates outside the city of Athens, out in the country. It was believed that spirits and nymphs inhabited the country, and Socrates specifically points this out after the long palinode with his comment about listening to the cicadas. After originally remarking that "landscapes and trees have nothing to teach me, only people do", Socrates goes on to make constant remarks concerning the presence and action of the gods in general, nature gods such as Pan and the nymphs, and the Muses, in addition to the unusually explicit characterization of his own daemon. The importance of divine inspiration is demonstrated in its connection with the importance of religion, poetry and art, and above all else, love. Eros, much like in the Symposium, is contrasted from mere desire of the pleasurable and given a higher, heavenly function. Unlike in the Ion, a dialogue dealing with madness and divine inspiration in poetry and literary criticism, madness here must go firmly hand in hand with reason, learning, and self-control in both love and art. This rather bold claim has puzzled readers and scholars of Plato's work for centuries because it clearly shows that Socrates saw genuine value in the irrational elements of human life, despite many other dialogues that show him arguing that one should pursue beauty and that wisdom is the most beautiful thing of all. Pederasty The pederastic relationships common to ancient Greek life are also at the fore of this dialogue. In addition to theme of