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第16章

statesman-第16章

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  Str。 We exclaim How calm! How temperate! in admiration of the slow

and quiet working of the intellect; and of steadiness and gentleness

in action; of smoothness and depth of voice; and of all rhythmical

movement and of music in general; when these have a proper

solemnity。 Of all such actions we predicate not courage; but a name

indicative of order。

  Y。 Soc。 Very true。

  Str。 But when; on the other hand; either of these is out of place;

the names of either are changed into terms of censure。

  Y。 Soc。 How so?

  Str。 Too great sharpness or quickness or hardness is 

termed violence

or madness; too great slowness or gentleness is called cowardice or

sluggishness; and we may observe; that for the most part these

qualities; and the temperance and manliness of the opposite

characters; are arrayed as enemies on opposite sides; and do not

mingle with one another in their respective actions; and if we

pursue the enquiry; we shall find that men who have these different

qualities of mind differ from one another。

  Y。 Soc。 In what respect?

  Str。 In respect of all the qualities which I mentioned; and very

likely of many others。 According to their respective affinities to

either class of actions they distribute praise and 

blame…praise to the

actions which are akin to their own; blame to those of the opposite

party…and out of this many quarrels and occasions of quarrel arise

among them。

  Y。 Soc。 True。

  Str。 The difference between the two classes is often a trivial

concern; but in a state; and when affecting really important

matters; becomes of all disorders the most hateful。

  Y。 Soc。 To what do you refer?

  Str。 To nothing short of the whole regulation of human 

life。 For the

orderly class are always ready to lead a peaceful life; quietly

doing their own business; this is their manner of behaving with all

men at home; and they are equally ready to find some way of keeping

the peace with foreign States。 And on account of this fondness of

theirs for peace; which is often out of season where their influence

prevails; they become by degrees unwarlike; and bring up their young

men to be like themselves; they are at the mercy of their enemies;

whence in a few years they and their children and the whole 

city often

pass imperceptibly from the condition of freemen into that of slaves。

  Y。 Soc。 What a cruel fate!

  Str。 And now think of what happens with the more 

courageous natures。

Are they not always inciting their country to go to war; owing to

their excessive love of the military life? they raise up enemies

against themselves many and mighty; and either utterly ruin their

native land or enslave and subject it to its foes?

  Y。 Soc。 That; again; is true。

  Str。 Must we not admit; then; that where these two classes exist。

they always feel the greatest antipathy and antagonism towards one

another?

  Y。 Soc。 We cannot deny it。

  Str。 And returning to the enquiry with which we began; have we not

found that considerable portions of virtue are at variance with one

another; and give rise to a similar opposition in the characters who

are endowed with them?

  Y。 Soc。 True。

  Str。 Let us consider a further point。

  Y。 Soc。 What is it?

  Str。 I want to know; whether any constructive art will make any;

even the most trivial thing; out of bad and good materials

indifferently; if this can be helped? does not all art rather reject

the bad as far as possible; and accept the good and fit 

materials; and

from these elements; whether like or unlike; gathering them all into

one; work out some nature or idea?

  Y。 Soc。 To; be sure。

  Str。 Then the true and natural art of statesmanship will 

never allow

any State to be formed by a combination of good and bad men; if this

can be avoided; but will begin by testing human natures in play; and

after testing them; will entrust them to proper teachers who are the

ministers of her purposes…she will herself give orders; and maintain

authority; just as the art of weaving continually gives orders and

maintains authority over the carders and all the others who prepare

the material for the work; commanding the subsidiary arts to execute

the works which she deems necessary for making the web。

  Y。 Soc。 Quite true。

  Str。 In like manner; the royal science appears to me to be the

mistress of all lawful educators and instructors; and having this

queenly power; will not permit them to train men in what will

produce characters unsuited to the political constitution which she

desires to create; but only in what will produce such as are 

suitable。

Those which have no share of manliness and temperance; or any other

virtuous inclination; and; from the necessity of an evil nature; are

violently carried away to godlessness and insolence and 

injustice; she

gets rid of by death and exile; and punishes them with the 

greatest of

disgraces。

  Y。 Soc。 That is commonly said。

  Str。 But those who are wallowing in ignorance and baseness she

bows under the yoke of slavery。

  Y。 Soc。 Quite right。

  Str。 The rest of the citizens; out of whom; if they have

education; something noble may be made; and who are capable of being

united by the Statesman; the kingly art blends and weaves together;

taking on the one hand those whose natures tend rather to courage;

which is the stronger element and may be regarded as the warp; and

on the other hand those which incline to order and gentleness; and

which are represented in the figure as spun thick and soft after the

manner of the woof…these; which are naturally opposed; she seeks to

bind and weave together in the following manner:

  Y。 Soc。 In what manner?

  Str。 First of all; she takes the eternal element of the soul and

binds it with a divine cord; to which it is akin; and then the

animal nature; and binds that with human cords。

  Y。 Soc。 I do not understand what you mean。

  Str。 The meaning is; that the opinion about the honourable and the

just and good and their opposites; which is true and confirmed by

reason; is a divine principle; and when implanted in the soul; is

implanted; as I maintain; in a nature of heavenly birth。

  Y。 Soc。 Yes; what else should it be?

  Str。 Only the Statesman and the good legislator; having the

inspiration of the royal muse; can implant this opinion; and he;

only in the rightly educated; whom we were just now describing。

  Y。 Soc。 Likely enough。

  Str。 But him who cannot; we will not designate by any of the names

which are the subject of the present which are the subject of the

present enquiry。

  Y。 Soc。 Very right。

  Str。 The courageous soul when attaining this truth becomes

civilized; and rendered more capable of partaking of 

justice; but when

not partaking; is inclined to brutality。 Is not that true?

  Y。 Soc。 Certainly。

  Str。 And again; the peaceful and orderly nature; if 

sharing in these

opinions; becomes temperate and wise; as far as this may be in a

State; but if not; deservedly obtains the ignominious name of

silliness。

  Y。 Soc。 Quite true。

  Str。 Can we say that such a connection as this will lastingly

unite the evil with one another or with the good; or that any

science would seriously think of using a bond of this kind to join

such materials?

  Y。 Soc。 Impossible。

  Str。 But in those who were originally of a noble nature; and who

have been nurtured in noble ways; and in those only; may we not say

that union is implanted by law; and that this is the medicine which

art prescribes for them; and of all the bonds which unite the

dissimilar and contrary parts of virtue is not this; as I was

saying; the divinest?

  Y。 Soc。 Very true。

  Str。 Where this divine bond exists there is no difficulty in

imagining; or when you have imagined; in creating the other bonds;

which are human only。

  Y。 Soc。 How is that; and what bonds do you mean?

  Str。 Rights of intermarriage; and ties which are formed between

States by giving and taking children in marriage; or between

individuals by private betrothals and espousals。 For most persons

form; marriage connection without due regard to

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