philebus-第13节
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Soc。 And is not destruction universally admitted to be the
opposite of generation？
Pro。 Certainly。
Soc。 Then he who chooses thus； would choose generation and
destruction rather than that third sort of life； in which； as we
were saying； was neither pleasure nor pain； but only the purest
possible thought。
Pro。 He who would make us believe pleasure to be a good is
involved in great absurdities； Socrates。
Soc。 Great； indeed； and there is yet another of them。
Pro。 What is it？
Soc。 Is there not an absurdity in arguing that there is nothing good
or noble in the body； or in anything else； but that good is in the
soul only； and that the only good of the soul is pleasure； and that
courage or temperance or understanding； or any other good of the soul；
is not really a good？…and is there not yet a further absurdity in
our being compelled to say that he who has a feeling of pain and not
of pleasure is bad at the time when he is suffering pain； even
though he be the best of men； and again； that he who has a feeling
of pleasure； in so far as he is pleased at the time when he is
pleased； in that degree excels in virtue？
Pro。 Nothing； Socrates； can be more irrational than all this。
Soc。 And now； having subjected pleasure to every sort of test； let
us not appear to be too sparing of mind and knowledge： let us ring
their metal bravely； and see if there be unsoundness in any part；
until we have found out what in them is of the purest nature； and then
the truest elements both of pleasure and knowledge may be brought up
for judgment。
Pro。 Right。
Soc。 Knowledge has two parts…the one productive； and the other
educational？
Pro。 True。
Soc。 And in the productive or handicraft arts； is not one part
more akin to knowledge； and the other less； and may not the one part
be regarded as the pure； and the other as the impure？
Pro。 Certainly。
Soc。 Let us separate the superior or dominant elements in each of
them。
Pro。 What are they； and how do you separate them？
Soc。 I mean to say； that if arithmetic； mensuration； and weighing be
taken away from any art； that which remains will not be much。
Pro。 Not much； certainly。
Soc。 The rest will be only conjecture； and the better use of the
senses which is given by experience and practice； in addition to a
certain power of guessing； which is commonly called art； and is
perfected by attention and pains。
Pro。 Nothing more； assuredly。
Soc。 Music； for instance； is full of this empiricism； for sounds are
harmonized； not by measure； but by skilful conjecture； the music of
the flute is always trying to guess the pitch of each vibrating
note； and is therefore mixed up with much that is doubtful and has
little which is certain。
Pro。 Most true。
Soc。 And the same will be found to hold good of medicine and
husbandry and piloting and generalship。
Pro。 Very true。
Soc。 The art of the builder； on the other hand； which uses a
number of measures and instruments； attains by their help to a greater
degree of accuracy than the other arts。
Pro。 How is that？
Soc。 In ship…building and house…building； and in other branches of
the art of carpentering； the builder has his rule； lathe； compass；
line； and a most ingenious machine for straightening wood。
Pro。 Very true； Socrates。
Soc。 Then now let us divide the arts of which we were speaking
into two kinds…the arts which； like music； are less exact in their
results； and those which； like carpentering； are more exact。
Pro。 Let us make that division。
Soc。 Of the latter class； the most exact of all are those which we
just now spoke of as primary。
Pro。 I see that you mean arithmetic； and the kindred arts of
weighing and measuring。
Soc。 Certainly； Protarchus； but are not these also distinguishable
into two kinds？
Pro。 What are the two kinds？
Soc。 In the first place； arithmetic is of two kinds； one of which is
popular； and the other philosophical。
Pro。 How would you distinguish them？
Soc。 There is a wide difference between them； Protarchus； some
arithmeticians reckon unequal units； as for example； two armies； two
oxen； two very large things or two very small things。 The party who
are opposed to them insist that every unit in ten thousand must be the
same as every other unit。
Pro。 Undoubtedly there is； as you say； a great difference among
the votaries of the science； and there may be reasonably supposed to
be two sorts of arithmetic。
Soc。 And when we compare the art of mensuration which is used in
building with philosophical geometry； or the art of computation
which is used in trading with exact calculation； shall we say of
either of the pairs that it is one or two？
Pro。 On the analogy of what has preceded； I should be of opinion
that they were severally two。
Soc。 Right； but do you understand why I have discussed the subject？
Pro。 I think so； but I should like to be told by you。
Soc。 The argument has all along been seeking a parallel to pleasure；
and true to that original design； has gone on to ask whether one
sort of knowledge is purer than another； as one pleasure is purer than
another。
Pro。 Clearly； that was the intention。
Soc。 And has not the argument in what has preceded； already shown
that the arts have different provinces； and vary in their degrees of
certainty？
Pro。 Very true。
Soc。 And just now did not the argument first designate a
particular art by a common term； thus making us believe in the unity
of that art； and then again； as if speaking of two different things；
proceed to enquire whether the art as pursed by philosophers； or as
pursued by non philosophers； has more of certainty and purity？
Pro。 That is the very question which the argument is asking。
Soc。 And how； Protarchus； shall we answer the enquiry？
Pro。 O Socrates； we have reached a point at which the difference
of clearness in different kinds of knowledge is enormous。
Soc。 Then the answer will be the easier。
Pro。 Certainly； and let us say in reply； that those arts into
which arithmetic and mensuration enter； far surpass all others； and
that of these the arts or sciences which are animated by the pure
philosophic impulse are infinitely superior in accuracy and truth。
Soc。 Then this is your judgment； and this is the answer which；
upon your authority； we will give to all masters of the art of
misinterpretation？
Pro。 What answer？
Soc。 That there are two arts of arithmetic； and two of
mensuration； and also several other arts which in like manner have
this double nature； and yet only one name。
Pro。 Let us boldly return this answer to the masters of whom you
speak； Socrates； and hope for good luck。
Soc。 We have explained what we term the most exact arts or sciences。
Pro。 Very good。
Soc。 And yet； Protarchus； dialectic will refuse to acknowledge us；
if we do not award to her the first place。
Pro。 And pray； what is dialectic？
Soc。 Clearly the science which has to do with all that knowledge
of which we are now speaking； for I am sure that all men who have a
grain of intelligence will admit that the knowledge which has to do
with being and reality； and sameness and unchangeableness； is by far
the truest of all。 But how would you decide this question； Protarchus？
Pro。 I have often heard Gorgias maintain； Socrates； that the art
of persuasion far surpassed every other； this； as he says； is by far
the best of them all； for to it all things submit； not by
compulsion； but of their own free will。 Now； I should not like to
quarrel either with you or with him。
Soc。 You mean to say that you would like to desert； if you were
not ashamed？
Pro。 As you please。
Soc。 May I not have led you into a misapprehension？
Pro。 How？
Soc。 Dear Protarchus； I never asked which was the greatest or best
or usefullest of arts or sciences； but which had clearness and
accuracy； and the greatest amount of truth； however humble and
little useful an art。 And as for Gorgias； if you do not deny that
his art has the advantage in usefulness to mankind； he will not
quarrel with you for saying that the study of which I am speaking is
superior in this particular of essential truth； as in the comparison
of white colours； a little whiteness； if that little be only pure； was
said to be superior in truth to a great mass which is impure。 And
now let us give our best attention and consider well； not the
comparative use or reputation of the sciences； but the power or
faculty； if there be such； which the soul has of loving the truth； and
of doing all things for the sake of it； let us search into the pu
