alcibiades i-第10节
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SOCRATES： There must be no hesitation or cowardice； my friend。
ALCIBIADES： That would not become us； Socrates。
SOCRATES： No； indeed； and we ought to take counsel together： for do we
not wish to be as good as possible？
ALCIBIADES： We do。
SOCRATES： In what sort of virtue？
ALCIBIADES： Plainly； in the virtue of good men。
SOCRATES： Who are good in what？
ALCIBIADES： Those； clearly； who are good in the management of affairs。
SOCRATES： What sort of affairs？ Equestrian affairs？
ALCIBIADES： Certainly not。
SOCRATES： You mean that about them we should have recourse to horsemen？
ALCIBIADES： Yes。
SOCRATES： Well； naval affairs？
ALCIBIADES： No。
SOCRATES： You mean that we should have recourse to sailors about them？
ALCIBIADES： Yes。
SOCRATES： Then what affairs？ And who do them？
ALCIBIADES： The affairs which occupy Athenian gentlemen。
SOCRATES： And when you speak of gentlemen； do you mean the wise or the
unwise？
ALCIBIADES： The wise。
SOCRATES： And a man is good in respect of that in which he is wise？
ALCIBIADES： Yes。
SOCRATES： And evil in respect of that in which he is unwise？
ALCIBIADES： Certainly。
SOCRATES： The shoemaker； for example； is wise in respect of the making of
shoes？
ALCIBIADES： Yes。
SOCRATES： Then he is good in that？
ALCIBIADES： He is。
SOCRATES： But in respect of the making of garments he is unwise？
ALCIBIADES： Yes。
SOCRATES： Then in that he is bad？
ALCIBIADES： Yes。
SOCRATES： Then upon this view of the matter the same man is good and also
bad？
ALCIBIADES： True。
SOCRATES： But would you say that the good are the same as the bad？
ALCIBIADES： Certainly not。
SOCRATES： Then whom do you call the good？
ALCIBIADES： I mean by the good those who are able to rule in the city。
SOCRATES： Not； surely； over horses？
ALCIBIADES： Certainly not。
SOCRATES： But over men？
ALCIBIADES： Yes。
SOCRATES： When they are sick？
ALCIBIADES： No。
SOCRATES： Or on a voyage？
ALCIBIADES： No。
SOCRATES： Or reaping the harvest？
ALCIBIADES： No。
SOCRATES： When they are doing something or nothing？
ALCIBIADES： When they are doing something； I should say。
SOCRATES： I wish that you would explain to me what this something is。
ALCIBIADES： When they are having dealings with one another； and using one
another's services； as we citizens do in our daily life。
SOCRATES： Those of whom you speak are ruling over men who are using the
services of other men？
ALCIBIADES： Yes。
SOCRATES： Are they ruling over the signal…men who give the time to the
rowers？
ALCIBIADES： No； they are not。
SOCRATES： That would be the office of the pilot？
ALCIBIADES： Yes。
SOCRATES： But； perhaps you mean that they rule over flute…players； who
lead the singers and use the services of the dancers？
ALCIBIADES： Certainly not。
SOCRATES： That would be the business of the teacher of the chorus？
ALCIBIADES： Yes。
SOCRATES： Then what is the meaning of being able to rule over men who use
other men？
ALCIBIADES： I mean that they rule over men who have common rights of
citizenship； and dealings with one another。
SOCRATES： And what sort of an art is this？ Suppose that I ask you again；
as I did just now； What art makes men know how to rule over their fellow…
sailors；how would you answer？
ALCIBIADES： The art of the pilot。
SOCRATES： And； if I may recur to another old instance； what art enables
them to rule over their fellow…singers？
ALCIBIADES： The art of the teacher of the chorus； which you were just now
mentioning。
SOCRATES： And what do you call the art of fellow…citizens？
ALCIBIADES： I should say； good counsel； Socrates。
SOCRATES： And is the art of the pilot evil counsel？
ALCIBIADES： No。
SOCRATES： But good counsel？
ALCIBIADES： Yes； that is what I should say；good counsel； of which the
aim is the preservation of the voyagers。
SOCRATES： True。 And what is the aim of that other good counsel of which
you speak？
ALCIBIADES： The aim is the better order and preservation of the city。
SOCRATES： And what is that of which the absence or presence improves and
preserves the order of the city？ Suppose you were to ask me； what is that
of which the presence or absence improves or preserves the order of the
body？ I should reply； the presence of health and the absence of disease。
You would say the same？
ALCIBIADES： Yes。
SOCRATES： And if you were to ask me the same question about the eyes； I
should reply in the same way； 'the presence of sight and the absence of
blindness；' or about the ears； I should reply； that they were improved and
were in better case； when deafness was absent； and hearing was present in
them。
ALCIBIADES： True。
SOCRATES： And what would you say of a state？ What is that by the presence
or absence of which the state is improved and better managed and ordered？
ALCIBIADES： I should say； Socrates：the presence of friendship and the
absence of hatred and division。
SOCRATES： And do you mean by friendship agreement or disagreement？
ALCIBIADES： Agreement。
SOCRATES： What art makes cities agree about numbers？
ALCIBIADES： Arithmetic。
SOCRATES： And private individuals？
ALCIBIADES： The same。
SOCRATES： And what art makes each individual agree with himself？
ALCIBIADES： The same。
SOCRATES： And what art makes each of us agree with himself about the
comparative length of the span and of the cubit？ Does not the art of
measure？
ALCIBIADES： Yes。
SOCRATES： Individuals are agreed with one another about this； and states；
equally？
ALCIBIADES： Yes。
SOCRATES： And the same holds of the balance？
ALCIBIADES： True。
SOCRATES： But what is the other agreement of which you speak； and about
what？ what art can give that agreement？ And does that which gives it to
the state give it also to the individual； so as to make him consistent with
himself and with another？
ALCIBIADES： I should suppose so。
SOCRATES： But what is the nature of the agreement？answer； and faint not。
ALCIBIADES： I mean to say that there should be such friendship and
agreement as exists between an affectionate father and mother and their
son； or between brothers； or between husband and wife。
SOCRATES： But can a man； Alcibiades； agree with a woman about the spinning
of wool； which she understands and he does not？
ALCIBIADES： No； truly。
SOCRATES： Nor has he any need； for spinning is a female accomplishment。
ALCIBIADES： Yes。
SOCRATES： And would a woman agree with a man about the science of arms；
which she has never learned？
ALCIBIADES： Certainly not。
SOCRATES： I suppose that the use of arms would be regarded by you as a
male accomplishment？
ALCIBIADES： It would。
SOCRATES： Then； upon your view； women and men have two sorts of knowledge？
ALCIBIADES： Certainly。
SOCRATES： Then in their knowledge there is no agreement of women and men？
ALCIBIADES： There is not。
SOCRATES： Nor can there be friendship； if friendship is agreement？
ALCIBIADES： Plainly not。
SOCRATES： Then women are not loved by men when they do their own work？
ALCIBIADES： I suppose not。
SOCRATES： Nor men by women when they do their own work？
ALCIBIADES： No。
SOCRATES： Nor are states well administered； when individuals do their own
work？
ALCIBIADES： I should rather think； Socrates； that the reverse is the
truth。 （Compare Republic。）
SOCRATES： What！ do you mean to say that states are well administered when
friendship is absent； the presence of which； as we were saying； alone
secures their good order？
ALCIBIADES： But I should say that there is friendship among them； for this
very reason； that the two parties respectively do their own work。
SOCRATES： That was not what you were saying before； and what do you mean
now by affirming that friendship exists when there is no agreement？ How
can there be agreement about matters which the one party knows； and of
which the other is in ignorance？
ALCIBIADES： Impossible。
SOCRATES： And when individuals are doing their own work； are they doing
what is just or unjust？
ALCIBIADES： What is just； certainly。
SOCRATES： And when individuals do what is just in the state； is there no
friendship among them？
ALCIBIADES： I suppose that there must be； Socrates。
SOCRATES： Then what do you mean by this friendship or agreement about
which we must be wise and discreet in order that we may be good men？ I
cannot make out where it exists or among whom； according to you； the same
pers
