gorgias-第7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！


　how　unlike　they　are。　All　men；　with　the　exception　of　myself；　are　of　your　way　of　thinking；　but　your　single　assent　and　witness　are　enough　for　me…I　have　no　need　of　any　other；　I　take　your　suffrage；　and　am　regardless　of　the　rest。　Enough　of　this；　and　now　let　us　proceed　to　the　next　question；　which　is；　Whether　the　greatest　of　evils　to　a　guilty　man　is　to　suffer　punishment；　as　you　supposed；　or　whether　to　escape　punishment　is　not　a　greater　evil；　as　I　supposed。　Consider：…You　would　say　that　to　suffer　punishment　is　another　name　for　being　justly　corrected　when　you　do　wrong？　　　Pol。　I　should。　　　Soc。　And　would　you　not　allow　that　all　just　things　are　honourable　in　so　far　as　they　are　just？　Please　to　reflect；　and；　tell　me　your　opinion。　　　Pol。　Yes；　Socrates；　I　think　that　they　are。　　　Soc。　Consider　again：…Where　there　is　an　agent；　must　there　not　also　be　a　patient？　　　Pol。　I　should　say　so。　　　Soc。　And　will　not　the　patient　suffer　that　which　the　agent　does；　and　will　not　the　suffering　have　the　quality　of　the　action？　I　mean；　for　example；　that　if　a　man　strikes；　there　must　be　something　which　is　stricken？　　　Pol。　Yes。　　　Soc。　And　if　the　striker　strikes　violently　or　quickly；　that　which　is　struck　will　he　struck　violently　or　quickly？　　　Pol。　True。　　　Soc。　And　the　suffering　to　him　who　is　stricken　is　of　the　same　nature　as　the　act　of　him　who　strikes？　　　Pol。　Yes。　　　Soc。　And　if　a　man　burns；　there　is　something　which　is　burned？　　　Pol。　Certainly。　　　Soc。　And　if　he　burns　in　excess　or　so　as　to　cause　pain；　the　thing　burned　will　be　burned　in　the　same　way？　　　Pol。　Truly。　　　Soc。　And　if　he　cuts；　the　same　argument　holds…there　will　be　something　cut？　　　Pol。　Yes。　　　Soc。　And　if　the　cutting　be　great　or　deep　or　such　as　will　cause　pain；　the　cut　will　be　of　the　same　nature？　　　Pol。　That　is　evident。　　　Soc。　Then　you　would　agree　generally　to　the　universal　proposition　which　I　was　just　now　asserting：　that　the　affection　of　the　patient　answers　to　the　affection　of　the　agent？　　　Pol。　I　agree。　　　Soc。　Then；　as　this　is　admitted；　let　me　ask　whether　being　punished　is　suffering　or　acting？　　　Pol。　Suffering；　Socrates；　there　can　be　no　doubt　of　that。　　　Soc。　And　suffering　implies　an　agent？　　　Pol。　Certainly；　Socrates；　and　he　is　the　punisher。　　　Soc。　And　he　who　punishes　rightly；　punishes　justly？　　　Pol。　Yes。　　　Soc。　And　therefore　he　acts　justly？　　　Pol。　Justly。　　　Soc。　Then　he　who　is　punished　and　suffers　retribution；　suffers　justly？　　　Pol。　That　is　evident。　　　Soc。　And　that　which　is　just　has　been　admitted　to　be　honourable？　　　Pol。　Certainly。　　　Soc。　Then　the　punisher　does　what　is　honourable；　and　the　punished　suffers　what　is　honourable？　　　Pol。　True。　　　Soc。　And　if　what　is　honourable；　then　what　is　good；　for　the　honourable　is　either　pleasant　or　useful？　　　Pol。　Certainly。　　　Soc。　Then　he　who　is　punished　suffers　what　is　good？　　　Pol。　That　is　true。　　　Soc。　Then　he　is　benefited？　　　Pol。　Yes。　　　Soc。　Do　I　understand　you　to　mean　what　I　mean　by　the　term　〃benefited〃？　I　mean；　that　if　he　be　justly　punished　his　soul　is　improved。　　　Pol。　Surely。　　　Soc。　Then　he　who　is　punished　is　delivered　from　the　evil　of　his　soul？　　　Pol。　Yes。　　　Soc。　And　is　he　not　then　delivered　from　the　greatest　evil？　Look　at　the　matter　in　this　way：…In　respect　of　a　man's　estate；　do　you　see　any　greater　evil　than　poverty？　　　Pol。　There　is　no　greater　evil。　　　Soc。　Again；　in　a　man's　bodily　frame；　you　would　say　that　the　evil　is　weakness　and　disease　and　deformity？　　　Pol。　I　should。　　　Soc。　And　do　you　not　imagine　that　the　soul　likewise　has　some　evil　of　her　own？　　　Pol。　Of　course。　　　Soc。　And　this　you　would　call　injustice　and　ignorance　and　cowardice；　and　the　like？　　　Pol。　Certainly。　　　Soc。　So　then；　in　mind；　body；　and　estate；　which　are　three；　you　have　pointed　out　three　corresponding　evils…injustice；　disease；　poverty？　　　Pol。　True。　　　Soc。　And　which　of　the　evils　is　the　most　disgraceful？…Is　not　the　most　disgraceful　of　them　injustice；　and　in　general　the　evil　of　the　soul？　　　Pol。　By　far　the　most。　　　Soc。　And　if　the　most　disgraceful；　then　also　the　worst？　　　Pol。　What　do　you　mean；　Socrates？　　　Soc。　I　mean　to　say；　that　is　most　disgraceful　has　been　already　admitted　to　be　most　painful　or　hurtful；　or　both。　　　Pol。　Certainly。　　　Soc。　And　now　injustice　and　all　evil　in　the　soul　has　been　admitted　by　to　be　most　disgraceful？　　　Pol。　It　has　been　admitted。　　　Soc。　And　most　disgraceful　either　because　most　painful　and　causing　excessive　pain；　or　most　hurtful；　or　both？　　　Pol。　Certainly。　　　Soc。　And　therefore　to　be　unjust　and　intemperate；　and　cowardly　and　ignorant；　is　more　painful　than　to　be　poor　and　sick？　　　Pol。　Nay；　Socrates；　the　painfulness　does　not　appear　to　me　to　follow　from　your　premises。　　　Soc。　Then；　if；　as　you　would　argue；　not　more　painful；　the　evil　of　the　soul　is　of　all　evils　the　most　disgraceful；　and　the　excess　of　disgrace　must　be　caused　by　some　preternatural　greatness；　or　extraordinary　hurtfulness　of　the　evil。　　　Pol。　Clearly。　　　Soc。　And　that　which　exceeds　most　in　hurtfulness　will　be　the　greatest　of　evils？　　　Pol。　Yes。　　　Soc。　Then　injustice　and　intemperance；　and　in　general　the　depravity　of　the　soul；　are　the　greatest　of　evils！　　　Pol。　That　is　evident。　　　Soc。　Now；　what　art　is　there　which　delivers　us　from　poverty？　Does　not　the　art　of　making　money？　　　Pol。　Yes。　　　Soc。　And　what　art　frees　us　from　disease？　Does　not　the　art　of　medicine？　　　Pol。　Very　true。　　　Soc。　And　what　from　vice　and　injustice？　If　you　are　not　able　to　answer　at　once；　ask　yourself　whither　we　go　with　the　sick；　and　to　whom　we　take　them。　　　Pol。　To　the　physicians；　Socrates。　　　Soc。　And　to　whom　do　we　go　with　the　unjust　and　intemperate？　　　Pol。　To　the　judges；　you　mean。　　　Soc。　…Who　are　to　punish　them？　　　Pol。　Yes。　　　Soc。　And　do　not　those　who　rightly　punish　others；　punish　them　in　accordance　with　a　certain　rule　of　justice？　　　Pol。　Clearly。　　　Soc。　Then　the　art　of　money…making　frees　a　man　from　poverty；　medicine　from　disease；　and　justice　from　intemperance　and　injustice？　　　Pol。　That　is　evident。　　　Soc。　Which；　then；　is　the　best　of　these　three？　　　Pol。　Will　you　enumerate　them？　　　Soc。　Money…making；　medicine；　and　justice。　　　Pol。　Justice；　Socrates；　far　excels　the　two　others。　　　Soc。　And　justice；　if　the　best；　gives　the　greatest　pleasure　or　advantage　or　both？　　　Pol。　Yes。　　　Soc。　But　is　the　being　healed　a　pleasant　thing；　and　are　those　who　are　being　healed　pleased？　　　Pol。　I　think　not。　　　Soc。　A　useful　thing；　then？　　　Pol。　Yes。　　　Soc。　Yes；　because　the　patient　is　delivered　from　a　great　evil；　and　this　is　the　advantage　of　enduring　the　pain…that　you　get　well？　　　Pol。　Certainly。　　　Soc。　And　would　he　be　the　happier　man　in　his　bodily　condition；　who　is　healed；　or　who　never　was　out　of　health？　　　Pol。　Clearly　he　who　was　never　out　of　health。　　　Soc。　Yes；　for　happiness　surely　does　not　consist　in　being　delivered　from　evils；　but　in　never　having　had　them。　　　Pol。　True。　　　Soc。　And　suppose　the　case　of　two　persons　who　have　some　evil　in　their　bodies；　and　that　one　of　them　is　healed　and　delivered　from　evil；　and　another　is　not　healed；　but　retains　the　evil…which　of　them　is　the　most　miserable？　　　Pol。　Clearly　he　who　is　not　healed。　　　Soc。　And　was　not　punishment　said　by　us　to　be　a　deliverance　from　the　greatest　of　evils；　which　is　vice？　　　Pol。　True。　　　Soc。　And　justice　punishes　us；　and　makes　us　more　just；　and　is　the　medicine　of　our　vice？　　　Pol。　True。　　　Soc。　He；　then；　has　the　first　place　in　the　scale　of　happiness　who　has　never　had　vice　in　his　soul；　for　this　has　been　shown　to　be　the　greatest　of　evils。　　　Pol。　Clearly。　　　Soc。　And　he　has　the　second　place；　who　is　delivered　from　vice？　　　Pol。　True。　　　Soc。　That　is　to　say；　he　who　receives　admonition　and　rebuke　and　punishment？　　　Pol。　Yes。　　　Soc。　Then　he　lives　worst；　who；　having　been　unjust；　has　no　deliverance　from　injustice？　　　Pol。　Certainly。　　　Soc。　That　is；　he　lives　worst　who　commits　the　greatest　crimes；　and　who；　being　the　most　unjust　of　men；　succeeds　in　escaping　rebuke　or　correction　or　punishment；　and　this；　as　you　say；　has　been　accomplished　by　Archelaus　and　other　tyrants　and　rhetoricians　and　potentates？　　　Pol。　True。　　　Soc。　May　not　their　way　of　proceeding；　my　friend；　be　compared　to　the　conduct　of　a　person　who　is　afflicted　with　the　worst　of　diseases　and　yet　contrives　not　to　pay　the　penalty　to　the　physician　for　his　sins　against　his　constitution；　and　will　not　be　cured；　because；　like　a　child；　he　is　afraid　of　the　pain　of　being　burned　or　cut：…Is　not　that　a　parallel　case？　　　Pol。　Yes；　truly。　　　Soc。　He　would　seem　as　if　he　did　not　know　the　nature　of　health　and　bodily　vigour；　and　if　we　are　right；　Polus；　in　our　previous　conclusions；　they　are　in　a　like　case　who　strive　to　evade　justice；　which　they　see　to　be　painful；　but　are　blind　to　the　advantage　which　ensues　from　it；　not　knowing　how　far　more　miserable　a　companion　a　diseased　soul　is　than　a　diseased　body；　a　soul；　I　say；　which　is　corrupt　and　unrighteous　and　unholy。　And　hence　they　do　all　that　they　can　to　avoid　punishment　and　to　avoid　being　released　from　the　greatest　of　evils；　they　provide　themselves　with　money　and　friends；　and　cultivate　to　the　utmost　their　powers　of　persuasion。　But　if　we；　Polus；　are　right；　do　you　see　what　follows；　or　shall　we　draw　out　the　consequences　in　form？　　　Pol。　If　you　please。　　　Soc。　Is　it　not　a　fact　that　injustice；　and　the　doing　of　injustice；　is　the　greatest　of　evils？　　　Pol。　That　is　quite　clear。　　　Soc。　And　further；　that　to　suffer　punishment　is　the　way　to　be　released　from　this　evil？　　　Pol。　True。　　　Soc。　And　not　to　suffer；　is　to　perpetuate　the　evil？　　　Pol。　Yes。　　　Soc。　To　do　wrong；　then；　is　second　only　in　the　scale　of　evils；　but　to　do　wrong　and　not　to　be　punished；　is　first　and　greatest　of　all？　　　Pol。　That　is　true。　　　Soc。　Well；　and　was　not　this　the　point　in　dispute；　my　friend？　You　deemed　Archelaus　happy；　because　he　was　a　very　great　criminal　and　unpunished：　I；　on　the　other　hand；　maintained　that　he　or　any　other　who　like　him　has　done　wrong　and　has　not　been　punished；　is；　and　ought　to　be；　the　most　miserable　of　all　men；　and　that　the　doer　of　injustice　is　more　miserable　than　the　sufferer；　and　he　who　escapes　punishment；　more　miserable　than　he　who　suffers。…Was　not　that　what　I　said？　　　Pol。　Yes。　　　Soc。　And　it　has　been　proved　to　be　true？　　　Pol。　Certainly。　　　Soc。　Well；　Polus；　but　if　this　is　true；　where　is　the　great　use　of　rhetoric？　If　we　admit　what　has　been　just　now　said；　every　man　ought　in　every　way　to　guard　himself　against　doing　wrong；　for　he　will　thereby　suffer　great　evil？　　　Pol。　True。　　　Soc。　And　if　he；　or　any　one　about　whom　he　cares；　does　wrong；　he　ought　of　his　own　accord　to　go　where　he　will　be　immediately　punished；　he　will　run　to　the　judge；　as　he　would　to　the　physician；　in　order　that　the　disease　of　injustice　may　not　be　rendered　chronic　and　become　the　incurable　cancer　of　the　soul；　must　we　not　allow　this　consequence；　Polus；　if　our　former　admissions　are　to　stand：…is　any　other　inference　consistent　with　them？　　　Pol。　To　that；　Socrates；　there　can　be　but　one　answer。　　　Soc。　Then　rhetoric　is　of　no　use　to　us；　Polus；　in　helping　a　man　to　excuse　his　own　injustice；　that　of　his　parents　or　friends；　or　children　or　country；　but　may　be　of　use　to　any　one　who　holds　that　instead　of　excusing　he　ought　to　accuse…himself　above　all；　and　in　the　next　degree　his　family　or　any　of　his　friends　who　may　be　doing　wrong；　he　should　bring　to　light　the　iniquity　and　not　conceal　it；　that　so　the　wrong…doer　may　suffer　and　be　made　whole；　and　he　should　even　force　himself　and　others　not　to　shrink；　but　with　closed　eyes　like　brave　men　to　let　the　physician　operate　with　knife　or　searing　iron；　not　regarding　the　pain；　in　the