gorgias-第17节

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　the　greatness　of　evil　so　is　the　honour　of　being　able　to　avert　them　in　their　several　degrees；　and　the　disgrace　of　not　being　able　to　avert　them。　Am　I　not　right　Callicles？　　　Cal。　Yes；　quite　right。　　　Soc。　Seeing　then　that　there　are　these　two　evils；　the　doing　injustice　and　the　suffering　injustice…and　we　affirm　that　to　do　injustice　is　a　greater；　and　to　suffer　injustice　a　lesser　evil…by　what　devices　can　a　man　succeed　in　obtaining　the　two　advantages；　the　one　of　not　doing　and　the　other　of　not　suffering　injustice？　must　he　have　the　power；　or　only　the　will　to　obtain　them？　I　mean　to　ask　whether　a　man　will　escape　injustice　if　he　has　only　the　will　to　escape；　or　must　he　have　provided　himself　with　the　power？　　　Cal。　He　must　have　provided　himself　with　the　power；　that　is　clear。　　　Soc。　And　what　do　you　say　of　doing　injustice？　Is　the　will　only　sufficient；　and　will　that　prevent　him　from　doing　injustice；　or　must　he　have　provided　himself　with　power　and　art；　and　if　he　has　not　studied　and　practised；　will　he　be　unjust　still？　Surely　you　might　say；　Callicles；　whether　you　think　that　Polus　and　I　were　right　in　admitting　the　conclusion　that　no　one　does　wrong　voluntarily；　but　that　all　do　wrong　against　their　will？　　　Cal。　Granted；　Socrates；　if　you　will　only　have　done。　　　Soc。　Then；　as　would　appear；　power　and　art　have　to　be　provided　in　order　that　we　may　do　no　injustice？　　　Cal。　Certainly。　　　Soc。　And　what　art　will　protect　us　from　suffering　injustice；　if　not　wholly；　yet　as　far　as　possible？　I　want　to　know　whether　you　agree　with　me；　for　I　think　that　such　an　art　is　the　art　of　one　who　is　either　a　ruler　or　even　tyrant　himself；　or　the　equal　and　companion　of　the　ruling　power。　　　Cal。　Well　said；　Socrates；　and　please　to　observe　how　ready　I　am　to　praise　you　when　you　talk　sense。　　　Soc。　Think　and　tell　me　whether　you　would　approve　of　another　view　of　mine：　To　me　every　man　appears　to　be　most　the　friend　of　him　who　is　most　like　to　him…like　to　like；　as　ancient　sages　say：　Would　you　not　agree　to　this？　　　Cal。　I　should。　　　Soc。　But　when　the　tyrant　is　rude　and　uneducated；　he　may　be　expected　to　fear　any　one　who　is　his　superior　in　virtue；　and　will　never　be　able　to　be　perfectly　friendly　with　him。　　　Cal。　That　is　true。　　　Soc。　Neither　will　he　be　the　friend　of　any　one　who　greatly　his　inferior；　for　the　tyrant　will　despise　him；　and　will　never　seriously　regard　him　as　a　friend。　　　Cal。　That　again　is　true。　　　Soc。　Then　the　only　friend　worth　mentioning；　whom　the　tyrant　can　have；　will　be　one　who　is　of　the　same　character；　and　has　the　same　likes　and　dislikes；　and　is　at　the　same　time　willing　to　be　subject　and　subservient　to　him；　he　is　the　man　who　will　have　power　in　the　state；　and　no　one　will　injure　him　with　impunity：…is　not　that　so？　　　Cal。　Yes。　　　Soc。　And　if　a　young　man　begins　to　ask　how　he　may　become　great　and　formidable；　this　would　seem　to　be　the　way…he　will　accustom　himself；　from　his　youth　upward；　to　feel　sorrow　and　joy　on；　the　same　occasions　as　his　master；　and　will　contrive　to　be　as　like　him　as　possible？　　　Cal。　Yes。　　　Soc。　And　in　this　way　he　will　have　accomplished；　as　you　and　your　friends　would。　say；　the　end　of　becoming　a　great　man　and　not　suffering　injury？　　　Cal。　Very　true。　　　Soc。　But　will　he　also　escape　from　doing　injury？　Must　not　the　very　opposite　be　true；…if　he　is　to　be　like　the　tyrant　in　his　injustice；　and　to　have　influence　with　him？　Will　he　not　rather　contrive　to　do　as　much　wrong　as　possible；　and　not　be　punished？　　　Cal。　True。　　　Soc。　And　by　the　imitation　of　his　master　and　by　the　power　which　he　thus　acquires　will　not　his　soul　become　bad　and　corrupted；　and　will　not　this　be　the　greatest　evil　to　him？　　　Cal。　You　always　contrive　somehow　or　other；　Socrates；　to　invert　everything：　do　you　not　know　that　he　who　imitates　the　tyrant　will；　if　he　has　a　mind；　kill　him　who　does　not　imitate　him　and　take　away　his　goods？　　　Soc。　Excellent　Callicles；　I　am　not　deaf；　and　I　have　heard　that　a　great　many　times　from　you　and　from　Polus　and　from　nearly　every　man　in　the　city；　but　I　wish　that　you　would　hear　me　too。　I　dare　say　that　he　will　kill　him　if　he　has　a　mind…the　bad　man　will　kill　the　good　and　true。　　　Cal。　And　is　not　that　just　the　provoking　thing？　　　Soc。　Nay；　not　to　a　man　of　sense；　as　the　argument　shows：　do　you　think　that　all　our　cares　should　be　directed　to　prolonging　life　to　the　uttermost；　and　to　the　study　of　those　arts　which　secure　us　from　danger　always；　like　that　art　of　rhetoric　which　saves　men　in　courts　of　law；　and　which　you　advise　me　to　cultivate？　　　Cal。　Yes；　truly；　and　very　good　advice　too。　　　Soc。　Well；　my　friend；　but　what　do　you　think　of　swimming；　is　that　an　art　of　any　great　pretensions？　　　Cal。　No；　indeed。　　　Soc。　And　yet　surely　swimming　saves　a　man　from　death；　there　are　occasions　on　which　he　must　know　how　to　swim。　And　if　you　despise　the　swimmers；　I　will　tell　you　of　another　and　greater　art；　the　art　of　the　pilot；　who　not　only　saves　the　souls　of　men；　but　also　their　bodies　and　properties　from　the　extremity　of　danger；　just　like　rhetoric。　Yet　his　art　is　modest　and　unpresuming：　it　has　no　airs　or　pretences　of　doing　anything　extraordinary；　and；　in　return　for　the　same　salvation　which　is　given　by　the　pleader；　demands　only　two　obols；　if　he　brings　us　from　Aegina　to　Athens；　or　for　the　longer　voyage　from　Pontus　or　Egypt；　at　the　utmost　two　drachmae；　when　he　has　saved；　as　I　was　just　now　saying；　the　passenger　and　his　wife　and　children　and　goods；　and　safely　disembarked　them　at　the　Piraeus　…this　is　the　payment　which　he　asks　in　return　for　so　great　a　boon；　and　he　who　is　the　master　of　the　art；　and　has　done　all　this；　gets　out　and　walks　about　on　the　sea…shore　by　his　ship　in　an　unassuming　way。　For　he　is　able　to　reflect　and　is　aware　that　he　cannot　tell　which　of　his　fellow…passengers　he　has　benefited；　and　which　of　them　he　has　injured　in　not　allowing　them　to　be　drowned。　He　knows　that　they　are　just　the　same　when　he　has　disembarked　them　as　when　they　embarked；　and　not　a　whit　better　either　in　their　bodies　or　in　their　souls；　and　he　considers　that　if　a　man　who　is　afflicted　by　great　and　incurable　bodily　diseases　is　only　to　be　pitied　for　having　escaped；　and　is　in　no　way　benefited　by　him　in　having　been　saved　from　drowning；　much　less　he　who　has　great　and　incurable　diseases；　not　of　the　body；　but　of　the　soul；　which　is　the　more　valuable　part　of　him；　neither　is　life　worth　having　nor　of　any　profit　to　the　bad　man；　whether　he　be　delivered　from　the　sea；　or　the　law…courts；　or　any　other　devourer…and　so　he　reflects　that　such　a　one　had　better　not　live；　for　he　cannot　live　well。　　　And　this　is　the　reason　why　the　pilot；　although　he　is　our　saviour；　is　not　usually　conceited；　any　more　than　the　engineer；　who　is　not　at　all　behind　either　the　general；　or　the　pilot；　or　any　one　else；　in　his　saving　power；　for　he　sometimes　saves　whole　cities。　Is　there　any　comparison　between　him　and　the　pleader？　And　if　he　were　to　talk；　Callicles；　in　your　grandiose　style；　he　would　bury　you　under　a　mountain　of　words；　declaring　and　insisting　that　we　ought　all　of　us　to　be　engine…makers；　and　that　no　other　profession　is　worth　thinking　about；　he　would　have　plenty　to　say。　Nevertheless　you　despise　him　and　his　art；　and　sneeringly　call　him　an　engine…maker；　and　you　will　not　allow　your　daughters　to　marry　his　son；　or　marry　your　son　to　his　daughters。　And　yet；　on　your　principle；　what　justice　or　reason　is　there　in　your　refusal？　What　right　have　you　to　despise　the　engine…maker；　and　the　others　whom　I　was　just　now　mentioning？　I　know　that　you　will　say；　〃I　am　better；　better　born。〃　But　if　the　better　is　not　what　I　say；　and　virtue　consists　only　in　a　man　saving　himself　and　his；　whatever　may　be　his　character；　then　your　censure　of　the　engine…maker；　and　of　the　physician；　and　of　the　other　arts　of　salvation；　is　ridiculous。　O　my　friend！　I　want　you　to　see　that　the　noble　and　the　good　may　possibly　be　something　different　from　saving　and　being　saved：…May　not　he　who　is　truly　a　man　cease　to　care　about　living　a　certain　time？…he　knows；　as　women　say；　that　no　man　can　escape　fate；　and　therefore　he　is　not　fond　of　life；　he　leaves　all　that　with　God；　and　considers　in　what　way　he　can　best　spend　his　appointed　term…whether　by　assimilating　himself　to　the　constitution　under　which　he　lives；　as　you　at　this　moment　have　to　consider　how　you　may　become　as　like　as　possible　to　the　Athenian　people；　if　you　mean　to　be　in　their　good　graces；　and　to　have　power　in　the　state；　whereas　I　want　you　to　think　and　see　whether　this　is　for　the　interest　of　either　of　us…I　would　not　have　us　risk　that　which　is　dearest　on　the　acquisition　of　this　power；　like　the　Thessalian　enchantresses；　who；　as　they　say；　bring　down　the　moon　from　heaven　at　the　risk　of　their　own　perdition。　But　if　you　suppose　that　any　man　will　show　you　the　art　of　becoming　great　in　the　city；　and　yet　not　conforming　yourself　to　the　ways　of　the　city；　whether　for　better　or　worse；　then　I　can　only　say　that　you　are　mistaken；　Callides；　for　he　who　would　deserve　to　be　the　true　natural　friend　of　the　Athenian　Demus；　aye；　or　of　Pyrilampes'　darling　who　is　called　after　them；　must　be　by　nature　like　them；　and　not　an　imitator　only。　He；　then；　who　will　make　you　most　like　them；　will　make　you　as　you　desire；　a　statesman　and　orator：　for　every　man　is　pleased　when　he　is　spoken　to　in　his　own　language　and　spirit；　and　dislikes　any　other。　But　perhaps　you；　sweet　Callicles；　may　be　of　another　mind。　What　do　you　say？　　　Cal。　Somehow　or　other　your　words；　Socrates；　always　a