《斐德若》的主题一直众说纷纭，关键在于如何理解看似松散曼衍的前后行文的组织结构。两部分各自的主题都非常明显：前半部分针对吕西阿斯的爱欲讲辞，苏格拉底即时口占了一篇同类的范例，以此反讽修辞家们玩弄言辞背后的无知与隐恶，并且呈献悔罪诗，通过讲述灵魂神话的形式向斐德若坦言自己对神的爱欲，并指明真正的爱欲指向神；后半部分则详细分析“凭何种方式才能美好地言说和书写”（259e），以辩证法的语言实践梳理前三篇讲辞，澄清和界定修辞术的内涵、根源和运用。检视苏格拉底与斐德若的对话语脉，我们发现《斐德若》真正的主题指向苏格拉底对神的爱欲，前后两部分被统御于“爱欲神学”之中，构成本体论和方法论的完整循环：爱欲的真正对象是神，爱欲的目的是摹写神，通过爱欲洁净和提纯自己的灵魂，忆起灵魂在跌落尘寰、负荷肉身后遗忘的神性，达到“与神相似”，最终复归灵魂的本真（灵魂自身）；修辞术的实践必须建立在了悟爱欲之实相的基础上，惟有这样的人可以被叫做哲学家（爱智者），因为“爱智”意味着灵魂转向神、摹写神；也惟有爱智者能够正确使用修辞术——“凭言说引导灵魂的技艺”（261a）辨别灵魂的类型，说服灵魂走上自我圆成之途。本文第一章以《斐德若》中的埃及神话为切入点。苏格拉底对斐德若讲述的埃及神话绝非只在单纯褒贬文字书写，其整体内涵、角色的文化地位、所处的结构位置及其意义等使其成为理解文本布局的关键。虽然极其精炼短小，但《斐德若》的重要主题：神、真实、言说/口占、技艺、修辞、爱欲都辐辏其中。埃及神话的完整揭示了看似缀余的修辞术论义实际上与爱欲的主题紧密综合：它是理解前文苏格拉底的“爱欲神学”与后文修辞术议论本质上不可分割的一体性的密钥。第二章阐释苏格拉底的神之爱欲。《斐德若》呈现出的苏格拉底的神之爱欲和文本结构、情节、对象紧密相关，或者说它是特定语境下的必然敞露。苏格拉底通过炮制第二篇讲辞揭示吕西阿斯的真实用意，并在接下来的悔罪诗中以灵魂神话讲出灵魂不生不灭的实相与爱欲的真实——使爱欲的双方摹写神、与神同行、观照实相。第三章揭示苏格拉底如何使用辩证法引导斐德若走向灵魂的实相。辩证法是掌握实相的爱智者通过“区分”与“结合”的方式除妄显真的语言运用手段，苏格拉底的两篇讲辞实际上展示了辩证法的使用范例，并揭示出只有符合灵魂实相的语言表达方式才是真正的修辞术；对实相的爱欲，即爱智，则是掌握修辞技艺必不可少的条件。《斐德若》中的“爱欲神学”是苏格拉底思想本体，修辞术则是建立在了悟爱欲实相的基础上的言辞实践，两者共同构成《斐德若》的完整循环。

The theme of Phaedrus has always been controversial, and the key lies in how to understand the organizational structure of the seemingly loosely woven text. The themes of both parts are very obvious: in the first half of Lysias' speech on love, Socrates immediately took up a similar example, in order to satirize the rhetorical figures for playing with the ignorance and hidden evil behind the words, and presented a repentant poem, confessing his love for god to Phaedrus through the form of a soul myth, and pointing out that the true love points to god; The latter part provides a detailed analysis of "how to speak and write beautifully" (259e), using dialectical language practice to sort out the first three speeches, clarify and define the connotation, roots, and application of rhetoric. Looking at the dialogue between Socrates and Phaedrus, we find that the true theme of Phaedrus points to Socrates' love for god, and the two parts are governed by the "theology of love", forming a complete cycle of ontology and methodology: the true object of love is god, and the purpose of love is to imitate gods, purify and purify one's own soul through love, and recall the divinity forgotten by the soul after falling off the earth and loading the flesh, reaching “similarity with gods” and ultimately returning to the true nature of the soul (soul itself); The practice of rhetoric must be based on the realization of the truth of love and desire. Only such a person can be called a philosopher (a lover of wisdom), because "love of wisdom" means that the soul turns to gods and imitates gods; Only those who love wisdom can correctly use rhetoric - the art of guiding the soul through words (261a) - to distinguish the types of souls and persuade them to embark on the path of self perfection. The first chapter of this article takes the Egyptian mythology in Phaedrus as the starting point. Socrates' account of the Egyptian mythology told by Phaedrus is not solely written in praise or derogation. Its overall connotation, cultural status of the characters, structural position, and significance make it the key to understanding the layout of the text. Although extremely concise and short, the important themes of Phaedrus include god, truth, speech, art, rhetoric, and love. The complete revelation of Egyptian mythology reveals that the seemingly redundant rhetorical discourse is actually closely integrated with the theme of lust: it is the key to understanding the inseparable unity between Socrates' "theology of love" earlier and the rhetorical discourse later. Chapter 2 explains Socrates' divine desire for love. The depiction of Socrates' divine love in Phaedrus is closely related to the textual structure, plot, and object, or rather it is an inevitable manifestation in a specific context. Socrates revealed Lysias' true intention through the production of the second speech, and in the following penitence poem, he used the soul myth to tell the truth of the soul's immortality and the truth of love desire - allowing both sides of love desire to imitate gods, walk with gods, and observe the truth. Chapter Three reveals how Socrates used dialectics to guide Phaedrus towards the truth of the soul. Dialectics is a language application method used by wise lovers who grasp the truth to eliminate delusions and reveal truth through "differentiation" and "combination". Socrates' two speeches actually demonstrate examples of the use of dialectics and reveal that only language expressions that conform to the soul's reality are true rhetoric; The love for truth, that is, the love for wisdom, is an essential condition for mastering rhetorical arts. The theology of love in Phaedrus is the ontology of Socrates' thought, while rhetoric is a verbal practice based on the realization of the truth of love and desire. Together, the two constitute the complete cycle of Phaedrus.