the memorabilia-第30章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
＇4＇ Reading ｛alla to 。 。 。 kai to｝； or more lit。 〃he discovered the
wise man and sound of soul in his power not only to recognise
things 'beautiful and good；' but to live and move and have his
being in them； as also in his gift of avoiding consciously things
base。〃 Or if ｛alla ton 。 。 。 kai ton 。 。 。｝ transl。 〃The man who
not only could recognise the beautiful and good； but lived； etc。；
in that world； and who morever consciously avoided things base； in
the judgment of Socrates was wise and sound of soul。〃 Cf。 Plat。
〃Charm。〃
And being further questioned whether 〃he considered those who have the
knowledge of right action； but do not apply it； to be wise and self…
controlled？〃〃Not a whit more；〃 he answered； 〃than I consider them to
be unwise and intemperate。＇5＇ Every one； I conceive； deliberately
chooses what； within the limits open to him； he considers most
conducive to his interest； and acts accordingly。 I must hold therefore
that those who act against rule and crookedly＇6＇ are neither wise nor
self…controlled。
＇5＇ For the phrase 〃not a whit the more〃 see below； III。 xii。 1；
〃Econ。〃 xii。 18。 Al。 〃I should by no means choose to consider them
wise and self…controlled rather than foolish and intemperate。〃
＇6＇ 〃Who cannot draw a straight line； ethically speaking。〃
He said that justice； moreover； and all other virtue is wisdom。 That
is to say； things just； and all things else that are done with virtue；
are 〃beautiful and good〃； and neither will those who know these things
deliberately choose aught else in their stead； nor will he who lacks
the special knowledge of them be able to do them； but even if he makes
the attempt he will miss the mark and fail。 So the wise alone can
perform the things which are 〃beautiful and good〃； they that are
unwise cannot； but even if they try they fail。 Therefore； since all
things just； and generally all things 〃beautiful and good；〃 are
wrought with virtue； it is clear that justice and all other virtue is
wisdom。
On the other hand； madness （he maintained） was the opposite to wisdom；
not that he regarded simple ignorance as madness；＇7＇ but he put it
thus： for a man to be ignorant of himself； to imagine and suppose that
he knows what he knows not； was （he argued）； if not madness itself；
yet something very like it。 The mass of men no doubt hold a different
language： if a man is all abroad on some matter of which the mass of
mankind are ignorant； they do not pronounce him 〃mad〃；＇8＇ but a like
aberration of mind； if only it be about matters within the scope of
ordinary knowledge； they call madness。 For instance； any one who
imagined himself too tall to pass under a gateway of the Long Wall
without stooping； or so strong as to try to lift a house； or to
attempt any other obvious impossibility； is a madman according to
them； but in the popular sense he is not mad； if his obliquity is
confined to small matters。 In fact； just as strong desire goes by the
name of passion in popular parlance； so mental obliquity on a grand
scale is entitled madness。
＇7＇ See K。 Joel； op。 cit。 p。 346； Grote； 〃Plato；〃 i。 400。
＇8＇ Or； 〃they resent the term 'mad' being applied to people who are
all abroad；〃 etc。 See Comte； 〃Pos。 Pol。〃 i。 575； ii。 373 （Engl。
trans。）
In answer to the question： what is envy？ he discovered it to be a
certain kind of pain； not certainly the sorrow felt at the misfortunes
of a friend or the good fortune of an enemythat is not envy； but； as
he said； 〃envy is felt by those alone who are annoyed at the successes
of their friends。〃 And when some one or other expressed astonishment
that any one friendlily disposed to another should be pained at his
well…doing； he reminded him of a common tendency in people： when any
one is faring ill their sympathies are touched； they rush to the aid
of the unfortunate； but when fortune smiles on others； they are
somwhow pained。 〃I do not say；〃 he added； 〃this could happen to a
thoughtful person； but it is no uncommon condition of a silly
mind。〃＇9＇
＇9＇ Or； 〃a man in his senses 。 。 。 a simpleton〃； for the sentiment L。
Dind。 cf。 Isocr。 〃ad Demonic。〃 7 D。
In answer to the question： what is leisure？ I discover （he said） that
most men do something：＇10＇ for instance； the dice player；＇11＇ the
gambler； the buffoon； do something； but these have leisure； they can；
if they like； turn and do something better； but nobody has leisure to
turn from the better to the worse； and if he does so turn； when he has
no leisure； he does but ill in that。
＇10＇ See above； I。 ii。 57； and in ref。 to these definitions； K。 Joel；
op。 cit。 p。 347 foll。
＇11＇ For 〃dice…playing〃 see Becker； 〃Charicl。〃 354 （Engl。 trans。）； for
〃buffoonery；〃 ib。 98； 〃Symp。〃
（To pass to another definition。） They are not kings or rulers （he
said） who hold the sceptre merely； or are chosen by fellows out of the
street；＇12＇ or are appointed by lot； or have stepped into office by
violence or by fraud； but those who have the special knowledge＇13＇ how
to rule。 Thus having won the admission that it is the function of a
ruler to enjoin what ought to be done； and of those who are ruled to
obey； he proceeded to point out by instances that in a ship the ruler
or captain is the man of special knowledge； to whom； as an expert； the
shipowner himself and all the others on board obey。 So likewise； in
the matter of husbandry； the proprietor of an estate； in that of
sickness； the patient； in that of physical training of the body； the
youthful athlete going through a course； and； in general； every one
directly concerned in any matter needing attention and care will
either attend to this matter personally； if he thinks he has the
special knowledge； or； if he mistrusts his own science； will be eager
to obey any expert on the spot； or will even send and fetch one from a
distance。 The guidance of this expert he will follow； and do what he
has to do at his dictation。
＇12＇ Tom； Dick； and Harry （as we say）。
＇13＇ The ｛episteme｝。 See above； III。 v。 21； Newman； op。 cit。 i。 256。
And thus； in the art of spinning wool； he liked to point out that
women are the rulers of menand why？ because they have the knowledge
of the art； and men have not。
And if any one raised the objection that a tyrant has it in his power
not to obey good and correct advice； he would retort： 〃Pray； how has
he the option not to obey； considering the penalty hanging over him
who disobeys the words of wisdom？ for whatever the matter be in which
he disobeys the word of good advice； he will fall into error； I
presume； and falling into error； be punished。〃 And to the suggestion
that the tyrant could； if he liked； cut off the head of the man of
wisdom； his answer was： 〃Do you think that he who destroys his best
ally will go scot free； or suffer a mere slight and passing loss？ Is
he more likely to secure his salvation that way； think you； or to
compass his own swift destruction？〃＇14＇
＇14＇ Or； 〃Is that to choose the path of safety； think you？ Is it not
rather to sign his own death…warrent？〃 L。 Dind。 cf。 Hesiod； 〃Works
and Days；〃 293。 See Newman； op。 cit。 i。 393…397。
When some one asked him： 〃What he regarded as the best pursuit or
business＇15＇ for a man？〃 he answered： 〃Successful conduct〃；＇16＇ and to
a second question： 〃Did he then regard good fortune as an end to be
pursued？〃〃On the contrary；〃 he answered； 〃for myself； I consider
fortune and conduct to be diametrically opposed。 For instance； to
succeed in some desirable course of action without seeking to do so； I
hold to be good fortune； but to do a thing well by dint of learning
and practice； that according to my creed is successful conduct；＇17＇
and those who make this the serious business of their life seem to me
to do well。〃
＇15＇ Or； 〃the noblest study。〃
＇16＇ ｛eupraxia； eu prattein｝to do well； in the sense both of well or
right doing； and of welfare； and is accordingly opposed to
｛eutukhia｝； mere good luck or success。 Cf。 Plat。 〃Euthyd。〃 281 B。
＇17＇ Lit。 〃well…doing〃； and for the Socratic view see Newman； op。 cit。
i。 305； 401。
They are at once the best and the dearest in the sight of God＇18＇ （he
went on
