THE PHILOSOPHY OF PLATO 2
Plato’s Republic
柏拉图的《理想国》
Plato relied on the Theory of Ideas not only in the area of logic and metaphysics, but also in the theory of knowledge and in the foundations of morality. To see the many different uses to which he put it in the years of his maturity, we cannot do better than to consider in detail his most famous dialogue, The Republic. The official purpose of the dialogue is to seek a definition of justice, and the thesis which it propounds is that justice is the health of the soul. But that answer takes a long while to reach, and when it is reached it is interpreted in many different ways.
柏拉图不仅在逻辑和形而上学的领域，而且在知识论和道德基础上都依赖于理型论。要看到他在成熟的岁月里把它用于许多不同的用途，我们最好详细地考虑他最著名的对话《理想国》。对话的官方目的是寻求正义的定义，它提出的论题是正义是灵魂的健康。但这个答案要花很长时间才能得到，而且当它得到时，它被解释成许多不同的方式。
The dialogue’s first book offers a number of candidate definitions which are, one after the other, exploded by Socrates in the manner of the early dialogues. The book indeed, may at one time have existed separately as a self-contained dialogue. But it also illustrates the essential structure of the entire Republic, which is dictated by a method to which Plato attached great importance and to which he gave the name ‘dialectic’.
对话的第一卷提供了一些候选的定义，它们一个接一个地被苏格拉底以早期对话的方式驳斥了。这本书确实可能曾经作为一个独立的完整的对话存在过。但它也说明了整个《理想国》的基本结构，这个结构是由柏拉图非常重视并给予“辩证法”这个名字的一种方法所决定的。
A dialectician operates as follows. He takes a hypothesis, a questionable assumption, and tries to show that it leads to a contradiction: he presents, in the Greek technical term, an elenchus. If the elenchus is successful, and a contradiction is reached, then the hypothesis is refuted; and the dialectician next puts to the test the other premisses used to derive the contradiction, subjecting them in turn to elenchus until he reaches a premiss which is unquestionable.
一个辩证家的操作如下。他采用一个假设，一个有问题的假设，并试图证明它导致了一个矛盾：他用希腊语的技术术语提出了一个反驳。如果反驳是成功的，并且达到了矛盾，那么假设就被驳斥了；然后辩证家对用来推导出矛盾的其他前提进行测试，依次对它们进行反驳，直到他达到一个无可置疑的前提。
All this can be illustrated from the first book of the Republic. The first elenchus is very brief. Socrates’ old friend Cephalus puts forward the hypothesis that justice is telling the truth and returning whatever one has borrowed. Socrates asks: is it just to return a weapon to a mad friend? Cephalus agrees that it is not; and so Socrates concludes ‘justice cannot be defined as telling the truth and returning what one has borrowed’. Cephalus then withdraws from the debate and goes off to sacrifice.
所有这些都可以从《理想国》的第一卷中说明。第一个反驳是非常简短的。苏格拉底的老朋友塞法罗斯提出了一个假设，即正义是说实话和归还借来的东西。苏格拉底问：把武器还给一个疯狂的朋友是公正的吗？塞法罗斯同意这是不公正的；所以苏格拉底得出结论“正义不能被定义为说实话和归还借来的东西”。然后塞法罗斯退出了辩论，去祭祀了。
In pursuit of the definition of justice, we must next examine the further premisses used in refuting Cephalus. The reason why it is unjust to return a weapon to a madman is that it cannot be just to harm a friend. So next, Polemarchus, Cephalus’ son and the heir to his argument, defends the hypothesis that justice is doing good to one’s friends and harm to one’s enemies. The refutation of this suggestion takes longer; but finally Polemarchus agrees that it is not just to harm any man at all. The crucial premiss needed for this elenchus is that justice is human excellence or virtue. It is preposterous, Socrates urges, to think that a just man could exercise his excellence by making others less excellent.
为了寻求正义的定义，我们接下来必须检查用来驳斥塞法罗斯的进一步的前提。把武器还给一个疯子是不公正的，因为伤害一个朋友是不公正的。所以接下来，波利马库斯，塞法罗斯的儿子和他的论点的继承者，为这样一个假设辩护，即正义是对朋友好，对敌人坏。对这个建议的反驳花了更长的时间；但最后波利马库斯同意伤害任何人都是不公正的。这个反驳所需要的关键前提是正义是人类的优秀或美德。苏格拉底呼吁，认为一个正义的人可以通过使别人变得不那么优秀来显得他优秀是荒谬的。
Polemarchus is knocked out of the debate because he accepts without a mur-mur the premiss that justice is human excellence; but waiting in the wings is the sophist Thrasymachus, agog to challenge that hypothesis. Justice is not a virtue or excellence, he says, but weakness and foolishness, because it is not in anyone’s interest to possess it. On the contrary, justice is simply what is to the advantage of those who have power in the state; law and morality are only systems designed for the protection of their interests. It takes Socrates twenty pages and some complicated forking procedures to checkmate Thrasymachus; but eventually, at the end of Book One, it is agreed that the just man will have a better life than the unjust man, so that justice is in its possessor’s interests.
波利马库斯被淘汰出辩论，因为他毫不犹豫地接受了正义是人类优秀的前提；但在幕后等待着的是智者色拉斯马库斯，他急切地要挑战这个假设。正义不是一种美德或优秀，他说，而是软弱和愚蠢，因为拥有它不符合任何人的利益。相反，正义只是对那些在国家中有权力的人有利的东西；法律和道德只是为了保护他们的利益而设计的制度。苏格拉底用了二十页和一些复杂的分叉程序才将色拉斯马库斯打败；但最终，在第一卷的结尾，大家都同意正义的人会比不正义的人过得更好，所以正义符合它的拥有者的利益。
Thrasymachus is driven to agree by a number of concessions he makes to Socrates. For instance, he agrees that the gods are just, that human virtue or excellence makes one happy. These and other premisses need arguing for; all of them can be questioned and most of them are questioned elsewhere in the Republic, from Book Two onwards.
色拉斯马库斯被迫同意是因为他对苏格拉底做了一些让步。例如，他同意神是公正的，人类的美德或优秀使人幸福。这些和其他前提都需要争论；它们都可以被质疑，而且它们中的大部分在《理想国》的其他地方都被质疑了，从第二卷开始。
Two people who have so far listened silently to the debate are Plato’s brothers Glaucon and Adeimantus. Glaucon intervenes to suggest that while justice may not be a positive evil, as Thrasymachus had suggested, it is not something worthwhile for its own sake, but something chosen as a way of avoiding evil. To avoid being oppressed by others, weak human beings make compacts with each other neither to suffer nor to commit injustice. People would much prefer to act unjustly, if they could do so with impunity – the kind of impunity a man would have, for instance, if he could make himself invisible so that his misdeeds passed undetected.
到目前为止默默地听着辩论的两个人是柏拉图的兄弟格劳孔和阿德曼图斯。格劳孔插话说，虽然正义可能不是打着“正能量”旗号的邪恶，正如色拉斯马库斯所暗示的那样，但它也不是一件为了自身而有价值的东西，而是一种作为避免邪恶的方式而选择的东西。为了避免被别人压迫，弱小的人类彼此之间订立契约，既不受到也不犯下不公正。如果人们可以不受惩罚地行不义之事，他们会更喜欢这样做——比如，一个人如果能让自己隐身，使他的恶行不被发现，就会有这种不受惩罚的能力。
Adeimantus supports his brother, saying that among humans the rewards of justice are the rewards of seeming to be just rather than the rewards of actually being just, and with regard to the gods the penalties of injustice can be bought off by prayer and sacrifice. If Socrates is really to defeat Thrasymachus, he must show that quite apart from reputation, and quite apart from sanctions, justice is in itself as much preferable to injustice as sight is to blindness and health is to sickness.
阿德曼图斯支持他的兄弟，说在人类中，正义的回报是看起来正义而不是真正正义的回报，而关于神，对不公正的惩罚可以通过祈祷和牺牲来赎回。如果苏格拉底真的要打败色拉斯马库斯，他必须证明，完全不考虑名声，也完全不考虑制裁，正义本身就比不公正更可取，像有视力比盲人和健康比疾病一样。
In response, Socrates shifts from the consideration of justice in the individual to the consideration of justice in the city-state. There, he says, the nature of justice will be written in larger letters and easier to read. The purpose of living in cities is to enable people with different skills to supply each others’ needs. Ideally, if people were content with the satisfaction of their basic needs, a very simple community would suffice. But citizens demand more than mere subsistence, and this necessitates a more complicated structure, providing, among other things, for a well-trained professional army.
作为回应，苏格拉底从个人中的正义转向了城邦中的正义。在那里，他说，正义的本质将会用更大的字母写出来，更容易阅读。生活在城市中的目的是使具有不同技能的人能够满足彼此的需要。理想情况下，如果人们对满足他们的基本需要感到满足，一个非常简单的社区就足够了。但是公民要求的不仅仅是生存，这就需要一个更复杂的结构，提供一支训练有素的专业军队等其他东西。
Socrates describes a city in which there are three classes. Those among the soldiers most fitted to rule are selected by competition to form the upper class, called guardians; the remaining soldiers are described as auxiliaries; and the rest of the citizens belong to the class of farmers and artisans. The consent of the governed to the authority of the rulers is to be secured by propagating ‘a noble falsehood’, a myth according to which the members of each class have different metals in their souls: gold, silver, and bronze respectively. Membership of classes is in general conferred by birth, but there is scope for a small amount of promotion and demotion from class to class.
苏格拉底描述了一个有三个阶级的城市。在士兵中最适合统治的人被选出来，通过竞争形成上层阶级，称为守护者；剩下的士兵被称为辅助者；其余的公民属于农民和工匠的阶级。被统治者对统治者的权威的同意要通过传播“一种高尚的谎言”来保证，这是一个神话，根据这个神话，每个阶级的成员在他们的灵魂中有不同的金属：分别是金、银和铜。阶级的成员身份一般是由出生决定的，但是有一些小范围的从一个阶级到另一个阶级的升迁和降级。
The rulers and auxiliaries are to receive an elaborate education in literature (based on a censored version of the Homeric poems), music (only edifying and martial rhythms are allowed) and gymnastic activity (undertaken by both sexes in common). Women as well as men are to be rulers and soldiers, but the members of these classes are not allowed to marry. Women are to be held in common, and all intercourse is to be public. Procreation is to be strictly regulated in order that the population remains stable and healthy. Children are to be brought up in public creches without contact with their parents. Guardians and auxiliaries are to be debarred from possessing private property, or touching precious metals; they will live in common like soldiers in camp, and receive, free of charge, adequate but modest provisions.
统治者和辅助者要接受文学（基于对荷马诗歌的审查版）、音乐（只允许有教育意义和战斗节奏的音乐）和体育活动（两性共同进行）的精心教育。女人和男人都要成为统治者和士兵，但是这些阶级的成员不允许结婚。女人要被公共拥有，所有的性行为都要公开。生育要受到严格的控制，以保证人口保持稳定和健康。孩子们要在公共托儿所里长大，不与他们的父母接触。守护者和辅助者要被禁止拥有私人财产或触摸贵重金属；他们将像营地里的士兵一样共同生活，并免费得到足够而适度的供给。
The life of these rulers may not sound attractive, Socrates concedes, but the happiness of the city is more important than the happiness of a class. If the city itself is to be happy it must be a virtuous city, and the virtues of the city depend on the virtues of the classes which make it up.
苏格拉底承认，这些统治者的生活可能听起来并不吸引人，但是城市的幸福比一个阶级的幸福更重要。如果城市本身要幸福，它必须是一个有美德的城市，而城市的美德取决于构成它的阶级的美德。
Four virtues stand out as paramount: wisdom, courage, temperance, and justice. The wisdom of the city is the wisdom of its rulers; the courage of the city is the courage of its soldiers; and the temperance of the city consists in the submissiveness of the artisans to the rulers. Where then is justice? It is rooted in the principle of the division of labour from which the city-state originated: every citizen, and each class, doing that for which they are most suited. Justice is doing one’s own thing, or minding one’s own business: it is harmony between the classes.
四种美德是最重要的：智慧、勇气、节制和正义。城市的智慧是统治者的智慧；城市的勇气是士兵的勇气；城市的节制在于工匠对统治者的服从。那么正义在哪里呢？它根植于分工的原则，这个原则是城邦的起源：每个公民和每个阶级都做他们最适合做的事情。正义就是做自己的事情，或者管好自己的事情：它是阶级之间的和谐。
The state which Socrates imagines is one of ruthless totalitarianism, devoid of privacy, full of deceit, in flagrant conflict with the most basic human rights. If Plato meant the description to be taken as a blueprint for a real-life polity, then he deserves all the obloquy which has been heaped on him by conservatives and liberals alike. But it must be remembered that the explicit purpose of this constitution-mongering was to cast light on the nature of justice in the soul; and that is what Socrates goes on to do.
苏格拉底想象的国家是一个无情的极权主义国家，没有隐私，充满欺骗，与最基本的人权公然冲突。如果柏拉图的意思是把这个描述作为一个现实生活中的政体的蓝图，那么他就应该受到保守派和自由派一致的谴责。但是必须记住，这种制宪的明确目的是为了揭示灵魂中正义的本质；这就是苏格拉底继续做的事情。
He proposes that there are three elements in the soul corresponding to the three classes in the imagined state. ‘Do we,’ he asks, ‘gain knowledge with one part, feel anger with another, and with yet a third desire the pleasures of food, sex and so on? Or is the whole soul at work in every impulse and in all these forms of behaviour?’
他提出，灵魂中有三个要素，对应于想象中的国家中的三个阶级。“我们”，他问，“是用一部分获得知识，用另一部分感到愤怒，用第三部分渴望食物、性欲等等的快乐？还是整个灵魂在每一个冲动和所有这些行为模式中都在起作用？”
To settle the question he appeals to phenomena of mental conflict. A man may be thirsty and yet unwilling to drink; what impels to an action must be distinct from what restrains from it; so there must be one part of the soul which reflects and another which is the vehicle of hunger, thirst, and sexual desire. These two elements can be called reason and appetite. Now anger cannot be attributed to either of these elements; for anger conflicts with appetite (one can be disgusted with one’s own perverted desires) and can be divorced from reason (children have tantrums before they reach the years of discretion). So we must postulate a third element in the soul, temper, to go with reason and appetite.
为了解决这个问题，他诉诸于心理冲突的现象。一个人可能口渴而不愿意喝水；促使行动的东西必须与阻止行动的东西不同；所以灵魂中必须有一部分是反思的，另一部分是饥饿、口渴和性欲的载体。这两个要素可以被称为理性和欲望。现在愤怒不能归因于这两个要素中的任何一个；因为愤怒与欲望相冲突（一个人可以对自己的变态欲望感到厌恶）并且可以与理性分离（孩子们在达到明辨是非的年龄之前就会发脾气）。所以我们必须假设灵魂中有第三个要素，情绪，与理性和欲望相配。
This division is based on two premisses: the principle of non-contrariety, and the identification of the parts of the soul by their desires. If X and Y are contrary relations, nothing can unqualifiedly stand in X and Y to the same thing; and desire and aversion are contrary relations. The desires of appetite are clear enough, and the desires of temper are to fight and punish; but we are not at this point told anything about the desires of reason. No doubt the man in whom reason fights with thirst is one who is under doctor’s orders not to drink; in which case the opponent of appetite will be the rational desire for health.
这种划分是基于两个前提：非对立性的原则，以及通过欲望来识别灵魂的部分。如果X和Y是相反的关系，那么没有什么东西可以无条件地同时处于X和Y的关系中；而欲望和厌恶是相反的关系。吃东西的欲望是很清楚的，愤怒情绪的欲望是要战斗和惩罚；但是在这一点上，我们没有被告知任何关于理性的欲望。毫无疑问，理性与口渴斗争的人是一个被医生命令不要喝水的人；在这种情况下，欲望的对手将是对健康的理性欲望。
Socrates’ thesis is that justice in an individual is harmony, and injustice is discord, between these three parts of the soul. Justice in the state meant that each of the three orders was doing its own proper work. ‘Each one of us likewise will be a just person, fulfilling his proper function, only if the several parts of our nature fulfil theirs.’ Reason is to rule, educated temper to be its ally, both are to govern the insatiable appetites and prevent them going beyond bounds. Like justice, the other three cardinal virtues relate to the psychic elements: courage will be located in temper, temperance will reside in the unanimity of the three elements, and wisdom will be in ‘that small part which rules . . . possessing as it does the knowledge of what is good for each of the three elements and for all of them in common’.
苏格拉底的论点是，每个人心中的正义是这三个灵魂部分之间的和谐，不公正是不和谐。国家中的正义意味着三个阶层中的每一个都做着自己适当的工作。“我们每一个人同样也会成为一个正义的人，只有当我们的本性中的几个部分都履行它们自己的职能时，才能完成自己适当的功能。”理性要统治，受过教育的情绪要成为它的盟友，两者都要控制不知足的欲望，并防止它们超出界限。像正义一样，其他三种基本美德也与心灵要素有关：勇气将位于情绪中，节制将存在于三个要素的一致性中，智慧将在“那个统治着的小部分……它拥有对每个要素和所有要素共同有利的东西的知识”。
Justice in the soul is a prerequisite even for the pursuits of the avaricious and ambitious man, the making of money and the affairs of state. Injustice is a sort of civil strife among the elements when they usurp each other’s functions.
灵魂中的正义甚至是贪婪和雄心勃勃的人追求的先决条件，是赚钱和国家事务的基础。不公正是当要素篡夺彼此的功能时，要素之间的一种内乱。
‘Justice is produced in the soul, like health in the body, by establishing the elements concerned in their natural relations of control and subordination, whereas injustice is like disease and means that this natural order is subverted.’
“正义是在灵魂中产生的，就像身体中的健康一样，是通过建立有关要素在控制和从属方面的自然关系而产生的，而不公正就像疾病一样，意味着这种自然秩序被颠覆了。”
Since virtue is the health of the soul, it is absurd to ask whether it is more profitable to live justly or to do wrong. All the wealth and power in the world cannot make life worth living when the bodily constitution is going to rack and ruin; and can life be worth living when the very principle whereby we live is deranged and corrupted?
既然美德是灵魂的健康，那么问公正地生活或者做错事哪个更有利就是荒谬的。当身体的构造即将崩溃时，世界上所有的财富和权力都不能使生活值得过；当我们生活的原则被扰乱和腐败时，生活还有什么价值呢？
We have now reached the end of the fourth of the ten books of the Republic, and the dialectical process has moved on several stages. One of the hypotheses assumed against Thrasymachus was that it is the soul’s function to deliberate, rule, and take care of the person.
我们现在已经到了《理想国》十卷中的第四卷的结尾，辩证过程已经进展了几个阶段。反对色拉斯马库斯所假设的一个假设是，灵魂的功能是思考、统治和照顾人。
Now that the soul has been divided into reason, appetite, and temper, this is abandoned: these functions belong not to the whole soul but only to reason. Another hypothesis is employed in the establishment of the trichotomy: the principle of non-contrariety. This, it turns out, is not a principle which can be relied on in the everyday world.
现在灵魂已经被分成理性、欲望和情绪，这个假设就被放弃了：这些功能不属于整个灵魂，而只属于理性。在建立三分法时，又使用了另一个假设：非对立性的原则。结果证明，这不是一个可以在日常世界中依赖的原则。
In that world, whatever is moving is also in some respect stationary; whatever is beautiful is also in some way ugly. Only the Idea of Beauty neither waxes nor wanes, is not beautiful in one part and ugly in another, nor beautiful at one time and ugly at another, nor beautiful in relation to one thing and ugly in relation to another. All terrestrial entities, including the tripartite soul, are infected by the ubiquity of contrariety. The theory of the tripartite soul is only an approximation to the truth, because it makes no mention of the Ideas.
在那个世界里，任何运动的东西也在某些方面是静止的；任何美丽的东西也在某种方式上是丑陋的。只有美的理型既不增加也不减少，不是一部分美丽而另一部分丑陋，也不是一会儿美丽一会儿丑陋，也不是相对于一件事物美丽而相对于另一件事物丑陋。所有的尘世实体，包括三部分的灵魂，都被对立性的无处不在所感染。三部分灵魂的理论只是对真理的一个近似，因为它没有提到理型。
In the Republic these make their first appearance in Book Five, where they are used as the basis of a distinction between two mental powers or states of mind, knowledge and opinion. The rulers in an ideal state must be educated in such a way that they achieve true knowledge; and knowledge concerns the Ideas, which alone really are (i.e., for any F, only the idea of F is altogether and without qualification F). Opinion, on the other hand, concerns the pedestrian objects which both are and are not (i.e., for any F, anything in the world which is F is also in some respect or other not F).
在《理想国》中，这些理型在第五卷中首次出现，它们被用作区分两种心智能力或心态的基础，即知识和意见。理想国中的统治者必须接受这样的教育，使他们获得真正的知识；而知识关乎理型，它们是唯一真正存在的东西（即，对于任何F，只有F的理型才完全而无条件地是F）。另一方面，意见关乎那些既存在又不存在的平凡对象（即，对于任何F，在世界上是F的东西也在某些方面或其他方面不是F）。
These powers are in turn subdivided, with the aid of a line diagram (see below), in Book Six: opinion includes two items,
(a) imagination, whose objects are ‘shadows and reflections’, and
(b) belief, whose objects are ‘the living creatures about us and the works of nature or of human hands’. Knowledge, too, comes in two forms.
Knowledge par excellence is
(d) philosophical understanding, whose method is dialectic and whose object is the realm of Ideas.
But knowledge also includes
(c), mathematical investigation, whose method is hypothetical and whose objects are abstract items like numbers and geometrical figures. The objects of mathematics, no less than the Ideas, possess eternal unchangeability: like all objects of knowledge they belong to the world of being, not of becoming. But they have in common with terrestrial objects that they are not single, but many, for the geometers’ circles, unlike The Ideal Circle, can intersect with each other, and the arithmeticians’ twos, unlike the one and only Idea of Two, can be added to each other to make four.
这些能力又被细分，在第六卷中用一条线图（见下图）来辅助：意见包括两个项目，
（a）想象力，其对象是“阴影和反射”，
（b）信念，其对象是“我们周围的生灵和自然或人类之手的作品”。知识也有两种形式。
最高级的知识是
（d）哲学理解，其方法是辩证法，其对象是理型的领域。
但知识也包括
（c）数学研究，其方法是假设性的，其对象是抽象的项目，如数字和几何图形。数学的对象和理型一样，具有永恒的不变性：像所有知识的对象一样，它们属于存在的世界，而不是变化的世界。但它们与地球对象有一个共同点，那就是它们不是单一的，而是多样的，因为几何学家的圆与理想圆不同，可以相互相交，而算术家的二与唯一的二的理型不同，可以相加得到四。
Philosophical dialectic is superior to mathematical reasoning, according to Plato, because it has a firm grasp of the relation between hypothesis and truth. Mathematicians treat hypotheses as axioms, from which they draw conclusions and which they do not feel called upon to justify.
根据柏拉图的说法，哲学的辩证法优于数学的推理，因为它对假设和真理之间的关系有着牢固的把握。数学家把假设当作公理，从中得出结论，而不觉得有必要证明它们。
The dialectician, in contrast, though starting likewise from hypotheses, does not treat them as self-evident axioms; he does not immediately move downwards to the drawing of conclusions, but first ascends from hypotheses to an unhypothetical principle.
相反，辩证家虽然也是从假设开始，但不把它们当作不言自明的公理；他不是立即向下推出结论，而是先从假设上升到一个非假设的原则。
Hypotheses, as the Greek word suggests, are things ‘laid down’ like a flight of steps, up which the dialectician mounts to something which is not hypothetical. The upward path of dialectic is described as a course of ‘doing away with assumptions – unhypothesizing the hypotheses – and travelling up to the first principle of all, so as to make sure of confirmation there’.
假设，正如希腊语词根所暗示的，是一些“放下”的东西，就像一段台阶，辩证家沿着它们上升到一些不是假设的东西。辩证法的上升之路被描述为一种“消除假定——将假设去假设化——并上升到所有事物的第一个原则，以确保在那里得到确认”
We have seen in the 的过程。earlier parts of the Republic how hypotheses are unhypothesized, either by being abandoned or by being laid on a more solid foundation. In the central books of the Republic we learn that the hypotheses are founded on the Theory of Ideas, and that the unhypothetical principle to which the dialectical ascends is the Idea of the Good.
我们在《理想国》的前面部分看到了假设是如何被去假设化的，要么是被放弃，要么是被放在更坚实的基础上。在《理想国》的中心部分，我们了解到假设是建立在理型论的基础上的，而辩证法上升到的非假设原则就是善的理型。
Light is thrown on all this by the allegory of the cave, which Plato uses as an illustration to supplement the abstract presentation of his line-diagram. We are to imagine a group of prisoners chained in a cave with their backs to its entrance, facing shadows of puppets thrown by a fire against the cave’s inner wall. Education in the liberal arts of arithmetic, geometry, astronomy, and harmony is to release the prisoners from their chains, and to lead them, past the puppets and the fire in the shadow-world of becoming, into the open sunlight of the world of being.
柏拉图用洞穴寓言来说明这一切，作为他线图抽象表达的补充。我们要想象一群囚犯被锁在一个洞穴里，背对着洞口，面对着火光在洞穴内壁上投射出来的木偶的影子。算术、几何、天文和和声等自由艺术的教育是为了解放囚犯们的锁链，带领他们，越过木偶和火光，在变化的阴影世界中，走向存在的世界的开放阳光。
The whole course of this education, the conversion from the shadows, is designed for the best part of the soul – i.e. for reason; and the chains from which the pupil must be released so as to begin the ascent are the desires and pleasures of appetite. The prisoners have already had training in gymnastics and music according to the syllabus of Books Two and Three. Even to start the journey out of the cave you must already be sound of mind and limb.
这整个教育过程，从阴影中醒悟，是为了灵魂的最好的部分——即理性而设计的；而学生必须摆脱的锁链就是欲望和享乐，以便开始上升。囚犯们已经按照第二卷和第三卷的教学大纲接受了体育和音乐的训练。即使是开始走出洞穴的旅程，你也必须已经身心健全。
The four segments of the line-diagram are the four stages of the education of the philosopher. Plato illustrates the stages most fully in connection with the course in mathematics. If a child reads a story about a mathematician, that is an exercise of the imagination. If someone use arithmetic to count the soldiers in an army, or any other set of concrete objects, that will be what Plato calls mathematical belief. Mature study of arithmetic will lead the pupil out of the world of becoming altogether, and teach him to study the abstract numbers, which can be multiplied but cannot change. Finally, dialectic, by questioning the hypotheses of arithmetic – researching, as we should say, into the foundations of mathematics – will give him a true understanding of number, by introducing him to the Ideas, the men and trees and stars of the allegory of the cave.
线图的四个部分是哲学家教育的四个阶段。柏拉图最充分地用数学课程来说明这些阶段。如果一个孩子读一个关于数学家的故事，那就是想象力的练习。如果有人用算术来数军队里的士兵，或者任何其他一组具体的对象，那就是柏拉图所说的数学信念。成熟的算术研究将把学生完全带出变化的世界，教他研究抽象的数字，这些数字可以相乘但不能改变。最后，辩证法通过质疑算术的假设——我们应该说，对数学的基础进行研究——将使他真正理解数字，通过把他引入理型，即洞穴寓言中的人和树和星星。
The Republic is concerned more with moral education than with mathematical education; but it turns out that this follows a parallel path. Imagination in morals consists of the dicta of poets and tragedians. If the pupil has been educated in the bowdlerized literature recommended by Plato, he will have seen justice triumphing on the stage, and will have learned that the gods are unchanging, good, and truthful. This he will later see as a symbolic representation of the eternal idea of Good, source of truth and knowledge. The first stage of moral education will make him competent in the human justice which operates in courts of law.
《理想国》更关注道德教育而不是数学教育；但事实证明，这是一条平行的道路。道德中的想象力由诗人和悲剧家的格言组成。如果学生接受了柏拉图推荐的删节文学的教育，他将看到正义在舞台上胜利，他将学到神是不变的、善良的和诚实的。他后来会把这看作是永恒的善的理型的象征性表现，这是真理和知识的源泉。道德教育的第一阶段将使他有能力在法庭上践行人类正义。
This will give him true belief about right and wrong; but it will be the task of dialectic to teach him the real nature of justice and to display its participation in the Idea of the Good at the end of dialectic’s upward path.
这将使他对是非有真正的信念；但辩证法的任务是教他正义的真实本质，并在辩证法的上升之路的尽头展示它与善的理型的参与。
Every Idea, for Plato, depends hierarchically on the Idea of the Good: for the Idea of X is the perfect X, and so each Idea participates in the Idea of Perfection or Goodness.
对于柏拉图来说，每一个理型都是层级地依赖于善的理型：因为X的理型是完美的X，所以每一个理型都参与了完美或善良的理型。
In the allegory of the cave, it is the Idea of the Good which corresponds to the all-enlightening sun. A philosopher who had contemplated that Idea would no doubt be able to replace the hypothetical definition of justice as psychic health with a better definition which would show beyond question the mode of its participation in goodness.
在洞穴寓言中，善的理型就是对应于照亮一切的太阳。一个思考过那个理型的哲学家无疑能够用一个更好的定义来代替正义作为心灵健康的假设性定义，这个定义将毫无疑问地显示出它参与善良的方式。
But Socrates proves unable to achieve this task: his eyes are blinded by the dialectical sun, and he can talk only in metaphor, and cannot give even a provi-sional account of goodness itself.
但苏格拉底证明自己无法完成这个任务：他的眼睛被辩证法的太阳所蒙蔽，他只能用隐喻来说话，甚至不能给出善本身的临时性描述。
When next we see clearly in the Republic, dialectic has begun its downward path. We return to the topics of the books – the natural history of the state, the divisions of the soul, the happiness of the just, the deficiencies of poetry – but we study them now in the light of the Theory of Ideas.
当我们在《理想国》中再次看清楚时，辩证法已经开始了它的下降之路。我们回到了书中的话题——国家的自然历史、灵魂的分裂、正义者的幸福、诗歌的缺陷——但我们现在是在理型论的光芒下研究它们。
The just man is happier than the unjust, not only because his soul is in concord, but because it is more delightful to fill the soul with understanding than to feed fat the desires of appetite. Reason is no longer the faculty which takes care of the person, it is a faculty akin to the unchanging and immortal world of truth.
正义者比不义者更幸福，不仅因为他的灵魂是和谐的，而且因为用理解来充实灵魂比用嗜好来养肥欲望更令人愉悦。理性不再是照顾人的能力，它是一种类似于不变和不朽的真理世界的能力。
And the poets fall short, not just because – as Socrates insisted when censoring their works for the education of the guardians – they spread unedifying stories and pander to decadent tastes, but because they operate at the third remove from the reality of the Ideas. For the items in the world that poets and painters copy are themselves only copies of Ideas: a picture of a bed is a copy of a copy of the Ideal Bed.
诗人们也达不到，不仅因为——正如苏格拉底在为守卫者的教育审查他们的作品时坚持的那样——他们传播了不教化的故事，迎合了颓废的品味，而且因为他们是在离理型的现实有三重距离的地方运作。因为诗人和画家所复制的世界中的物品本身只是理型的复制品：一张床的画像是理想床的复制品的复制品。
The description of the education of the philosopher in the central books of the Republic was meant to establish the characteristics of the ideal ruler, the philosopher king. The best constitution, Socrates claims, is one ruled by the wisdom thus acquired – it may be either monarchy or aristocracy, for it does not matter whether wisdom is incarnate in one or more rulers. But there are four inferior types of constitution: timocracy, oligarchy, democracy, and despotism. And to each of these degraded types of constitution in the state, there corresponds a degraded type of character in the soul.
描述哲学家的教育是在《理想国》的中心部分，旨在建构理想统治者，哲学王的特点。苏格拉底声称，最好的政体是由这样获得智慧的人所统治的——它可以是君主制或贵族制，因为智慧是化身于一个或多个统治者并不重要。但有四种低劣的宪法类型：贵族政治、寡头政治、民主政治和专制政治。而且对于国家中这些堕落的宪法类型，灵魂中也有相应的堕落的性格类型。
If there are three parts of the soul, why are there four cardinal virtues, and five different characters as constitutions? The second part of this question is easier to answer than the first. There are five constitutions and four virtues because each constitution turns into the next by the downgrading of one of the virtues; and it takes four steps to pass from the first constitution to the fifth.
如果灵魂有三个部分，为什么有四个基本美德，和五种不同的性格作为政体呢？这个问题的第二部分比第一部分更容易回答。有五种政体和四种美德，因为每一种政体都是通过降低一种美德而变成下一种政体；而且从第一种政体到第五种政体需要四个步骤。
It is when the rulers cease to be men of wisdom that aristocracy gives place to timocracy.
当统治者不再是智慧之人时，贵族政治就让位于金权政治。
The oligarchic rulers differ from the timocrats because they lack courage and military virtues.
寡头政治者与金权政治者不同，因为他们缺乏勇气和军事美德。
Democracy arises when even the miserly temperance of the oligarchs is abandoned.
当寡头政治者的吝啬节制也被放弃时，民主就会出现。
For Plato, any step from aristocracy is a step away from justice; but it is the step from democracy to despotism that marks the enthronement of injustice incarnate. So the aristocratic state is marked by the presence of all the virtues, the timocratic state by the absence of wisdom, the oligarchic state by the decay of courage, the democratic state by contempt for temperance, and the despotic state by the overturning of justice.
对于柏拉图来说，任何从贵族政治到其他政治的步骤都是远离正义的步骤；但从民主到独裁的步骤标志着不义化身的登基。所以，贵族政治的特征是所有美德的存在，金权政治的特征是智慧的缺乏，寡头政治的特征是勇气的衰败，民主政治的特征是对节制的蔑视，独裁政治的特征是正义的颠覆。
But how are these vices and these constitutions related to the parts of the soul?
但是这些恶习和这些政体与灵魂的部分有什么关系呢？
The pattern is ingeniously woven. In the ideal constitution the rulers of the state are ruled by reason, in the timocratic state the rulers are ruled by temper, and in the oligarchic state appetite is enthroned in the rulers’ souls.
这种模式是巧妙地编织的。在理想的政体中，国家的统治者受理性所支配，在金权政体中，统治者受情绪所支配，在寡头政体中，欲望在统治者的灵魂中登上王位。
But now within the third part of the tripartite soul a new tripartition appears. The bodily desires which make up appetite are divided into necessary, unnecessary, and lawless desires.
但是现在，在三部分灵魂的第三部分中，出现了一个新的三分法。构成欲望的肉体欲望被分为必要的、不必要的和无法无天的欲望。
A desire for plain bread and meat is a necessary desire; a desire for luxuries is an unnecessary desire. Lawless desires are those unnecessary desires which are so impious, perverse, and shameless that they find expression normally only in dreams.
对普通面包和肉类的渴望是一种必要的欲望；对奢侈品的渴望是一种不必要的欲望。无法无天的欲望是那些非常不敬、反常和无耻的不必要的欲望，它们通常只在梦中表达出来。
The difference between the oligarchic, democratic, and despotic constitutions arises from the different types of desire which dominate the rulers of each state.
寡头政体、民主政体和专制政体之间的区别，源于支配每个国家统治者的不同类型的欲望。
The few rulers of the oligarchic state are themselves ruled by a few necessary desires; each of the multitude dominant in the democracy is dominated by a multitude of unnecessary desires; the sole master of the despotic state is himself mastered by a single dominating lawless passion.
寡头政体中少数的统治者自己被少数必要的欲望所支配；民主政体中占优势的众多人被众多不必要的欲望所支配；独裁政体中唯一的主人自己被一个占主导地位的无法无天的激情所控制。
Socrates makes further use of the tripartite theory of the soul to prove the superiority of the just man’s happiness. Men may be classified as avaricious, ambitious, or academic according to whether the dominant element in their soul is appetite, temper, or reason.
苏格拉底进一步利用灵魂三部分理论来证明正义人士幸福的优越性。人们可以根据他们灵魂中占主导地位的元素是欲望、情绪还是理性，被分类为贪婪、有野心或钻研型。
Men of each type will claim that their own life is best: the avaricious man will praise the life of business, the ambitious man will praise a political career, and the academic man will praise knowledge and understanding and the life of learning.
每种类型的人都会声称自己的生活是最好的：贪婪的人会赞扬商业生活，有野心的人会赞扬政治生涯，钻研型的人会赞扬知识和理解以及学习生活。
It is the academic, the philosopher, whose judgement is to be preferred: he has the advantage over the others in experience, insight, and reasoning. Moreover, the objects to which the philosopher devotes his life are so much more real than the objects pursued by the others that their pleasures seem illusory by comparison.
钻研型的人，即哲学家，他的判断是应该被优先考虑的：他在经验、洞察力和推理方面比其他人有优势。而且，哲学家奉献自己生命的对象比其他人追求的对象更加真实，以至于其他人的快乐相比之下显得虚幻。
To obey reason is not only the most virtuous course for the other elements in the soul, it is also the pleasantest.
服从理性不仅是灵魂中其他要素最有美德的行为，也是最令人愉快的。
In Book Ten Plato redescribes, once again, the anatomy of the soul. He makes a contrast between two elements within the reasoning faculty of the tripartite soul.
在第十卷中，柏拉图再次重新描述了灵魂的解剖。他在三部分灵魂的理性能力内部，对两个要素进行了对比。
There is one element in the soul which is confused by straight sticks looking bent in water, and another element which measures, counts, and weighs. Plato uses this distinction to launch an attack on drama and literature.
灵魂中有一个要素被水中看起来弯曲的直棍所迷惑，另一个要素则能够测量、计数和称重。柏拉图利用这种区别来对戏剧和文学进行攻击。
In the actions represented by drama, there is an internal conflict in a man analogous to the conflict between the contrary opinions induced by visual impressions. In tragedy, this conflict is between a lamentation-loving part of the soul and the better part of us which is willing to abide by the law that says we must bear misfortune quietly. In comedy this noble element has to fight with another element which has an instinctive impulse to play the buffoon.
在戏剧所表现的行为中，人内部存在着一种类似于视觉印象引起的相反意见之间的冲突。在悲剧中，这种冲突是在灵魂中喜爱哀悼的部分和我们更好的部分之间，后者愿意遵守我们必须默默忍受不幸的法则。在喜剧中，这种高尚的元素必须与另一个有着本能地冲动去扮演小丑的元素斗争。
Plato’s notion of justice as psychic health makes its final appearance in a new proof of immortality which concludes the Republic. Each thing is destroyed by its characteristic disease: eyes by ophthalmia, and iron by rust. Now vice is the characteristic disease of the soul; but vice does not destroy the soul in the way disease destroys the body. But if the soul is not killed by its own disease, it will hardly be killed by diseases of anything else – certainly not by bodily disease – and so it must be immortal.
柏拉图将正义视为心灵健康的概念，在一种新的不朽性的证明中最后出现，这一证明结束了《理想国》。每一样东西都被它特有的疾病所摧毁：眼睛被眼疾，铁被锈蚀。现在，恶习是灵魂的特有疾病；但是恶习并不像疾病那样摧毁灵魂。但是如果灵魂没有被它自己的疾病所杀死，它就很难被其他任何东西的疾病所杀死——当然不会被身体的疾病所杀死——因此它必须是不朽的。
The principle that justice is the soul’s health is now finally severed from the tripartite theory of the soul on which it rested. An uneasily composite entity like the threefold soul, Socrates says, could hardly be everlasting. The soul in its real nature is a far lovelier thing in which justice is much more easily to be distinguished. The soul in its tripartite form is more like a monster than its natural self, like a statue of a sea-god covered by barnacles. If we could fix our eye on the soul’s love of wisdom and passion for the divine and everlasting, we would realize how different it would be, once freed from the pursuit of earthly happiness.
正义是灵魂的健康这一原则，现在终于从它所依赖的灵魂三部分理论中割裂出来。苏格拉底说，像三重灵魂这样一个不安的复合实体，很难是永恒的。灵魂在它真实的本性中是一种比较可爱的东西，在其中正义更容易被区分出来。灵魂在它三部分的形式中更像是一个怪物，而不是它自然的自我，就像一个被藤壶覆盖的海神雕像。如果我们能够将我们的眼光固定在灵魂对智慧的爱和对神圣和永恒的热情上，我们就会意识到它一旦从对尘世幸福的追求中解放出来，会有多么不同。
By defining justice as the health of the soul Plato achieved three things. First, he provided himself with an easy answer to the quesion ‘why be just?’ Everyone wants to be healthy, so if justice is health, everyone must really want to be just. If some do not want to behave justly, this can only be because they do not understand the nature of justice and injustice, and lack insight into their own condition. Thus, the doctrine that justice is mental health rides well with the Socratic theses that no one does wrong voluntarily, and that vice is fundamentally ignorance.
通过将正义定义为灵魂的健康，柏拉图实现了三件事。首先，他为自己提供了一个回答“为什么要正义？”的简单答案。每个人都想要健康，所以如果正义是健康，每个人都必须真正地想要正义。如果有些人不想表现得正义，这只能是因为他们不理解正义和不正义的本质，并且缺乏对自己状况的洞察力。因此，正义是心理健康的教义与苏格拉底的论题相符，即没有人会自愿地做错事，而恶习根本上是无知。
Secondly, if injustice is a disease, it should be possible to eradicate it by the application of medical science. So Plato can offer the strict training programme and educational system of the Republic as the best preventative against an epidemic of vice.
其次，如果不正义是一种疾病，那么应该有可能通过医学的应用来根除它。所以柏拉图可以提供《理想国》中严格的训练计划和教育制度作为防止恶习流行的最佳预防措施。
Thirdly, if every vicious man is really a sick man, then the virtuous philosopher can claim over him the type of control which a doctor has over his patients. To treat injustice as mental sickness is to assimilate vice to madness; and the point is made very early on in the Republic that madmen have no rights; they may not claim their property, they are not entitled to be told the truth.
第三，如果每一个恶毒的人真的是一个病人，那么有美德的哲学家就可以对他施加医生对病人所拥有的那种控制。把不正义当作心理疾病就是把恶习同化为疯狂；而这一点在《理想国》中很早就提出了，即疯子没有权利；他们不能占有他们的财产，他们没有资格被告知真相。
But of course by Plato’s lights all who fall short of the standards of the philosopher king are more or less mad: and thus the guardians in the totalitarian state are allowed to use the ‘drug of falsehood’ on their subjects.
但是在柏拉图的观点下，所有不能达到哲人王的标准的人都或多或少是疯狂的：因此，极权国家的守护者被允许对他们的臣民使用“谎言之药”。
The thesis that madmen need restraint is lethal when combined with the view that all the world is mad but me and possibly thee.
疯子需要约束的论点在与这样一种观点结合时是致命的，即全世界都是疯子，除了我和可能正常的你。
That justice is the health of the soul is the unifying theme of the Republic; but, as we have seen, Plato ranges in the dialogue over philosophy of mind, moral philosophy, political philosophy, philosophy of education, aesthetics, theory of knowledge, and metaphysics.
正义是灵魂的健康，这是《理想国》的统一主题；但是，正如我们所看到的，柏拉图在对话中涉及了心灵哲学、道德哲学、政治哲学、教育哲学、美学、知识论和形而上学。
In all these areas the Theory of Ideas is brought to bear. It remains for us to consider some of Plato’s later writings in which his philosophy is no longer anchored to that theory.
在所有这些领域，理型论都发挥了作用。我们还需要考虑柏拉图后期的一些著作，在这些著作中，他的哲学不再依附于那个理论。
