按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
thoughtful general； willing to avail himself of any discovery in the art of
war （Aristoph。 Aves）； the other is the practical man； who relies on his own
experience； and is the enemy of innovation； he can act but cannot speak；
and is apt to lose his temper。 It is to be noted that one of them is
supposed to be a hearer of Socrates； the other is only acquainted with his
actions。 Laches is the admirer of the Dorian mode； and into his mouth the
remark is put that there are some persons who； having never been taught；
are better than those who have。 Like a novice in the art of disputation；
he is delighted with the hits of Socrates； and is disposed to be angry with
the refinements of Nicias。
In the discussion of the main thesis of the Dialogue'What is Courage？'
the antagonism of the two characters is still more clearly brought out； and
in this； as in the preliminary question； the truth is parted between them。
Gradually； and not without difficulty； Laches is made to pass on from the
more popular to the more philosophical； it has never occurred to him that
there was any other courage than that of the soldier； and only by an effort
of the mind can he frame a general notion at all。 No sooner has this
general notion been formed than it evanesces before the dialectic of
Socrates； and Nicias appears from the other side with the Socratic
doctrine； that courage is knowledge。 This is explained to mean knowledge
of things terrible in the future。 But Socrates denies that the knowledge
of the future is separable from that of the past and present； in other
words； true knowledge is not that of the soothsayer but of the philosopher。
And all knowledge will thus be equivalent to all virtuea position which
elsewhere Socrates is not unwilling to admit； but which will not assist us
in distinguishing the nature of courage。 In this part of the Dialogue the
contrast between the mode of cross…examination which is practised by Laches
and by Socrates； and also the manner in which the definition of Laches is
made to approximate to that of Nicias； are worthy of attention。
Thus； with some intimation of the connexion and unity of virtue and
knowledge； we arrive at no distinct result。 The two aspects of courage are
never harmonized。 The knowledge which in the Protagoras is explained as
the faculty of estimating pleasures and pains is here lost in an unmeaning
and transcendental conception。 Yet several true intimations of the nature
of courage are allowed to appear： （1） That courage is moral as well as
physical： （2） That true courage is inseparable from knowledge； and yet （3）
is based on a natural instinct。 Laches exhibits one aspect of courage；
Nicias the other。 The perfect image and harmony of both is only realized
in Socrates himself。
The Dialogue offers one among many examples of the freedom with which Plato
treats facts。 For the scene must be supposed to have occurred between B。C。
424； the year of the battle of Delium； and B。C。 418； the year of the battle
of Mantinea； at which Laches fell。 But if Socrates was more than seventy
years of age at his trial in 399 （see Apology）； he could not have been a
young man at any time after the battle of Delium。
LACHES； OR COURAGE。
by
Plato
Translated by Benjamin Jowett
PERSONS OF THE DIALOGUE：
Lysimachus； son of Aristides。
Melesias； son of Thucydides。
Their sons。
Nicias； Laches； Socrates。
LYSIMACHUS： You have seen the exhibition of the man fighting in armour；
Nicias and Laches； but we did not tell you at the time the reason why my
friend Melesias and I asked you to go with us and see him。 I think that we
may as well confess what this was； for we certainly ought not to have any
reserve with you。 The reason was； that we were intending to ask your
advice。 Some laugh at the very notion of advising others； and when they
are asked will not say what they think。 They guess at the wishes of the
person who asks them； and answer according to his； and not according to
their own； opinion。 But as we know that you are good judges； and will say
exactly what you think； we have taken you into our counsels。 The matter
about which I am making all this preface is as follows： Melesias and I
have two sons； that is his son； and he is named Thucydides； after his
grandfather； and this is mine； who is also called after his grandfather；
Aristides。 Now； we are resolved to take the greatest care of the youths；
and not to let them run about as they like； which is too often the way with
the young； when they are no longer children； but to begin at once and do
the utmost that we can for them。 And knowing you to have sons of your own；
we thought that you were most likely to have attended to their training and
improvement； and； if perchance you have not attended to them； we may remind
you that you ought to have done so； and would invite you to assist us in
the fulfilment of a common duty。 I will tell you； Nicias and Laches； even
at the risk of being tedious； how we came to think of this。 Melesias and I
live together； and our sons live with us； and now； as I was saying at
first； we are going to confess to you。 Both of us often talk to the lads
about the many noble deeds which our own fathers did in war and peacein
the management of the allies； and in the administration of the city； but
neither of us has any deeds of his own which he can show。 The truth is
that we are ashamed of this contrast being seen by them； and we blame our
fathers for letting us be spoiled in the days of our youth； while they were
occupied with the concerns of others； and we urge all this upon the lads；
pointing out to them that they will not grow up to honour if they are
rebellious and take no pains about themselves； but that if they take pains
they may； perhaps； become worthy of the names which they bear。 They； on
their part； promise to comply with our wishes； and our care is to discover
what studies or pursuits are likely to be most improving to them。 Some one
commended to us the art of fighting in armour； which he thought an
excellent accomplishment for a young man to learn； and he praised the man
whose exhibition you have seen； and told us to go and see him。 And we
determined that we would go； and get you to accompany us； and we were
intending at the same time； if you did not object； to take counsel with you
about the education of our sons。 That is the matter which we wanted to
talk over with you； and we hope that you will give us your opinion about
this art of fighting in armour； and about any other studies or pursuits
which may or may not be desirable for a young man to learn。 Please to say
whether you agree to our proposal。
NICIAS： As far as I am concerned； Lysimachus and Melesias； I applaud your
purpose； and will gladly assist you； and I believe that you； Laches； will
be equally glad。
LACHES： Certainly； Nicias； and I quite approve of the remark which
Lysimachus made about his own father and the father of Melesias； and which
is applicable； not only to them； but to us； and to every one who is
occupied with public affairs。 As he says； such persons are too apt to be
negligent and careless of their own children and their private concerns。
There is much truth in that remark of yours； Lysimachus。 But why； instead
of consulting us； do you not consult our friend Socrates about the
education of the youths？ He is of the same deme with you； and is always
passing his time in places where the youth have any noble study or pursuit；
such as you are enquiring after。
LYSIMACHUS： Why； Laches； has Socrates ever attended to matters of this
sort？
LACHES： Certainly； Lysimachus。
NICIAS： That I have the means of knowing as well as Laches； for quite
lately he supplied me with a teacher of music for my sons；Damon； the
disciple of Agathocles； who is a most accomplished man in every way； as
well as a musician； and a companion of inestimable value for young men at
their age。
LYSIMACHUS： Those who have reached my time of life； Socrates and Nicias
and Laches； fall out of acquaintance with the young； because they are
generally detained at home by old age； but you； O son of Sophroniscus；
should let your fellow demesman have the benefit of any advice which you
are able to give。 Moreover I have a claim upon you as an old friend of
your father； for I and he were always companions