alcibiades ii(阿尔西比亚德斯)-第3章
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injure the possessor。 Consider the matter thus：Must we not； when we
intend either to do or say anything； suppose that we know or ought to
know that which we propose so confidently to do or say？
ALCIBIADES： Yes； in my opinion。
SOCRATES： We may take the orators for an example； who from time
to time advise us about war and peace； or the building of walls and the
construction of harbours； whether they understand the business in hand； or
only think that they do。 Whatever the city； in a word； does to another city；
or in the management of her own affairs； all happens by the counsel of the
orators。
ALCIBIADES： True。
SOCRATES： But now see what follows； if I can （make it clear to you）。
（Some words appear to have dropped out here。） You would distinguish the
wise from the foolish？ ALCIBIADES： Yes。
SOCRATES： The many are foolish； the few wise？
ALCIBIADES： Certainly。
SOCRATES： And you use both the terms； 'wise' and 'foolish；' in
reference to something？
ALCIBIADES： I do。
SOCRATES： Would you call a person wise who can give advice； but
does not know whether or when it is better to carry out the advice？
ALCIBIADES： Decidedly not。
SOCRATES： Nor again； I suppose； a person who knows the art of war；
but does not know whether it is better to go to war or for how long？
ALCIBIADES： No。
SOCRATES： Nor； once more； a person who knows how to kill another
or to take away his property or to drive him from his native land； but not
when it is better to do so or for whom it is better？
ALCIBIADES： Certainly not。
SOCRATES： But he who understands anything of the kind and has at
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the same time the knowledge of the best course of action：and the best
and the useful are surely the same？
ALCIBIADES： Yes。
SOCRATES：Such an one； I say； we should call wise and a useful
adviser both of himself and of the city。 What do you think？
ALCIBIADES： I agree。
SOCRATES： And if any one knows how to ride or to shoot with the
bow or to box or to wrestle； or to engage in any other sort of contest or to
do anything whatever which is in the nature of an art；what do you call
him who knows what is best according to that art？ Do you not speak of
one who knows what is best in riding as a good rider？
ALCIBIADES： Yes。
SOCRATES： And in a similar way you speak of a good boxer or a
good flute… player or a good performer in any other art？
ALCIBIADES： True。
SOCRATES： But is it necessary that the man who is clever in any of
these arts should be wise also in general？ Or is there a difference between
the clever artist and the wise man？
ALCIBIADES： All the difference in the world。
SOCRATES： And what sort of a state do you think that would be
which was composed of good archers and flute…players and athletes and
masters in other arts； and besides them of those others about whom we
spoke； who knew how to go to war and how to kill； as well as of orators
puffed up with political pride； but in which not one of them all had this
knowledge of the best； and there was no one who could tell when it was
better to apply any of these arts or in regard to whom？
ALCIBIADES： I should call such a state bad； Socrates。
SOCRATES： You certainly would when you saw each of them
rivalling the other and esteeming that of the greatest importance in the
state； 'Wherein he himself most excelled。' （Euripides； Antiope。）
I mean that which was best in any art； while he was entirely ignorant
of what was best for himself and for the state； because； as I think； he trusts
to opinion which is devoid of intelligence。 In such a case should we not be
right if we said that the state would be full of anarchy and lawlessness？
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ALCIBIADES： Decidedly。
SOCRATES： But ought we not then； think you； either to fancy that we
know or really to know； what we confidently propose to do or say？
ALCIBIADES： Yes。
SOCRATES： And if a person does that which he knows or supposes
that he knows； and the result is beneficial； he will act advantageously both
for himself and for the state？
ALCIBIADES： True。
SOCRATES： And if he do the contrary； both he and the state will
suffer？
ALCIBIADES： Yes。
SOCRATES： Well； and are you of the same mind； as before？
ALCIBIADES： I am。
SOCRATES： But were you not saying that you would call the many
unwise and the few wise？
ALCIBIADES： I was。
SOCRATES： And have we not come back to our old assertion that the
many fail to obtain the best because they trust to opinion which is devoid
of intelligence？
ALCIBIADES： That is the case。
SOCRATES： It is good； then； for the many； if they particularly desire
to do that which they know or suppose that they know； neither to know nor
to suppose that they know； in cases where if they carry out their ideas in
action they will be losers rather than gainers？
ALCIBIADES： What you say is very true。
SOCRATES： Do you not see that I was really speaking the truth when
I affirmed that the possession of any other kind of knowledge was more
likely to injure than to benefit the possessor； unless he had also the
knowledge of the best？
ALCIBIADES： I do now； if I did not before； Socrates。
SOCRATES： The state or the soul； therefore； which wishes to have a
right existence must hold firmly to this knowledge； just as the sick man
clings to the physician； or the passenger depends for safety on the pilot。
And if the soul does not set sail until she have obtained this she will be all
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the safer in the voyage through life。 But when she rushes in pursuit of
wealth or bodily strength or anything else； not having the knowledge of
the best； so much the more is she likely to meet with misfortune。 And he
who has the love of learning （Or； reading polumatheian； 'abundant
learning。'）； and is skilful in many arts； and does not possess the knowledge
of the best； but is under some other guidance； will make； as he deserves； a
sorry voyage： he will； I believe； hurry through the brief space of human
life； pilotless in mid…ocean； and the words will apply to him in which the
poet blamed his enemy：
'。。。Full many a thing he knew； But knew them all badly。' （A fragment
from the pseudo…Homeric poem； 'Margites。'）
ALCIBIADES： How in the world； Socrates； do the words of the poet
apply to him？ They seem to me to have no bearing on the point whatever。
SOCRATES： Quite the contrary； my sweet friend： only the poet is
talking in riddles after the fashion of his tribe。 For all poetry has by nature
an enigmatical character； and it is by no means everybody who can
interpret it。 And if； moreover； the spirit of poetry happen to seize on a man
who is of a begrudging temper and does not care to manifest his wisdom
but keeps it to himself as far as he can； it does indeed require an almost
superhuman wisdom to discover what the poet would be at。 You surely do
not suppose that Homer； the wisest and most divine of poets； was unaware
of the impossibility of knowing a thing badly： for it was no less a person
than he who said of Margites that 'he knew many things； but knew them
all badly。' The solution of the riddle is this； I imagine：By 'badly' Homer
meant 'bad' and 'knew' stands for 'to know。' Put the words together；the
metre will suffer； but the poet's meaning is clear；'Margites knew all these
things； but it was bad for him to know them。' And； obviously； if it was bad
for him to know so many things； he must have been a good…for… nothing；
unless the argument has played us false。
ALCIBIADES： But I do not think that it has； Socrates： at least； if the
argument is fallacious； it would be difficult for me to find another which I
could trust。
SOCRATES： And you are right in thinking so。
ALCIBIADES： Well； that is my opinion。
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SOCRATES： But tell me； by Heaven：you must see now the nature
and greatness of the difficulty in which you； like others； have your part。
For you change about in all directions； and never come to rest anywhere：
what you once most strongly inclined to suppose； you put aside again and
quite alter your mind。 If the God to whose shrine you are going should
appear at this moment； and ask before you made your prayer； 'Whether
you would desire to have one of the things which we mentioned at first； or
whether he should leave you to make your own request：'what in either
case； think you； would be the best way to take advantage of the
opportunity？
ALCIBIADES： Indeed； Socrates； I could not answer you without
consideration。 It seems to me to be a wild thing （The Homeric word
margos is said to be here employed in allusion to the quotation from the
'Margites' which Socrates has just made； but it is not used in the sense
which it has in Homer。） to make such a request； a man must be very
careful lest he pray for evil under the idea that he is asking for good； when
shortly after he may have to recall his prayer； and； as you were saying；
demand the opposite of what he at first requested。
SOCRATES： And was not the poet whose words I originally quoted
wiser than we are； when he bade us （pray God） to defend us from evil
even though we asked for it？
ALCIBIADES： I believe that you are right。
SOCRATES： The Lacedaemonians； too； whether from admiration of
the poet or because they have discovered the idea for themselves； are wont
to offer the prayer alike in public and private； that the Gods will give unto
them the beautiful as well as the good：no one is likely to hear them make
any further petition。 And yet up to the present time
