phaedo-第3章
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is about to die； and that after death he may hope to receive the
greatest good in the other world。 And how this may be； Simmias and
Cebes； I will endeavor to explain。 For I deem that the true disciple
of philosophy is likely to be misunderstood by other men； they do
not perceive that he is ever pursuing death and dying； and if this
is true； why； having had the desire of death all his life long； should
he repine at the arrival of that which he has been always pursuing and
desiring？
Simmias laughed and said： Though not in a laughing humor； I swear
that I cannot help laughing when I think what the wicked world will
say when they hear this。 They will say that this is very true； and our
people at home will agree with them in saying that the life which
philosophers desire is truly death； and that they have found them
out to be deserving of the death which they desire。
And they are right； Simmias； in saying this； with the exception of
the words 〃They have found them out〃； for they have not found out what
is the nature of this death which the true philosopher desires； or how
he deserves or desires death。 But let us leave them and have a word
with ourselves： Do we believe that there is such a thing as death？
To be sure； replied Simmias。
And is this anything but the separation of soul and body？ And
being dead is the attainment of this separation； when the soul
exists in herself； and is parted from the body and the body is
parted from the soul…that is death？
Exactly： that and nothing else； he replied。
And what do you say of another question； my friend； about which I
should like to have your opinion； and the answer to which will
probably throw light on our present inquiry： Do you think that the
philosopher ought to care about the pleasures…if they are to be called
pleasures…of eating and drinking？
Certainly not； answered Simmias。
And what do you say of the pleasures of love…should he care about
them？
By no means。
And will he think much of the other ways of indulging the body…for
example； the acquisition of costly raiment； or sandals； or other
adornments of the body？ Instead of caring about them； does he not
rather despise anything more than nature needs？ What do you say？
I should say the true philosopher would despise them。
Would you not say that he is entirely concerned with the soul and
not with the body？ He would like； as far as he can； to be quit of
the body and turn to the soul。
That is true。
In matters of this sort philosophers； above all other men； may be
observed in every sort of way to dissever the soul from the body。
That is true。
Whereas； Simmias； the rest of the world are of opinion that a life
which has no bodily pleasures and no part in them is not worth having；
but that he who thinks nothing of bodily pleasures is almost as though
he were dead。
That is quite true。
What again shall we say of the actual acquirement of knowledge？…is
the body； if invited to share in the inquiry； a hinderer or a
helper？ I mean to say； have sight and hearing any truth in them？ Are
they not； as the poets are always telling us； inaccurate witnesses？
and yet； if even they are inaccurate and indistinct； what is to be
said of the other senses？…for you will allow that they are the best of
them？
Certainly； he replied。
Then when does the soul attain truth？…for in attempting to
consider anything in company with the body she is obviously deceived。
Yes； that is true。
Then must not existence be revealed to her in thought； if at all？
Yes。
And thought is best when the mind is gathered into herself and
none of these things trouble her…neither sounds nor sights nor pain
nor any pleasure…when she has as little as possible to do with the
body； and has no bodily sense or feeling； but is aspiring after being？
That is true。
And in this the philosopher dishonors the body； his soul runs away
from the body and desires to be alone and by herself？
That is true。
Well； but there is another thing； Simmias： Is there or is there
not an absolute justice？
Assuredly there is。
And an absolute beauty and absolute good？
Of course。
But did you ever behold any of them with your eyes？
Certainly not。
Or did you ever reach them with any other bodily sense？ （and I speak
not of these alone； but of absolute greatness； and health； and
strength； and of the essence or true nature of everything）。 Has the
reality of them ever been perceived by you through the bodily
organs？ or rather； is not the nearest approach to the knowledge of
their several natures made by him who so orders his intellectual
vision as to have the most exact conception of the essence of that
which he considers？
Certainly。
And he attains to the knowledge of them in their highest purity
who goes to each of them with the mind alone； not allowing when in the
act of thought the intrusion or introduction of sight or any other
sense in the company of reason； but with the very light of the mind in
her clearness penetrates into the very fight of truth in each； he
has got rid； as far as he can； of eyes and ears and of the whole body；
which he conceives of only as a disturbing element； hindering the soul
from the acquisition of knowledge when in company with her…is not this
the sort of man who； if ever man did； is likely to attain the
knowledge of existence？
There is admirable truth in that； Socrates； replied Simmias。
And when they consider all this； must not true philosophers make a
reflection； of which they will speak to one another in such words as
these： We have found； they will say； a path of speculation which seems
to bring us and the argument to the conclusion that while we are in
the body； and while the soul is mingled with this mass of evil； our
desire will not be satisfied； and our desire is of the truth。 For
the body is a source of endless trouble to us by reason of the mere
requirement of food； and also is liable to diseases which overtake and
impede us in the search after truth： and by filling us so full of
loves； and lusts； and fears； and fancies； and idols； and every sort of
folly； prevents our ever having； as people say； so much as a
thought。 For whence come wars； and fightings； and factions？ whence but
from the body and the lusts of the body？ For wars are occasioned by
the love of money； and money has to be acquired for the sake and in
the service of the body； and in consequence of all these things the
time which ought to be given to philosophy is lost。 Moreover； if there
is time and an inclination toward philosophy； yet the body
introduces a turmoil and confusion and fear into the course of
speculation； and hinders us from seeing the truth： and all
experience shows that if we would have pure knowledge of anything we
must be quit of the body； and the soul in herself must behold all
things in themselves： then I suppose that we shall attain that which
we desire； and of which we say that we are lovers； and that is wisdom；
not while we live； but after death； as the argument shows； for if
while in company with the body the soul cannot have pure knowledge；
one of two things seems to follow…either knowledge is not to be
attained at all； or； if at all； after death。 For then； and not till
then； the soul will be in herself alone and without the body。 In
this present life； I reckon that we make the nearest approach to
knowledge when we have the least possible concern or interest in the
body； and are not saturated with the bodily nature； but remain pure
until the hour when God himself is pleased to release us。 And then the
foolishness of the body will be cleared away and we shall be pure
and hold converse with othe
