alcibiades i-第10章
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considered； but now； instead of absolute existence； we have been
considering the nature of individual existence； and this may； perhaps； be
sufficient； for surely there is nothing which may be called more properly
ourselves than the soul？
ALCIBIADES： There is nothing。
SOCRATES： Then we may truly conceive that you and I are conversing with
one another； soul to soul？
ALCIBIADES： Very true。
SOCRATES： And that is just what I was saying beforethat I； Socrates； am
not arguing or talking with the face of Alcibiades； but with the real
Alcibiades； or in other words； with his soul。
ALCIBIADES： True。
SOCRATES： Then he who bids a man know himself； would have him know his
soul？
ALCIBIADES： That appears to be true。
SOCRATES： He whose knowledge only extends to the body； knows the things of
a man； and not the man himself？
ALCIBIADES： That is true。
SOCRATES： Then neither the physician regarded as a physician； nor the
trainer regarded as a trainer； knows himself？
ALCIBIADES： He does not。
SOCRATES： The husbandmen and the other craftsmen are very far from knowing
themselves； for they would seem not even to know their own belongings？
When regarded in relation to the arts which they practise they are even
further removed from self…knowledge； for they only know the belongings of
the body； which minister to the body。
ALCIBIADES： That is true。
SOCRATES： Then if temperance is the knowledge of self； in respect of his
art none of them is temperate？
ALCIBIADES： I agree。
SOCRATES： And this is the reason why their arts are accounted vulgar； and
are not such as a good man would practise？
ALCIBIADES： Quite true。
SOCRATES： Again； he who cherishes his body cherishes not himself； but what
belongs to him？
ALCIBIADES： That is true。
SOCRATES： But he who cherishes his money； cherishes neither himself nor
his belongings； but is in a stage yet further removed from himself？
ALCIBIADES： I agree。
SOCRATES： Then the money…maker has really ceased to be occupied with his
own concerns？
ALCIBIADES： True。
SOCRATES： And if any one has fallen in love with the person of Alcibiades；
he loves not Alcibiades； but the belongings of Alcibiades？
ALCIBIADES： True。
SOCRATES： But he who loves your soul is the true lover？
ALCIBIADES： That is the necessary inference。
SOCRATES： The lover of the body goes away when the flower of youth fades？
ALCIBIADES： True。
SOCRATES： But he who loves the soul goes not away； as long as the soul
follows after virtue？
ALCIBIADES： Yes。
SOCRATES： And I am the lover who goes not away； but remains with you； when
you are no longer young and the rest are gone？
ALCIBIADES： Yes； Socrates； and therein you do well； and I hope that you
will remain。
SOCRATES： Then you must try to look your best。
ALCIBIADES： I will。
SOCRATES： The fact is； that there is only one lover of Alcibiades the son
of Cleinias； there neither is nor ever has been seemingly any other； and he
is his darling；Socrates； the son of Sophroniscus and Phaenarete。
ALCIBIADES： True。
SOCRATES： And did you not say； that if I had not spoken first； you were on
the point of coming to me； and enquiring why I only remained？
ALCIBIADES： That is true。
SOCRATES： The reason was that I loved you for your own sake； whereas other
men love what belongs to you； and your beauty； which is not you； is fading
away； just as your true self is beginning to bloom。 And I will never
desert you； if you are not spoiled and deformed by the Athenian people； for
the danger which I most fear is that you will become a lover of the people
and will be spoiled by them。 Many a noble Athenian has been ruined in this
way。 For the demus of the great…hearted Erechteus is of a fair
countenance； but you should see him naked； wherefore observe the caution
which I give you。
ALCIBIADES： What caution？
SOCRATES： Practise yourself； sweet friend； in learning what you ought to
know； before you enter on politics； and then you will have an antidote
which will keep you out of harm's way。
ALCIBIADES： Good advice； Socrates； but I wish that you would explain to me
in what way I am to take care of myself。
SOCRATES： Have we not made an advance？ for we are at any rate tolerably
well agreed as to what we are； and there is no longer any danger； as we
once feared； that we might be taking care not of ourselves； but of
something which is not ourselves。
ALCIBIADES： That is true。
SOCRATES： And the next step will be to take care of the soul； and look to
that？
ALCIBIADES： Certainly。
SOCRATES： Leaving the care of our bodies and of our properties to others？
ALCIBIADES： Very good。
SOCRATES： But how can we have a perfect knowledge of the things of the
soul？For if we know them； then I suppose we shall know ourselves。 Can we
really be ignorant of the excellent meaning of the Delphian inscription； of
which we were just now speaking？
ALCIBIADES： What have you in your thoughts； Socrates？
SOCRATES： I will tell you what I suspect to be the meaning and lesson of
that inscription。 Let me take an illustration from sight； which I imagine
to be the only one suitable to my purpose。
ALCIBIADES： What do you mean？
SOCRATES： Consider； if some one were to say to the eye； 'See thyself；' as
you might say to a man； 'Know thyself；' what is the nature and meaning of
this precept？ Would not his meaning be：That the eye should look at that
in which it would see itself？
ALCIBIADES： Clearly。
SOCRATES： And what are the objects in looking at which we see ourselves？
ALCIBIADES： Clearly； Socrates； in looking at mirrors and the like。
SOCRATES： Very true； and is there not something of the nature of a mirror
in our own eyes？
ALCIBIADES： Certainly。
SOCRATES： Did you ever observe that the face of the person looking into
the eye of another is reflected as in a mirror； and in the visual organ
which is over against him； and which is called the pupil； there is a sort
of image of the person looking？
ALCIBIADES： That is quite true。
SOCRATES： Then the eye； looking at another eye； and at that in the eye
which is most perfect； and which is the instrument of vision； will there
see itself？
ALCIBIADES： That is evident。
SOCRATES： But looking at anything else either in man or in the world； and
not to what resembles this； it will not see itself？
ALCIBIADES： Very true。
SOCRATES： Then if the eye is to see itself； it must look at the eye； and
at that part of the eye where sight which is the virtue of the eye resides？
ALCIBIADES： True。
SOCRATES： And if the soul； my dear Alcibiades； is ever to know herself；
must she not look at the soul； and especially at that part of the soul in
which her virtue resides； and to any other which is like this？
ALCIBIADES： I agree； Socrates。
SOCRATES： And do we know of any part of our souls more divine than that
which has to do with wisdom and knowledge？
ALCIBIADES： There is none。
SOCRATES： Then this is that part of the soul which resembles the divine；
and he who looks at this and at the whole class of things divine； will be
most likely to know himself？
ALCIBIADES： Clearly。
SOCRATES： And self…knowledge we agree to be wisdom？
ALCIBIADES： True。
SOCRATES： But if we have no self…knowledge and no wisdom； can we ever know
our own good and evil？
ALCIBIADES： How can we； Socrates？
SOCRATES： You mean； that if you did not know Alcibiades； there would be no
possibility of your knowing that what belonged to Alcibiades was really
his？
ALCIBIADES： It would be quite impossible。
SOCRATES： Nor should we know that we were the persons to whom anything
belonged； if we did not know ourselves？
ALCIBIADES： How could we？
SOCRATES： And if we did not know our own belongings； neither should we
know the belongings of our belongings？
ALCIBIADES： Clearly not。
SOCRATES： Then we were not altogether right in acknowledging just now that
a man may know what belongs to him and yet not know himself； nay； rather he
cannot even know the belongings of his belongings； for the discernment of
the things of self； and of the things which belong to the things of self；
appear all to be the business of the same man； and of the same art。
ALCIBIADES： So much may be supposed。
SOCRATES： And he who knows not the things which belong to himself； will in
like manner be ignorant of the things which belong to others？
ALCIBIADES： Very true。
SOCRATES： And if he knows not the affairs of others； he will not know the
affairs of states？
ALCIBIADES： Certainly not。
SOCRATES： Then such a man can never be a statesman？
ALCIBIADES： He cannot。
SOCRATES： Nor an economist？
ALCIBIADES： He cannot。
SOCRATES： He will not know what he is doing？
ALCIBIADES： He will not。
SOCRATES： And will not he who is ignorant fall into error？
ALCIBIADES： Assuredly。
SOCRATES： And if he falls into error will he not fail both in his public
and private capacity？
ALCIBIADES： Yes； indeed。
SOCRATES： And failing； will he not be miserable？
ALCIBIADES： Very。
SOCRATES： And what will become of those for whom he is acting？
ALCIBIADES： They will be miserable also。
SOCRATES： Then he who is not wise and good cannot be happy？
ALCIBIADES： He cannot。
SOCRATES： The bad； then； are miserable？
ALCIBIADES： Yes； very。
SOCRATES： And if so； not he who has riches； but he who has wisdom； is
delivered from his misery？
ALCIBIADES： Clearly。
SOCRATES： Cities； then； if they are to be happy； do not want walls； or
triremes； or docks； or numbers； or size； Alcibiades； without virtue？
（Compare Arist。 Pol。）
ALCIBIADES： Indeed they do not。
SOCRATES： And you must give the citizens virtue； if you mean to administer
their affairs rightly or nobly？
ALCIBIADES： Certainly。
SOCRATES： But can a man give that which he has not？
ALCIBIADES： Impossible。
SOCRATES： Then you or any one who means to govern and superintend； not
only himself and the things of himself； but the state and the things of the
state； must in the first place acquire virtue。
ALCIBIADES： That is true。
SOCRATES： You have not therefore to obtain power or authority； in order to
enable you to do what you wish for yourself and the state； but justice and
wisdom。
ALCIBIADES： Clearly。
SOCRATES： You and the state； if you act wisely and justly； will act
according to the will of God？
ALCIBIADES： Certainly。
SOCRATES： As I was saying before； you will look only at what is bright and
divine； and act with a vie
