philebus-第2节
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thousand other ways？
Soc。 Those； Protarchus； are the common and acknowledged paradoxes
about the one and many； which I may say that everybody has by this
time agreed to dismiss as childish and obvious and detrimental to
the true course of thought； and no more favour is shown to that
other puzzle； in which a person proves the members and parts of
anything to be divided； and then confessing that they are all one；
says laughingly in disproof of his own words： Why； here is a
miracle； the one is many and infinite； and the many are only one。
Pro。 But what； Socrates； are those other marvels connected with this
subject which； as you imply； have not yet become common and
acknowledged？
Soc。 When； my boy； the one does not belong to the class of things
that are born and perish； as in the instances which we were giving；
for in those cases； and when unity is of this concrete nature； there
is； as I was saying； a universal consent that no refutation is needed；
but when the assertion is made that man is one； or ox is one； or
beauty one； or the good one； then the interest which attaches to these
and similar unities and the attempt which is made to divide them gives
birth to a controversy。
Pro。 Of what nature？
Soc。 In the first place； as to whether these unities have a real
existence； and then how each individual unity； being always the
same； and incapable either of generation of destruction； but retaining
a permanent individuality； can be conceived either as dispersed and
multiplied in the infinity of the world of generation； or as still
entire and yet divided from itself； which latter would seem to be
the greatest impossibility of all； for how can one and the same
thing be at the same time in one and in many things？ These；
Protarchus； are the real difficulties； and this is the one and many to
which they relate； they are the source of great perplexity if ill
decided； and the right determination of them is very helpful。
Pro。 Then； Socrates； let us begin by clearing up these questions。
Soc。 That is what I should wish。
Pro。 And I am sure that all my other friends will be glad to hear
them discussed； Philebus； fortunately for us； is not disposed to move；
and we had better not stir him up with questions。
Soc。 Good； and where shall we begin this great and multifarious
battle； in which such various points are at issue？ Shall begin thus？
Pro。 How？
Soc。 We say that the one and many become identified by thought；
and that now； as in time past； they run about together； in and out
of every word which is uttered； and that this union of them will never
cease； and is not now beginning； but is； as I believe； an
everlasting quality of thought itself； which never grows old。 Any
young man； when he first tastes these subtleties； is delighted； and
fancies that he has found a treasure of wisdom； in the first
enthusiasm of his joy he leaves no stone； or rather no thought
unturned； now rolling up the many into the one； and kneading them
together； now unfolding and dividing them； he puzzles himself first
and above all； and then he proceeds to puzzle his neighbours；
whether they are older or younger； or of his own age…that makes no
difference； neither father nor mother does he spare； no human being
who has ears is safe from him； hardly even his dog； and a barbarian
would have no chance of escaping him； if an interpreter could only
be found。
Pro。 Considering； Socrates； how many we are； and that all of us
are young men； is there not a danger that we and Philebus may all
set upon you； if you abuse us？ We understand what you mean； but is
there no charm by which we may dispel all this confusion； no more
excellent way of arriving at the truth？ If there is； we hope that
you will guide us into that way； and we will do our best to follow；
for the enquiry in which we are engaged； Socrates； is not unimportant。
Soc。 The reverse of unimportant； my boys； as Philebus calls you； and
there neither is nor ever will be a better than my own favourite
way； which has nevertheless already often deserted me and left me
helpless in the hour of need。
Pro。 Tell us what that is。
Soc。 One which may be easily pointed out； but is by no means easy of
application； it is the parent of all the discoveries in the arts。
Pro。 Tell us what it is。
Soc。 A gift of heaven； which； as I conceive； the gods tossed among
men by the hands of a new Prometheus； and therewith a blaze of
light； and the ancients； who were our betters and nearer the gods than
we are； handed down the tradition； that whatever things are said to be
are composed of one and many； and have the finite； and infinite
implanted in them： seeing； then； that such is the order of the
world； we too ought in every enquiry to begin by laying down one
idea of that which is the subject of enquiry； this unity we shall find
in everything。 Having found it； we may next proceed to look for two；
if there be two； or； if not； then for three or some other number；
subdividing each of these units； until at last the unity with which we
began is seen not only to be one and many and infinite； but also a
definite number； the infinite must not be suffered to approach the
many until the entire number of the species intermediate between unity
and infinity has been discovered…then； and not till then； we may； rest
from division； and without further troubling ourselves about the
endless individuals may allow them to drop into infinity。 This； as I
was saying； is the way of considering and learning and teaching one
another； which the gods have handed down to us。 But the wise men of
our time are either too quick or too slow； in conceiving plurality
in unity。 Having no method； they make their one and many anyhow； and
from unity pass at once to infinity； the intermediate steps never
occur to them。 And this； I repeat； is what makes the difference
between the mere art of disputation and true dialectic。
Pro。 I think that I partly understand you Socrates； but I should
like to have a clearer notion of what you are saying。
Soc。 I may illustrate my meaning by the letters of the alphabet；
Protarchus； which you were made to learn as a child。
Pro。 How do they afford an illustration？
Soc。 The sound which passes through the lips whether of an
individual or of all men is one and yet infinite。
Pro。 Very true。
Soc。 And yet not by knowing either that sound is one or that sound
is infinite are we perfect in the art of speech； but the knowledge
of the number and nature of sounds is what makes a man a grammarian。
Pro。 Very true。
Soc。 And the knowledge which makes a man a musician is of the same
kind。
Pro。 How so？
Soc。 Sound is one in music as well as in grammar？
Pro。 Certainly。
Soc。 And there is a higher note and a lower note； and a note of
equal pitch：…may we affirm so much？
Pro。 Yes。
Soc。 But you would not be a real musician if this was all that you
knew； though if you did not know this you would know almost nothing of
music。
Pro。 Nothing。
Soc。 But when you have learned what sounds are high and what low；
and the number and nature of the intervals and their limits or
proportions； and the systems compounded out of them； which our fathers
discovered； and have handed down to us who are their descendants under
the name of harmonies； and the affections corresponding to them in the
movements of the human body； which when measured by numbers ought；
as they say； to be called rhythms and measures； and they tell us
that the same principle should be applied to every one and many；…when；
I say； you have learned all this； then； my dear friend； you are
perfect； and you may be said to understand any other subject； when you
have a similar grasp of it。 But the； infinity of kinds and the
infinity of individuals which there is in each of them； when not
classified； creates in every one of us a state of infinite
ignorance； and he who never looks for number in anything； will not
himself be looked for in the number of famous men。
Pro。 I think that what Socrates is now saying is excellent；
Philebus。
Phi。 I think so too； but how do his words bear upon us and upon
the argument？
Soc。 Philebus is right in asking that question of us； Protarchus。
Pro。 Indeed he is； and you must answer him。
Soc。 I will； but you must let me make one little remark first
about these matters； I was saying； that he who begins with any
individual unity； should proceed from that； not to infinity； but to
a definite number； and now I say conversely； that he who has to
begin with infinity should not jump to unity； but he should look about
for some number； representing a certain quanti
