第51章

Once when Aristippus set himself to subject Socrates to a cross- examination, such as he had himself undergone at the hands of Socrates on a former occasion, Socrates, being minded to benefit those who were with him, gave his answers less in the style of a debater guarding against perversions of his argument, than of a man persuaded of the supreme importance of right conduct.

For Aristippus see above, p. 38; for the connection, {boulomenos tous sunontas ophelein}, between this and the preceeding chapter, see above, Conspectus, p. xxvi.

Possibly in reference to the conversation above. In reference to the present dialogue see Grote, "Plato," I. xi. p. 380 foll.

For {prattein ta deonta} cf. below, III. ix. 4, 11; Plat. "Charm." 164 B; but see J. J. Hartman, "An. Xen." p. 141.

Aristippus asked him "if he knew of anything good," intending in case he assented and named any particular good thing, like food or drink, or wealth, or health, or strength, or courage, to point out that the thing named was sometimes bad. But he, knowing that if a thing troubles us, we immediately want that which will put an end to our trouble, answered precisely as it was best to do.

See Grote, "Plato," ii. 585, on Philebus. Or, "made the happiest answer."Soc. Do I understand you to ask me whether I know anything good for fever?

No (he replied), that is not my question. Soc. Then for inflammation of the eyes? Aristip. No, nor yet that.

Soc. Well then, for hunger? Aristip. No, nor yet for hunger.

Well, but (answered Socrates) if you ask me whether I know of any good thing which is good for nothing, I neither know of it nor want to know.

And when Aristippus, returning to the charge, asked him "if he knew of any thing beautiful,"He answered: Yes, many things. Aristip. Are they all like each other?

Soc. On the contrary, they are often as unlike as possible.

How then (he asked) can that be beautiful which is unlike the beautiful?

Soc. Bless me! for the simple reason that it is possible for a man who is a beautiful runner to be quite unlike another man who is a beautiful boxer, or for a shield, which is a beautiful weapon for the purpose of defence, to be absolutely unlike a javelin, which is a beautiful weapon of swift and sure discharge.

See Grote, "H. G." x. 164, in reference to Epaminondas and his gymnastic training; below, III. x. 6.

Aristip. Your answers are no better now than when I asked you whether you knew any good thing. They are both of a pattern.

Or, "You answer precisely as you did when . . ."Soc. And so they should be. Do you imagine that one thing is good and another beautiful? Do not you know that relatively to the same standard all things are at once beautiful and good? In the first place, virtue is not a good thing relatively to one standard and a beautiful thing relatively to another standard; and in the next place, human beings, on the same principle and relatively to the same standard, are called "beautiful and good"; and so the bodily frames of men relatively to the same standards are seen to be "beautiful and good," and in general all things capable of being used by man are regarded as at once beautiful and good relatively to the same standard --the standing being in each case what the thing happens to be useful for.