statesman-第6节
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this implies
no feeding； or any special duty； if we say either 〃tending〃
the herds；
or 〃managing〃 the herds； or 〃having the care〃 of them； the same word
will include all； and then we may wrap up the Statesman with
the rest；
as the argument seems to require。
Y。 Soc。 Quite right； but how shall we take the…next step in the
division？
Str。 As before we divided the art of 〃rearing〃 herds accordingly
as they were land or water herds； winged and wingless； mixing or not
mixing the breed； horned and hornless； so we may divide by these
same differences the 〃teading〃 of herds； comprehending in our
definition the kingship of to…day and the rule of Cronos。
Y。 Soc。 That is clear； but I still ask； what is to follow。
Str。 If the word had been 〃managing〃 herds； instead of feeding or
rearing them； no one would have argued that there was no care of men
in the case of the politician； although it was justly contended；
that there was no human art of feeding them which was worthy of the
name； or at least； if there were； many a man had a prior and greater
right to share in such an art than any king。
Y。 Soc。 True。
Str。 But no other art or science will have a prior or better right
than the royal science to care for human society and to rule over
men in general。
Y。 Soc。 Quite true。
Str。 In the next place； Socrates； we must surely notice
that a great
error was committed at the end of our analysis。
Y。 Soc。 What was it？
Str。 Why； supposing we were ever so sure that there is such an art
as the art of rearing or feeding bipeds； there was no reason why we
should call this the royal or political art； as though there were no
more to be said。
Y。 Soc。 Certainly not。
Str。 Our first duty； as we were saying； was to remodel the name；
so as to have the notion of care rather than of feeding； and then to
divide； for there may be still considerable divisions。
Y。 Soc。 How can they be made？
Str。 First； by separating the divine shepherd from the human
guardian or manager。
Y。 Soc。 True。
Str。 And the art of management which is assigned to man would
again have to be subdivided。
Y。 Soc。 On what principle？
Str。 On the principle of voluntary and compulsory。
Y。 Soc。 Why？
Str。 Because； if I am not mistaken； there has been an error here；
for our simplicity led us to rank king and tyrant together； whereas
they are utterly distinct； like their modes of government。
Y。 Soc。 True。
Str。 Then； now； as I said； let us make the correction and divide
human care into two parts； on the principle of voluntary and
compulsory。
Y。 Soc。 Certainly。
Str。 And if we call the management of violent rulers tyranny； and
the voluntary management of herds of voluntary bipeds
politics； may we
not further assert that he who has this latter art of management is
the true king and statesman？
Y。 Soc。 I think； Stranger； that we have now completed the
account of
the Statesman。
Str。 Would that we had Socrates； but I have to satisfy myself as
well as you； and in my judgment the figure of the king is not yet
perfected； like statuaries who； in their too great haste； having
overdone the several parts of their work； lose time in cutting them
down； so too we； partly out of haste； partly out of haste； partly
out of a magnanimous desire to expose our former error； and also
because we imagined that a king required grand illustrations； have
taken up a marvellous lump of fable； and have been obliged
to use more
than was necessary。 This made us discourse at large； and；
nevertheless； the story never came to an end。 And our
discussion might
be compared to a picture of some living being which had been fairly
drawn in outline； but had not yet attained the life and clearness
which is given by the blending of colours。 Now to intelligent
persons a living being had better be delineated by language and
discourse than by any painting or work of art： to the duller sort by
works of art。
Y。 Soc。 Very true； but what is the imperfection which
still remains？
I wish that you would tell me。
Str。 The higher ideas； my dear friend； can hardly be set forth
except through the medium of examples； every man seems to know all
things in a dreamy sort of way； and then again to wake up and to
know nothing。
Y。 Soc。 What do you mean？
Str。 I fear that I have been unfortunate in raising a
question about
our experience of knowledge。
Y。 Soc。 Why so？
Str。 Why； because my 〃example〃 requires the assistance of another
example。
Y。 Soc。 Proceed； you need not fear that I shall tire。
Str。 I will proceed； finding； as I do； such a ready
listener in you：
when children are beginning to know their letters…
Y。 Soc。 What are you going to say？
Str。 That they distinguish the several letters well enough in very
short and easy syllables； and are able to tell them correctly。
Y。 Soc。 Certainly。
Str。 Whereas in other syllables they do not recognize them； and
think and speak falsely of them。
Y。 Soc。 Very true。
Str。 Will not the best and easiest way of bringing them to a
knowledge of what they do not as yet know be…
Y。 Soc。 Be what？
Str。 To refer them first of all to cases in which they judge
correctly about the letters in question； and then to compare these
with the cases in which they do not as yet know； and to show
them that
the letters are the same； and have the same character in both
combination； until all cases in which they are right have been
Placed side by side with all cases in which they are wrong。 In this
way they have examples； and are made to learn that each letter in
every combination is always the same and not another； and is always
called by the same name。
Y。 Soc。 Certainly。
Str。 Are not examples formed in this manner？ We take a thing and
compare it with another distinct instance of the same thing； of
which we have a right conception； and out of the comparison there
arises one true notion； which includes both of them。
Y。 Soc。 Exactly。
Str。 Can we wonder； then； that the soul has the same uncertainty
about the alphabet of things； and sometimes and in some cases is
firmly fixed by the truth in each particular； and then； again； in
other cases is altogether at sea； having somehow or other a
correction
of combinations； but when the elements are transferred into the long
and difficult language （syllables） of facts； is again ignorant of
them？
Y。 Soc。 There is nothing wonderful in that。
Str。 Could any one； my friend； who began with false opinion ever
expect to arrive even at a small portion of truth and to attain
wisdom？
Y。 Soc。 Hardly。
Str。 Then you and I will not be far wrong in trying to see the
nature of example in general in a small and particular instance；
afterwards from lesser things we intend to pass to the royal class；
which is the highest form of the same nature； and endeavour to
discover by rules of art what the management of cities is； and then
the dream will become a reality to us。
Y。 Soc。 Very true。
Str。 Then； once more； let us resume the previous argument； and as
there were innumerable rivals of the royal race who claim to have
the care of states； let us part them all off； and leave him alone；
and； as I was saying； a model or example of this process has first
to be framed。
Y。 Soc。 Exactly。
Str。 What model is there which is small； and yet has any analogy
with the political occupation？ Suppose； Socrates； that if we have no
other example at hand； we choose weaving； or； more precisely；
weaving of wool…this will be quite enough； without taking
the whole of
weaving； to illustrate our meaning？
Y。 Soc。 Certainly。
Str。 Why should we not apply to weaving the same processes of
division and subdivision which we have already applied to other
classes； going once more as rapidly as we can through all the steps
until we come to that which is needed for our purpose？
Y。 Soc。 How do you mean？
Str。 I shall reply by actually performing the process。
Y。 Soc。 Very good。
Str。 All things which we make or acquire are either creative or
preventive； of the preventive class are antidotes； divine and human；
and also defences； and defences are either military weapons or
protections； and protections are veils； and also shields against
heat and cold； and shields against heat and cold are shelters and
coverings； and coverings are blankets and garments； and garments are
some of them in one piece； and others of them are made in several
parts； and of these latter some are stitched； others are fastened
and not stitched； and of the not stitched； some are made of
the sinews
of plants； and some of hair； and of these； again； some are cemented
with water and earth； and others are fastened together by
themselves。 And these last defences and coverings which are fastened
together by themselves are called clothes； and the art which
superintends them we may call； from the nature of the operation； the
art of clothing； just as before the art of the Statesman was derived
from the State； and may we not say that the art of weaving； at least
t
