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！
ALCIBIADES： It would seem not。
SOCRATES： But may we say that the union of the two rules over the body；
and consequently that this is man？
ALCIBIADES： Very likely。
SOCRATES： The most unlikely of all things； for if one of the members is
subject； the two united cannot possibly rule。
ALCIBIADES： True。
SOCRATES： But since neither the body； nor the union of the two； is man；
either man has no real existence； or the soul is man？
ALCIBIADES： Just so。
SOCRATES： Is anything more required to prove that the soul is man？
ALCIBIADES： Certainly not； the proof is； I think； quite sufficient。
SOCRATES： And if the proof； although not perfect； be sufficient； we shall
be satisfied；more precise proof will be supplied when we have discovered
that which we were led to omit； from a fear that the enquiry would be too
much protracted。
ALCIBIADES： What was that？
SOCRATES： What I meant； when I said that absolute existence must be first
considered； but now； instead of absolute existence； we have been
considering the nature of individual existence； and this may； perhaps； be
sufficient； for surely there is nothing which may be called more properly
ourselves than the soul？
ALCIBIADES： There is nothing。
SOCRATES： Then we may truly conceive that you and I are conversing with
one another； soul to soul？
ALCIBIADES： Very true。
SOCRATES： And that is just what I was saying beforethat I； Socrates； am
not arguing or talking with the face of Alcibiades； but with the real
Alcibiades； or in other words； with his soul。
ALCIBIADES： True。
SOCRATES： Then he who bids a man know himself； would have him know his
soul？
ALCIBIADES： That appears to be true。
SOCRATES： He whose knowledge only extends to the body； knows the things of
a man； and not the man himself？
ALCIBIADES： That is true。
SOCRATES： Then neither the physician regarded as a physician； nor the
trainer regarded as a trainer； knows himself？
ALCIBIADES： He does not。
SOCRATES： The husbandmen and the other craftsmen are very far from knowing
themselves； for they would seem not even to know their own belongings？
When regarded in relation to the arts which they practise they are even
further removed from self…knowledge； for they only know the belongings of
the body； which minister to the body。
ALCIBIADES： That is true。
SOCRATES： Then if temperance is the knowledge of self； in respect of his
art none of them is temperate？
ALCIBIADES： I agree。
SOCRATES： And this is the reason why their arts are accounted vulgar； and
are not such as a good man would practise？
ALCIBIADES： Quite true。
SOCRATES： Again； he who cherishes his body cherishes not himself； but what
belongs to him？
ALCIBIADES： That is true。
SOCRATES： But he who cherishes his money； cherishes neither himself nor
his belongings； but is in a stage yet further removed from himself？
ALCIBIADES： I agree。
SOCRATES： Then the money…maker has really ceased to be occupied with his
own concerns？
ALCIBIADES： True。
SOCRATES： And if any one has fallen in love with the person of Alcibiades；
he loves not Alcibiades； but the belongings of Alcibiades？
ALCIBIADES： True。
SOCRATES： But he who loves your soul is the true lover？
ALCIBIADES： That is the necessary inference。
SOCRATES： The lover of the body goes away when the flower of youth fades？
ALCIBIADES： True。
SOCRATES： But he who loves the soul goes not away； as long as the soul
follows after virtue？
ALCIBIADES： Yes。
SOCRATES： And I am the lover who goes not away； but remains with you； when
you are no longer young and the rest are gone？
ALCIBIADES： Yes； Socrates； and therein you do well； and I hope that you
will remain。
SOCRATES： Then you must try to look your best。
ALCIBIADES： I will。
SOCRATES： The fact is； that there is only one lover of Alcibiades the son
of Cleinias； there neither is nor ever has been seemingly any other； and he
is his darling；Socrates； the son of Sophroniscus and Phaenarete。
ALCIBIADES： True。
SOCRATES： And did you not say； that if I had not spoken first； you were on
the point of coming to me； and enquiring why I only remained？
ALCIBIADES： That is true。
SOCRATES： The reason was that I loved you for your own sake； whereas other
men love what belongs to you； and your beauty； which is not you； is fading
away； just as your true self is beginning to bloom。 And I will never
desert you； if you are not spoiled and deformed by the Athenian people； for
the danger which I most fear is that you will become a lover of the people
and will be spoiled by them。 Many a noble Athenian has been ruined in this
way。 For the demus of the great…hearted Erechteus is of a fair
countenance； but you should see him naked； wherefore observe the caution
which I give you。
ALCIBIADES： What caution？
SOCRATES： Practise yourself； sweet friend； in learning what you ought to
know； before you enter on politics； and then you will have an antidote
which will keep you out of harm's way。
ALCIBIADES： Good advice； Socrates； but I wish that you would explain to me
in what way I am to take care of myself。
SOCRATES： Have we not made an advance？ for we are at any rate tolerably
well agreed as to what we are； and there is no longer any danger； as we
once feared； that we might be taking care not of ourselves； but of
something which is not ourselves。
ALCIBIADES： That is true。
SOCRATES： And the next step will be to take care of the soul； and look to
that？
ALCIBIADES： Certainly。
SOCRATES： Leaving the care of our bodies and of our properties to others？
ALCIBIADES： Very good。
SOCRATES： But how can we have a perfect knowledge of the things of the
soul？For if we know them； then I suppose we shall know ourselves。 Can we
really be ignorant of the excellent meaning of the Delphian inscription； of
which we were just now speaking？
ALCIBIADES： What have you in your thoughts； Socrates？
SOCRATES： I will tell you what I suspect to be the meaning and lesson of
that inscription。 Let me take an illustration from sight； which I imagine
to be the only one suitable to my purpose。
ALCIBIADES： What do you mean？
SOCRATES： Consider； if some one were to say to the eye； 'See thyself；' as
you might say to a man； 'Know thyself；' what is the nature and meaning of
this precept？ Would not his meaning be：That the eye should look at that
in which it would see itself？
ALCIBIADES： Clearly。
SOCRATES： And what are the objects in looking at which we see ourselves？
ALCIBIADES： Clearly； Socrates； in looking at mirrors and the like。
SOCRATES： Very true； and is there not something of the nature of a mirror
in our own eyes？
ALCIBIADES： Certainly。
SOCRATES： Did you ever observe that t