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Laches
by Plato
Translated by Benjamin Jowett
INTRODUCTION。
Lysimachus； the son of Aristides the Just； and Melesias； the son of the
elder Thucydides； two aged men who live together； are desirous of educating
their sons in the best manner。 Their own education； as often happens with
the sons of great men； has been neglected； and they are resolved that their
children shall have more care taken of them； than they received themselves
at the hands of their fathers。
At their request； Nicias and Laches have accompanied them to see a man
named Stesilaus fighting in heavy armour。 The two fathers ask the two
generals what they think of this exhibition； and whether they would advise
that their sons should acquire the accomplishment。 Nicias and Laches are
quite willing to give their opinion； but they suggest that Socrates should
be invited to take part in the consultation。 He is a stranger to
Lysimachus； but is afterwards recognised as the son of his old friend
Sophroniscus； with whom he never had a difference to the hour of his death。
Socrates is also known to Nicias； to whom he had introduced the excellent
Damon； musician and sophist； as a tutor for his son； and to Laches； who had
witnessed his heroic behaviour at the battle of Delium （compare Symp。）。
Socrates； as he is younger than either Nicias or Laches； prefers to wait
until they have delivered their opinions； which they give in a
characteristic manner。 Nicias； the tactician； is very much in favour of
the new art； which he describes as the gymnastics of waruseful when the
ranks are formed； and still more useful when they are broken； creating a
general interest in military studies； and greatly adding to the appearance
of the soldier in the field。 Laches； the blunt warrior； is of opinion that
such an art is not knowledge； and cannot be of any value； because the
Lacedaemonians； those great masters of arms； neglect it。 His own
experience in actual service has taught him that these pretenders are
useless and ridiculous。 This man Stesilaus has been seen by him on board
ship making a very sorry exhibition of himself。 The possession of the art
will make the coward rash； and subject the courageous； if he chance to make
a slip； to invidious remarks。 And now let Socrates be taken into counsel。
As they differ he must decide。
Socrates would rather not decide the question by a plurality of votes： in
such a serious matter as the education of a friend's children； he would
consult the one skilled person who has had masters； and has works to show
as evidences of his skill。 This is not himself； for he has never been able
to pay the sophists for instructing him； and has never had the wit to do or
discover anything。 But Nicias and Laches are older and richer than he is：
they have had teachers； and perhaps have made discoveries； and he would
have trusted them entirely； if they had not been diametrically opposed。
Lysimachus here proposes to resign the argument into the hands of the
younger part of the company； as he is old； and has a bad memory。 He
earnestly requests Socrates to remain；in this showing； as Nicias says；
how little he knows the man； who will certainly not go away until he has
cross…examined the company about their past lives。 Nicias has often
submitted to this process； and Laches is quite willing to learn from
Socrates； because his actions； in the true Dorian mode； correspond to his
words。
Socrates proceeds： We might ask who are our teachers？ But a better and
more thorough way of examining the question will be to ask； 'What is
Virtue？'or rather； to restrict the enquiry to that part of virtue which
is concerned with the use of weapons'What is Courage？' Laches thinks
that he knows this： （1） 'He is courageous who remains at his post。' But
some nations fight flying； after the manner of Aeneas in Homer； or as the
heavy…armed Spartans also did at the battle of Plataea。 （2） Socrates wants
a more general definition； not only of military courage； but of courage of
all sorts； tried both amid pleasures and pains。 Laches replies that this
universal courage is endurance。 But courage is a good thing； and mere
endurance may be hurtful and injurious。 Therefore （3） the element of
intelligence must be added。 But then again unintelligent endurance may
often be more courageous than the intelligent； the bad than the good。 How
is this contradiction to be solved？ Socrates and Laches are not set 'to
the Dorian mode' of words and actions； for their words are all confusion；
although their actions are courageous。 Still they must 'endure' in an
argument about endurance。 Laches is very willing； and is quite sure that
he knows what courage is； if he could only tell。
Nicias is now appealed to； and in reply he offers a definition which he has
heard from Socrates himself； to the effect that （1） 'Courage is
intelligence。' Laches derides this； and Socrates enquires； 'What sort of
intelligence？' to which Nicias replies； 'Intelligence of things terrible。'
'But every man knows the things to be dreaded in his own art。' 'No they do
not。 They may predict results； but cannot tell whether they are really
terrible； only the courageous man can tell that。' Laches draws the
inference that the courageous man is either a soothsayer or a god。
Again； （2） in Nicias' way of speaking； the term 'courageous' must be denied
to animals or children； because they do not know the danger。 Against this
inversion of the ordinary use of language Laches reclaims； but is in some
degree mollified by a compliment to his own courage。 Still； he does not
like to see an Athenian statesman and general descending to sophistries of
this sort。 Socrates resumes the argument。 Courage has been defined to be
intelligence or knowledge of the terrible； and courage is not all virtue；
but only one of the virtues。 The terrible is in the future； and therefore
the knowledge of the terrible is a knowledge of the future。 But there can
be no knowledge of future good or evil separated from a knowledge of the
good and evil of the past or present； that is to say； of all good and evil。
Courage； therefore； is the knowledge of good and evil generally。 But he
who has the knowledge of good and evil generally； must not only have
courage； but also temperance； justice； and every other virtue。 Thus； a
single virtue would be the same as all virtues （compare Protagoras）。 And
after all the two generals； and Socrates； the hero of Delium； are still in
ignorance of the nature of courage。 They must go to school again； boys；
old men and all。
Some points of resemblance； and some points of difference； appear in the
Laches when compared with the Charmides and Lysis。 There is less of
poetical and simple beauty； and more of dramatic interest and power。 They
are richer in the externals of the scene； the Laches has more play and
development of character。 In the Lysis and Charmides the youths are the
central figures； and frequent allusions are made to the place of meeting；
which is a palaestra。 Here the place of meeting； which is also a
palaestra； is quite forgotten； and the boys play a subordinate part。 The
seance is of old and elder men； of whom Socrates is the youngest。
First is the aged Lysimachus； who may be compared with Cephalus in the
Republic； and； like him； withdraws from the argument。 Melesias； who is
only his shadow； also subsides into silence。 Both of them； by their own
confession； have been ill…educated； as is further shown by the circumstance
that Lysimachus； the friend of Sophroniscus； has never heard of the fame of
Socrates； his son； they belong to different circles。 In the Meno their
want of education in all but the arts of riding and wrestling is adduced as
a proof that virtue cannot be taught。 The recognition of Socrates by
Lysimachus is extremely graceful； and his military exploits naturally
connect him with the two generals； of whom one has witnessed them。 The
characters of Nicias and Laches are indicated by their opinions on the
exhibition of the man fighting in heavy armour。 The more enlightened
Nicias is quite ready to accept the new art； which Laches treats with
ridicule； seeming to think that this； or any other military question； may
be settled by asking； 'What do the Lacedaemonians say？' The one is the
thoughtful general； willing to avail himself of any discovery in the art