phaedo-第14章
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best for all。 I had hopes which I would not have sold for much; and
I seized the books and read them as fast as I could in my eagerness to
know the better and the worse。
What hopes I had formed; and how grievously was I disappointed! As I
proceeded; I found my philosopher altogether forsaking mind or any
other principle of order; but having recourse to air; and ether; and
water; and other eccentricities。 I might compare him to a person who
began by maintaining generally that mind is the cause of the actions
of Socrates; but who; when he endeavored to explain the causes of my
several actions in detail; went on to show that I sit here because
my body is made up of bones and muscles; and the bones; as he would
say; are hard and have ligaments which divide them; and the muscles
are elastic; and they cover the bones; which have also a covering or
environment of flesh and skin which contains them; and as the bones
are lifted at their joints by the contraction or relaxation of the
muscles; I am able to bend my limbs; and this is why I am sitting here
in a curved posture: that is what he would say; and he would have a
similar explanation of my talking to you; which he would attribute
to sound; and air; and hearing; and he would assign ten thousand other
causes of the same sort; forgetting to mention the true cause; which
is that the Athenians have thought fit to condemn me; and
accordingly I have thought it better and more right to remain here and
undergo my sentence; for I am inclined to think that these muscles and
bones of mine would have gone off to Megara or Boeotia…by the dog of
Egypt they would; if they had been guided only by their own idea of
what was best; and if I had not chosen as the better and nobler
part; instead of playing truant and running away; to undergo any
punishment which the State inflicts。 There is surely a strange
confusion of causes and conditions in all this。 It may be said;
indeed; that without bones and muscles and the other parts of the body
I cannot execute my purposes。 But to say that I do as I do because
of them; and that this is the way in which mind acts; and not from the
choice of the best; is a very careless and idle mode of speaking。 I
wonder that they cannot distinguish the cause from the condition;
which the many; feeling about in the dark; are always mistaking and
misnaming。 And thus one man makes a vortex all round and steadies
the earth by the heaven; another gives the air as a support to the
earth; which is a sort of broad trough。 Any power which in disposing
them as they are disposes them for the best never enters into their
minds; nor do they imagine that there is any superhuman strength in
that; they rather expect to find another Atlas of the world who is
stronger and more everlasting and more containing than the good is;
and are clearly of opinion that the obligatory and containing power of
the good is as nothing; and yet this is the principle which I would
fain learn if anyone would teach me。 But as I have failed either to
discover myself or to learn of anyone else; the nature of the best;
I will exhibit to you; if you like; what I have found to be the second
best mode of inquiring into the cause。
I should very much like to hear that; he replied。
Socrates proceeded: I thought that as I had failed in the
contemplation of true existence; I ought to be careful that I did
not lose the eye of my soul; as people may injure their bodily eye
by observing and gazing on the sun during an eclipse; unless they take
the precaution of only looking at the image reflected in the water; or
in some similar medium。 That occurred to me; and I was afraid that
my soul might be blinded altogether if I looked at things with my eyes
or tried by the help of the senses to apprehend them。 And I thought
that I had better have recourse to ideas; and seek in them the truth
of existence。 I dare say that the simile is not perfect…for I am
very far from admitting that he who contemplates existence through the
medium of ideas; sees them only 〃through a glass darkly;〃 any more
than he who sees them in their working and effects。 However; this
was the method which I adopted: I first assumed some principle which I
judged to be the strongest; and then I affirmed as true whatever
seemed to agree with this; whether relating to the cause or to
anything else; and that which disagreed I regarded as untrue。 But I
should like to explain my meaning clearly; as I do not think that
you understand me。
No; indeed; replied Cebes; not very well。
There is nothing new; he said; in what I am about to tell you; but
only what I have been always and everywhere repeating in the
previous discussion and on other occasions: I want to show you the
nature of that cause which has occupied my thoughts; and I shall
have to go back to those familiar words which are in the mouth of
everyone; and first of all assume that there is an absolute beauty and
goodness and greatness; and the like; grant me this; and I hope to
be able to show you the nature of the cause; and to prove the
immortality of the soul。
Cebes said: You may proceed at once with the proof; as I readily
grant you this。
Well; he said; then I should like to know whether you agree with
me in the next step; for I cannot help thinking that if there be
anything beautiful other than absolute beauty; that can only be
beautiful in as far as it partakes of absolute beauty…and this I
should say of everything。 Do you agree in this notion of the cause?
Yes; he said; I agree。
He proceeded: I know nothing and can understand nothing of any other
of those wise causes which are alleged; and if a person says to me
that the bloom of color; or form; or anything else of that sort is a
source of beauty; I leave all that; which is only confusing to me; and
simply and singly; and perhaps foolishly; hold and am assured in my
own mind that nothing makes a thing beautiful but the presence and
participation of beauty in whatever way or manner obtained; for as
to the manner I am uncertain; but I stoutly contend that by beauty all
beautiful things become beautiful。 That appears to me to be the only
safe answer that I can give; either to myself or to any other; and
to that I cling; in the persuasion that I shall never be overthrown;
and that I may safely answer to myself or any other that by beauty
beautiful things become beautiful。 Do you not agree to that?
Yes; I agree。
And that by greatness only great things become great and greater
greater; and by smallness the less becomes less。
True。
Then if a person remarks that A is taller by a head than B; and B
less by a head than A; you would refuse to admit this; and would
stoutly contend that what you mean is only that the greater is greater
by; and by reason of; greatness; and the less is less only by; or by
reason of; smallness; and thus you would avoid the danger of saying
that the greater is greater and the less by the measure of the head;
which is the same in both; and would also avoid the monstrous
absurdity of supposing that the greater man is greater by reason of
the head; which is small。 Would you not be afraid of that?
Indeed; I should; said Cebes; laughing。
In like manner you would be afraid to say that ten exceeded eight
by; and by reason of; two; but would say by; and by reason of; number;
or that two cubits exceed one cubit not by a half; but by
magnitude?…that is what you would say; for there is the same danger in
both cases。
Very true; he said。
Again; would you not be cautious of affirming that the addition of
one to one; or the division of one; is the cause of two? And you would
loudly asseverate that you know of no way in which anything c