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και μων ο π, λοὶ τεως μὲν πιεικῶς oti τε ησαν κατεχειν το 'Oακρύειν, ὼς δε εἴδομεν πίνοντά τε καὶ πεπωκότα, οὐκέτι, λλ' es os γε βία και αυτοῖ στακτι χωρει τα δάκρυα, στε εγκαλυψάμενος απεκλαιον μαυτον ου γaρ δὴ ἐκεινόν γε, λλα την μαυτοὐ τύχην, D ιο αιδρος ταίρου στερημενος εἴθν. ὁ δε Κρίτων τι πρότερος sεμοὐ, πειδὴ υχ ἶός τ ην κατέχειν τὰ δάκρυα, μνεστη Ἀπολ- λόδωρος δε και εν ω εμπροσθεν χρόνη ουδεν παυετο δακρύων, καὶδ και τότε ἀναβρυχησώμενος κλαίων καὶ ἀγανaκτῶν Ουδενα ὁντινα ου κατεκλασε των raρόντων, πλήν γε αὐτο Σωκράτους. κεῖνος δε, ια, φη, ποιεῖτε, χaυμάσιοι. εγὼ μέντοι οὐχ ηκιστα τούτου Ioενεκα a γυναῖκας ἀπεπεμψα, να ' τοιαυτα πλημμελοῖεν καὶ γὰρ ἀκήκοα, τι εν ευφημία χρὴ τελευτίν. λλ' ησυχίαν τε γετε
και κaρτερεῖτε. καὶ μεῖς ἀκουσαντες σχύνθημεν τε και πεσχ ο
μεν του δακρύειν. ὁ δε περιελθών, πειδὴ οἱ βαρύνεσθαι φη τὰ σκελη, κατεκλίθη πτιος οὐ τω ti εκελευεν ὁ ἄνθρωπος καὶ ἄμα se φαπτόμενος αυτο οἶτος ὁ Οὐ το φάρμακον διαλιπὼν χρόνον
επεσκοπε τους πόδας καὶ τὰ σκελη, κaπειτα σφόδρα πιέσας αυτοὐτον πόδα ρετο ει αἰσθάνοιτο ὁ δ' υκ φη και μετὰ τοὐτο υθις 118 τας κνθμας καὶ πανιὼν ουτως ημῖν πεδείκνυτο, τι ψύ χοιτό τε και πηγνῖτο. καὶ αυτος πτετο καὶ ἐπεν τι, πειδὰν προς 9 o καρδία γενηται αὐτω, τότε οἰχήσεται. δη ουν σχεδόν τι υτολην
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τὰ περι το τρον ψυχόμενα, κώ εκκάλυψάμενος ενεκεκαλυπτο γαρ,
εἶπεν, o δὴ τελευταῖον ἐφθέγξατο, Ἀρίτων, φη, ω 'Aσκληπιωοφείλομεν ἀλεκτρυόνα αλλὰ ἀπόδοτε καὶ μ' ἀμύλη σητε. Ἀλλα
ταὐτα, φη, σται ὁ Κρίτων ἀλλ ορα, εἴ τι ci λο λεγεις. 'αὐταε ερομενου αυτολου δεν τι πεκρίνατο, ἀλλ' ο λίγον χρόνον δι-ιπὼνεκινηθη τε καὶ ὁ ανθρωπος ξεκάλυψεν αυτόν, καὶ ς τὰ ομματα
εστησεν ἰδὼν δε ὁ Κρίτων συνελαβε το στόμα καὶ τους ὀφθαλμούς. ILXVII. H δε η τελευτη 'Eχεκρατες, του ταίρου μῖν γε -
νετο, ανδρος, ως μεῖς φαῖμεν αν των τότε ν πειράθημεν ρίστου 1 και ἄλλως φρονιμωτα του καὶ δικαιοτάτου.
iliat the conception os lis as a fit ut sever' vas familia enough to spare iis ali ineunprosa table ingenuit that has been expende on iliis passage. The ast Grilso Solcrates are in persect aar ony vitia in ivliole tenor os hic regointdi Scotirse. His solii is ori laeso int of beingliberaledfroni lae bod and ali iis attendant infirmities and vili presently be restore to herprima primi and heal in Corporeat existenc is in factin mort)id conditionis laesolat, or xvlaici deacti is the rei necly;wlieresore Solcrates vo us to Asiclepios the
lines of the dialogue have been variotistyassassed a different critic o diversgrounds. First Vntenbacti, ostended
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δημοτικη καὶ πολιτικη ἀρετη. To the student filato' ethic it is obviousl irnportant to determine exacti What is o b underStoo by lae popular a Contrasted , in the philosophic, πετη, and laould there proveri be more inamone variet of lae foriner, o distinguisti et ueen laeui. 'Vith a lex tothis I propos to examine briest Plato' principat Staternent on ille subjeci. Besides the passages in the Phaedo, 68 D foll. and 8 A the folio vin eXtracis seen to nae to Contain a Complete exposition of
κατεχει αλλας κακας επιθυμίας, ου πείθων τι υ αμεινον, ουδ ημερων λόγω,
αλλ αναγκτὶ και φοβω, περὶ της, αλλης Ουσίας τρεμωνί Και πάνυ γ', εφη. Και θ Δια, ην δ εγω, ω φίλε, τοῖς πολλοῖς γε αυτῶν ευρησεις, ταν δεχὶ ταλλοτρια αναλισκειν, τα το κηφηνος ξυγγενεῖς νουσα επιθυμίας. Καιμάλα, V ος, σφόδρα. υκ α αν εἴη ἀστασίαστος ὁ τοιουτος εν αυτω, υδὲ
εις, ἀλλα διπλους τις, πιθυμίας δε πιθυμιων ως το πολυ κρατούσας ανεχοι βελτιους χειρονων. στιν ουτως. Δια ταυτα η, ιμαι, εὐσχημονε τερος αν πολλῶν o τοιουτος ιη' μονοητικης δε και ηρμοσμενης τῆς φυχης αληθVς αρετ πορρω ποι κ φευγο αν αὐτον. 11. ResIUD SO A. ιμαι γοῖν, ειπον, δικαια τε και καλὰ αγνοουμενα, οπν ποτε ἀγαθα εστιν, Ου πολλου τινὰς ζιον φυλακα κεκτVσθαι αν εαυτῶν τον τουτο ἀγνοοῖ τα μαντεύομαι δε μηδεν αυτὰ πρότερον γνωσεσθαι ἱκανῶς.
V γκη γεν ται, κεῖ ρα μελετησα ει ανθρωπων θη και ἰδέα και δημοσία τιθεναι και η μόνον αυτον πλάττειν, αρα κακον δημιουργον αυτον ιειγενησεσθαι σωφροσυνης τε και δικαιοσυνης και συμπασης της δημοτικης
αρετης 'Hκιστά γε, δ' ς. O A. πειτα, οἶμαι, ἀπεργαζόμενοι πυκνὰαν κατερω αποβλεποιεν πρός τε το φύσει δικαιον και καλον και σωφρον καιπαντα τα τοιαυτα και προς Ἀκεινο πιυ, ὁ ε τοι ἀνθρώποις εμποιοῖεν, --
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μιγνυντες τε κω κεραννύντες ε των ἐπιτηδευμάτων τ ανδρείκελον O δη και Oμηρος κάλεσεν εν τοις ἀνθρωποις εγγιγιόl1ε ν θεοειδές τε και θεοεικελO:/. iv. Lam 7IO A. ΚΛ Σωφροσυνην μοι δοκε φράζειν ω Mέγιλλε, δειν ιναι τὴν ξυνεπομέν ν o ξένος et γαρ ΑΘ Την δημωb γε, ω Κλεινία, και οὐχ ην τις σεμνύνων α λέγοι, αλλ περ ευθυς παισι και θηρίοις, τοι μενἀκρατως χειν προς τὰς Οονάς, ξυμφυτον ἐπανθεῖ, τοῖς δε ἐγκρατως ' O καιμονουμενον φαμεν των πολλων γαθων Ου αξιο ει ιαι λογου. V. Meno 99 E. εἰ δὲ νῖν η μεῖς ἐν παντι τω λογω τουτω καλῶς ἐζητ σαμέν τε και ἐλέγομεν, αρετ αν εἰ ουτε φύσει υτ διδακτόν, αλλὰ θεία
vii Repselis 619 C. εἶναι δε αὐτὸν SC. τον τὴν μεγίστην τυραννίδα
βιω σιωκότα, ἔθει α νευ φιλοσοφίας αρετῆς μετειληφότα - δε και ειπειν,
et κοντας, ἄτε πιόνων γυμνα τους. Vni. ResIUD A O E. τῶν παραλειπο μόνων και μὴ καλῶς δημιουργη- θεντων V μη καλῶς φυντων ξυτατ ων αἰσθάνοιτο- κε τραφεὶς, εδει, και ὀρθῶς δὴ χαίρων και δυσχεραίνων τα μὲν καλλεπαινοι και καταδεχόμενος εἰς την ψυχην τρέφοιτ i απ αυτων και γιγνοιτο καλυς τε καγαθος, τὰ δ αἰσχρὰ ikέγοι τ' αν ὀρθῶς και μισοῖ ἔτι νέος ν πριν λόγον δυνατὰς εἴαι λαβειν, ἐλθοντος δε του λογου ασπαζοιτ αν αυτον γνωρίζων δι ομοιότητα μάλιστα ὀ
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petite bene athlalae naster-passion Parnassing wealth. nd since sucia habit ten in the niain to ut vard orderlines of conduci, lae acquires the reputatio of be in a vors lU respectable naan. Vet laesis illed villia. Ivarin f drone lusis', vlaiCla are Conanaoni laei do vn by the stronglaand of avari e but are suffere toto unctae hed is his may be doneat nother' expense. An allo his appens bectius h lias at nolaee to his education. Here ve have a perfect picture of a man δι' ἀκολασίαν σεσωφρονισμ ένος . in that te Controis his sensual appetites laeis soria σωφρων butae Controis hemini laecause lae is κολαστος in
But in iii xv have qui te a different picture. Here ve See lae Philosopher himself, a propia et an teacher, Creat in the δηιμοτικη ἀρετη in the ouis of his sello v men, by mould in ita ei character aster laesi mage of that justice an beaut vhereos lae belaold the eterna ideas. A thepainter' glance passes to an se bet veen his mode an his Canuas, sol the gage of the lailosophe turne no v to his idea archetype, no v tollae human mage of the divine that he is fasialoning. Nox it is evidens that this virtve canino longe be a contemptibi thing, sincerit is vorthitae philosopher' ivlaile to ause in his stud of the trulla, that he mayiniplant i in the laearis of men it is in deed ille algia est that the reati nassis inani in Cana ope to attain, via sive an die in lae darknesso the cave. Again inis is no longe an ellii a code Whicli the multitude stante sor inenaseives it is ne viaich the philosopher rames forthena norio est Construct it o an utilitaria basis, ut ut of his k nowledge of idea truth. et as hel by them it is stili utilitarian, sortite accepi tin utilitaria grounds: the receive it, o hecause theyt nox ivli it i good, o the are vi thout knowledge of the good, ut hecause the philosopher convinces them that it is for thei advantage todo so that by submittin to iis restrictions the avo id great viis. Asthe hold it there re, it is utilitari an as e Conceivescit, not so thus iste are stili, though in a sar more resine Sense, δι' ἀκολασίαν σεσωφρο-
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hearis is the ordinar utilitaria Viriue, a the are JUSt, temperate, C, Sinapi beCatis erilae se Virtue are more natura and there re more asyandileasan to thena than the oppoSit Vices, no beCaus ille Choosethen a bein beller in ei virtve, viaen analysed is an amiatae forna of Selsislanes s. lae refore the must, harsia Scit Seenas, be classed vitia οἱ δι' ἀκολασίαν σεσωφρονισμενοι, and villa the firSt ariety, Since laeir viritie is of thenaseives, no froni me philo Sopher.
The whole discussion in the s libring out livo poliat ver Clearly : 1 me fundanaenia differe iace bet veen popular an philosophic o crvis the sanae a stat bet veen true opinion an knowledge; a true opinion, vhere it is present, ead in lae sanae patia a knowledge: the ἰδιωτης via laas a true opinion abolit vla at is tigiat vili ac in the Same Way a the φιλόσοφος via knows Ivliat is right liere re ine
A caresul investigation into in mean φυης πετη vit hi that V laicia is the resultis in os the phras θεί μοὶρ uvii ld, sotin επιστήμη, in the s et he aerei notes in eller' Psilosophie deri, cheno i stat ἀρετὴ is norint,re Latii ibute os human
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popular virtve in iis algiaest Conceivable ora lead toritae fame conduCtas in philosophic virtve. I ae disterenc is that we an trus the lalterandio the fociner: ve annot ensure that a man vili alivays have riglat opinionS; the ma at an moment lima va sto in lain like the statues os Daidatos. ut the lcnowledge of e philosoplae Can neve sat latin thenc it is that he nius come formar a the instructor o niant in d; the must not be est to their good instinctS, Reai Ch may betra them, orto thei utilitaria codes ivlai Cla must o ver the in the must CCepi a moralit Mundedi the philosopher' sure an abidi nil no vledge of the good . In vii ve have a stigia distinction. Here is ne via is virtuo us h yliabit and convention There is howeverio speCisi differenCe bet veen
him and the θύιοι of the Meno his conduci is quali influence iby
as decent an orderi Ciligens. In viii ve have the description o a Child via is receivin a true education He is to be surro unde fron infanCy vitia an atmosphere
of the pures morali ty, σπερ αυρα Ῥουσα π χρηστων τόπων γίειαν,
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cimed 1 by the multitude so thenaseives, et o utilitaria principies, 3 villa ou knowledge os lae good the secon is 1 sor ed by the philosoplae sor in naultitude, et not on utilitaria principies, 3 vitia knowledge of the good, but 4 accepted by the naultitude on utilitarian
Finalty it ma be note inat the perfection filii losophic virtve soni t hie found in me perfeci philosopher in ivlion ali cno vledge an d
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THE ordinar interpretation os hapter lusi represent Sohrates, aster fallin to inrave the secret o nature by the mella od of the physicisis, a betalcin himself to the Contemplation o nature througlatiae naedium os λογοι Tliis vi e v has been et fortia vitia su Cla Cleat nes S
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ilae mediuna os in principies in the intellect o λόγοι perceive inere reflections of things, an no realities. Tliere re lae simile I laaveii sed is simply an illustration indicatin stat transition in xvlaicli Iturne froni in blin lin spectacle of τα ἔργα, as stridie by me
playsici sis, to the les remote, blit no les reat, voridis οἱ λόγοι, o the intellectua principies of things V. 'No v the farsi remata I have to offer po the albove exposition is stattiae representation Os δευτερος πλους secondisoyage of dis Covery 'is no consistent vitia in persecti Correct explanation o stat provectgiven by ros Geddes hina sel a litile earlier; it signities a se seconcires ource in delauit Dabel ter , and is applied notri What is absoluteb, b ut mat is relativeb; best'. st inde e dentes thisa but that sucia is the mean in is Conclusivel determined, o only by the origin fine provem, but by iis se in very one of the passages Where it CCurS. Sol rates naeans stat havin falle in the laigia est objectis his en leavoti rhe betalces himself to illis mellio of λόγοι solae Clos est easibi approxiimation to t. But vhat is inis laigli est trie Ct, lae πρῶτος πλους Certaint notthe investigationis laenoniena , means o physica science. O me stud of phenormen a Plato is perpetuali laeapin melios contumelious epitheis, speciali in the perio to vhicli the haedo belongs evenin the Timaelis, great part of vlaici is occupied vitia physica speculations in most lato vili say sor stioli purStiit is stat the are a soberandria annies recreation in in intervat o imore serious studies 39 j.
liad actuali teste and discredit edulae naethod of the physicisis, a thathis hope vas to discove ταγαθὰν και δέον as the ultimate αἰτια in ther vor is, o Constructis teleological laeor of tiae universe Tliis thenis lae vireat and wondrotis laope', Whicla the physicisis could not
ilae nae ilaod of λόγοι offers a sim stitute. Conceive then that ros Geddes has falle into error a to laenature solae πρῶτος πλους by ait in to hee a sitan holmupo thenaean in Of δευτερος πλους sor I cannot imagine lae vovi naaintain