the memorabilia-第44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！
alike； he helped to make those who approached him more upright and
more just。
V
And now I propose to show in what way he made those who were with him
more vigorous in action。＇1＇ In the first place； as befitted one whose
creed was that a basis of self…command is indispensable to any noble
performance； he manifested himself to his companions as one who had
pre…eminently disciplined himself；＇2＇ and in the next place by
conversation and discussion he encouraged them to a like self…
restraint beyond all others。＇3＇ Thus it was that he continued ever
mindful himself； and was continually reminding all whom he
encountered； of matters conducive to virtue； as the following
discussion with Euthydemus； which has come to my knowledge；＇4＇ will
serve to illustratethe topic of the discussion being self…command。
＇1＇ Lit。 〃more practical；〃 i。e。 more energetic and effective。
＇2＇ 〃If any one might claim to be a prince of ascetics； it was
Socrates； such was the ineffaceable impression left on the minds
of his associates。〃
＇3＇ Or； 〃he stimulated in these same companions a spirit of self…
restraint beyond all else。〃
＇4＇ Or； 〃which I can vouch for。〃
Tell me； Euthydemus （he began）； do you believe freedom to be a noble
and magnificent acquisition； whether for a man or for a state？
I cannot conceive a nobler or more magnificent （he answered）。
Soc。 Then do you believe him to be a free man who is ruled by the
pleasures of the body； and thereby cannot perform what is best？
Certainly not （he answered）。
Soc。 No！ for possibly to perform what is best appears to you to savour
of freedom？ And； again； to have some one over you who will prevent you
doing the like seems a loss of freedom？
Most decidedly （he answered）。
Soc。 It would seem you are decidedly of opinion that the incontinent
are the reverse of free？＇5＇
＇5＇ Or； 〃incontinency is illiberal。〃
Euth。 Upon my word； I much suspect so。
Soc。 And does it appear to you that the incontinent man is merely
hindered from doing what is noblest； or that further he is impelled to
do what is most shameful？
Euth。 I think he is as much driven to the one as he is hindered from
the other。
Soc。 And what sort of lords and masters are those； think you； who at
once put a stop to what is best and enforce what is worst？
Euth。 Goodness knows； they must be the very worst of masters。
Soc。 And what sort of slavery do you take to be the worst？
I should say （he answered） slavery to the worst masters。
It would seem then （pursued Socrates） that the incontinent man is
bound over to the worst sort of slavery； would it not？
So it appears to be （the other answered）。
Soc。 And does it not appear to you that this same beldame incontinence
shuts out wisdom； which is the best of all things；＇6＇ from mankind；
and plunges them into the opposite？ Does it not appear to you that she
hinders men from attending to things which will be of use and benefit；
and from learning to understand them； that she does so by dragging
them away to things which are pleasant； and often though they are well
aware of the good and of the evil； she amazes and confounds＇7＇ their
wits and makes them choose the worse in place of the better？
＇6＇ 〃Wisdom； the greatest good which men can possess。〃
＇7＇ Schneid。 cf。 Plat。 〃Protag。〃 355 A； and 〃Symp。〃 iv。 23。
Yes； so it comes to pass （he answered）。
Soc。 And＇8＇ soundness of soul； the spirit of temperate modesty？ Who
has less claim to this than the incontinent man？ The works of the
temperate spirit and the works of incontinency are； I take it；
diametrically opposed？
＇8＇ 〃And if this be so concerning wisdom； ｛sophia｝； what of
｛sophrasune｝； soundness of soulsobriety？〃
That too； I admit （he answered）。
Soc。 If this then be so concerning these virtues；＇9＇ what with regard
to carefulness and devotion to all that ought to occupy us？ Can
anything more seriously militate against these than this same
incontinence？
＇9＇ Or add； 〃If this be so concerning not wisdom only； but concerning
temperance and soundness of soul； what；〃 etc。
Nothing that I can think of （he replied）。
Soc。 And can worse befall a man； think you？ Can he be subjected to a
more baleful influence than that which induces him to choose what is
hurtful in place of what is helpful； which cajoles him to devote
himself to the evil and to neglect the good； which forces him； will he
nill he； to do what every man in his sober senses would shrink from
and avoid？
I can imagine nothing worse （he replied）。
Soc。 Self…control； it is reasonable to suppose； will be the cause of
opposite effects upon mankind to those of its own opposite； the want
of self…control？
Euth。 It is to be supposed so。
Soc。 And this； which is the source of opposite effects to the very
worst； will be the very best of things？
Euth。 That is the natural inference。
Soc。 It looks； does it not； Euthydemus； as if self…control were the
best thing a man could have？
It does indeed； Socrates （he answered）。
Soc。 But now； Euthydemus； has it ever occurred to you to note one
fact？
What fact？ （he asked）。
Soc。 That； after all； incontinency is powerless to bring us to that
realm of sweetness which some look upon＇10＇ as her peculiar province；
it is not incontinency but self…control alone which has the passport
to highest pleasures。
＇10＇ Or； 〃which we are apt to think of as。〃
In what way？ （he asked）。 How so？
Why； this way （Socrates answered）： since incontinency will not suffer
us to resist hunger and thirst； or to hold out against sexual
appetite； or want of sleep （which abstinences are the only channels to
true pleasure in eating and drinking； to the joys of love； to sweet
repose and blissful slumber won by those who will patiently abide and
endure till each particular happiness is at the flood）＇11＇it comes
to this： by incontinency we are cut off from the full fruition of the
more obvious and constantly recurring pleasures。＇12＇ To self…control；
which alone enables us to endure the pains aforesaid； alone belongs
the power to give us any pleasure worth remembering in these common
cases。
＇11＇ Or； 〃at its season。〃 Lit。 〃is as sweet as possible。〃
＇12＇ Or； 〃from tasting to any extent worth speaking of the most
necessary and all…pervading sources of happiness。〃
You speak the words of truth＇13＇ （he answered）。
＇13＇ Lit。 〃What you say is absolutely and entirely true〃 （the 〃vraie
verite〃 of the matter）。
Soc。 Furthermore；＇14＇ if there be any joy in learning aught 〃beautiful
and good；〃 or in patient application to such rules as may enable a man
to manage his body aright； or to administer his household well； or to
prove himself useful to his friends and to the state； or to dominate
his enemieswhich things are the sources not only of advantage but of
deepest satisifaction＇15＇to the continent and self…controlled it is
given to reap the fruits of them in their performance。 It is the
incontinent who have neither part nor lot in any one of them。 Since we
must be right in asserting that he is least concerned with such things
who has least ability to do them； being tied down to take an interest
in the pleasure which is nearest to hand。
＇14＇ Or； 〃But indeed； if there be joy in the pursuit of any noble
study or of such accomplishments as shall enable；〃 etc。
＇15＇ Or； 〃of the highest pleasures。〃
Euthydemus replied： Socrates； you would say； it seems to me； that a
man who is mastered by the pleasures of the body has no concern at all
with virtue。
And what is the distinction； Euthydemus （he asked）； between a man
devoid of self…control and the dullest of brute beasts？ A man who
foregoes all height of aim； who gives up searching for the best and
strives only to gratify his sense of pleasure；＇16＇ is he better than
the silliest of cattle？＇17＇ 。 。 。 But to the self…controlled alone is
it given to discover the hid treasures。 These； by word and by deed；
they will pick out and make selection of them according to their
kinds； choosing deliberately the good and holding aloof from the
evil。＇18＇ Thus （he added） it is that a man reaches the zenith； as it
were； of goodness and happiness； thus it is that he becomes mo
