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第6章

laches-第6章

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Solon; 'that I would fain grow old; learning many things。'  But I must be



allowed to add 'of the good only。'  Socrates must be willing to allow that



he is a good teacher; or I shall be a dull and uncongenial pupil:  but that



the teacher is younger; or not as yet in reputeanything of that sort is



of no account with me。  And therefore; Socrates; I give you notice that you



may teach and confute me as much as ever you like; and also learn of me



anything which I know。  So high is the opinion which I have entertained of



you ever since the day on which you were my companion in danger; and gave a



proof of your valour such as only the man of merit can give。  Therefore;



say whatever you like; and do not mind about the difference of our ages。







SOCRATES:  I cannot say that either of you show any reluctance to take



counsel and advise with me。







LYSIMACHUS:  But this is our proper business; and yours as well as ours;



for I reckon you as one of us。  Please then to take my place; and find out



from Nicias and Laches what we want to know; for the sake of the youths;



and talk and consult with them:  for I am old; and my memory is bad; and I



do not remember the questions which I am going to ask; or the answers to



them; and if there is any interruption I am quite lost。  I will therefore



beg of you to carry on the proposed discussion by your selves; and I will



listen; and Melesias and I will act upon your conclusions。







SOCRATES:  Let us; Nicias and Laches; comply with the request of Lysimachus



and Melesias。  There will be no harm in asking ourselves the question which



was first proposed to us:  'Who have been our own instructors in this sort



of training; and whom have we made better?'  But the other mode of carrying



on the enquiry will bring us equally to the same point; and will be more



like proceeding from first principles。  For if we knew that the addition of



something would improve some other thing; and were able to make the



addition; then; clearly; we must know how that about which we are advising



may be best and most easily attained。  Perhaps you do not understand what I



mean。  Then let me make my meaning plainer in this way。  Suppose we knew



that the addition of sight makes better the eyes which possess this gift;



and also were able to impart sight to the eyes; then; clearly; we should



know the nature of sight; and should be able to advise how this gift of



sight may be best and most easily attained; but if we knew neither what



sight is; nor what hearing is; we should not be very good medical advisers



about the eyes or the ears; or about the best mode of giving sight and



hearing to them。







LACHES:  That is true; Socrates。







SOCRATES:  And are not our two friends; Laches; at this very moment



inviting us to consider in what way the gift of virtue may be imparted to



their sons for the improvement of their minds?







LACHES:  Very true。







SOCRATES:  Then must we not first know the nature of virtue?  For how can



we advise any one about the best mode of attaining something of which we



are wholly ignorant?







LACHES:  I do not think that we can; Socrates。







SOCRATES:  Then; Laches; we may presume that we know the nature of virtue?







LACHES:  Yes。







SOCRATES:  And that which we know we must surely be able to tell?







LACHES:  Certainly。







SOCRATES:  I would not have us begin; my friend; with enquiring about the



whole of virtue; for that may be more than we can accomplish; let us first



consider whether we have a sufficient knowledge of a part; the enquiry will



thus probably be made easier to us。







LACHES:  Let us do as you say; Socrates。







SOCRATES:  Then which of the parts of virtue shall we select?  Must we not



select that to which the art of fighting in armour is supposed to conduce? 



And is not that generally thought to be courage?







LACHES:  Yes; certainly。







SOCRATES:  Then; Laches; suppose that we first set about determining the



nature of courage; and in the second place proceed to enquire how the young



men may attain this quality by the help of studies and pursuits。  Tell me;



if you can; what is courage。







LACHES:  Indeed; Socrates; I see no difficulty in answering; he is a man of



courage who does not run away; but remains at his post and fights against



the enemy; there can be no mistake about that。







SOCRATES:  Very good; Laches; and yet I fear that I did not express myself



clearly; and therefore you have answered not the question which I intended



to ask; but another。







LACHES:  What do you mean; Socrates?







SOCRATES:  I will endeavour to explain; you would call a man courageous who



remains at his post; and fights with the enemy?







LACHES:  Certainly I should。







SOCRATES:  And so should I; but what would you say of another man; who



fights flying; instead of remaining?







LACHES:  How flying?







SOCRATES:  Why; as the Scythians are said to fight; flying as well as



pursuing; and as Homer says in praise of the horses of Aeneas; that they



knew 'how to pursue; and fly quickly hither and thither'; and he passes an



encomium on Aeneas himself; as having a knowledge of fear or flight; and



calls him 'an author of fear or flight。'







LACHES:  Yes; Socrates; and there Homer is right:  for he was speaking of



chariots; as you were speaking of the Scythian cavalry; who have that way



of fighting; but the heavy…armed Greek fights; as I say; remaining in his



rank。







SOCRATES:  And yet; Laches; you must except the Lacedaemonians at Plataea;



who; when they came upon the light shields of the Persians; are said not to



have been willing to stand and fight; and to have fled; but when the ranks



of the Persians were broken; they turned upon them like cavalry; and won



the battle of Plataea。







LACHES:  That is true。







SOCRATES:  That was my meaning when I said that I was to blame in having



put my question badly; and that this was the reason of your answering



badly。  For I meant to ask you not only about the courage of heavy…armed



soldiers; but about the courage of cavalry and every other style of



soldier; and not only who are courageous in war; but who are courageous in



perils by sea; and who in disease; or in poverty; or again in politics; are



courageous; and not only who are courageous against pain or fear; but



mighty to contend against desires and pleasures; either fixed in their rank



or turning upon their enemy。  There is this sort of courageis there not;



Laches?







LACHES:  Certainly; Socrates。







SOCRATES:  And all these are courageous; but some have courage in



pleasures; and some in pains:  some in desires; and some in fears; and some



are cowards under the same conditions; as I should imagine。







LACHES:  Very true。







SOCRATES:  Now I was asking about courage and cowardice in general。  And I



will begin with courage; and once more ask; What is that common quality;



which is the same in all these cases; and which is called courage?  Do you



now understand what I mean?







LACHES:  Not over well。







SOCRATES:  I mean this:  As I might ask what is that quality which is



called quickness; and which is found in running; in playing the lyre; in



speaking; in learning; and in many other similar actions; or rather which



we possess in nearly every action that is worth mentioning of arms; legs;



mouth; voice; mind;would you not apply the term quickness to all of them?







LACHES:  Quit

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