The Republic
THE REPUBLIC
共和国
By Plato
柏拉图
Translated by Benjamin Jowett
本杰明·乔伊特译
Note: See also “The Republic” by Plato, Jowett, eBook #150
注：另请参阅 Plato, Jowett 的《理想国》，电子书 #150
Contents
内容
INTRODUCTION AND ANALYSIS.
介绍和分析。
THE REPUBLIC.
共和国。
PERSONS OF THE DIALOGUE.
对话人物。
BOOK I.
书一。
BOOK II.
第二册。
BOOK III.
第三册。
BOOK IV.
第四册。
BOOK V.
第五册
BOOK VI.
第六册。
BOOK VII.
第七册。
BOOK VIII.
第八卷。
BOOK IX.
第九册。
BOOK X.
书X。
INTRODUCTION AND ANALYSIS.
介绍和分析。
The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them.
《理想国》是柏拉图除《法律篇》之外最长的作品，当然也是其中最伟大的一部。
There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence.
《斐莱布》和《诡辩家》中有更接近现代形而上学的方法。政治家或政治家更理想；国家的形式和机构在法律中有更明确的规定；作为艺术作品，《会饮篇》和《普罗泰戈拉》更加优秀。
But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all.
但没有任何一部《柏拉图对话录》具有如此广阔的视野和如此完美的风格。没有任何其他著作能表现出同等的世界知识，或者包含更多的新旧思想，而且不只属于一个时代，而是属于所有时代。
Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power.
在柏拉图的著作中，没有任何地方比这更深刻的讽刺，更丰富的幽默或意象，或更戏剧化的力量。
Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy.
在他的任何其他著作中，也没有试图将生活与思辨交织在一起，或者将政治与哲学联系起来。
The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point (cp, especially in Books V, VI, VII) to which ancient thinkers ever attained.
共和国是其他对话可以围绕的中心。在这里，哲学达到了古代思想家所达到的最高点（cp，特别是在第五、六、七卷中）。
Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized.
希腊人中的柏拉图，就像现代人中的培根一样，是第一个构想知识方法的人，尽管他们俩都不总是区分裸露的轮廓或形式与真理的实质。他们两人都必须满足于尚未实现的科学抽象。
He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained.
他是世人所见过的最伟大的形而上学天才。在他身上，比任何其他古代思想家都更蕴藏着未来知识的萌芽。
The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato.
逻辑学和心理学为后世提供了如此多的思想工具，其基础是苏格拉底和柏拉图的分析。
The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato.
定义原则、矛盾律、循环论证的谬误、事物或概念的本质与偶然、手段与目的、原因与条件的区别；还有将心灵划分为理性、肉欲和暴躁的元素，或者将快乐和欲望划分为必要和不必要的——这些和其他伟大的思想形式都可以在《理想国》中找到，并且可能是柏拉图首先发明的。
The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him (cp.
一切逻辑真理中最伟大的真理，也是哲学作家最容易忽视的真理之一，即文字与事物之间的区别，却被他极力地坚持着（参见第 14 页）。
Rep.; Polit.; Cratyl.
代表；政治。克拉蒂尔。
435, 436 ff), although he has not always avoided the confusion of them in his own writings (e.g. Rep.).
435, 436 ff)，尽管他在自己的著作中并不总是避免它们的混淆（例如《Rep.》）。
But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to ‘contemplate all truth and all existence’ is very unlike the doctrine of the syllogism which Aristotle claims to have discovered (Soph.
但他并没有将真理束缚在逻辑公式中——逻辑仍然隐藏在形而上学之中；他所想象的“思考所有真理和所有存在”的科学与亚里士多德声称发现的三段论学说非常不同（Soph.
Elenchi, 33.
埃伦奇，33 岁。
18).
18）。
Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy.
我们也不能忘记，《共和国》只是一个更大计划的第三部分，其中包括雅典的理想历史以及政治和自然哲学。
The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century.
《克里提亚斯》的片段催生了一部举世闻名的小说，其重要性仅次于特洛伊故事和亚瑟王传说。据说这一事实启发了十六世纪早期的一些航海家。
This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer.
这个神话故事的主题是雅典人对亚特兰蒂斯岛的战争历史，据说是建立在梭伦未完成的一首诗的基础上的，它与这首诗的关系就像语标学家的著作与荷马诗歌的关系一样。
It would have told of a struggle for Liberty (cp.
它会讲述一场争取自由的斗争（cp.
Tim.
蒂姆.
25 C), intended to represent the conflict of Persia and Hellas.
25 C），旨在代表波斯和希腊的冲突。
We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument.
我们可以从《蒂迈欧篇》的崇高开头、《克里提亚斯》本身的片段以及《法律篇》第三卷来判断，柏拉图会以何种方式对待这一崇高的论点。
We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp.
我们只能猜测为什么这个伟大的设计被放弃了；也许是因为柏拉图意识到虚构的历史中有一些不协调之处，或者因为他对它失去了兴趣，或者因为随着岁月的流逝，无法完成它；我们可能会高兴地幻想，如果这个虚构的叙述已经完成，我们应该会发现柏拉图本人同情希腊独立的斗争（cp.
Laws, iii.
法律，三。
698 ff.), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus (v.
698 ff.），唱着一首战胜马拉松和萨拉米斯的赞美诗，也许让人想起希罗多德（第 698 节）。
78) where he contemplates the growth of the Athenian empire—‘How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!’ or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene (cp.
78）他在其中思考了雅典帝国的发展——“言论自由是多么勇敢的事情，它使雅典人迄今为止在伟大方面超过了希腊的所有其他国家！”或者，更可能的是，将胜利归功于雅典古老的良好秩序以及阿波罗和雅典娜的青睐（第78页）。
Introd.
介绍一下。
to Critias).
到克里蒂亚斯）。
Again, Plato may be regarded as the ‘captain’ (‘arhchegoz’) or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero’s De Republica, of St. Augustine’s City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model.
同样，柏拉图可能被视为“队长”（“arhchegoz”）或一群优秀追随者的领导者。因为在《理想国》中可以找到西塞罗的《共和国》、圣奥古斯丁的《上帝之城》、托马斯·莫尔爵士的乌托邦以及许多其他以同一模式构建的想象国家的原作。
The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself.
亚里士多德或亚里士多德学派在政治学上受惠于他的程度很少有人认识到，而这种认识则更为必要，因为这不是亚里士多德本人做出的。
The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle.
这两位哲学家的共同点比他们意识到的还要多。也许柏拉图的某些元素在亚里士多德那里仍然未被发现。
In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas.
在英国哲学中，不仅在剑桥柏拉图主义者的著作中，而且在伯克利或柯勒律治等伟大的原创作家的著作中，都可以追溯到柏拉图及其思想的许多相似之处。
That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground.
存在着一种高于经验的真理，心灵可以见证这一真理，这一信念在我们这一代人中得到了热烈的宣扬，而且也许正在取得进展。
Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence.
在文艺复兴时期为世界带来新生命的希腊作家中，柏拉图影响最大。
The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants.
《柏拉图理想国》也是第一部关于教育的专着，弥尔顿、洛克、卢梭、让·保罗和歌德的著作都是该专着的合法后裔。
Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics.
就像但丁或班扬一样，他揭示了另一种生活；和培根一样，他对知识的统一性印象深刻。在早期教会中，他对神学产生了真正的影响，在文学复兴运动中，他对政治产生了真正的影响。
Even the fragments of his words when ‘repeated at second-hand’ (Symp.
甚至他的话语“二手重复”时的片段（Symp.
215 D) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature.
215 D）在各个时代都迷惑了人们的心，他们在他们身上看到了自己更高的本性。
He is the father of idealism in philosophy, in politics, in literature.
他是哲学、政治和文学唯心主义之父。
And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.
而现代思想家和政治家的许多最新理念，比如知识统一、法治、性别平等等，都被他在梦中预见到了。
The argument of the Republic is the search after Justice, the nature of which is first hinted at by Cephalus, the just and blameless old man—then discussed on the basis of proverbial morality by Socrates and Polemarchus—then caricatured by Thrasymachus and partially explained by Socrates—reduced to an abstraction by Glaucon and Adeimantus, and having become invisible in the individual reappears at length in the ideal State which is constructed by Socrates.
《理想国》的论点是对正义的追求，正义的本质首先被克法卢斯（Cephalus）暗示，这位公正无罪的老人——然后由苏格拉底和波勒马库斯在众所周知的道德基础上进行了讨论——然后由色拉叙马科斯进行了讽刺，并由苏格拉底进行了部分解释——由格劳孔和阿德曼图斯简化为一个抽象概念，并在个人中变得不可见，最终在理想国家中重新出现，而理想国家是由苏格拉底。
The first care of the rulers is to be education, of which an outline is drawn after the old Hellenic model, providing only for an improved religion and morality, and more simplicity in music and gymnastic, a manlier strain of poetry, and greater harmony of the individual and the State.
统治者首先关心的是教育，其轮廓是按照古希腊模式制定的，只提供改进的宗教和道德、音乐和体操的更加简单、诗歌的阳刚风格以及个人与国家的更大和谐。
We are thus led on to the conception of a higher State, in which ‘no man calls anything his own,’ and in which there is neither ‘marrying nor giving in marriage,’ and ‘kings are philosophers’ and ‘philosophers are kings;’ and there is another and higher education, intellectual as well as moral and religious, of science as well as of art, and not of youth only but of the whole of life.
因此，我们被引导到一个更高的国家的概念，在这个国家中，“没有人称任何东西为他自己的”，并且没有“结婚或结婚”，“国王是哲学家”和“哲学家是国王”；还有另一种更高的教育，智力的、道德的和宗教的，科学的和艺术的，而且不仅仅是青少年的教育，而是整个生命的教育。
Such a State is hardly to be realized in this world and quickly degenerates.
这样的国家在这个世界上是很难实现的，而且很快就会堕落。
To the perfect ideal succeeds the government of the soldier and the lover of honour, this again declining into democracy, and democracy into tyranny, in an imaginary but regular order having not much resemblance to the actual facts.
军人和荣誉爱好者的政府接替了完美的理想，这又再次沦为民主，民主又沦为暴政，这是一种想象的但有规律的秩序，与实际情况没有太大相似之处。
When ‘the wheel has come full circle’ we do not begin again with a new period of human life; but we have passed from the best to the worst, and there we end.
当“车轮转了一圈”时，我们并不是重新开始人类生活的新时期；但我们已经从最好的状态过渡到最差的状态，就到此为止了。
The subject is then changed and the old quarrel of poetry and philosophy which had been more lightly treated in the earlier books of the Republic is now resumed and fought out to a conclusion.
然后话题就改变了，在《共和国》早期著作中，诗歌和哲学之间的旧有争论被轻描淡写，现在又重新开始，并得出结论。
Poetry is discovered to be an imitation thrice removed from the truth, and Homer, as well as the dramatic poets, having been condemned as an imitator, is sent into banishment along with them.
人们发现诗歌是三次远离真理的模仿，荷马和戏剧诗人都被谴责为模仿者，与他们一起被放逐。
And the idea of the State is supplemented by the revelation of a future life.
未来生活的启示补充了国家的观念。
The division into books, like all similar divisions (Cp.
像所有类似的划分一样，按书划分（Cp.
Sir G.C.
G.C. 爵士
Lewis in the Classical Museum, vol. ii.
刘易斯在古典博物馆，卷。二.
p 1.), is probably later than the age of Plato.
p 1.)，可能晚于柏拉图的时代。
The natural divisions are five in number;—(1) Book I and the first half of Book II down to the paragraph beginning, ‘I had always admired the genius of Glaucon and Adeimantus,’ which is introductory; the first book containing a refutation of the popular and sophistical notions of justice, and concluding, like some of the earlier Dialogues, without arriving at any definite result.
自然划分有五个：（1）第一卷和第二卷的前半部分，直到开头的一段：“我一直钦佩格劳孔和阿德曼图斯的天才”，这是介绍性的；第一本书驳斥了流行的、深奥的正义概念，并像早期的一些对话一样得出结论，但没有得出任何明确的结果。
To this is appended a restatement of the nature of justice according to common opinion, and an answer is demanded to the question—What is justice, stripped of appearances?
在此基础上，根据共同观点，对正义的本质进行了重述，并要求回答这样的问题：什么是剥去表象的正义？
The second division (2) includes the remainder of the second and the whole of the third and fourth books, which are mainly occupied with the construction of the first State and the first education.
第二部分（2）包括第二本书的剩余部分以及第三本书和第四本书的全部内容，主要涉及第一个国家的建设和第一个教育。
The third division (3) consists of the fifth, sixth, and seventh books, in which philosophy rather than justice is the subject of enquiry, and the second State is constructed on principles of communism and ruled by philosophers, and the contemplation of the idea of good takes the place of the social and political virtues.
第三部分（3）由第五、六、七本书组成，其中哲学而不是正义是探究的主题，第二个国家是建立在共产主义原则之上并由哲学家统治的，对善观念的沉思取代了社会和政治美德。
In the eighth and ninth books (4) the perversions of States and of the individuals who correspond to them are reviewed in succession; and the nature of pleasure and the principle of tyranny are further analysed in the individual man.
在第八本书和第九本书（4）中，相继回顾了国家和与之相对应的个人的扭曲；快乐的本质和暴政的原则在个体的人身上得到了进一步的分析。
The tenth book (5) is the conclusion of the whole, in which the relations of philosophy to poetry are finally determined, and the happiness of the citizens in this life, which has now been assured, is crowned by the vision of another.
第十本书（5）是整体的结论，其中哲学与诗歌的关系最终被确定，而现在已经得到保证的公民今生的幸福则由另一个人的愿景所加冕。
Or a more general division into two parts may be adopted; the first (Books I - IV) containing the description of a State framed generally in accordance with Hellenic notions of religion and morality, while in the second (Books V - X) the Hellenic State is transformed into an ideal kingdom of philosophy, of which all other governments are the perversions.
或者可以采用更一般的划分为两部分；第一卷（第一卷至第四卷）描述了一个总体上按照希腊宗教和道德观念构建的国家，而在第二卷（第五卷至第十卷）中，希腊国家被转变为一个理想的哲学王国，而所有其他政府都是其中的变态。
These two points of view are really opposed, and the opposition is only veiled by the genius of Plato.
这两种观点确实是对立的，而这种对立只是被柏拉图的天才所掩盖。
The Republic, like the Phaedrus (see Introduction to Phaedrus), is an imperfect whole; the higher light of philosophy breaks through the regularity of the Hellenic temple, which at last fades away into the heavens.
《理想国》就像《斐德罗篇》（见《斐德罗篇》简介）一样，是一个不完美的整体。更高层次的哲学之光突破了希腊神庙的规律，最终消失在天空中。
Whether this imperfection of structure arises from an enlargement of the plan; or from the imperfect reconcilement in the writer’s own mind of the struggling elements of thought which are now first brought together by him; or, perhaps, from the composition of the work at different times—are questions, like the similar question about the Iliad and the Odyssey, which are worth asking, but which cannot have a distinct answer.
这种结构的不完善是否是由于规划的扩大造成的？或者是由于作者自己的头脑中对现在由他首先汇集在一起的思想斗争要素的不完美调和；或者，也许，从作品在不同时期的构成来看——这些问题，就像关于《伊利亚特》和《奥德赛》的类似问题，值得提出，但无法有明确的答案。
In the age of Plato there was no regular mode of publication, and an author would have the less scruple in altering or adding to a work which was known only to a few of his friends.
在柏拉图时代，没有正规的出版方式，作者可以毫无顾忌地修改或添加只有他的少数朋友知道的作品。
There is no absurdity in supposing that he may have laid his labours aside for a time, or turned from one work to another; and such interruptions would be more likely to occur in the case of a long than of a short writing.
假设他可能暂时搁置自己的工作，或者从一项工作转向另一项工作，这并不荒谬。这种中断在长文写作中比在短文写作中更容易发生。
In all attempts to determine the chronological order of the Platonic writings on internal evidence, this uncertainty about any single Dialogue being composed at one time is a disturbing element, which must be admitted to affect longer works, such as the Republic and the Laws, more than shorter ones.
在所有确定柏拉图著作内部证据的时间顺序的尝试中，对任何单一对话在同一时间撰写的不确定性是一个令人不安的因素，必须承认，与较短的作品相比，它对较长的作品（例如《理想国》和《法律》）的影响更大。
But, on the other hand, the seeming discrepancies of the Republic may only arise out of the discordant elements which the philosopher has attempted to unite in a single whole, perhaps without being himself able to recognise the inconsistency which is obvious to us.
但是，另一方面，《理想国》表面上的差异可能只是由于哲学家试图将不和谐的元素统一为一个整体而产生的，也许他自己无法认识到我们显而易见的不一致之处。
For there is a judgment of after ages which few great writers have ever been able to anticipate for themselves.
因为对于后世的判断，很少有伟大的作家能够亲自预见到。
They do not perceive the want of connexion in their own writings, or the gaps in their systems which are visible enough to those who come after them.
他们没有意识到自己的著作中缺乏联系，也没有意识到他们的系统中的缺陷对于他们的追随者来说是足够明显的。
In the beginnings of literature and philosophy, amid the first efforts of thought and language, more inconsistencies occur than now, when the paths of speculation are well worn and the meaning of words precisely defined.
在文学和哲学的开端，在思想和语言的最初努力中，当思辨的道路已经磨损并且词语的含义被精确定义时，会出现比现在更多的不一致。
For consistency, too, is the growth of time; and some of the greatest creations of the human mind have been wanting in unity.
对于一致性来说，同样是时间的增长。人类思想的一些最伟大的创造一直缺乏统一。
Tried by this test, several of the Platonic Dialogues, according to our modern ideas, appear to be defective, but the deficiency is no proof that they were composed at different times or by different hands.
通过这种检验，根据我们现代的观念，柏拉图对话录中的几部似乎是有缺陷的，但这种缺陷并不能证明它们是在不同时间或由不同人创作的。
And the supposition that the Republic was written uninterruptedly and by a continuous effort is in some degree confirmed by the numerous references from one part of the work to another.
《理想国》是不间断地、通过持续不断的努力而写成的这一假设在某种程度上得到了作品的一部分与另一部分的大量引用的证实。
The second title, ‘Concerning Justice,’ is not the one by which the Republic is quoted, either by Aristotle or generally in antiquity, and, like the other second titles of the Platonic Dialogues, may therefore be assumed to be of later date.
第二个标题“关于正义”，不是亚里士多德或一般古代人引用的《理想国》，因此，与柏拉图对话录的其他第二个标题一样，可以认为是后来的。
Morgenstern and others have asked whether the definition of justice, which is the professed aim, or the construction of the State is the principal argument of the work.
摩根斯坦和其他人询问，正义的定义（即所宣称的目标）还是国家的建设是这部作品的主要论点。
The answer is, that the two blend in one, and are two faces of the same truth; for justice is the order of the State, and the State is the visible embodiment of justice under the conditions of human society.
答案是，两者融为一体，是同一个真理的两个面孔；因为正义是国家秩序，国家是正义在人类社会条件下的具体体现。
The one is the soul and the other is the body, and the Greek ideal of the State, as of the individual, is a fair mind in a fair body.
一个是灵魂，另一个是身体，希腊的国家理想，就像个人的理想一样，是公平的身体中的公平的思想。
In Hegelian phraseology the state is the reality of which justice is the idea.
用黑格尔的措辞来说，国家是现实，正义是其理念。
Or, described in Christian language, the kingdom of God is within, and yet developes into a Church or external kingdom; ‘the house not made with hands, eternal in the heavens,’ is reduced to the proportions of an earthly building.
或者，用基督教语言描述，神的国度在内部，但发展成为教会或外部的国度； “不是人手建造的、在天上永恒的房子”被缩小到了地上建筑的比例。
Or, to use a Platonic image, justice and the State are the warp and the woof which run through the whole texture.
或者，用柏拉图式的形象来说，正义和国家是贯穿整个结构的经纱和纬纱。
And when the constitution of the State is completed, the conception of justice is not dismissed, but reappears under the same or different names throughout the work, both as the inner law of the individual soul, and finally as the principle of rewards and punishments in another life.
当国家宪法完成时，正义的概念并没有被消除，而是在整个著作中以相同或不同的名称重新出现，既作为个体灵魂的内在法则，又作为来生的奖赏和惩罚的原则。
The virtues are based on justice, of which common honesty in buying and selling is the shadow, and justice is based on the idea of good, which is the harmony of the world, and is reflected both in the institutions of states and in motions of the heavenly bodies (cp.
美德基于正义，而买卖中的普遍诚实是正义的影子，而正义基于善的理念，即世界的和谐，并反映在国家机构和天体的运动中（参见第 17 章）。
Tim.
蒂姆.
47).
47）。
The Timaeus, which takes up the political rather than the ethical side of the Republic, and is chiefly occupied with hypotheses concerning the outward world, yet contains many indications that the same law is supposed to reign over the State, over nature, and over man.
《蒂迈欧篇》关注的是《理想国》的政治而非伦理方面，主要是关于外部世界的假设，但也包含许多迹象表明，同样的法律应该统治国家、自然和人类。
Too much, however, has been made of this question both in ancient and modern times.
然而，无论是古代还是现代，这个问题已经被讨论得太多了。
There is a stage of criticism in which all works, whether of nature or of art, are referred to design.
有一个批评阶段，所有作品，无论是自然作品还是艺术作品，都被称为设计。
Now in ancient writings, and indeed in literature generally, there remains often a large element which was not comprehended in the original design.
现在，在古代著作中，实际上在一般文学中，常常残留着原始设计中未包含的大量元素。
For the plan grows under the author’s hand; new thoughts occur to him in the act of writing; he has not worked out the argument to the end before he begins.
因为计划是在作者的手下成长的；他在写作的过程中产生了新的想法；他在开始之前还没有把论证弄清楚。
The reader who seeks to find some one idea under which the whole may be conceived, must necessarily seize on the vaguest and most general.
读者若想找到某种可以构想整体的观念，就必须抓住最模糊和最笼统的观念。
Thus Stallbaum, who is dissatisfied with the ordinary explanations of the argument of the Republic, imagines himself to have found the true argument ‘in the representation of human life in a State perfected by justice, and governed according to the idea of good.’ There may be some use in such general descriptions, but they can hardly be said to express the design of the writer.
因此，对《理想国》论点的一般解释不满意的斯塔尔鲍姆想象自己已经找到了真正的论点，“在一个由正义完善并按照善的理念治理的国家中人类生活的表现”。这样的一般性描述可能有一些用处，但很难说它们表达了作者的设计。
The truth is, that we may as well speak of many designs as of one; nor need anything be excluded from the plan of a great work to which the mind is naturally led by the association of ideas, and which does not interfere with the general purpose.
事实上，我们既可以谈论多种设计，也可以谈论一种设计。一部伟大作品的计划也不需要排除任何东西，因为思想的联想自然会引导思想，并且不会干扰总体目标。
What kind or degree of unity is to be sought after in a building, in the plastic arts, in poetry, in prose, is a problem which has to be determined relatively to the subject-matter.
在建筑、造型艺术、诗歌、散文中要寻求何种类型或程度的统一，是一个必须根据主题来确定的问题。
To Plato himself, the enquiry ‘what was the intention of the writer,’ or ‘what was the principal argument of the Republic’ would have been hardly intelligible, and therefore had better be at once dismissed (cp.
对于柏拉图本人来说，“作者的意图是什么”或“《理想国》的主要论点是什么”的询问几乎难以理解，因此最好立即予以驳回（参见第 11 章）。
the Introduction to the Phaedrus).
《斐德罗篇导论》）。
Is not the Republic the vehicle of three or four great truths which, to Plato’s own mind, are most naturally represented in the form of the State?
难道共和国不是三四个伟大真理的载体吗？在柏拉图自己看来，这些真理最自然地以国家的形式表现出来？
Just as in the Jewish prophets the reign of Messiah, or ‘the day of the Lord,’ or the suffering Servant or people of God, or the ‘Sun of righteousness with healing in his wings’ only convey, to us at least, their great spiritual ideals, so through the Greek State Plato reveals to us his own thoughts about divine perfection, which is the idea of good—like the sun in the visible world;—about human perfection, which is justice—about education beginning in youth and continuing in later years—about poets and sophists and tyrants who are the false teachers and evil rulers of mankind—about ‘the world’ which is the embodiment of them—about a kingdom which exists nowhere upon earth but is laid up in heaven to be the pattern and rule of human life.
正如犹太先知中弥赛亚的统治，或“主的日子”，或受苦的仆人或上帝的子民，或“正义的太阳，其翅膀具有治愈作用”，至少向我们传达了他们伟大的精神理想，柏拉图通过希腊国家向我们揭示了他自己关于神圣完美的思想，这是善的概念——就像可见世界中的太阳一样；——关于人类的完美，这是正义——关于从青年时期开始并在以后继续进行的教育——关于诗人和诗人。诡辩家和暴君，他们是人类的假教师和邪恶统治者——关于“世界”，这是他们的化身——关于一个不存在于地球上任何地方但存在于天上作为人类生活的模式和规则的王国。
No such inspired creation is at unity with itself, any more than the clouds of heaven when the sun pierces through them.
没有任何这样受灵感启发的创造物是与自身统一的，就像太阳穿透天空的云彩一样。
Every shade of light and dark, of truth, and of fiction which is the veil of truth, is allowable in a work of philosophical imagination.
每一种明暗、真理和虚构（真理的面纱）的阴影，在哲学想象的作品中都是允许的。
It is not all on the same plane; it easily passes from ideas to myths and fancies, from facts to figures of speech.
它们并不都在同一平面上；它很容易从想法转变为神话和幻想，从事实转变为修辞手法。
It is not prose but poetry, at least a great part of it, and ought not to be judged by the rules of logic or the probabilities of history.
它不是散文，而是诗歌，至少其中很大一部分，不应该用逻辑规则或历史概率来评判。
The writer is not fashioning his ideas into an artistic whole; they take possession of him and are too much for him.
作者并不是把他的想法塑造成一个艺术整体；而是将他的想法塑造成一个艺术整体。他们占据了他，对他来说太过分了。
We have no need therefore to discuss whether a State such as Plato has conceived is practicable or not, or whether the outward form or the inward life came first into the mind of the writer.
因此，我们没有必要讨论柏拉图所设想的国家是否可行，或者作者首先考虑的是外在形式还是内在生活。
For the practicability of his ideas has nothing to do with their truth; and the highest thoughts to which he attains may be truly said to bear the greatest ‘marks of design’—justice more than the external frame-work of the State, the idea of good more than justice.
因为他的想法的实用性与其真实性无关。他所获得的最高思想确实可以说带有最伟大的“设计标记”——正义比国家的外部框架更重要，善的理念比正义更重要。
The great science of dialectic or the organisation of ideas has no real content; but is only a type of the method or spirit in which the higher knowledge is to be pursued by the spectator of all time and all existence.
辩证法或思想组织的伟大科学没有真正的内容；但这只是一种方法或精神，所有时间和所有存在的旁观者都在其中追求更高的知识。
It is in the fifth, sixth, and seventh books that Plato reaches the ‘summit of speculation,’ and these, although they fail to satisfy the requirements of a modern thinker, may therefore be regarded as the most important, as they are also the most original, portions of the work.
正是在第五、六、七本书中，柏拉图达到了“思辨的顶峰”，这些虽然不能满足现代思想家的要求，但因此可以被视为该著作中最重要的部分，因为它们也是最具原创性的部分。
It is not necessary to discuss at length a minor question which has been raised by Boeckh, respecting the imaginary date at which the conversation was held (the year 411 B.C.
没有必要详细讨论博克提出的一个小问题，考虑到这次谈话的虚构日期（公元前 411 年）。
which is proposed by him will do as well as any other); for a writer of fiction, and especially a writer who, like Plato, is notoriously careless of chronology (cp.
他提出的方案与其他方案一样有效）；对于一个小说家来说，尤其是像柏拉图这样对年代顺序极其粗心的作家来说（cp.
Rep., Symp., 193 A, etc.), only aims at general probability.
Rep.、Symp.、193 A 等），仅针对一般概率。
Whether all the persons mentioned in the Republic could ever have met at any one time is not a difficulty which would have occurred to an Athenian reading the work forty years later, or to Plato himself at the time of writing (any more than to Shakespeare respecting one of his own dramas); and need not greatly trouble us now.
《理想国》中提到的所有人物是否可能在任何一个时间相遇，对于四十年后阅读这部作品的雅典人来说，或者对于写作时的柏拉图本人来说，都不会是一个困难（就像莎士比亚在谈论他自己的一部戏剧时一样）；但是，这并不是一个困难。现在不需要给我们带来太大的麻烦。
Yet this may be a question having no answer ‘which is still worth asking,’ because the investigation shows that we cannot argue historically from the dates in Plato; it would be useless therefore to waste time in inventing far-fetched reconcilements of them in order to avoid chronological difficulties, such, for example, as the conjecture of C.F.
然而，这可能是一个没有答案的问题，“仍然值得一问”，因为调查表明，我们不能根据柏拉图的日期进行历史性的争论；因此，为了避免时间顺序上的困难，浪费时间对它们进行牵强的调和是没有用的，例如，C.F.的猜想。
Hermann, that Glaucon and Adeimantus are not the brothers but the uncles of Plato (cp.
赫尔曼认为，格劳孔和阿德曼图斯不是柏拉图的兄弟，而是他的叔叔（参见
Apol.
阿波尔.
34 A), or the fancy of Stallbaum that Plato intentionally left anachronisms indicating the dates at which some of his Dialogues were written.
34 A），或者是斯塔尔鲍姆的幻想，柏拉图故意留下了时代错误，表明他的一些对话录的写作日期。
The principal characters in the Republic are Cephalus, Polemarchus, Thrasymachus, Socrates, Glaucon, and Adeimantus.
《理想国》的主要人物是克法洛斯、波勒马科斯、色拉叙马科斯、苏格拉底、格劳孔和阿德曼图斯。
Cephalus appears in the introduction only, Polemarchus drops at the end of the first argument, and Thrasymachus is reduced to silence at the close of the first book.
克法洛斯仅出现在引言中，波勒马库斯在第一个论点的结尾处下降，色拉叙马库斯在第一本书的结尾处陷入沉默。
The main discussion is carried on by Socrates, Glaucon, and Adeimantus.
主要讨论由苏格拉底、格劳孔和阿德曼图斯进行。
Among the company are Lysias (the orator) and Euthydemus, the sons of Cephalus and brothers of Polemarchus, an unknown Charmantides—these are mute auditors; also there is Cleitophon, who once interrupts, where, as in the Dialogue which bears his name, he appears as the friend and ally of Thrasymachus.
在这群人中，有演说家吕西亚斯（Lysias）和尤西德莫斯（Euthydemus），他们是克法洛斯（Cephalus）的儿子和波勒马库斯（Polemarchus）的兄弟，一位不知名的查曼泰德斯（Charmantides）——他们是沉默的听众；还有克莱托芬，他曾经打断过，正如在以他的名字命名的对话中一样，他以色拉叙马科斯的朋友和盟友的身份出现。
Cephalus, the patriarch of the house, has been appropriately engaged in offering a sacrifice.
该家族的族长塞法洛斯（Cephalus）一直在适当地进行祭祀活动。
He is the pattern of an old man who has almost done with life, and is at peace with himself and with all mankind.
他是一个几乎已经结束生命的老人的典范，他与自己和全人类都和睦相处。
He feels that he is drawing nearer to the world below, and seems to linger around the memory of the past.
他感觉自己离下面的世界越来越近，似乎还沉浸在过去的记忆中。
He is eager that Socrates should come to visit him, fond of the poetry of the last generation, happy in the consciousness of a well-spent life, glad at having escaped from the tyranny of youthful lusts.
他渴望苏格拉底来拜访他，他喜欢上一代的诗歌，为自己度过了美好的一生而感到高兴，为摆脱了年轻时欲望的暴政而感到高兴。
His love of conversation, his affection, his indifference to riches, even his garrulity, are interesting traits of character.
他对谈话的热爱，他的感情，他对财富的漠视，甚至他的喋喋不休，都是有趣的性格特征。
He is not one of those who have nothing to say, because their whole mind has been absorbed in making money.
他不是那种无话可说的人，因为他们的全部心思都集中在赚钱上。
Yet he acknowledges that riches have the advantage of placing men above the temptation to dishonesty or falsehood.
但他承认，财富的优势在于使人免受不诚实或谎言的诱惑。
The respectful attention shown to him by Socrates, whose love of conversation, no less than the mission imposed upon him by the Oracle, leads him to ask questions of all men, young and old alike, should also be noted.
苏格拉底对他表现出的尊重和关注，苏格拉底对谈话的热爱，正如神谕赋予他的使命一样，使他向所有人提出问题，无论年轻还是年老。
Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
有谁比克法勒斯更适合提出正义问题，他的生活似乎就是正义的表达？
The moderation with which old age is pictured by Cephalus as a very tolerable portion of existence is characteristic, not only of him, but of Greek feeling generally, and contrasts with the exaggeration of Cicero in the De Senectute.
克法洛斯把老年描绘成存在的一个非常可以忍受的部分，这种适度的态度不仅是他的特征，也是希腊人普遍情感的特征，这与西塞罗在《论晚年》中的夸张形成鲜明对比。
The evening of life is described by Plato in the most expressive manner, yet with the fewest possible touches.
柏拉图以最富有表现力的方式描述了生命的夜晚，但却用了最少的修饰。
As Cicero remarks (Ep.
正如西塞罗所说（Ep.
ad Attic.
广告阁楼。
iv.
四.
16), the aged Cephalus would have been out of place in the discussion which follows, and which he could neither have understood nor taken part in without a violation of dramatic propriety (cp.
16），年老的克法勒斯在接下来的讨论中就会显得格格不入，他既无法理解也无法参与其中，否则就会违反戏剧礼仪（参见第16页）。
Lysimachus in the Laches).
拉凯斯 (Laches) 的利西马科斯 (Lysimachus)。
His ‘son and heir’ Polemarchus has the frankness and impetuousness of youth; he is for detaining Socrates by force in the opening scene, and will not ‘let him off’ on the subject of women and children.
他的“儿子和继承人”波勒马库斯有着青年人的率直和冲动；他主张在开场就以武力拘留苏格拉底，并且不会在妇女和儿童问题上“放过他”。
Like Cephalus, he is limited in his point of view, and represents the proverbial stage of morality which has rules of life rather than principles; and he quotes Simonides (cp.
和克法洛斯一样，他的观点也很有限，代表了众所周知的道德阶段，只有生活规则而不是原则；他引用了西蒙尼德斯的话（cp.
Aristoph.
阿里斯托夫。
Clouds) as his father had quoted Pindar.
云）正如他父亲引用品达的话。
But after this he has no more to say; the answers which he makes are only elicited from him by the dialectic of Socrates.
但此后他就不再再说什么了；他的回答只能由苏格拉底的辩证法得出。
He has not yet experienced the influence of the Sophists like Glaucon and Adeimantus, nor is he sensible of the necessity of refuting them; he belongs to the pre-Socratic or pre-dialectical age.
他还没有经历过格劳孔和阿德曼图斯等智者派的影响，也没有意识到反驳他们的必要性；他属于前苏格拉底时代或前辩证时代。
He is incapable of arguing, and is bewildered by Socrates to such a degree that he does not know what he is saying.
他没有能力争论，被苏格拉底迷惑到不知道自己在说什么的程度。
He is made to admit that justice is a thief, and that the virtues follow the analogy of the arts.
他被迫承认正义是小偷，美德遵循艺术的类比。
From his brother Lysias (contra Eratosth.) we learn that he fell a victim to the Thirty Tyrants, but no allusion is here made to his fate, nor to the circumstance that Cephalus and his family were of Syracusan origin, and had migrated from Thurii to Athens.
从他的兄弟吕西亚斯（与埃拉托斯相反）处，我们得知他是三十暴君的牺牲品，但这里没有提及他的命运，也没有提到克法洛斯和他的家人是叙拉古人，并从图里移居到雅典的情况。
The ‘Chalcedonian giant,’ Thrasymachus, of whom we have already heard in the Phaedrus, is the personification of the Sophists, according to Plato’s conception of them, in some of their worst characteristics.
我们已经在《斐德罗篇》中听说过“迦克墩巨人”色拉叙马科斯，根据柏拉图对智者派的理解，他是智者派的化身，具有他们最恶劣的特征。
He is vain and blustering, refusing to discourse unless he is paid, fond of making an oration, and hoping thereby to escape the inevitable Socrates; but a mere child in argument, and unable to foresee that the next ‘move’ (to use a Platonic expression) will ‘shut him up.’ He has reached the stage of framing general notions, and in this respect is in advance of Cephalus and Polemarchus.
他虚荣、狂妄，除非得到报酬，否则拒绝演讲，喜欢发表演讲，希望借此逃避不可避免的苏格拉底；但他只是一个辩论中的孩子，无法预见下一步的“行动”（用柏拉图的表达方式）会让他“闭嘴”。他已经达到了构建一般概念的阶段，在这方面领先于克法洛斯和波勒马库斯。
But he is incapable of defending them in a discussion, and vainly tries to cover his confusion with banter and insolence.
但他无法在讨论中为他们辩护，并徒劳地试图用戏谑和傲慢来掩盖自己的困惑。
Whether such doctrines as are attributed to him by Plato were really held either by him or by any other Sophist is uncertain; in the infancy of philosophy serious errors about morality might easily grow up—they are certainly put into the mouths of speakers in Thucydides; but we are concerned at present with Plato’s description of him, and not with the historical reality.
柏拉图所认为的这些学说是否真的为他或任何其他诡辩家所持有，目前还不确定。在哲学的萌芽阶段，关于道德的严重错误很容易出现——它们肯定会被放入修昔底德的演说者的口中。但我们目前关心的是柏拉图对他的描述，而不是历史现实。
The inequality of the contest adds greatly to the humour of the scene.
比赛的不平等性极大地增加了场面的幽默感。
The pompous and empty Sophist is utterly helpless in the hands of the great master of dialectic, who knows how to touch all the springs of vanity and weakness in him.
浮夸而空洞的诡辩家在这位伟大的辩证法大师的手中是完全无助的，辩证法大师知道如何触动他内心所有虚荣和软弱的源泉。
He is greatly irritated by the irony of Socrates, but his noisy and imbecile rage only lays him more and more open to the thrusts of his assailant.
他对苏格拉底的讽刺感到非常恼怒，但他吵闹而愚蠢的愤怒只会让他越来越容易受到攻击者的攻击。
His determination to cram down their throats, or put ‘bodily into their souls’ his own words, elicits a cry of horror from Socrates.
他决心将自己的话塞进他们的喉咙，或者将自己的话“肉体地植入他们的灵魂”，这引起了苏格拉底的惊恐尖叫。
The state of his temper is quite as worthy of remark as the process of the argument.
他的脾气和争论的过程一样值得注意。
Nothing is more amusing than his complete submission when he has been once thoroughly beaten.
没有什么比他被彻底打垮之后还完全屈服更有趣的了。
At first he seems to continue the discussion with reluctance, but soon with apparent good-will, and he even testifies his interest at a later stage by one or two occasional remarks.
起初他似乎不太情愿地继续讨论，但很快就表现出了明显的善意，甚至在后来的阶段他偶尔会发表一两句话来证明他的兴趣。
When attacked by Glaucon he is humorously protected by Socrates ‘as one who has never been his enemy and is now his friend.’ From Cicero and Quintilian and from Aristotle’s Rhetoric we learn that the Sophist whom Plato has made so ridiculous was a man of note whose writings were preserved in later ages.
当他受到格劳孔的攻击时，苏格拉底幽默地保护了他，“就像一个从来不是他的敌人，现在是他的朋友一样。”从西塞罗和昆体良以及亚里士多德的《修辞学》中，我们了解到，被柏拉图如此嘲笑的智者是一位著名的人物，他的著作被保存在后世。
The play on his name which was made by his contemporary Herodicus (Aris.
与他同时代的希罗底克斯（Aris.
Rhet.), ‘thou wast ever bold in battle,’ seems to show that the description of him is not devoid of verisimilitude.
瑞德），“你在战斗中非常勇敢”，似乎表明对他的描述并不缺乏真实性。
When Thrasymachus has been silenced, the two principal respondents, Glaucon and Adeimantus, appear on the scene: here, as in Greek tragedy (cp.
当色拉叙马科斯被噤声后，两个主要的回应者，格劳孔和阿德曼图斯，出现在现场：这里，就像希腊悲剧一样（参见第 12 章）。
Introd.
介绍一下。
to Phaedo), three actors are introduced.
菲多），介绍了三位演员。
At first sight the two sons of Ariston may seem to wear a family likeness, like the two friends Simmias and Cebes in the Phaedo.
乍一看，阿里斯顿的两个儿子可能看起来很像《斐多篇》中的两个朋友西米亚斯和塞贝斯。
But on a nearer examination of them the similarity vanishes, and they are seen to be distinct characters.
但仔细观察一下，他们的相似性就消失了，他们被视为截然不同的角色。
Glaucon is the impetuous youth who can ‘just never have enough of fechting’ (cp.
格劳孔是一个鲁莽的年轻人，他“永远无法满足”（cp.
the character of him in Xen.
他在《Xen》中的角色。
Mem.
内存。
iii.
三.
6); the man of pleasure who is acquainted with the mysteries of love; the ‘juvenis qui gaudet canibus,’ and who improves the breed of animals; the lover of art and music who has all the experiences of youthful life.
6);熟悉爱情奥秘的享乐者； “juvenis qui gaudet canibus”，负责改良动物品种；热爱艺术和音乐的人，拥有青春生活的全部经历。
He is full of quickness and penetration, piercing easily below the clumsy platitudes of Thrasymachus to the real difficulty; he turns out to the light the seamy side of human life, and yet does not lose faith in the just and true.
他充满了敏捷性和洞察力，能够轻松地穿透色拉叙马科斯的笨拙陈词滥调，直达真正的困难。他揭露了人类生活的阴暗面，但并没有失去对正义和真实的信心。
It is Glaucon who seizes what may be termed the ludicrous relation of the philosopher to the world, to whom a state of simplicity is ‘a city of pigs,’ who is always prepared with a jest when the argument offers him an opportunity, and who is ever ready to second the humour of Socrates and to appreciate the ridiculous, whether in the connoisseurs of music, or in the lovers of theatricals, or in the fantastic behaviour of the citizens of democracy.
正是格劳孔抓住了哲学家与世界的可笑关系，对哲学家来说，简单的状态是“一座猪城”，当争论给他一个机会时，他总是准备好开玩笑，他总是准备好附和苏格拉底的幽默，欣赏可笑之处，无论是在音乐鉴赏家中，还是在戏剧爱好者中，或者在民主公民的奇妙行为中。
His weaknesses are several times alluded to by Socrates, who, however, will not allow him to be attacked by his brother Adeimantus.
苏格拉底多次提到他的弱点，但苏格拉底不允许他受到弟弟阿德曼图斯的攻击。
He is a soldier, and, like Adeimantus, has been distinguished at the battle of Megara (anno 456?)...The character of Adeimantus is deeper and graver, and the profounder objections are commonly put into his mouth.
他是一名士兵，并且和阿德曼图斯一样，在麦加拉战役（公元456年？）中表现出色……阿德曼图斯的性格更加深刻和严肃，更深刻的反对意见通常会从他嘴里提出来。
Glaucon is more demonstrative, and generally opens the game.
格劳孔更具表现力，通常会打开游戏。
Adeimantus pursues the argument further.
阿德曼图斯进一步探讨了这一论点。
Glaucon has more of the liveliness and quick sympathy of youth; Adeimantus has the maturer judgment of a grown-up man of the world.
格劳孔更多的是年轻人的活泼和迅速的同情心；阿德曼图斯有着作为一个成年人的成熟判断力。
In the second book, when Glaucon insists that justice and injustice shall be considered without regard to their consequences, Adeimantus remarks that they are regarded by mankind in general only for the sake of their consequences; and in a similar vein of reflection he urges at the beginning of the fourth book that Socrates fails in making his citizens happy, and is answered that happiness is not the first but the second thing, not the direct aim but the indirect consequence of the good government of a State.
在第二本书中，当格劳孔坚持认为正义和非正义应该被考虑而不考虑其后果时，阿德曼图斯评论说，人类一般只是为了其后果而看待它们；在第四本书的开头，他以类似的反思方式敦促苏格拉底未能使他的公民幸福，而得到的回答是，幸福不是第一件事，而是第二件事，不是直接目标，而是一个国家良好政府的间接结果。
In the discussion about religion and mythology, Adeimantus is the respondent, but Glaucon breaks in with a slight jest, and carries on the conversation in a lighter tone about music and gymnastic to the end of the book.
在关于宗教和神话的讨论中，阿德曼图斯是答辩者，但格劳孔打断了一句轻微的玩笑，并以轻松的语气继续谈论音乐和体操，直到书的结尾。
It is Adeimantus again who volunteers the criticism of common sense on the Socratic method of argument, and who refuses to let Socrates pass lightly over the question of women and children.
又是阿德曼图斯自愿对苏格拉底的论证方法进行常识性的批评，并且拒绝让苏格拉底轻易地忽视妇女和儿童的问题。
It is Adeimantus who is the respondent in the more argumentative, as Glaucon in the lighter and more imaginative portions of the Dialogue.
阿德曼图斯在更具争议性的部分中担任答辩人，就像格劳孔在对话中轻松且更具想象力的部分中担任答辩人一样。
For example, throughout the greater part of the sixth book, the causes of the corruption of philosophy and the conception of the idea of good are discussed with Adeimantus.
例如，在第六本书的大部分内容中，阿德曼图斯讨论了哲学腐败的原因和善的观念。
Glaucon resumes his place of principal respondent; but he has a difficulty in apprehending the higher education of Socrates, and makes some false hits in the course of the discussion.
格劳孔恢复了主要被告的职位；但他对苏格拉底的高等教育理解有困难，在讨论过程中出现了一些误击。
Once more Adeimantus returns with the allusion to his brother Glaucon whom he compares to the contentious State; in the next book he is again superseded, and Glaucon continues to the end.
阿德曼图斯再次提及他的兄弟格劳孔，他将格劳孔比作有争议的国家。在下一本书中，他再次被取代，格劳孔继续到最后。
Thus in a succession of characters Plato represents the successive stages of morality, beginning with the Athenian gentleman of the olden time, who is followed by the practical man of that day regulating his life by proverbs and saws; to him succeeds the wild generalization of the Sophists, and lastly come the young disciples of the great teacher, who know the sophistical arguments but will not be convinced by them, and desire to go deeper into the nature of things.
因此，柏拉图在一系列人物中代表了道德的连续阶段，从古代的雅典绅士开始，然后是当时通过谚语和锯子规范自己生活的务实之人；他继承了诡辩家的疯狂概括，最后是这位伟大导师的年轻弟子，他们知道诡辩的论证，但不会被它们说服，并渴望更深入地了解事物的本质。
These too, like Cephalus, Polemarchus, Thrasymachus, are clearly distinguished from one another.
这些，如克法洛斯（Cephalus）、波勒马科斯（Polemarchus）、色拉叙马科斯（Thrasymachus），彼此之间也有明显的区别。
Neither in the Republic, nor in any other Dialogue of Plato, is a single character repeated.
无论是在《理想国》还是在柏拉图的任何其他对话录中，都没有重复任何一个角色。
The delineation of Socrates in the Republic is not wholly consistent.
《理想国》中对苏格拉底的描述并不完全一致。
In the first book we have more of the real Socrates, such as he is depicted in the Memorabilia of Xenophon, in the earliest Dialogues of Plato, and in the Apology.
在第一本书中，我们有更多真实的苏格拉底，例如色诺芬大事记、柏拉图最早的对话录和申辩书中所描绘的苏格拉底。
He is ironical, provoking, questioning, the old enemy of the Sophists, ready to put on the mask of Silenus as well as to argue seriously.
他是讽刺的、挑衅的、质疑的，是智者派的宿敌，准备戴上西勒诺斯的面具，也准备认真地争论。
But in the sixth book his enmity towards the Sophists abates; he acknowledges that they are the representatives rather than the corrupters of the world.
但在第六本书中，他对智者派的敌意有所减弱。他承认他们是世界的代表而不是腐败者。
He also becomes more dogmatic and constructive, passing beyond the range either of the political or the speculative ideas of the real Socrates.
他也变得更加教条和建设性，超越了真正的苏格拉底的政治或思辨思想的范围。
In one passage Plato himself seems to intimate that the time had now come for Socrates, who had passed his whole life in philosophy, to give his own opinion and not to be always repeating the notions of other men.
在一篇文章中，柏拉图本人似乎暗示，现在是苏格拉底提出自己的观点而不是总是重复其他人的观点的时候了，苏格拉底一生都在哲学上度过。
There is no evidence that either the idea of good or the conception of a perfect state were comprehended in the Socratic teaching, though he certainly dwelt on the nature of the universal and of final causes (cp.
没有证据表明苏格拉底的教义中包含了善的观念或完美状态的概念，尽管他确实详细讨论了普遍性和最终原因的本质（参见第 127 页）。
Xen.
克森。
Mem.; Phaedo); and a deep thinker like him, in his thirty or forty years of public teaching, could hardly have failed to touch on the nature of family relations, for which there is also some positive evidence in the Memorabilia (Mem.) The Socratic method is nominally retained; and every inference is either put into the mouth of the respondent or represented as the common discovery of him and Socrates.
内存。；斐多）；像他这样的深刻的思想家，在他三十或四十年的公共教学中，几乎不可能不触及家庭关系的本质，对此，《大事记》中也有一些积极的证据，名义上保留了苏格拉底的方法；每一个推论要么是被提出来的，要么是被表述为他和苏格拉底的共同发现。
But any one can see that this is a mere form, of which the affectation grows wearisome as the work advances.
但任何人都可以看出，这只是一种形式，随着工作的进展，这种矫揉造作会变得令人厌烦。
The method of enquiry has passed into a method of teaching in which by the help of interlocutors the same thesis is looked at from various points of view.
探究方法已经转变为一种教学方法，在对话者的帮助下，从不同的角度审视同一篇论文。
The nature of the process is truly characterized by Glaucon, when he describes himself as a companion who is not good for much in an investigation, but can see what he is shown, and may, perhaps, give the answer to a question more fluently than another.
格劳孔真正描述了这一过程的本质，他将自己描述为一个在调查中不太擅长的同伴，但可以看到他所展示的内容，并且可能比另一个人更流利地给出问题的答案。
Neither can we be absolutely certain that Socrates himself taught the immortality of the soul, which is unknown to his disciple Glaucon in the Republic (cp.
我们也不能完全确定苏格拉底本人教导了灵魂的不朽，而他的弟子格劳孔在《理想国》中对此一无所知（cp.
Apol.); nor is there any reason to suppose that he used myths or revelations of another world as a vehicle of instruction, or that he would have banished poetry or have denounced the Greek mythology.
阿波罗。）；也没有任何理由认为他使用神话或另一个世界的启示作为教学工具，或者他会驱逐诗歌或谴责希腊神话。
His favorite oath is retained, and a slight mention is made of the daemonium, or internal sign, which is alluded to by Socrates as a phenomenon peculiar to himself.
他最喜欢的誓言被保留下来，并稍微提到了恶魔（daemonium）或内部符号，苏格拉底将其暗示为他自己特有的现象。
A real element of Socratic teaching, which is more prominent in the Republic than in any of the other Dialogues of Plato, is the use of example and illustration τὰ φορτικὰ αὐτῷ προσφέροντες, ‘Let us apply the test of common instances.’ ‘You,’ says Adeimantus, ironically, in the sixth book, ‘are so unaccustomed to speak in images.’ And this use of examples or images, though truly Socratic in origin, is enlarged by the genius of Plato into the form of an allegory or parable, which embodies in the concrete what has been already described, or is about to be described, in the abstract.
苏格拉底教学的一个真正要素，在《理想国》中比在柏拉图的任何其他对话录中更为突出，是对例子和插图的使用。这种对例子或图像的使用，虽然本质上是真正的苏格拉底式的，但被柏拉图的天才放大为寓言或寓言的形式，具体体现了已经在抽象中描述过或即将描述的东西。
Thus the figure of the cave in Book VII is a recapitulation of the divisions of knowledge in Book VI.
因此，第七卷中的洞穴形象是第六卷中知识划分的重述。
The composite animal in Book IX is an allegory of the parts of the soul.
第九卷中的复合动物是灵魂各部分的寓言。
The noble captain and the ship and the true pilot in Book VI are a figure of the relation of the people to the philosophers in the State which has been described.
第六卷中高贵的船长、船只和真正的领航员是所描述的国家中人民与哲学家关系的形象。
Other figures, such as the dog, or the marriage of the portionless maiden, or the drones and wasps in the eighth and ninth books, also form links of connexion in long passages, or are used to recall previous discussions.
其他人物，例如第八和第九本书中的狗，或无分身少女的婚姻，或雄蜂和黄蜂，也在长篇文章中形成联系的纽带，或用来回忆以前的讨论。
Plato is most true to the character of his master when he describes him as ‘not of this world.’ And with this representation of him the ideal state and the other paradoxes of the Republic are quite in accordance, though they cannot be shown to have been speculations of Socrates.
当柏拉图把他的主人描述为“不属于这个世界”时，他的主人的性格是最真实的。通过这种对他的描述，理想国和理想国的其他悖论是完全一致的，尽管它们不能被证明是苏格拉底的推测。
To him, as to other great teachers both philosophical and religious, when they looked upward, the world seemed to be the embodiment of error and evil.
对他来说，就像其他伟大的哲学和宗教导师一样，当他们向上看时，世界似乎是错误和邪恶的化身。
The common sense of mankind has revolted against this view, or has only partially admitted it.
人类的常识反对这种观点，或者只部分承认它。
And even in Socrates himself the sterner judgement of the multitude at times passes into a sort of ironical pity or love.
甚至在苏格拉底本人身上，大众的严厉判断有时也会转变为一种讽刺性的怜悯或爱。
Men in general are incapable of philosophy, and are therefore at enmity with the philosopher; but their misunderstanding of him is unavoidable: for they have never seen him as he truly is in his own image; they are only acquainted with artificial systems possessing no native force of truth—words which admit of many applications.
一般人没有哲学能力，因此与哲学家为敌。但他们对他的误解是不可避免的：因为他们从未见过他真实的样子；他们只熟悉不具备天然真理力量的人工系统——这些词语可以有许多应用。
Their leaders have nothing to measure with, and are therefore ignorant of their own stature.
他们的领导人没有任何衡量标准，因此对自己的地位一无所知。
But they are to be pitied or laughed at, not to be quarrelled with; they mean well with their nostrums, if they could only learn that they are cutting off a Hydra’s head.
但他们是值得怜悯或嘲笑的，而不是值得争吵的；他们的妙方是善意的，只要他们知道自己正在砍下九头蛇的头。
This moderation towards those who are in error is one of the most characteristic features of Socrates in the Republic.
这种对错误者的温和态度是《理想国》中苏格拉底最典型的特征之一。
In all the different representations of Socrates, whether of Xenophon or Plato, and amid the differences of the earlier or later Dialogues, he always retains the character of the unwearied and disinterested seeker after truth, without which he would have ceased to be Socrates.
在对苏格拉底的各种不同表述中，无论是色诺芬的还是柏拉图的，以及在早期或晚期对话录的差异中，他始终保留着孜孜不倦、无私地追求真理的性格，否则他就不再是苏格拉底了。
Leaving the characters we may now analyse the contents of the Republic, and then proceed to consider (1) The general aspects of this Hellenic ideal of the State, (2) The modern lights in which the thoughts of Plato may be read.
抛开这些人物，我们现在可以分析《理想国》的内容，然后继续考虑（1）希腊国家理想的一般方面，（2）可以解读柏拉图思想的现代视角。
BOOK I.
书一。
The Republic opens with a truly Greek scene—a festival in honour of the goddess Bendis which is held in the Piraeus; to this is added the promise of an equestrian torch-race in the evening.
《共和国》以真正的希腊场景开始——在比雷埃夫斯举行的纪念女神本迪斯的节日；除此之外，还承诺在晚上举行马术火炬比赛。
The whole work is supposed to be recited by Socrates on the day after the festival to a small party, consisting of Critias, Timaeus, Hermocrates, and another; this we learn from the first words of the Timaeus.
整个作品应该由苏格拉底在节日后的第二天向一个由克里蒂亚斯、蒂迈欧、赫莫克拉底和其他人组成的小聚会朗诵；我们从《蒂迈欧篇》的第一句话中了解到这一点。
When the rhetorical advantage of reciting the Dialogue has been gained, the attention is not distracted by any reference to the audience; nor is the reader further reminded of the extraordinary length of the narrative.
当背诵对话的修辞优势已经获得时，注意力就不会因为任何涉及观众的内容而分散注意力；也没有进一步提醒读者叙述的篇幅非常长。
Of the numerous company, three only take any serious part in the discussion; nor are we informed whether in the evening they went to the torch-race, or talked, as in the Symposium, through the night.
在众多公司中，只有三家认真参与了讨论；我们也不知道他们晚上是否参加了火炬竞赛，或者像研讨会上那样彻夜交谈。
The manner in which the conversation has arisen is described as follows:—Socrates and his companion Glaucon are about to leave the festival when they are detained by a message from Polemarchus, who speedily appears accompanied by Adeimantus, the brother of Glaucon, and with playful violence compels them to remain, promising them not only the torch-race, but the pleasure of conversation with the young, which to Socrates is a far greater attraction.
对话发生的方式如下：苏格拉底和他的同伴格劳孔正要离开节日，这时他们被波勒马库斯的消息耽搁了，波勒马库斯很快在格劳孔的兄弟阿德曼图斯的陪同下出现，并以顽皮的暴力迫使他们留下来，承诺他们不仅可以参加火炬竞赛，还可以享受与年轻人交谈的乐趣，这对苏格拉底来说更具吸引力。
They return to the house of Cephalus, Polemarchus’ father, now in extreme old age, who is found sitting upon a cushioned seat crowned for a sacrifice.
他们回到了波勒马库斯的父亲克法洛斯的家，他现在已经年事已高，被发现坐在一张带垫子的座位上，头上戴着王冠，准备献祭。
‘You should come to me oftener, Socrates, for I am too old to go to you; and at my time of life, having lost other pleasures, I care the more for conversation.’ Socrates asks him what he thinks of age, to which the old man replies, that the sorrows and discontents of age are to be attributed to the tempers of men, and that age is a time of peace in which the tyranny of the passions is no longer felt.
“你应该经常来找我，苏格拉底，因为我太老了，不能去找你了；苏格拉底问他对老年的看法，老人回答说，老年的悲伤和不满应归咎于人的脾气，老年是一个和平的时代，不再感受到激情的专制。
Yes, replies Socrates, but the world will say, Cephalus, that you are happy in old age because you are rich.
苏格拉底回答道，是的，但是世界会说，克法洛斯，你晚年很幸福，因为你很富有。
‘And there is something in what they say, Socrates, but not so much as they imagine—as Themistocles replied to the Seriphian, “Neither you, if you had been an Athenian, nor I, if I had been a Seriphian, would ever have been famous,” I might in like manner reply to you, Neither a good poor man can be happy in age, nor yet a bad rich man.’ Socrates remarks that Cephalus appears not to care about riches, a quality which he ascribes to his having inherited, not acquired them, and would like to know what he considers to be the chief advantage of them.
“苏格拉底，他们所说的有些道理，但不像他们想象的那么多——正如地米斯托克利回答塞里菲亚人那样，“如果你是雅典人，你也不会出名，如果我是塞里菲亚人，我也不会出名。”我可能会以同样的方式回答你，一个好的穷人在年老时不会幸福，一个坏的富人也不会。”苏格拉底评论说，克法洛斯似乎并不关心财富，他认为这些品质是他继承来的，而不是获得的，并且想知道他认为这些品质的主要优点是什么。
Cephalus answers that when you are old the belief in the world below grows upon you, and then to have done justice and never to have been compelled to do injustice through poverty, and never to have deceived anyone, are felt to be unspeakable blessings.
克法勒斯回答说，当你老了，对尘世的信念就会在你身上增长，那时，你曾行过正义，从未因贫穷而被迫行不正义的事，也从未欺骗过任何人，这会被认为是难以言喻的祝福。
Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word justice?
苏格拉底显然正在准备一场辩论，他接着问道：“正义”一词的含义是什么？
To tell the truth and pay your debts?
说实话并偿还债务？
No more than this?
仅此而已？
Or must we admit exceptions?
或者我们必须承认例外？
Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind?
例如，我是否应该将我在疯了的朋友神智清醒时借给他的剑放回他手中？
‘There must be exceptions.’ ‘And yet,’ says Polemarchus, ‘the definition which has been given has the authority of Simonides.’ Here Cephalus retires to look after the sacrifices, and bequeaths, as Socrates facetiously remarks, the possession of the argument to his heir, Polemarchus...
“一定有例外。”“然而，”波勒马库斯说，“所给出的定义具有西蒙尼德斯的权威。”在这里，克法鲁斯退休去照管祭祀，并像苏格拉底开玩笑地评论的那样，将论证的所有权遗赠给他的继承人波勒马库斯……
The description of old age is finished, and Plato, as his manner is, has touched the key-note of the whole work in asking for the definition of justice, first suggesting the question which Glaucon afterwards pursues respecting external goods, and preparing for the concluding mythus of the world below in the slight allusion of Cephalus.
对老年的描述已经结束，柏拉图以他的方式，在追问正义的定义上触动了整部作品的基调，首先提出了格劳孔后来所追求的尊重外在善的问题，并在克法洛斯的轻微暗示中为尘世的结局神话做准备。
The portrait of the just man is a natural frontispiece or introduction to the long discourse which follows, and may perhaps imply that in all our perplexity about the nature of justice, there is no difficulty in discerning ‘who is a just man.’ The first explanation has been supported by a saying of Simonides; and now Socrates has a mind to show that the resolution of justice into two unconnected precepts, which have no common principle, fails to satisfy the demands of dialectic.
正义者的肖像是自然的卷首插画或对随后的长篇论述的介绍，并且可能意味着，在我们对正义的本质感到困惑的情况下，辨别“谁是正义者”并不困难。第一个解释得到了西蒙尼德斯的一句话的支持。现在，苏格拉底想要表明，将正义分解为两个互不相关、没有共同原则的戒律，无法满足辩证法的要求。
...He proceeds: What did Simonides mean by this saying of his?
......他接着说：西蒙尼德斯这句话是什么意思？
Did he mean that I was to give back arms to a madman?
他的意思是我要把武器还给一个疯子吗？
‘No, not in that case, not if the parties are friends, and evil would result.
“不，在这种情况下不行，如果双方是朋友的话就不行，否则会导致邪恶。
He meant that you were to do what was proper, good to friends and harm to enemies.’ Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom?
他的意思是，你应该做正确的事，对朋友有利，对敌人有害。遵循这个类比，苏格拉底问道，正义所做的正当且正当的事情是什么？是为谁做的？
He is answered that justice does good to friends and harm to enemies.
他得到的回答是，正义对朋友有利，对敌人有害。
But in what way good or harm?
但究竟是好还是坏呢？
‘In making alliances with the one, and going to war with the other.’ Then in time of peace what is the good of justice?
“与一方结盟，与另一方开战。”那么在和平时期，正义有什么好处呢？
The answer is that justice is of use in contracts, and contracts are money partnerships.
答案是，正义是用在契约上的，而契约就是金钱伙伴关系。
Yes; but how in such partnerships is the just man of more use than any other man?
是的;但在这种伙伴关系中，正义之人为何比其他人更有用呢？
‘When you want to have money safely kept and not used.’ Then justice will be useful when money is useless.
“当你想要安全地保管金钱而不是使用金钱时。”那么，当金钱毫无用处时，正义就会有用。
And there is another difficulty: justice, like the art of war or any other art, must be of opposites, good at attack as well as at defence, at stealing as well as at guarding.
还有一个困难：正义就像兵法或其他任何艺术一样，必须是对立的，既善于进攻，又善于防守，善于偷窃，又善于守卫。
But then justice is a thief, though a hero notwithstanding, like Autolycus, the Homeric hero, who was ‘excellent above all men in theft and perjury’—to such a pass have you and Homer and Simonides brought us; though I do not forget that the thieving must be for the good of friends and the harm of enemies.
但正义虽然是个英雄，却是个小偷，就像荷马史诗中的英雄奥托吕库斯，他“在盗窃和伪证方面比所有人都出色”——你、荷马和西蒙尼德斯把我们带到了这样的境地。但我没有忘记，盗窃一定是为了朋友的利益，为了敌人的伤害。
And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming?
还有另一个问题：朋友应该被解释为真实的还是表面上的？敌人是真实的还是表面上的？
And are our friends to be only the good, and our enemies to be the evil?
难道我们的朋友就是善的，我们的敌人就是恶的吗？
The answer is, that we must do good to our seeming and real good friends, and evil to our seeming and real evil enemies—good to the good, evil to the evil.
答案是，我们必须对看似真正的好朋友行善，对看似真正的恶敌行恶——对善人行善，对恶人行恶。
But ought we to render evil for evil at all, when to do so will only make men more evil?
但我们是否应该以恶报恶，因为这样做只会使人更加邪恶呢？
Can justice produce injustice any more than the art of horsemanship can make bad horsemen, or heat produce cold?
正义是否会产生不公正，就像马术可以产生坏骑手，或者炎热会产生寒冷一样？
The final conclusion is, that no sage or poet ever said that the just return evil for evil; this was a maxim of some rich and mighty man, Periander, Perdiccas, or Ismenias the Theban (about B.C.
最后的结论是，没有一个圣人或诗人说过“以恶报恶”；这是某个富有而强大的人的格言，比如佩里安德（Periander）、佩尔迪卡斯（Perdiccas）或底比斯人伊斯梅尼亚（Ismenias the Theban）（大约公元前
398-381)...
398-381)...
Thus the first stage of aphoristic or unconscious morality is shown to be inadequate to the wants of the age; the authority of the poets is set aside, and through the winding mazes of dialectic we make an approach to the Christian precept of forgiveness of injuries.
因此，警句或无意识道德的第一阶段被证明不足以满足时代的需要。诗人的权威被抛在一边，通过辩证法的蜿蜒迷宫，我们接近了基督教宽恕伤害的戒律。
Similar words are applied by the Persian mystic poet to the Divine being when the questioning spirit is stirred within him:—‘If because I do evil, Thou punishest me by evil, what is the difference between Thee and me?’ In this both Plato and Kheyam rise above the level of many Christian (?) theologians.
当波斯神秘诗人内心激起质疑的精神时，他也用类似的话来形容神：“如果因为我作恶，你就以恶惩罚我，那么你和我之间有什么区别？”在这方面，柏拉图和希亚姆都超越了许多基督教（？）神学家的水平。
The first definition of justice easily passes into the second; for the simple words ‘to speak the truth and pay your debts’ is substituted the more abstract ‘to do good to your friends and harm to your enemies.’ Either of these explanations gives a sufficient rule of life for plain men, but they both fall short of the precision of philosophy.
正义的第一个定义很容易转化为第二个定义。因为简单的“说真话，还债”被更抽象的“为朋友谋福利，为敌人谋利益”所取代。这两种解释都为普通人提供了足够的生活准则，但都缺乏哲学的精确性。
We may note in passing the antiquity of casuistry, which not only arises out of the conflict of established principles in particular cases, but also out of the effort to attain them, and is prior as well as posterior to our fundamental notions of morality.
我们可以顺便注意到古老的决疑法，它不仅产生于特定情况下既定原则的冲突，而且产生于实现这些原则的努力，并且既先于又晚于我们的基本道德观念。
The ‘interrogation’ of moral ideas; the appeal to the authority of Homer; the conclusion that the maxim, ‘Do good to your friends and harm to your enemies,’ being erroneous, could not have been the word of any great man, are all of them very characteristic of the Platonic Socrates.
对道德观念的“审问”；诉诸荷马的权威； “善待你的朋友，伤害你的敌人”这句格言是错误的，不可能出自任何伟人之言，这一结论都是柏拉图式的苏格拉底的典型特征。
...Here Thrasymachus, who has made several attempts to interrupt, but has hitherto been kept in order by the company, takes advantage of a pause and rushes into the arena, beginning, like a savage animal, with a roar.
...这里，色拉西马库斯曾多次试图打断，但迄今为止一直被连队保持秩序，他利用暂停的机会冲进竞技场，开始像一头野蛮的动物一样咆哮。
‘Socrates,’ he says, ‘what folly is this?—Why do you agree to be vanquished by one another in a pretended argument?’ He then prohibits all the ordinary definitions of justice; to which Socrates replies that he cannot tell how many twelve is, if he is forbidden to say 2 x 6, or 3 x 4, or 6 x 2, or 4 x 3.
“苏格拉底，”他说，“这有什么愚蠢的？——你们为什么同意在一场假装的争论中被对方打败？”然后他禁止了所有关于正义的普通定义；苏格拉底回答说，如果他被禁止说 2 x 6、3 x 4、6 x 2 或 4 x 3，那么他就无法说出十二是多少。
At first Thrasymachus is reluctant to argue; but at length, with a promise of payment on the part of the company and of praise from Socrates, he is induced to open the game.
起初，色拉叙马科斯不愿意争论。但最终，在公司方面的付款承诺和苏格拉底的赞扬下，他被诱导打开了游戏。
‘Listen,’ he says, ‘my answer is that might is right, justice the interest of the stronger: now praise me.’ Let me understand you first.
“听着，”他说，“我的回答是，强权就是正义，强者的利益才是正义：现在赞美我。”首先让我了解你的意思。
Do you mean that because Polydamas the wrestler, who is stronger than we are, finds the eating of beef for his interest, the eating of beef is also for our interest, who are not so strong?
你的意思是说，因为比我们强壮的摔跤手波吕达马斯发现吃牛肉是为了他的兴趣，吃牛肉也是为了我们这些不那么强壮的人的兴趣吗？
Thrasymachus is indignant at the illustration, and in pompous words, apparently intended to restore dignity to the argument, he explains his meaning to be that the rulers make laws for their own interests.
色拉叙马霍斯对这个例子感到愤慨，他用浮夸的言辞解释了自己的意思，即统治者为了自己的利益制定法律，显然是为了恢复论证的尊严。
But suppose, says Socrates, that the ruler or stronger makes a mistake—then the interest of the stronger is not his interest.
但苏格拉底说，假设统治者或强者犯了错误，那么强者的利益就不是他的利益。
Thrasymachus is saved from this speedy downfall by his disciple Cleitophon, who introduces the word ‘thinks;’—not the actual interest of the ruler, but what he thinks or what seems to be his interest, is justice.
色拉叙马科斯被他的弟子克莱托丰从这种迅速垮台中拯救出来，他引入了“思考”这个词；正义不是统治者的实际利益，而是他的想法或似乎是他的利益。
The contradiction is escaped by the unmeaning evasion: for though his real and apparent interests may differ, what the ruler thinks to be his interest will always remain what he thinks to be his interest.
这种矛盾是通过无意义的逃避来逃避的：因为尽管他的真实利益和表面利益可能有所不同，但统治者认为是他的利益的永远是他认为是他的利益的。
Of course this was not the original assertion, nor is the new interpretation accepted by Thrasymachus himself.
当然，这不是最初的断言，色拉叙马科斯本人也没有接受新的解释。
But Socrates is not disposed to quarrel about words, if, as he significantly insinuates, his adversary has changed his mind.
但苏格拉底并不打算因为言语而争论，正如他有意暗示的那样，如果他的对手改变了主意。
In what follows Thrasymachus does in fact withdraw his admission that the ruler may make a mistake, for he affirms that the ruler as a ruler is infallible.
接下来，色拉叙马科斯实际上撤回了他对统治者可能会犯错误的承认，因为他确认统治者作为统治者是绝对正确的。
Socrates is quite ready to accept the new position, which he equally turns against Thrasymachus by the help of the analogy of the arts.
苏格拉底已经准备好接受这个新立场，他同样借助艺术类比来反对色拉叙马科斯。
Every art or science has an interest, but this interest is to be distinguished from the accidental interest of the artist, and is only concerned with the good of the things or persons which come under the art.
每一种艺术或科学都有兴趣，但这种兴趣与艺术家的偶然兴趣不同，并且只关心属于该艺术的事物或人的利益。
And justice has an interest which is the interest not of the ruler or judge, but of those who come under his sway.
正义所具有的利益不是统治者或法官的利益，而是那些受其影响的人的利益。
Thrasymachus is on the brink of the inevitable conclusion, when he makes a bold diversion.
当色拉叙马科斯做出一个大胆的转移时，他正处于不可避免的结论的边缘。
‘Tell me, Socrates,’ he says, ‘have you a nurse?’ What a question!
“告诉我，苏格拉底，”他说，“你有护士吗？”真是个好问题！
Why do you ask?
你为什么问？
‘Because, if you have, she neglects you and lets you go about drivelling, and has not even taught you to know the shepherd from the sheep.
‘因为，如果你有，她就会忽视你，让你胡言乱语，甚至没有教你区分牧羊人和羊。
For you fancy that shepherds and rulers never think of their own interest, but only of their sheep or subjects, whereas the truth is that they fatten them for their use, sheep and subjects alike.
因为你以为牧羊人和统治者从不考虑自己的利益，而只考虑他们的羊或臣民，而事实是，他们养肥羊是为了自己的使用，羊和臣民都是如此。
And experience proves that in every relation of life the just man is the loser and the unjust the gainer, especially where injustice is on the grand scale, which is quite another thing from the petty rogueries of swindlers and burglars and robbers of temples.
经验证明，在生活的每一种关系中，正义的人都是失败者，不正义的人都是胜利者，特别是当不正义规模很大时，这与骗子、窃贼和寺庙强盗的小流氓行为完全是另一回事。
The language of men proves this—our ‘gracious’ and ‘blessed’ tyrant and the like—all which tends to show (1) that justice is the interest of the stronger; and (2) that injustice is more profitable and also stronger than justice.’
人类的语言证明了这一点——我们“仁慈的”和“受祝福的”暴君等等——所有这些都倾向于表明（1）正义是强者的利益； （2）不公正比正义更有利可图，也更强大。
Thrasymachus, who is better at a speech than at a close argument, having deluged the company with words, has a mind to escape.
色拉叙马科斯更擅长演讲，而不是激烈的辩论，他在众人中滔滔不绝地滔滔不绝，他想逃跑。
But the others will not let him go, and Socrates adds a humble but earnest request that he will not desert them at such a crisis of their fate.
但其他人不会让他走，苏格拉底又谦虚而恳切地请求他不要在他们命运如此危机的时候抛弃他们。
‘And what can I do more for you?’ he says; ‘would you have me put the words bodily into your souls?’ God forbid!
“我还能为你做些什么呢？”他说道； “你想让我把这些话切实地融入到你的灵魂中吗？”上帝禁止！
replies Socrates; but we want you to be consistent in the use of terms, and not to employ ‘physician’ in an exact sense, and then again ‘shepherd’ or ‘ruler’ in an inexact,—if the words are strictly taken, the ruler and the shepherd look only to the good of their people or flocks and not to their own: whereas you insist that rulers are solely actuated by love of office.
苏格拉底回答说；但我们希望你在使用术语时保持一致，不要在精确的意义上使用“医生”，然后再在不精确的意义上使用“牧羊人”或“统治者”——如果严格地理解这些词，统治者和牧羊人只关注他们的人民或羊群的利益，而不是他们自己的利益：而你坚持认为统治者完全是出于对办公室的热爱。
‘No doubt about it,’ replies Thrasymachus.
“毫无疑问，”色拉叙马科斯回答道。
Then why are they paid?
那他们为什么要付钱呢？
Is not the reason, that their interest is not comprehended in their art, and is therefore the concern of another art, the art of pay, which is common to the arts in general, and therefore not identical with any one of them?
原因难道不是因为他们的兴趣没有包含在他们的艺术中，因此是另一种艺术的关注点，即支付艺术，它是一般艺术所共有的，因此与其中任何一种艺术都不相同？
Nor would any man be a ruler unless he were induced by the hope of reward or the fear of punishment;—the reward is money or honour, the punishment is the necessity of being ruled by a man worse than himself.
任何人都不会成为统治者，除非他受到对奖励的希望或对惩罚的恐惧的诱导；奖励是金钱或荣誉，惩罚是必须由比自己更糟糕的人统治。
And if a State (or Church) were composed entirely of good men, they would be affected by the last motive only; and there would be as much ‘nolo episcopari’ as there is at present of the opposite...
如果一个国家（或教会）完全由好人组成，他们只会受到最后一个动机的影响；并且将会有与目前相反的“nolo episcopari”一样多的东西......
The satire on existing governments is heightened by the simple and apparently incidental manner in which the last remark is introduced.
最后一句话的引入方式简单而明显是偶然，加剧了对现有政府的讽刺。
There is a similar irony in the argument that the governors of mankind do not like being in office, and that therefore they demand pay.
人类的统治者不喜欢当官，因此他们要求报酬，这一论点也有类似的讽刺意味。
...Enough of this: the other assertion of Thrasymachus is far more important—that the unjust life is more gainful than the just.
......够了：色拉叙马科斯的另一个断言更为重要——不公正的生活比公正的生活更有利可图。
Now, as you and I, Glaucon, are not convinced by him, we must reply to him; but if we try to compare their respective gains we shall want a judge to decide for us; we had better therefore proceed by making mutual admissions of the truth to one another.
现在，既然你和我，格劳孔，都不相信他，我们就必须答复他。但如果我们试图比较他们各自的收益，我们将需要一位法官来为我们做出决定；因此，我们最好相互承认事实真相。
Thrasymachus had asserted that perfect injustice was more gainful than perfect justice, and after a little hesitation he is induced by Socrates to admit the still greater paradox that injustice is virtue and justice vice.
色拉叙马科斯断言，完美的不公正比完美的正义更有利可图，稍稍犹豫之后，他在苏格拉底的诱导下承认了更大的悖论，即不公正是美德，正义是罪恶。
Socrates praises his frankness, and assumes the attitude of one whose only wish is to understand the meaning of his opponents.
苏格拉底称赞他的坦率，并采取了一种唯一希望了解对手的意思的态度。
At the same time he is weaving a net in which Thrasymachus is finally enclosed.
与此同时，他正在编织一张网，最终将色拉叙马科斯困在其中。
The admission is elicited from him that the just man seeks to gain an advantage over the unjust only, but not over the just, while the unjust would gain an advantage over either.
他承认，正义的人只寻求相对于不正义的人获得优势，而不是相对于正义的人，而不正义的人会比任何一个人获得优势。
Socrates, in order to test this statement, employs once more the favourite analogy of the arts.
为了检验这一说法，苏格拉底再次使用了最喜欢的艺术类比。
The musician, doctor, skilled artist of any sort, does not seek to gain more than the skilled, but only more than the unskilled (that is to say, he works up to a rule, standard, law, and does not exceed it), whereas the unskilled makes random efforts at excess.
音乐家、医生、任何类型的熟练艺术家，并不寻求获得比熟练者更多的收获，而只是比非熟练者获得更多（也就是说，他按照规则、标准、法律工作，并且不超过它），而非熟练者则随意地做出过度的努力。
Thus the skilled falls on the side of the good, and the unskilled on the side of the evil, and the just is the skilled, and the unjust is the unskilled.
故善者于善，不善者于恶，义者为善者，不义者为不善者。
There was great difficulty in bringing Thrasymachus to the point; the day was hot and he was streaming with perspiration, and for the first time in his life he was seen to blush.
要让色拉叙马科斯说清楚是很困难的。天很热，他满头大汗，生平第一次有人看到他脸红。
But his other thesis that injustice was stronger than justice has not yet been refuted, and Socrates now proceeds to the consideration of this, which, with the assistance of Thrasymachus, he hopes to clear up; the latter is at first churlish, but in the judicious hands of Socrates is soon restored to good-humour: Is there not honour among thieves?
但他的另一个论点“非正义比正义更强大”尚未被驳斥，苏格拉底现在继续考虑这一点，他希望在色拉叙马科斯的帮助下澄清这一点。后者起初很粗鲁，但在明智的苏格拉底手中很快就恢复了幽默感：小偷之间难道没有荣誉吗？
Is not the strength of injustice only a remnant of justice?
难道非正义的力量不只是正义的残余吗？
Is not absolute injustice absolute weakness also?
绝对的不公正不也是绝对的软弱吗？
A house that is divided against itself cannot stand; two men who quarrel detract from one another’s strength, and he who is at war with himself is the enemy of himself and the gods.
一个自相分裂的房子是站立不住的；两个人争吵就会削弱对方的力量，与自己交战的人就是自己和诸神的敌人。
Not wickedness therefore, but semi-wickedness flourishes in states,—a remnant of good is needed in order to make union in action possible,—there is no kingdom of evil in this world.
因此，国家中盛行的不是邪恶，而是半邪恶，——为了使行动上的联合成为可能，需要善的残余——这个世界上不存在邪恶的王国。
Another question has not been answered: Is the just or the unjust the happier?
还有一个问题没有得到解答：正义的人更幸福还是不正义的人更幸福？
To this we reply, that every art has an end and an excellence or virtue by which the end is accomplished.
对此，我们回答说，每一种艺术都有一个目的，以及实现该目的的卓越或美德。
And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained?
灵魂的终极目的不就是幸福吗？而正义不是灵魂的卓越，通过它获得幸福吗？
Justice and happiness being thus shown to be inseparable, the question whether the just or the unjust is the happier has disappeared.
由此可见，正义与幸福是密不可分的，正义与不正义哪个更幸福的问题就消失了。
Thrasymachus replies: ‘Let this be your entertainment, Socrates, at the festival of Bendis.’ Yes; and a very good entertainment with which your kindness has supplied me, now that you have left off scolding.
色拉叙马科斯回答道：“苏格拉底，就让这成为您在本迪斯节上的娱乐吧。”现在你不再责骂了，你的善意为我提供了很好的娱乐。
And yet not a good entertainment—but that was my own fault, for I tasted of too many things.
但这并不是一种很好的娱乐——但那是我自己的错，因为我尝到了太多东西。
First of all the nature of justice was the subject of our enquiry, and then whether justice is virtue and wisdom, or evil and folly; and then the comparative advantages of just and unjust: and the sum of all is that I know not what justice is; how then shall I know whether the just is happy or not?...
首先，正义的本质是我们探究的主题，然后正义是美德和智慧，还是邪恶和愚蠢？然后是正义与非正义的比较优势：总而言之，我不知道正义是什么；那么我怎么知道正义者是否幸福呢？...
Thus the sophistical fabric has been demolished, chiefly by appealing to the analogy of the arts.
因此，主要通过诉诸艺术的类比，诡辩的结构被摧毁了。
‘Justice is like the arts (1) in having no external interest, and (2) in not aiming at excess, and (3) justice is to happiness what the implement of the workman is to his work.’ At this the modern reader is apt to stumble, because he forgets that Plato is writing in an age when the arts and the virtues, like the moral and intellectual faculties, were still undistinguished.
“正义就像艺术一样：(1)没有外在利益，(2)不以过度为目标，(3)正义是为了幸福，就像工人的工具对于他的工作一样。”现代读者在这一点上很容易犯错，因为他忘记了柏拉图是在一个艺术和美德，就像道德和智力一样，仍然不突出的时代写作的。
Among early enquirers into the nature of human action the arts helped to fill up the void of speculation; and at first the comparison of the arts and the virtues was not perceived by them to be fallacious.
对于早期对人类行为本质的探索者来说，艺术有助于填补思辨的空白。起初，他们并不认为艺术与美德的比较是错误的。
They only saw the points of agreement in them and not the points of difference.
他们只看到了共同点，而没有看到不同点。
Virtue, like art, must take means to an end; good manners are both an art and a virtue; character is naturally described under the image of a statue; and there are many other figures of speech which are readily transferred from art to morals.
美德就像艺术一样，必须采取手段才能达到目的。良好的举止既是一门艺术，也是一种美德；性格在雕像的形象下自然而然地被描述出来；还有许多其他修辞手法很容易从艺术转变为道德。
The next generation cleared up these perplexities; or at least supplied after ages with a further analysis of them.
下一代人消除了这些困惑；或者至少在多年之后对它们进行了进一步的分析。
The contemporaries of Plato were in a state of transition, and had not yet fully realized the common-sense distinction of Aristotle, that ‘virtue is concerned with action, art with production’ (Nic.
柏拉图的同时代人正处于过渡状态，尚未完全认识到亚里士多德的常识性区别，即“美德与行动有关，艺术与生产有关”（Nic.
Eth.), or that ‘virtue implies intention and constancy of purpose,’ whereas ‘art requires knowledge only’.
Eth.），或者“美德意味着意图和目的的坚定性”，而“艺术只需要知识”。
And yet in the absurdities which follow from some uses of the analogy, there seems to be an intimation conveyed that virtue is more than art.
然而，在一些类比的使用所产生的荒谬中，似乎暗示着美德不仅仅是艺术。
This is implied in the reductio ad absurdum that ‘justice is a thief,’ and in the dissatisfaction which Socrates expresses at the final result.
这隐含在“正义是小偷”的反证法中，以及苏格拉底对最终结果所表达的不满中。
The expression ‘an art of pay’ which is described as ‘common to all the arts’ is not in accordance with the ordinary use of language.
“支付的艺术”被描述为“所有艺术的共同点”，这与语言的日常使用不符。
Nor is it employed elsewhere either by Plato or by any other Greek writer.
柏拉图或任何其他希腊作家也没有在其他地方使用过它。
It is suggested by the argument, and seems to extend the conception of art to doing as well as making.
论证表明了这一点，并且似乎将艺术的概念扩展到了做和制作。
Another flaw or inaccuracy of language may be noted in the words ‘men who are injured are made more unjust.’ For those who are injured are not necessarily made worse, but only harmed or ill-treated.
语言的另一个缺陷或不准确可以在“受伤的人变得更加不公正”这句话中注意到。因为那些受伤的人不一定会变得更糟，而只是受到伤害或虐待。
The second of the three arguments, ‘that the just does not aim at excess,’ has a real meaning, though wrapped up in an enigmatical form.
三个论据中的第二个，“正义不以过度为目的”，虽然以一种神秘的形式包裹着，但具有真正的意义。
That the good is of the nature of the finite is a peculiarly Hellenic sentiment, which may be compared with the language of those modern writers who speak of virtue as fitness, and of freedom as obedience to law.
善的本质是有限的，这是一种希腊特有的情感，这可以与那些将美德视为适应性、将自由视为对法律的服从的现代作家的语言进行比较。
The mathematical or logical notion of limit easily passes into an ethical one, and even finds a mythological expression in the conception of envy (Greek).
限制的数学或逻辑概念很容易转变为伦理概念，甚至在嫉妒的概念（希腊语）中找到了神话表达。
Ideas of measure, equality, order, unity, proportion, still linger in the writings of moralists; and the true spirit of the fine arts is better conveyed by such terms than by superlatives.
衡量、平等、秩序、统一、比例的观念仍然存在于道德家的著作中。这些术语比最高级的术语更能表达美术的真正精神。
‘When workmen strive to do better than well, They do confound their skill in covetousness.’ (King John.
“当工人们努力做得更好而不是做得更好时，他们确实因贪婪而混淆了他们的技能。”（约翰王。
Act.
行动。
iv.
四.
Sc.
科学。
2.)
2.)
The harmony of the soul and body, and of the parts of the soul with one another, a harmony ‘fairer than that of musical notes,’ is the true Hellenic mode of conceiving the perfection of human nature.
灵魂与身体、灵魂各部分彼此之间的和谐，一种“比音符更美妙”的和谐，是构想人性完美的真正的希腊模式。
In what may be called the epilogue of the discussion with Thrasymachus, Plato argues that evil is not a principle of strength, but of discord and dissolution, just touching the question which has been often treated in modern times by theologians and philosophers, of the negative nature of evil.
在与色拉叙马科斯讨论的尾声中，柏拉图认为邪恶不是一种力量的原则，而是一种不和谐和消解的原则，这恰好触及了现代神学家和哲学家经常讨论的问题，即邪恶的消极本质。
In the last argument we trace the germ of the Aristotelian doctrine of an end and a virtue directed towards the end, which again is suggested by the arts.
在最后一个论证中，我们追溯了亚里士多德关于目的和指向目的的美德学说的萌芽，这再次由艺术暗示。
The final reconcilement of justice and happiness and the identity of the individual and the State are also intimated.
正义与幸福以及个人与国家的身份的最终和解也被暗示。
Socrates reassumes the character of a ‘know-nothing;’ at the same time he appears to be not wholly satisfied with the manner in which the argument has been conducted.
苏格拉底重新扮演了“一无所知”的角色；同时，他似乎对论证的进行方式并不完全满意。
Nothing is concluded; but the tendency of the dialectical process, here as always, is to enlarge our conception of ideas, and to widen their application to human life.
没有什么结论；但是，辩证过程的趋势一如既往，是扩大我们的思想观念，并将其应用范围扩大到人类生活。
BOOK II.
第二册。
Thrasymachus is pacified, but the intrepid Glaucon insists on continuing the argument.
色拉叙马霍斯得到了平息，但勇敢的格劳孔坚持继续争论。
He is not satisfied with the indirect manner in which, at the end of the last book, Socrates had disposed of the question ‘Whether the just or the unjust is the happier.’ He begins by dividing goods into three classes:—first, goods desirable in themselves; secondly, goods desirable in themselves and for their results; thirdly, goods desirable for their results only.
他对苏格拉底在上一本书的结尾处以间接的方式处理“正义与不正义是否更幸福”的问题感到不满意。他首先将物品分为三类：第一，物品本身是可取的；第二，物品本身是可取的；第三，物品本身是可取的。其次，商品本身及其结果是令人满意的；第三，商品只因其结果而令人向往。
He then asks Socrates in which of the three classes he would place justice.
然后他问苏格拉底，他将正义归于三个阶级中的哪一个。
In the second class, replies Socrates, among goods desirable for themselves and also for their results.
苏格拉底回答说，在第二类中，是对其本身及其结果所渴望的物品。
‘Then the world in general are of another mind, for they say that justice belongs to the troublesome class of goods which are desirable for their results only.
“那么，整个世界的想法就不同了，因为他们说，正义属于令人烦恼的一类商品，它们只因其结果而令人向往。”
Socrates answers that this is the doctrine of Thrasymachus which he rejects.
苏格拉底回答说，这是他所拒绝的色拉叙马科斯学说。
Glaucon thinks that Thrasymachus was too ready to listen to the voice of the charmer, and proposes to consider the nature of justice and injustice in themselves and apart from the results and rewards of them which the world is always dinning in his ears.
格劳孔认为色拉叙马霍斯太愿意听魔术师的声音了，并建议考虑正义与非正义本身的本质，而不考虑世界总是在他耳边所带来的结果和回报。
He will first of all speak of the nature and origin of justice; secondly, of the manner in which men view justice as a necessity and not a good; and thirdly, he will prove the reasonableness of this view.
他首先会谈到正义的本质和起源；其次，人们如何看待正义是必需品而不是善；第三，他将证明这个观点的合理性。
‘To do injustice is said to be a good; to suffer injustice an evil.
‘行不义者谓之善，遭受不公正和邪恶。
As the evil is discovered by experience to be greater than the good, the sufferers, who cannot also be doers, make a compact that they will have neither, and this compact or mean is called justice, but is really the impossibility of doing injustice.
由于经验发现恶大于善，因此不能同时成为实干者的受苦者订立了一个他们两者都不会的契约，这种契约或手段被称为正义，但实际上是不可能做不正义的事情。
No one would observe such a compact if he were not obliged.
如果没有义务，没有人会遵守这样的契约。
Let us suppose that the just and unjust have two rings, like that of Gyges in the well-known story, which make them invisible, and then no difference will appear in them, for every one will do evil if he can.
让我们假设正义者和不正义者都有两枚戒指，就像著名故事中的盖吉斯那样，这枚戒指使他们隐形，那么他们身上就不会出现任何区别，因为每个人都会尽可能地作恶。
And he who abstains will be regarded by the world as a fool for his pains.
放弃的人会因为他的痛苦而被世人视为傻瓜。
Men may praise him in public out of fear for themselves, but they will laugh at him in their hearts (Cp.
人们可能出于对自己的恐惧而在公开场合称赞他，但他们却会在心里嘲笑他（第 17 章）。
Gorgias.)
高尔吉亚。）
‘And now let us frame an ideal of the just and unjust.
“现在让我们构建一个正义与非正义的理想。
Imagine the unjust man to be master of his craft, seldom making mistakes and easily correcting them; having gifts of money, speech, strength—the greatest villain bearing the highest character: and at his side let us place the just in his nobleness and simplicity—being, not seeming—without name or reward—clothed in his justice only—the best of men who is thought to be the worst, and let him die as he has lived.
想象一下，不公正的人精通自己的技艺，很少犯错误并且很容易纠正错误；拥有金钱、言语、力量的天赋——具有最高品格的最大恶棍：让我们把正义者置于他的高贵和单纯之中——存在，不是表面上的——没有名字或奖励——只披着正义的外衣——被认为是最坏的人中最好的人，让他像他活着一样死去。
I might add (but I would rather put the rest into the mouth of the panegyrists of injustice—they will tell you) that the just man will be scourged, racked, bound, will have his eyes put out, and will at last be crucified (literally impaled)—and all this because he ought to have preferred seeming to being.
我可能会补充一点（但我宁愿把剩下的都放在不公正颂扬者的嘴里——他们会告诉你），正义的人将被鞭打、折磨、捆绑，他的眼睛将被挖出，最后将被钉在十字架上（字面意思是刺穿）——而这一切都是因为他应该更喜欢看起来而不是存在。
How different is the case of the unjust who clings to appearance as the true reality!
执着于表面现象作为真实现实的不公正者的情况是多么不同啊！
His high character makes him a ruler; he can marry where he likes, trade where he likes, help his friends and hurt his enemies; having got rich by dishonesty he can worship the gods better, and will therefore be more loved by them than the just.’
他的高尚品格使他成为统治者；他可以在他喜欢的地方结婚，在他喜欢的地方交易，帮助他的朋友，伤害他的敌人；通过不诚实而致富后，他可以更好地崇拜诸神，因此比正义的人更受诸神喜爱。
I was thinking what to answer, when Adeimantus joined in the already unequal fray.
当我正在思考该怎么回答时，阿德曼图斯加入了这场本来就不平等的争斗。
He considered that the most important point of all had been omitted:—‘Men are taught to be just for the sake of rewards; parents and guardians make reputation the incentive to virtue.
他认为，最重要的一点被忽略了：“教人为义，以求报；父母和监护人使声誉成为美德的动力。
And other advantages are promised by them of a more solid kind, such as wealthy marriages and high offices.
他们还承诺提供更坚实的其他优势，例如富裕的婚姻和高级职位。
There are the pictures in Homer and Hesiod of fat sheep and heavy fleeces, rich corn-fields and trees toppling with fruit, which the gods provide in this life for the just.
荷马和赫西奥德的著作中描绘了肥羊和厚重的羊毛、肥沃的玉米田和结满果实的树木，这些都是诸神在今生为正义者提供的。
And the Orphic poets add a similar picture of another.
俄耳甫斯诗人又添加了另一幅类似的图画。
The heroes of Musaeus and Eumolpus lie on couches at a festival, with garlands on their heads, enjoying as the meed of virtue a paradise of immortal drunkenness.
穆萨乌斯和尤莫尔普斯的英雄们在节日期间躺在沙发上，头上戴着花环，享受着不朽的醉酒天堂作为美德的食物。
Some go further, and speak of a fair posterity in the third and fourth generation.
有些人走得更远，说第三代和第四代有公平的后代。
But the wicked they bury in a slough and make them carry water in a sieve: and in this life they attribute to them the infamy which Glaucon was assuming to be the lot of the just who are supposed to be unjust.
但他们把恶人埋在沼泽里，让他们用筛子挑水：在今生，他们把耻辱归咎于他们，格劳孔认为这是正义之人的命运，而他们被认为是不正义的。
‘Take another kind of argument which is found both in poetry and prose:—“Virtue,” as Hesiod says, “is honourable but difficult, vice is easy and profitable.” You may often see the wicked in great prosperity and the righteous afflicted by the will of heaven.
“以诗歌和散文中都存在的另一种论点为例：正如赫西奥德所说，“美德是光荣的，但很困难，恶行是容易的，但有利可图的。”你可能经常看到恶人获得极大的繁荣，而义人则受到天意的折磨。
And mendicant prophets knock at rich men’s doors, promising to atone for the sins of themselves or their fathers in an easy fashion with sacrifices and festive games, or with charms and invocations to get rid of an enemy good or bad by divine help and at a small charge;—they appeal to books professing to be written by Musaeus and Orpheus, and carry away the minds of whole cities, and promise to “get souls out of purgatory;” and if we refuse to listen to them, no one knows what will happen to us.
乞讨的先知敲响了富人的门，许诺用祭品和节日游戏，或者用咒语和祈祷，通过神圣的帮助和少量的费用，以轻松的方式赎回他们自己或他们父亲的罪孽；他们求助于自称是穆萨乌斯和俄耳甫斯写的书，迷惑整个城市的思想，并承诺“让灵魂脱离炼狱”；如果我们拒绝听他们的，没有人知道我们会发生什么。
‘When a lively-minded ingenuous youth hears all this, what will be his conclusion?
‘当一个活泼单纯的年轻人听到这一切时，他会得出什么结论？
“Will he,” in the language of Pindar, “make justice his high tower, or fortify himself with crooked deceit?” Justice, he reflects, without the appearance of justice, is misery and ruin; injustice has the promise of a glorious life.
用品达的话来说，“他会以正义为他的高塔，还是会用不正当的欺骗来巩固自己？”他反思道，正义如果没有正义的表象，就会带来痛苦和毁灭。不公正却预示着光荣的生活。
Appearance is master of truth and lord of happiness.
外表是真理的主宰，也是幸福的主宰。
To appearance then I will turn,—I will put on the show of virtue and trail behind me the fox of Archilochus.
然后，我将转向外表，——我将展示美德，并在我身后追随阿基洛科斯的狐狸。
I hear some one saying that “wickedness is not easily concealed,” to which I reply that “nothing great is easy.” Union and force and rhetoric will do much; and if men say that they cannot prevail over the gods, still how do we know that there are gods?
我听到有人说“邪恶是不容易被掩盖的”，我对此回答说“没有什么伟大的事情是容易的”。联盟、武力和言辞会发挥很大作用；如果人说他们无法战胜诸神，那么我们怎么知道有诸神呢？
Only from the poets, who acknowledge that they may be appeased by sacrifices.
仅来自诗人，他们承认牺牲可以安抚他们。
Then why not sin and pay for indulgences out of your sin?
那么为什么不犯罪并为你的罪孽付出代价呢？
For if the righteous are only unpunished, still they have no further reward, while the wicked may be unpunished and have the pleasure of sinning too.
因为，如果义人只是不受惩罚，他们仍然得不到进一步的奖赏，而恶人则可能不受惩罚，并且还可以享受犯罪的乐趣。
But what of the world below?
但下面的世界又如何呢？
Nay, says the argument, there are atoning powers who will set that matter right, as the poets, who are the sons of the gods, tell us; and this is confirmed by the authority of the State.
不，这个论点说，正如众神的儿子诗人告诉我们的那样，有赎罪的力量可以纠正这件事；这得到了国家权威机构的确认。
‘How can we resist such arguments in favour of injustice?
‘我们怎样才能抵制这种支持不公正的论点呢？
Add good manners, and, as the wise tell us, we shall make the best of both worlds.
加上良好的举止，正如智者告诉我们的那样，我们将两全其美。
Who that is not a miserable caitiff will refrain from smiling at the praises of justice?
谁不是一个可怜的流浪汉，在听到正义的赞美时会不微笑呢？
Even if a man knows the better part he will not be angry with others; for he knows also that more than human virtue is needed to save a man, and that he only praises justice who is incapable of injustice.
即使一个人知道最好的部分，他也不会对别人生气；因为他也知道，拯救一个人需要的不仅仅是人类的美德，而且他只赞扬正义，而不会做出不正义的事。
‘The origin of the evil is that all men from the beginning, heroes, poets, instructors of youth, have always asserted “the temporal dispensation,” the honours and profits of justice.
邪恶的根源在于，所有的人，英雄、诗人、青年导师，从一开始就一直主张“世俗分配”，即正义的荣誉和利益。
Had we been taught in early youth the power of justice and injustice inherent in the soul, and unseen by any human or divine eye, we should not have needed others to be our guardians, but every one would have been the guardian of himself.
如果我们在年轻时就被教导了灵魂中固有的正义和不正义的力量，并且是任何人或神眼都看不到的，那么我们就不需要别人成为我们的监护人，而每个人都会成为自己的监护人。
This is what I want you to show, Socrates;—other men use arguments which rather tend to strengthen the position of Thrasymachus that “might is right;” but from you I expect better things.
这就是我想让你展示的，苏格拉底；——其他人使用的论据更倾向于强化色拉叙马霍斯的立场，即“强权就是公理”；但我期望从你身上得到更好的东西。
And please, as Glaucon said, to exclude reputation; let the just be thought unjust and the unjust just, and do you still prove to us the superiority of justice’...
正如格劳孔所说，请排除声誉；让正义被视为不正义，让不正义被视为正义，你还向我们证明正义的优越性吗？”
The thesis, which for the sake of argument has been maintained by Glaucon, is the converse of that of Thrasymachus—not right is the interest of the stronger, but right is the necessity of the weaker.
格劳孔为了论证的目的而坚持的这一论点与色拉叙马霍斯的论点相反——强者的利益不是正确的，而是弱者的必然性是正确的。
Starting from the same premises he carries the analysis of society a step further back;—might is still right, but the might is the weakness of the many combined against the strength of the few.
从同样的前提出发，他对社会的分析又退了一步；——强权仍然是正确的，但强权是多数人联合起来对抗少数人力量的弱点。
There have been theories in modern as well as in ancient times which have a family likeness to the speculations of Glaucon; e.g. that power is the foundation of right; or that a monarch has a divine right to govern well or ill; or that virtue is self-love or the love of power; or that war is the natural state of man; or that private vices are public benefits.
现代和古代都有一些理论与格劳孔的推测具有家族相似性。例如权力是权利的基础；或者君主拥有善治或恶治的神圣权利；或者美德是自爱或爱权力；或者战争是人类的自然状态；或者说私人恶习是公共利益。
All such theories have a kind of plausibility from their partial agreement with experience.
所有这些理论都因与经验的部分一致而具有一定的合理性。
For human nature oscillates between good and evil, and the motives of actions and the origin of institutions may be explained to a certain extent on either hypothesis according to the character or point of view of a particular thinker.
因为人性在善与恶之间摇摆，行动的动机和制度的起源可以根据特定思想家的性格或观点在一定程度上用任一假设来解释。
The obligation of maintaining authority under all circumstances and sometimes by rather questionable means is felt strongly and has become a sort of instinct among civilized men.
在任何情况下，有时甚至通过相当可疑的手段来维持权威的义务，都被强烈地感受到，并已成为文明人的一种本能。
The divine right of kings, or more generally of governments, is one of the forms under which this natural feeling is expressed.
国王的神授权利，或者更一般地说，政府的神授权利，是表达这种自然感觉的形式之一。
Nor again is there any evil which has not some accompaniment of good or pleasure; nor any good which is free from some alloy of evil; nor any noble or generous thought which may not be attended by a shadow or the ghost of a shadow of self-interest or of self-love.
没有任何邪恶是不伴随着善或快乐的。也没有任何善是没有邪恶的混合物的；任何崇高或慷慨的思想也可能不带有自私或自爱的阴影或阴影。
We know that all human actions are imperfect; but we do not therefore attribute them to the worse rather than to the better motive or principle.
我们知道，人类的所有行为都是不完美的；但我们并不因此将其归因于更坏的动机或原则，而是归因于更好的动机或原则。
Such a philosophy is both foolish and false, like that opinion of the clever rogue who assumes all other men to be like himself.
这样的哲学既愚蠢又错误，就像聪明的流氓认为所有其他人都和他一样的观点一样。
And theories of this sort do not represent the real nature of the State, which is based on a vague sense of right gradually corrected and enlarged by custom and law (although capable also of perversion), any more than they describe the origin of society, which is to be sought in the family and in the social and religious feelings of man.
这类理论并不代表国家的真实本质，国家的真实本质是建立在一种模糊的权利意识基础上的，这种权利意识逐渐被习惯和法律所纠正和扩大（尽管也可能被歪曲），正如它们描述的社会起源一样，社会起源应该在家庭以及人的社会和宗教情感中寻找。
Nor do they represent the average character of individuals, which cannot be explained simply on a theory of evil, but has always a counteracting element of good.
它们也不代表个人的平均性格，这种性格不能简单地用邪恶的理论来解释，而总是有与善相反的因素。
And as men become better such theories appear more and more untruthful to them, because they are more conscious of their own disinterestedness.
随着人们变得更好，这些理论对他们来说显得越来越不真实，因为他们更加意识到自己的无私。
A little experience may make a man a cynic; a great deal will bring him back to a truer and kindlier view of the mixed nature of himself and his fellow men.
一点点的经历可能会让一个人变得愤世嫉俗；很多事情会让他重新以更真实、更友善的眼光看待自己和同胞的混合本质。
The two brothers ask Socrates to prove to them that the just is happy when they have taken from him all that in which happiness is ordinarily supposed to consist.
两兄弟请求苏格拉底向他们证明，当正义者从他身上夺走通常认为幸福所包含的一切时，他就会感到幸福。
Not that there is (1) any absurdity in the attempt to frame a notion of justice apart from circumstances.
这并不是说（1）试图构建脱离环境的正义概念是荒谬的。
For the ideal must always be a paradox when compared with the ordinary conditions of human life.
因为与人类生活的普通状况相比，理想总是一个悖论。
Neither the Stoical ideal nor the Christian ideal is true as a fact, but they may serve as a basis of education, and may exercise an ennobling influence.
斯多葛派的理想和基督教的理想都不是事实，但它们可以作为教育的基础，并可以发挥高尚的影响。
An ideal is none the worse because ‘some one has made the discovery’ that no such ideal was ever realized.
理想并不更糟，因为“有人发现”这样的理想从未实现过。
And in a few exceptional individuals who are raised above the ordinary level of humanity, the ideal of happiness may be realized in death and misery.
对于一些超越人类普通水平的杰出个体来说，幸福的理想可能会在死亡和痛苦中实现。
This may be the state which the reason deliberately approves, and which the utilitarian as well as every other moralist may be bound in certain cases to prefer.
这可能是理性故意认可的状态，并且功利主义者以及所有其他道德主义者在某些情况下可能必然会选择这种状态。
Nor again, (2) must we forget that Plato, though he agrees generally with the view implied in the argument of the two brothers, is not expressing his own final conclusion, but rather seeking to dramatize one of the aspects of ethical truth.
同样，（2）我们也不能忘记，柏拉图虽然大体上同意两兄弟论证中隐含的观点，但他并不是在表达他自己的最终结论，而是试图戏剧化伦理真理的一个方面。
He is developing his idea gradually in a series of positions or situations.
他在一系列的立场或情况下逐渐发展他的想法。
He is exhibiting Socrates for the first time undergoing the Socratic interrogation.
他首次展示苏格拉底正在接受苏格拉底式的审讯。
Lastly, (3) the word ‘happiness’ involves some degree of confusion because associated in the language of modern philosophy with conscious pleasure or satisfaction, which was not equally present to his mind.
最后，（3）“幸福”这个词存在一定程度的混乱，因为在现代哲学的语言中，它与有意识的快乐或满足联系在一起，而这在他的头脑中并不同样存在。
Glaucon has been drawing a picture of the misery of the just and the happiness of the unjust, to which the misery of the tyrant in Book IX is the answer and parallel.
格劳孔一直在描绘正义者的痛苦和不正义者的幸福，第九卷中暴君的痛苦就是答案和相似之处。
And still the unjust must appear just; that is ‘the homage which vice pays to virtue.’ But now Adeimantus, taking up the hint which had been already given by Glaucon, proceeds to show that in the opinion of mankind justice is regarded only for the sake of rewards and reputation, and points out the advantage which is given to such arguments as those of Thrasymachus and Glaucon by the conventional morality of mankind.
但不公正的事情仍然必须显得公正；但现在，阿德曼图斯接受了格劳孔已经给出的暗示，继续表明，在人类看来，正义只是为了奖赏和名誉，并指出人类传统道德赋予色拉叙马霍斯和格劳孔这样的论点以优势。
He seems to feel the difficulty of ‘justifying the ways of God to man.’ Both the brothers touch upon the question, whether the morality of actions is determined by their consequences; and both of them go beyond the position of Socrates, that justice belongs to the class of goods not desirable for themselves only, but desirable for themselves and for their results, to which he recalls them.
他似乎感受到了“证明上帝对人类的道路是正当的”的困难。两兄弟都触及了这样的问题：行为的道德是否由其后果决定？他们都超越了苏格拉底的立场，即正义属于一类不仅对自身有利的善，而且对它们本身和其结果也有利，苏格拉底回忆起这一点。
In their attempt to view justice as an internal principle, and in their condemnation of the poets, they anticipate him.
他们试图将正义视为一种内在原则，并谴责诗人，他们预见到了他。
The common life of Greece is not enough for them; they must penetrate deeper into the nature of things.
希腊的普通生活对他们来说还不够；他们必须更深入地洞察事物的本质。
It has been objected that justice is honesty in the sense of Glaucon and Adeimantus, but is taken by Socrates to mean all virtue.
有人反对正义是格劳孔和阿德曼图斯意义上的诚实，但苏格拉底认为正义意味着所有美德。
May we not more truly say that the old-fashioned notion of justice is enlarged by Socrates, and becomes equivalent to universal order or well-being, first in the State, and secondly in the individual?
难道我们不能更真实地说，老式的正义概念被苏格拉底扩大了，并变得等同于普遍秩序或福祉，首先在国家，其次在个人？
He has found a new answer to his old question (Protag.), ‘whether the virtues are one or many,’ viz.
他为他的老问题（Protag.）找到了新的答案，“美德是一种还是多种”，即。
that one is the ordering principle of the three others.
其中一个是其他三个的排序原则。
In seeking to establish the purely internal nature of justice, he is met by the fact that man is a social being, and he tries to harmonise the two opposite theses as well as he can.
在寻求建立正义的纯粹内在本质时，他遇到了这样一个事实：人是一个社会存在，他试图尽可能地协调这两个对立的命题。
There is no more inconsistency in this than was inevitable in his age and country; there is no use in turning upon him the cross lights of modern philosophy, which, from some other point of view, would appear equally inconsistent.
在他的时代和国家里，这方面的矛盾是不可避免的。将现代哲学的十字光转向他是没有用的，从其他角度来看，现代哲学也会显得同样不一致。
Plato does not give the final solution of philosophical questions for us; nor can he be judged of by our standard.
柏拉图并没有为我们给出哲学问题的最终解决方案；也不能用我们的标准来评价他。
The remainder of the Republic is developed out of the question of the sons of Ariston.
共和国的其余部分是由阿里斯顿的儿子们发展起来的。
Three points are deserving of remark in what immediately follows:—First, that the answer of Socrates is altogether indirect.
下面有三点值得注意：第一，苏格拉底的回答完全是间接的。
He does not say that happiness consists in the contemplation of the idea of justice, and still less will he be tempted to affirm the Stoical paradox that the just man can be happy on the rack.
他并没有说幸福在于对正义观念的沉思，更不会试图肯定斯多葛派的悖论，即正义的人在刑架上也能幸福。
But first he dwells on the difficulty of the problem and insists on restoring man to his natural condition, before he will answer the question at all.
但他首先详述了问题的困难性，并坚持先将人恢复到自然状态，然后才回答这个问题。
He too will frame an ideal, but his ideal comprehends not only abstract justice, but the whole relations of man.
他也会塑造一个理想，但他的理想不仅包含抽象的正义，而且包含人的整个关系。
Under the fanciful illustration of the large letters he implies that he will only look for justice in society, and that from the State he will proceed to the individual.
在大写字母的奇特说明下，他暗示他只会在社会中寻求正义，而他将从国家转向个人。
His answer in substance amounts to this,—that under favourable conditions, i.e. in the perfect State, justice and happiness will coincide, and that when justice has been once found, happiness may be left to take care of itself.
他的回答实质上是这样的——在有利的条件下，即在完美的状态下，正义和幸福将同时存在，而一旦找到正义，幸福就可以自行解决。
That he falls into some degree of inconsistency, when in the tenth book he claims to have got rid of the rewards and honours of justice, may be admitted; for he has left those which exist in the perfect State.
可以承认，当他在第十本书中声称已经摆脱了正义的奖励和荣誉时，他陷入了某种程度的前后矛盾。因为他留下了那些以完美状态存在的事物。
And the philosopher ‘who retires under the shelter of a wall’ can hardly have been esteemed happy by him, at least not in this world.
而“在墙的庇护下退休”的哲学家很难被他认为是幸福的，至少在这个世界上是这样。
Still he maintains the true attitude of moral action.
但他仍然保持着道德行动的真实态度。
Let a man do his duty first, without asking whether he will be happy or not, and happiness will be the inseparable accident which attends him.
一个人先尽自己的职责，不要问他幸福不幸福，幸福将是伴随着他的不可分割的偶然。
‘Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.’
“你们先求神的国和他的义，这些东西都会加给你们。”
Secondly, it may be remarked that Plato preserves the genuine character of Greek thought in beginning with the State and in going on to the individual.
其次，值得注意的是，柏拉图从国家开始一直到个人，保留了希腊思想的真正特征。
First ethics, then politics—this is the order of ideas to us; the reverse is the order of history.
首先是道德，然后是政治——这就是我们的思想顺序；历史的顺序恰恰相反。
Only after many struggles of thought does the individual assert his right as a moral being.
只有经过多次思想斗争，个人才能维护自己作为道德存在的权利。
In early ages he is not ONE, but one of many, the citizen of a State which is prior to him; and he has no notion of good or evil apart from the law of his country or the creed of his church.
在早期，他不是一个人，而是众多人中的一员，是一个先于他的国家的公民。除了他的国家的法律或他的教会的信条之外，他没有善恶的概念。
And to this type he is constantly tending to revert, whenever the influence of custom, or of party spirit, or the recollection of the past becomes too strong for him.
当习惯、党派精神或对过去的回忆对他来说太强烈时，他总是倾向于回到这种类型。
Thirdly, we may observe the confusion or identification of the individual and the State, of ethics and politics, which pervades early Greek speculation, and even in modern times retains a certain degree of influence.
第三，我们可以观察到个人与国家、伦理与政治的混淆或认同，这种混淆或认同贯穿于早期希腊的思辨之中，甚至在现代仍然保留着一定程度的影响。
The subtle difference between the collective and individual action of mankind seems to have escaped early thinkers, and we too are sometimes in danger of forgetting the conditions of united human action, whenever we either elevate politics into ethics, or lower ethics to the standard of politics.
早期思想家似乎没有注意到人类集体行动和个人行动之间的微妙区别，每当我们将政治提升为伦理学，或将伦理学降低为政治标准时，我们有时也面临着忘记人类联合行动的条件的危险。
The good man and the good citizen only coincide in the perfect State; and this perfection cannot be attained by legislation acting upon them from without, but, if at all, by education fashioning them from within.
好人与好公民只有在完美的国家中才相一致；这种完美无法通过从外部对他们施加影响的立法来实现，而如果有的话，则只能通过从内部塑造他们的教育来实现。
...Socrates praises the sons of Ariston, ‘inspired offspring of the renowned hero,’ as the elegiac poet terms them; but he does not understand how they can argue so eloquently on behalf of injustice while their character shows that they are uninfluenced by their own arguments.
……苏格拉底赞扬阿里斯顿的儿子们，用挽歌诗人的话说，他们是“著名英雄的受启发的后代”；但他不明白他们怎么能如此雄辩地为不公正辩护，而他们的性格却表明他们不受自己的论点影响。
He knows not how to answer them, although he is afraid of deserting justice in the hour of need.
他不知道如何回答他们，尽管他害怕在需要的时候放弃正义。
He therefore makes a condition, that having weak eyes he shall be allowed to read the large letters first and then go on to the smaller, that is, he must look for justice in the State first, and will then proceed to the individual.
因此，他提出一个条件，让他的眼睛弱了，先读大字，再读小字，也就是说，他必须先在国家寻求正义，然后再到个人。
Accordingly he begins to construct the State.
因此，他开始建设国家。
Society arises out of the wants of man.
社会是因人的需要而产生的。
His first want is food; his second a house; his third a coat.
他的首要需求是食物；他的第二个房子；他的第三件外套。
The sense of these needs and the possibility of satisfying them by exchange, draw individuals together on the same spot; and this is the beginning of a State, which we take the liberty to invent, although necessity is the real inventor.
这些需求的感觉以及通过交换满足这些需求的可能性，将人们聚集在同一个地方；这就是国家的开始，我们冒昧地发明了国家，尽管真正的发明者是必要性。
There must be first a husbandman, secondly a builder, thirdly a weaver, to which may be added a cobbler.
首先必须有一个农夫，其次有一个建筑工，第三个纺织工，最后还可以加上一个鞋匠。
Four or five citizens at least are required to make a city.
建造一座城市至少需要四到五个公民。
Now men have different natures, and one man will do one thing better than many; and business waits for no man.
现在人有不同的本性，一个人做一件事比很多人做得更好；生意不等人。
Hence there must be a division of labour into different employments; into wholesale and retail trade; into workers, and makers of workmen’s tools; into shepherds and husbandmen.
因此，必须将劳动分工为不同的工作；批发和零售贸易；进入工人和工人工具的制造者；变成牧羊人和农夫。
A city which includes all this will have far exceeded the limit of four or five, and yet not be very large.
一个包含所有这些的城市将远远超出四五个的限制，但还不是很大。
But then again imports will be required, and imports necessitate exports, and this implies variety of produce in order to attract the taste of purchasers; also merchants and ships.
但话又说回来，需要进口，而进口又需要出口，这就意味着产品必须多样化，才能吸引购买者的口味；还有商人和船只。
In the city too we must have a market and money and retail trades; otherwise buyers and sellers will never meet, and the valuable time of the producers will be wasted in vain efforts at exchange.
在城市里，我们也必须有市场、货币和零售贸易；否则，买家和卖家永远不会见面，生产者的宝贵时间将浪费在徒劳的交换努力上。
If we add hired servants the State will be complete.
如果我们增加雇佣仆人，国家就完整了。
And we may guess that somewhere in the intercourse of the citizens with one another justice and injustice will appear.
我们可以猜测，在公民相互交往的某个地方，正义与非正义将会出现。
Here follows a rustic picture of their way of life.
下面是他们生活方式的质朴图景。
They spend their days in houses which they have built for themselves; they make their own clothes and produce their own corn and wine.
他们在自己建造的房子里度过日子；他们自己制作衣服，自己生产玉米和葡萄酒。
Their principal food is meal and flour, and they drink in moderation.
他们的主要食物是粗粉和面粉，并且适量饮酒。
They live on the best of terms with each other, and take care not to have too many children.
他们彼此相处得很好，并且注意不要生太多孩子。
‘But,’ said Glaucon, interposing, ‘are they not to have a relish?’ Certainly; they will have salt and olives and cheese, vegetables and fruits, and chestnuts to roast at the fire.
“但是，”格劳孔插话道，“难道他们不感兴趣吗？”当然；但是，他们不喜欢这样做吗？他们会吃盐、橄榄、奶酪、蔬菜、水果，还有在火上烤的栗子。
‘’Tis a city of pigs, Socrates.’ Why, I replied, what do you want more?
“苏格拉底，这是一座猪城。”为什么，我回答道，你还想要什么？
‘Only the comforts of life,—sofas and tables, also sauces and sweets.’ I see; you want not only a State, but a luxurious State; and possibly in the more complex frame we may sooner find justice and injustice.
“只有生活的舒适——沙发和桌子，还有酱汁和糖果。”我明白了；你不仅想要一个国家，而且想要一个奢华的国家；也许在更复杂的框架中，我们可能会更快地找到正义和不正义。
Then the fine arts must go to work—every conceivable instrument and ornament of luxury will be wanted.
那么美术就必须发挥作用——每一种可以想象到的乐器和奢华的装饰品都会被需要。
There will be dancers, painters, sculptors, musicians, cooks, barbers, tire-women, nurses, artists; swineherds and neatherds too for the animals, and physicians to cure the disorders of which luxury is the source.
会有舞蹈家、画家、雕塑家、音乐家、厨师、理发师、轮胎女工、护士、艺术家；猪倌和牧羊人也为动物服务，而医生则治疗疾病，而奢侈正是疾病的根源。
To feed all these superfluous mouths we shall need a part of our neighbour’s land, and they will want a part of ours.
为了养活所有这些多余的人，我们需要邻居的一部分土地，他们也会想要我们的一部分。
And this is the origin of war, which may be traced to the same causes as other political evils.
这就是战争的根源，其根源可能与其他政治罪恶相同。
Our city will now require the slight addition of a camp, and the citizen will be converted into a soldier.
我们的城市现在需要稍微增加一个营地，并且公民将被转变为士兵。
But then again our old doctrine of the division of labour must not be forgotten.
但话说回来，我们古老的劳动分工学说绝不能被忘记。
The art of war cannot be learned in a day, and there must be a natural aptitude for military duties.
兵法非一日之功，必须有从军的天赋。
There will be some warlike natures who have this aptitude—dogs keen of scent, swift of foot to pursue, and strong of limb to fight.
会有一些好战的人具有这种天赋——狗的气味敏锐，追赶的脚步敏捷，战斗的肢体强健。
And as spirit is the foundation of courage, such natures, whether of men or animals, will be full of spirit.
由于精神是勇气的基础，因此，无论是人还是动物，这样的本性都会充满精神。
But these spirited natures are apt to bite and devour one another; the union of gentleness to friends and fierceness against enemies appears to be an impossibility, and the guardian of a State requires both qualities.
但这些生性活泼的人很容易互相撕咬和吞噬。对朋友的温柔和对敌人的凶猛结合起来似乎是不可能的，而国家的守护者需要这两种品质。
Who then can be a guardian?
那么谁可以成为监护人呢？
The image of the dog suggests an answer.
狗的形象给出了答案。
For dogs are gentle to friends and fierce to strangers.
因为狗对朋友很温柔，对陌生人很凶猛。
Your dog is a philosopher who judges by the rule of knowing or not knowing; and philosophy, whether in man or beast, is the parent of gentleness.
你的狗是一位哲学家，他根据知道或不知道的规则进行判断；而哲学，无论对于人还是兽，都是温柔之母。
The human watchdogs must be philosophers or lovers of learning which will make them gentle.
人类的看门狗必须是哲学家或热爱学习的人，这将使他们变得温和。
And how are they to be learned without education?
没有教育如何学习它们？
But what shall their education be?
但他们的教育应该是什么呢？
Is any better than the old-fashioned sort which is comprehended under the name of music and gymnastic?
还有比音乐和体操名义下的老式运动更好的吗？
Music includes literature, and literature is of two kinds, true and false.
音乐包含文学，文学有真假两种。
‘What do you mean?’ he said.
“你什么意思？”他说。
I mean that children hear stories before they learn gymnastics, and that the stories are either untrue, or have at most one or two grains of truth in a bushel of falsehood.
我的意思是，孩子们在学习体操之前就听过故事，而这些故事要么是不真实的，要么就是一斗谎言中最多有一两粒真理。
Now early life is very impressible, and children ought not to learn what they will have to unlearn when they grow up; we must therefore have a censorship of nursery tales, banishing some and keeping others.
现在，早期生活是非常令人印象深刻的，孩子们不应该学习他们长大后必须忘记的东西；因此，我们必须对童话故事进行审查，剔除一些故事，保留另一些故事。
Some of them are very improper, as we may see in the great instances of Homer and Hesiod, who not only tell lies but bad lies; stories about Uranus and Saturn, which are immoral as well as false, and which should never be spoken of to young persons, or indeed at all; or, if at all, then in a mystery, after the sacrifice, not of an Eleusinian pig, but of some unprocurable animal.
其中一些是非常不恰当的，正如我们在荷马和赫西奥德的伟大例子中所看到的那样，他们不仅说谎，而且是糟糕的谎言；关于天王星和土星的故事，这些故事既不道德又虚假，永远不应该向年轻人谈论，或者根本不应该谈论；或者，如果有的话，那么在一个神秘的情况下，在牺牲之后，不是一头埃琉西斯猪，而是一些无法获得的动物。
Shall our youth be encouraged to beat their fathers by the example of Zeus, or our citizens be incited to quarrel by hearing or seeing representations of strife among the gods?
是否应该以宙斯为榜样，鼓励我们的年轻人殴打他们的父亲，或者我们的公民因听到或看到诸神之间的冲突而煽动争吵？
Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten?
他们应该听听赫菲斯托斯捆绑他母亲的故事，以及宙斯在她被殴打时帮助他飞翔的故事吗？
Such tales may possibly have a mystical interpretation, but the young are incapable of understanding allegory.
这些故事可能有神秘的解释，但年轻人无法理解寓言。
If any one asks what tales are to be allowed, we will answer that we are legislators and not book-makers; we only lay down the principles according to which books are to be written; to write them is the duty of others.
如果有人问什么故事是允许的，我们会回答说我们是立法者而不是博彩公司；我们只是制定了写书的原则；写它们是其他人的职责。
And our first principle is, that God must be represented as he is; not as the author of all things, but of good only.
我们的首要原则是，神必须按他本来的样子来表现；不是万物的创造者，而只是美好的创造者。
We will not suffer the poets to say that he is the steward of good and evil, or that he has two casks full of destinies;—or that Athene and Zeus incited Pandarus to break the treaty; or that God caused the sufferings of Niobe, or of Pelops, or the Trojan war; or that he makes men sin when he wishes to destroy them.
我们不会容忍诗人说他是善恶的管家，或者说他有两个装满命运的木桶；——或者说雅典娜和宙斯煽动潘达洛斯破坏条约；或者是上帝造成了尼俄柏、珀罗普斯或特洛伊战争的痛苦；或者说，当他想要毁灭人时，他却使人犯罪。
Either these were not the actions of the gods, or God was just, and men were the better for being punished.
这些要么不是诸神的行为，要么上帝是公正的，人类受到惩罚是更好的选择。
But that the deed was evil, and God the author, is a wicked, suicidal fiction which we will allow no one, old or young, to utter.
但是，这种行为是邪恶的，而作者是上帝，这是一种邪恶的、自杀性的虚构，我们不允许任何人，无论老少，说出这一点。
This is our first and great principle—God is the author of good only.
这是我们首要且伟大的原则——上帝只是善的创造者。
And the second principle is like unto it:—With God is no variableness or change of form.
第二个原则与之类似：——上帝没有变化或形式的改变。
Reason teaches us this; for if we suppose a change in God, he must be changed either by another or by himself.
理性告诉我们这一点；因为如果我们假设上帝会改变，那么他一定是被另一个人或他自己改变了。
By another?—but the best works of nature and art and the noblest qualities of mind are least liable to be changed by any external force.
是另一个？——但是最好的自然和艺术作品以及最高尚的心灵品质最不容易被任何外力改变。
By himself?—but he cannot change for the better; he will hardly change for the worse.
靠他自己？——但他无法变得更好；他几乎不会变得更糟。
He remains for ever fairest and best in his own image.
他在自己的形象中永远是最公平、最好的。
Therefore we refuse to listen to the poets who tell us of Here begging in the likeness of a priestess or of other deities who prowl about at night in strange disguises; all that blasphemous nonsense with which mothers fool the manhood out of their children must be suppressed.
因此，我们拒绝听那些诗人向我们讲述这里以女祭司或其他神祇的形象乞讨的故事，这些神灵在夜间以奇怪的伪装四处游荡。母亲们用来愚弄孩子男子气概的一切亵渎神明的胡言乱语必须予以制止。
But some one will say that God, who is himself unchangeable, may take a form in relation to us.
但有人会说，上帝本身是不变的，但他可能会采取某种与我们相关的形式。
Why should he?
他为什么要这么做？
For gods as well as men hate the lie in the soul, or principle of falsehood; and as for any other form of lying which is used for a purpose and is regarded as innocent in certain exceptional cases—what need have the gods of this?
因为神和人一样憎恨灵魂中的谎言，或谎言的原则；至于任何其他形式的谎言，只要是有目的的，在某些特殊情况下被认为是无辜的——诸神有什么必要这样做呢？
For they are not ignorant of antiquity like the poets, nor are they afraid of their enemies, nor is any madman a friend of theirs.
因为他们并不像诗人那样对古代一无所知，他们也不害怕他们的敌人，也没有任何疯子是他们的朋友。
God then is true, he is absolutely true; he changes not, he deceives not, by day or night, by word or sign.
那么神是真实的，他是绝对真实的；无论白天还是黑夜，无论是言语还是符号，他都不会改变，也不会欺骗。
This is our second great principle—God is true.
这是我们的第二个伟大原则——神是真实的。
Away with the lying dream of Agamemnon in Homer, and the accusation of Thetis against Apollo in Aeschylus...
抛开荷马史诗中阿伽门农的谎言梦，以及埃斯库罗斯著作中忒提斯对阿波罗的指控……
In order to give clearness to his conception of the State, Plato proceeds to trace the first principles of mutual need and of division of labour in an imaginary community of four or five citizens.
为了阐明他的国家概念，柏拉图继续追寻在一个由四五个公民组成的想象社区中相互需要和劳动分工的首要原则。
Gradually this community increases; the division of labour extends to countries; imports necessitate exports; a medium of exchange is required, and retailers sit in the market-place to save the time of the producers.
这个社区逐渐扩大；分工延伸到国家；进口需要出口；需要一种交换媒介，零售商坐在市场上以节省生产者的时间。
These are the steps by which Plato constructs the first or primitive State, introducing the elements of political economy by the way.
这些是柏拉图构建第一个或原始国家的步骤，顺便引入了政治经济学的要素。
As he is going to frame a second or civilized State, the simple naturally comes before the complex.
当他要建立第二个或文明国家时，简单自然先于复杂。
He indulges, like Rousseau, in a picture of primitive life—an idea which has indeed often had a powerful influence on the imagination of mankind, but he does not seriously mean to say that one is better than the other (Politicus); nor can any inference be drawn from the description of the first state taken apart from the second, such as Aristotle appears to draw in the Politics.
他像卢梭一样，沉迷于一幅原始生活的图景——这种想法确实经常对人类的想象力产生强大的影响，但他并不是认真地说一个比另一个更好（《政治》）;也不能从脱离第二状态的第一状态的描述中得出任何推论，就像亚里士多德在《政治学》中所得出的那样。
We should not interpret a Platonic dialogue any more than a poem or a parable in too literal or matter-of-fact a style.
我们不应该以过于字面或实事求是的风格来解释柏拉图式的对话，就像解释一首诗或一个寓言一样。
On the other hand, when we compare the lively fancy of Plato with the dried-up abstractions of modern treatises on philosophy, we are compelled to say with Protagoras, that the ‘mythus is more interesting’ (Protag.)
另一方面，当我们将柏拉图的生动想象与现代哲学论文枯燥的抽象进行比较时，我们不得不与普罗泰戈拉一起说，“神话更有趣”（普罗塔格）。
Several interesting remarks which in modern times would have a place in a treatise on Political Economy are scattered up and down the writings of Plato: especially Laws, Population; Free Trade; Adulteration; Wills and Bequests; Begging; Eryxias, (though not Plato’s), Value and Demand; Republic, Division of Labour.
在柏拉图的著作中，散布着一些在现代政治经济学论文中占有一席之地的有趣言论：尤其是《法律》、《人口》；自由贸易；掺假；遗嘱和遗赠；乞讨； Eryxias（虽然不是柏拉图的），《价值与需求》；共和国，分工。
The last subject, and also the origin of Retail Trade, is treated with admirable lucidity in the second book of the Republic.
最后一个主题，也是零售贸易的起源，在《共和国》的第二本书中得到了令人钦佩的清晰阐述。
But Plato never combined his economic ideas into a system, and never seems to have recognized that Trade is one of the great motive powers of the State and of the world.
但柏拉图从未将他的经济思想整合成一个体系，而且似乎从未认识到贸易是国家和世界的巨大动力之一。
He would make retail traders only of the inferior sort of citizens (Rep., Laws), though he remarks, quaintly enough (Laws), that ‘if only the best men and the best women everywhere were compelled to keep taverns for a time or to carry on retail trade, etc., then we should knew how pleasant and agreeable all these things are.’
他会让零售商人只由低等公民组成（众议员，法律），尽管他评论说，足够古怪（法律），“如果只有世界各地最优秀的男人和最好的女人被迫经营一段时间的酒馆或进行零售贸易等，那么我们应该知道所有这些事情是多么令人愉快和愉快。”
The disappointment of Glaucon at the ‘city of pigs,’ the ludicrous description of the ministers of luxury in the more refined State, and the afterthought of the necessity of doctors, the illustration of the nature of the guardian taken from the dog, the desirableness of offering some almost unprocurable victim when impure mysteries are to be celebrated, the behaviour of Zeus to his father and of Hephaestus to his mother, are touches of humour which have also a serious meaning.
格劳孔对“猪之城”的失望，对更加精致的国家中奢侈大臣的荒唐描述，对医生必要性的事后思考，对狗的监护人本质的说明，在庆祝不纯粹的神秘事件时提供一些几乎无法获得的牺牲品的可取性，宙斯对他父亲和赫菲斯托斯对他母亲的行为，都是幽默的表现，但也有严肃的意义。
In speaking of education Plato rather startles us by affirming that a child must be trained in falsehood first and in truth afterwards.
在谈到教育时，柏拉图断言必须先对孩子进行谎言训练，然后再进行真理训练，这令我们颇为震惊。
Yet this is not very different from saying that children must be taught through the medium of imagination as well as reason; that their minds can only develope gradually, and that there is much which they must learn without understanding.
然而，这与说必须通过想象力和理性来教育孩子并没有太大区别。他们的心智只能逐渐发展，有很多东西他们必须在不理解的情况下学习。
This is also the substance of Plato’s view, though he must be acknowledged to have drawn the line somewhat differently from modern ethical writers, respecting truth and falsehood.
这也是柏拉图观点的实质内容，尽管必须承认他所划定的界限与现代伦理作家有所不同，尊重真理和虚假。
To us, economies or accommodations would not be allowable unless they were required by the human faculties or necessary for the communication of knowledge to the simple and ignorant.
对我们来说，经济或住宿是不允许的，除非它们是人类能力所需要的，或者是向简单和无知的人传播知识所必需的。
We should insist that the word was inseparable from the intention, and that we must not be ‘falsely true,’ i.e. speak or act falsely in support of what was right or true.
我们应该坚持认为言语与意图是不可分割的，并且我们不能“虚假地真实”，即以虚假的言论或行为来支持正确或真实的事情。
But Plato would limit the use of fictions only by requiring that they should have a good moral effect, and that such a dangerous weapon as falsehood should be employed by the rulers alone and for great objects.
但柏拉图只会限制虚构的使用，要求它们具有良好的道德效果，并且谎言这样危险的武器只能由统治者使用并用于伟大的目标。
A Greek in the age of Plato attached no importance to the question whether his religion was an historical fact.
柏拉图时代的希腊人并不重视他的宗教是否是历史事实的问题。
He was just beginning to be conscious that the past had a history; but he could see nothing beyond Homer and Hesiod.
他才刚刚开始意识到过去是有历史的。但除了荷马和赫西奥德之外，他什么也看不到。
Whether their narratives were true or false did not seriously affect the political or social life of Hellas.
他们的叙述是真是假并没有严重影响希腊的政治或社会生活。
Men only began to suspect that they were fictions when they recognised them to be immoral.
当人们认识到它们是不道德的时候，他们才开始怀疑它们是虚构的。
And so in all religions: the consideration of their morality comes first, afterwards the truth of the documents in which they are recorded, or of the events natural or supernatural which are told of them.
因此，在所有宗教中：首先考虑其道德，然后才是记录宗教的文献的真实性，或者所讲述的自然或超自然事件的真实性。
But in modern times, and in Protestant countries perhaps more than in Catholic, we have been too much inclined to identify the historical with the moral; and some have refused to believe in religion at all, unless a superhuman accuracy was discernible in every part of the record.
但在现代，在新教国家中，我们可能比在天主教国家中更倾向于将历史与道德等同起来。有些人根本拒绝相信宗教，除非记录的每一部分都具有超人的准确性。
The facts of an ancient or religious history are amongst the most important of all facts; but they are frequently uncertain, and we only learn the true lesson which is to be gathered from them when we place ourselves above them.
古代或宗教历史的事实是所有事实中最重要的。但它们往往是不确定的，只有当我们把自己置于它们之上时，我们才能从它们那里学到真正的教训。
These reflections tend to show that the difference between Plato and ourselves, though not unimportant, is not so great as might at first sight appear.
这些反思往往表明，柏拉图和我们之间的差异虽然并非不重要，但并不像乍一看那么大。
For we should agree with him in placing the moral before the historical truth of religion; and, generally, in disregarding those errors or misstatements of fact which necessarily occur in the early stages of all religions.
因为我们应该同意他将道德置于宗教历史真理之上的观点。一般来说，忽视所有宗教早期阶段必然发生的错误或事实错误陈述。
We know also that changes in the traditions of a country cannot be made in a day; and are therefore tolerant of many things which science and criticism would condemn.
我们也知道，一个国家的传统的改变不是一朝一夕就能完成的。因此，他们能够容忍许多科学和批评会谴责的事情。
We note in passing that the allegorical interpretation of mythology, said to have been first introduced as early as the sixth century before Christ by Theagenes of Rhegium, was well established in the age of Plato, and here, as in the Phaedrus, though for a different reason, was rejected by him.
我们顺便指出，神话的寓言解释据说早在公元前六世纪就由雷吉姆的泰阿根尼首次提出，在柏拉图时代就已经很好地确立了，而在这里，就像在《斐德罗篇》中一样，尽管出于不同的原因，却被他拒绝了。
That anachronisms whether of religion or law, when men have reached another stage of civilization, should be got rid of by fictions is in accordance with universal experience.
当人类达到文明的另一个阶段时，无论是宗教还是法律的时代错误都应该通过小说来消除，这是符合普遍经验的。
Great is the art of interpretation; and by a natural process, which when once discovered was always going on, what could not be altered was explained away.
诠释的艺术是伟大的；通过一个自然过程，一旦发现这个过程就一直在发生，那些无法改变的东西就会被解释掉。
And so without any palpable inconsistency there existed side by side two forms of religion, the tradition inherited or invented by the poets and the customary worship of the temple; on the other hand, there was the religion of the philosopher, who was dwelling in the heaven of ideas, but did not therefore refuse to offer a cock to Aesculapius, or to be seen saying his prayers at the rising of the sun.
因此，两种形式的宗教并存，没有任何明显的矛盾，即诗人继承或发明的传统和对寺庙的习惯崇拜。另一方面，还有哲学家的宗教，他居住在思想的天堂，但并不因此拒绝向埃斯库拉皮乌斯献上一只公鸡，或者让人们看到他在太阳升起时祈祷。
At length the antagonism between the popular and philosophical religion, never so great among the Greeks as in our own age, disappeared, and was only felt like the difference between the religion of the educated and uneducated among ourselves.
最后，大众宗教和哲学宗教之间的对立在希腊人中从未像我们这个时代那样严重，消失了，而我们之间只感觉到受过教育的宗教和未受过教育的宗教之间的区别。
The Zeus of Homer and Hesiod easily passed into the ‘royal mind’ of Plato (Philebus); the giant Heracles became the knight-errant and benefactor of mankind.
荷马和赫西奥德的宙斯很容易就进入了柏拉图（菲利布斯）的“王室思想”；巨人赫拉克勒斯成为了人类的游侠和恩人。
These and still more wonderful transformations were readily effected by the ingenuity of Stoics and neo-Platonists in the two or three centuries before and after Christ.
在基督前后的两三个世纪里，斯多葛学派和新柏拉图主义者的聪明才智轻易地实现了这些以及更多奇妙的转变。
The Greek and Roman religions were gradually permeated by the spirit of philosophy; having lost their ancient meaning, they were resolved into poetry and morality; and probably were never purer than at the time of their decay, when their influence over the world was waning.
希腊和罗马的宗教逐渐被哲学精神所渗透。它们失去了古老的意义，转而变成诗歌和道德。或许，在他们衰落时，当他们对世界的影响力减弱时，他们的思想最为纯粹。
A singular conception which occurs towards the end of the book is the lie in the soul; this is connected with the Platonic and Socratic doctrine that involuntary ignorance is worse than voluntary.
在本书的结尾处出现的一个奇特的概念是灵魂中的谎言。这与柏拉图和苏格拉底的学说有关，即非自愿的无知比自愿的无知更糟糕。
The lie in the soul is a true lie, the corruption of the highest truth, the deception of the highest part of the soul, from which he who is deceived has no power of delivering himself.
灵魂中的谎言是真正的谎言，是最高真理的败坏，是灵魂最高部分的欺骗，被欺骗的人没有能力摆脱这种欺骗。
For example, to represent God as false or immoral, or, according to Plato, as deluding men with appearances or as the author of evil; or again, to affirm with Protagoras that ‘knowledge is sensation,’ or that ‘being is becoming,’ or with Thrasymachus ‘that might is right,’ would have been regarded by Plato as a lie of this hateful sort.
例如，将上帝描述为虚假或不道德的，或者根据柏拉图的说法，将上帝描述为用外表迷惑人或邪恶的创造者；或者，如果断言普罗泰戈拉的“知识就是感觉”，或者“存在就是生成”，或者色拉叙马科斯的“强权就是正确的”，都会被柏拉图视为这种可恶的谎言。
The greatest unconsciousness of the greatest untruth, e.g. if, in the language of the Gospels (John), ‘he who was blind’ were to say ‘I see,’ is another aspect of the state of mind which Plato is describing.
最大的谎言的最大的无意识，例如如果用福音书（约翰福音）的语言来说，“盲人”说“我看见了”，这就是柏拉图所描述的心理状态的另一个方面。
The lie in the soul may be further compared with the sin against the Holy Ghost (Luke), allowing for the difference between Greek and Christian modes of speaking.
考虑到希腊语和基督教的说话方式之间的差异，灵魂中的谎言可以进一步与对抗圣灵（路加福音）的罪相比较。
To this is opposed the lie in words, which is only such a deception as may occur in a play or poem, or allegory or figure of speech, or in any sort of accommodation,—which though useless to the gods may be useful to men in certain cases.
与此相反的是言语中的谎言，言语中的谎言只是可能出现在戏剧或诗歌、寓言或修辞手法或任何形式的迁就中的欺骗——虽然对神无用，但在某些情况下可能对人有用。
Socrates is here answering the question which he had himself raised about the propriety of deceiving a madman; and he is also contrasting the nature of God and man.
苏格拉底在这里回答了他自己提出的关于欺骗疯子是否恰当的问题。他还对比了上帝和人的本质。
For God is Truth, but mankind can only be true by appearing sometimes to be partial, or false.
因为上帝是真理，但人类只有通过有时显得偏颇或虚假才能成为真理。
Reserving for another place the greater questions of religion or education, we may note further, (1) the approval of the old traditional education of Greece; (2) the preparation which Plato is making for the attack on Homer and the poets; (3) the preparation which he is also making for the use of economies in the State; (4) the contemptuous and at the same time euphemistic manner in which here as below he alludes to the ‘Chronique Scandaleuse’ of the gods.
把更大的宗教或教育问题放在另一个地方，我们可以进一步指出：（1）对希腊古老传统教育的认可； （2）柏拉图为攻击荷马和诗人所做的准备； (3) 他还为利用国家经济所做的准备； （4）他在下文中以轻蔑而又委婉的方式暗指诸神的“纪事史坎代勒斯”（Chronique Scandaleuse）。
BOOK III.
第三册。
There is another motive in purifying religion, which is to banish fear; for no man can be courageous who is afraid of death, or who believes the tales which are repeated by the poets concerning the world below.
净化宗教还有另一个动机，就是消除恐惧。因为，如果一个人害怕死亡，或者相信诗人所重复的关于地下世界的故事，那么他就不可能有勇气。
They must be gently requested not to abuse hell; they may be reminded that their stories are both untrue and discouraging.
必须温和地要求他们不要滥用地狱；他们可能会被提醒，他们的故事既不真实又令人沮丧。
Nor must they be angry if we expunge obnoxious passages, such as the depressing words of Achilles—‘I would rather be a serving-man than rule over all the dead;’ and the verses which tell of the squalid mansions, the senseless shadows, the flitting soul mourning over lost strength and youth, the soul with a gibber going beneath the earth like smoke, or the souls of the suitors which flutter about like bats.
如果我们删除那些令人厌恶的段落，比如阿喀琉斯令人沮丧的话语——“我宁愿做一个仆人，也不愿统治所有的死者”，以及那些讲述肮脏的宅邸、毫无意义的阴影、哀悼失去的力量和青春的飘忽不定的灵魂、像烟雾一样在地底下胡言乱语的灵魂，或者像蝙蝠一样飞来飞去的求婚者的灵魂的诗句，他们也不必生气。
The terrors and horrors of Cocytus and Styx, ghosts and sapless shades, and the rest of their Tartarean nomenclature, must vanish.
科塞特斯和冥河的恐怖和恐怖、鬼魂和无生气的阴影，以及他们的鞑靼命名法的其余部分，必须消失。
Such tales may have their use; but they are not the proper food for soldiers.
这样的故事也许有其用处。但它们不适合士兵的食物。
As little can we admit the sorrows and sympathies of the Homeric heroes:—Achilles, the son of Thetis, in tears, throwing ashes on his head, or pacing up and down the sea-shore in distraction; or Priam, the cousin of the gods, crying aloud, rolling in the mire.
我们几乎无法承认荷马英雄的悲伤和同情：——忒提斯之子阿喀琉斯泪流满面，把灰烬撒在头上，或者心烦意乱地在海边踱来踱去；或者是众神的表弟普里阿摩斯，在泥沼中打滚，大声哭泣。
A good man is not prostrated at the loss of children or fortune.
一个好人不会因失去孩子或财产而沮丧。
Neither is death terrible to him; and therefore lamentations over the dead should not be practised by men of note; they should be the concern of inferior persons only, whether women or men.
死亡对他来说并不可怕；因此，名人不应哀悼死者。它们应该只属于低等人，无论是女性还是男性。
Still worse is the attribution of such weakness to the gods; as when the goddesses say, ‘Alas!
更糟糕的是把这种弱点归咎于众神。就像当女神们说：‘唉！
my travail!’ and worst of all, when the king of heaven himself laments his inability to save Hector, or sorrows over the impending doom of his dear Sarpedon.
我的阵痛！”最糟糕的是，天王本人为自己无力拯救赫克托耳而哀叹，或者为他亲爱的萨珀冬即将到来的厄运而悲伤。
Such a character of God, if not ridiculed by our young men, is likely to be imitated by them.
上帝的这样一个品格，如果不被我们的年轻人嘲笑，很可能会被他们效仿。
Nor should our citizens be given to excess of laughter—‘Such violent delights’ are followed by a violent re-action.
我们的公民也不应该过度大笑——“如此剧烈的快乐”之后会出现剧烈的反应。
The description in the Iliad of the gods shaking their sides at the clumsiness of Hephaestus will not be admitted by us.
《伊利亚特》中众神因赫菲斯托斯的笨拙而摇摇晃晃的描述是我们不会承认的。
‘Certainly not.’
“当然不是。”
Truth should have a high place among the virtues, for falsehood, as we were saying, is useless to the gods, and only useful to men as a medicine.
真理在美德中应该占有很高的地位，因为正如我们所说，虚假对神来说是无用的，而对人类来说只能作为一剂良药。
But this employment of falsehood must remain a privilege of state; the common man must not in return tell a lie to the ruler; any more than the patient would tell a lie to his physician, or the sailor to his captain.
但这种使用谎言的行为必须仍然是国家的特权；百姓不得向君主说谎；就像病人会对他的医生说谎，或者水手对他的船长说谎一样。
In the next place our youth must be temperate, and temperance consists in self-control and obedience to authority.
其次，我们的青少年必须节制，节制包括自我控制和服从权威。
That is a lesson which Homer teaches in some places: ‘The Achaeans marched on breathing prowess, in silent awe of their leaders;’—but a very different one in other places: ‘O heavy with wine, who hast the eyes of a dog, but the heart of a stag.’ Language of the latter kind will not impress self-control on the minds of youth.
这是荷马在某些地方所教导的一课：“亚该亚人行进时气势磅礴，对他们的领袖默默敬畏。”——但在其他地方却有截然不同的教训：“酒醉了啊，他有狗的眼睛，却有雄鹿的心。”后一种语言不会在年轻人的头脑中留下自制的印象。
The same may be said about his praises of eating and drinking and his dread of starvation; also about the verses in which he tells of the rapturous loves of Zeus and Here, or of how Hephaestus once detained Ares and Aphrodite in a net on a similar occasion.
对于他对饮食的赞扬和对饥饿的恐惧，也可以这样说。还关于他讲述宙斯和赫里的狂喜之爱的诗句，或者赫菲斯托斯如何在类似的场合将阿瑞斯和阿芙罗狄蒂囚禁在网中。
There is a nobler strain heard in the words:—‘Endure, my soul, thou hast endured worse.’ Nor must we allow our citizens to receive bribes, or to say, ‘Gifts persuade the gods, gifts reverend kings;’ or to applaud the ignoble advice of Phoenix to Achilles that he should get money out of the Greeks before he assisted them; or the meanness of Achilles himself in taking gifts from Agamemnon; or his requiring a ransom for the body of Hector; or his cursing of Apollo; or his insolence to the river-god Scamander; or his dedication to the dead Patroclus of his own hair which had been already dedicated to the other river-god Spercheius; or his cruelty in dragging the body of Hector round the walls, and slaying the captives at the pyre: such a combination of meanness and cruelty in Cheiron’s pupil is inconceivable.
从这句话中可以听到一种更高尚的语气：“忍受吧，我的灵魂，你忍受的更糟。”我们也不能允许我们的公民接受贿赂，或者说，“礼物可以说服众神，礼物可以尊敬国王”；或者赞扬菲尼克斯向阿喀琉斯提出的不光彩的建议，即他应该在帮助希腊人之前从希腊人那里得到钱；我们也不能允许我们的公民接受贿赂，或者说，“礼物可以说服众神，礼物可以尊敬国王”，也不能赞扬菲尼克斯向阿喀琉斯提出的不光彩的建议，即他应该在帮助希腊人之前从希腊人那里得到金钱；或者赞扬菲尼克斯向阿喀琉斯提出的不光彩的建议，即他应该在帮助希腊人之前从希腊人那里得到钱；或者是阿喀琉斯本人从阿伽门农那里收受礼物的卑鄙行为；或者他要求为赫克托尔的尸体支付赎金；或他对阿波罗的诅咒；或者他对河神斯卡曼德的无礼；或者他用自己的头发献给死去的帕特罗克洛斯，而这些头发已经献给了另一位河神斯佩尔切厄斯；或者他残忍地将赫克托的尸体拖过城墙，并在柴堆上杀死俘虏：在谢隆的瞳孔中，如此卑鄙和残忍的结合是不可思议的。
The amatory exploits of Peirithous and Theseus are equally unworthy.
佩里托斯和忒修斯的爱情功绩同样不值得。
Either these so-called sons of gods were not the sons of gods, or they were not such as the poets imagine them, any more than the gods themselves are the authors of evil.
这些所谓的众神的儿子要么不是众神的儿子，要么他们不是诗人想象的那样，就像众神本身并不是邪恶的创造者一样。
The youth who believes that such things are done by those who have the blood of heaven flowing in their veins will be too ready to imitate their example.
那些相信这些事是由那些血管里流淌着天堂之血的人所为的年轻人很容易效仿他们的榜样。
Enough of gods and heroes;—what shall we say about men?
诸神和英雄已经说够了；——我们该对人类说些什么呢？
What the poets and story-tellers say—that the wicked prosper and the righteous are afflicted, or that justice is another’s gain?
诗人和说书人怎么说——恶人兴旺，义人受苦，还是正义是他人的利益？
Such misrepresentations cannot be allowed by us.
我们不能允许这种失实陈述。
But in this we are anticipating the definition of justice, and had therefore better defer the enquiry.
但在此我们期待正义的定义，因此最好推迟询问。
The subjects of poetry have been sufficiently treated; next follows style.
诗歌的主题已经得到充分的处理；接下来是风格。
Now all poetry is a narrative of events past, present, or to come; and narrative is of three kinds, the simple, the imitative, and a composition of the two.
现在所有的诗歌都是对过去、现在或未来事件的叙述；叙事有三种：简单的、模仿的和两者的组合。
An instance will make my meaning clear.
举个例子就可以明白我的意思了。
The first scene in Homer is of the last or mixed kind, being partly description and partly dialogue.
荷马的第一个场景属于最后一种或混合类型，部分是描述，部分是对话。
But if you throw the dialogue into the ‘oratio obliqua,’ the passage will run thus: The priest came and prayed Apollo that the Achaeans might take Troy and have a safe return if Agamemnon would only give him back his daughter; and the other Greeks assented, but Agamemnon was wroth, and so on—The whole then becomes descriptive, and the poet is the only speaker left; or, if you omit the narrative, the whole becomes dialogue.
但如果你把对话放到“oratio obliqua”中，这段话就会这样写：祭司来向阿波罗祈祷，只要阿伽门农把女儿还给他，亚该亚人就可以占领特洛伊并安全返回。其他希腊人同意了，但阿伽门农很生气，等等——然后整体就变成了描述性的，诗人是唯一剩下的说话者了；或者，如果省略叙述，整体就变成对话。
These are the three styles—which of them is to be admitted into our State?
这就是这三种风格——我们国家应该接纳哪一种风格呢？
‘Do you ask whether tragedy and comedy are to be admitted?’ Yes, but also something more—Is it not doubtful whether our guardians are to be imitators at all?
“你问是否承认悲剧和喜剧？”是的，但还有更多——我们的监护人是否会成为模仿者，这不是值得怀疑的吗？
Or rather, has not the question been already answered, for we have decided that one man cannot in his life play many parts, any more than he can act both tragedy and comedy, or be rhapsodist and actor at once?
或者更确切地说，这个问题不是已经得到了回答吗？因为我们已经断定，一个人一生不能扮演多种角色，就像他不能同时扮演悲剧和喜剧，或者同时成为狂想曲家和演员一样？
Human nature is coined into very small pieces, and as our guardians have their own business already, which is the care of freedom, they will have enough to do without imitating.
人性被塑造成非常小的碎片，而我们的监护人已经有了自己的事业，那就是对自由的关怀，他们将有足够的事情去做而无需模仿。
If they imitate they should imitate, not any meanness or baseness, but the good only; for the mask which the actor wears is apt to become his face.
如果他们模仿，他们应该模仿，但不能模仿任何卑鄙或卑鄙的行为，而只能模仿善良的事物。因为演员戴的面具很容易成为他的脸。
We cannot allow men to play the parts of women, quarrelling, weeping, scolding, or boasting against the gods,—least of all when making love or in labour.
我们不能允许男人扮演女人的角色，争吵、哭泣、责骂或向神吹嘘——尤其是在做爱或劳动时。
They must not represent slaves, or bullies, or cowards, drunkards, or madmen, or blacksmiths, or neighing horses, or bellowing bulls, or sounding rivers, or a raging sea.
它们不能代表奴隶、恶霸、懦夫、酒鬼、疯子、铁匠、嘶鸣的马、咆哮的公牛、咆哮的河流或汹涌的大海。
A good or wise man will be willing to perform good and wise actions, but he will be ashamed to play an inferior part which he has never practised; and he will prefer to employ the descriptive style with as little imitation as possible.
一个善良或聪明的人会愿意做出善良和明智的行为，但他会因扮演他从未实践过的低劣角色而感到羞耻；他会更喜欢采用描述性的风格，尽可能少地模仿。
The man who has no self-respect, on the contrary, will imitate anybody and anything; sounds of nature and cries of animals alike; his whole performance will be imitation of gesture and voice.
相反，没有自尊的人会模仿任何人、任何事。大自然的声音和动物的叫声；他的整个表演都是模仿手势和声音。
Now in the descriptive style there are few changes, but in the dramatic there are a great many.
现在，在描述风格上变化不大，但在戏剧风格上变化却很大。
Poets and musicians use either, or a compound of both, and this compound is very attractive to youth and their teachers as well as to the vulgar.
诗人和音乐家使用其中一种，或者两者的复合，这种复合对于年轻人和他们的老师以及粗俗的人来说非常有吸引力。
But our State in which one man plays one part only is not adapted for complexity.
但我们的国家一个人只扮演一个角色，不适合复杂性。
And when one of these polyphonous pantomimic gentlemen offers to exhibit himself and his poetry we will show him every observance of respect, but at the same time tell him that there is no room for his kind in our State; we prefer the rough, honest poet, and will not depart from our original models (Laws).
当这些多声部哑剧绅士中的一位主动提出展示自己和他的诗歌时，我们将向他表示一切尊重，但同时告诉他，我们的国家没有他的空间；我们更喜欢粗犷、诚实的诗人，不会背离我们原来的模式（法则）。
Next as to the music.
接下来是音乐。
A song or ode has three parts,—the subject, the harmony, and the rhythm; of which the two last are dependent upon the first.
歌曲或颂歌由三个部分组成：主题、和声和节奏；其中最后两个依赖于第一个。
As we banished strains of lamentation, so we may now banish the mixed Lydian harmonies, which are the harmonies of lamentation; and as our citizens are to be temperate, we may also banish convivial harmonies, such as the Ionian and pure Lydian.
正如我们消除了哀歌的曲调一样，我们现在也可以消除混合的吕底亚和声，即哀伤的和声。由于我们的公民要保持节制，我们也可能会消除欢乐的和谐，例如爱奥尼亚语和纯粹的吕底亚语。
Two remain—the Dorian and Phrygian, the first for war, the second for peace; the one expressive of courage, the other of obedience or instruction or religious feeling.
剩下两个——多里安人和弗里吉亚人，第一个是为了战争，第二个是为了和平；一个表达勇气，另一个表达服从、指示或宗教感情。
And as we reject varieties of harmony, we shall also reject the many-stringed, variously-shaped instruments which give utterance to them, and in particular the flute, which is more complex than any of them.
正如我们拒绝各种和声一样，我们也将拒绝发出声音的多弦、各种形状的乐器，特别是长笛，它比任何一种和声都复杂。
The lyre and the harp may be permitted in the town, and the Pan’s-pipe in the fields.
城里可以吹七弦琴和竖琴，田野里可以吹潘氏笛。
Thus we have made a purgation of music, and will now make a purgation of metres.
因此，我们已经对音乐进行了净化，现在将进行韵律的净化。
These should be like the harmonies, simple and suitable to the occasion.
这些应该像和声一样，简单且适合场合。
There are four notes of the tetrachord, and there are three ratios of metre, 3/2, 2/2, 2/1, which have all their characteristics, and the feet have different characteristics as well as the rhythms.
四和弦有四个音，韵律有3/2、2/2、2/1三种比例，各有特点，脚也有不同的特点和节奏。
But about this you and I must ask Damon, the great musician, who speaks, if I remember rightly, of a martial measure as well as of dactylic, trochaic, and iambic rhythms, which he arranges so as to equalize the syllables with one another, assigning to each the proper quantity.
但关于这一点，你我必须问达蒙，一位伟大的音乐家，如果我没记错的话，他谈到了一种军事小节以及抑扬格、抑扬格和抑扬格节奏，他对这些节奏的安排是为了使音节彼此相等，并为每个音节分配适当的数量。
We only venture to affirm the general principle that the style is to conform to the subject and the metre to the style; and that the simplicity and harmony of the soul should be reflected in them all.
我们只是大胆地肯定一个总的原则：风格符合主题，格律适应风格；灵魂的纯朴与和谐应该在他们身上得到体现。
This principle of simplicity has to be learnt by every one in the days of his youth, and may be gathered anywhere, from the creative and constructive arts, as well as from the forms of plants and animals.
每个人都必须在年轻时学习这一简单原则，并且可以从任何地方收集，从创造性和建设性的艺术，以及植物和动物的形式。
Other artists as well as poets should be warned against meanness or unseemliness.
其他艺术家和诗人都应该受到警告，不要做出卑鄙或不体面的行为。
Sculpture and painting equally with music must conform to the law of simplicity.
雕塑、绘画和音乐一样，都必须遵循简单的法则。
He who violates it cannot be allowed to work in our city, and to corrupt the taste of our citizens.
违反这一规定的人不得在我们的城市工作，也不得败坏我们公民的品味。
For our guardians must grow up, not amid images of deformity which will gradually poison and corrupt their souls, but in a land of health and beauty where they will drink in from every object sweet and harmonious influences.
因为我们的监护人必须成长，不是在畸形的形象中成长，这种形象会逐渐毒害和腐蚀他们的灵魂，而是在健康和美丽的土地上成长，在那里他们将从一切事物中汲取甜美和谐的影响。
And of all these influences the greatest is the education given by music, which finds a way into the innermost soul and imparts to it the sense of beauty and of deformity.
在所有这些影响中，最大的是音乐所给予的教育，它找到了进入灵魂最深处的途径，并赋予它美感和畸形感。
At first the effect is unconscious; but when reason arrives, then he who has been thus trained welcomes her as the friend whom he always knew.
起初，这种影响是无意识的；但当理智到来时，受过如此训练的人就会欢迎她，就像他一直认识的朋友一样。
As in learning to read, first we acquire the elements or letters separately, and afterwards their combinations, and cannot recognize reflections of them until we know the letters themselves;—in like manner we must first attain the elements or essential forms of the virtues, and then trace their combinations in life and experience.
就像在学习阅读时一样，我们首先单独获得元素或字母，然后再获得它们的组合，只有在我们了解字母本身之前，我们才能识别它们的反映；同样，我们必须首先获得美德的元素或基本形式，然后在生活和经验中追踪它们的组合。
There is a music of the soul which answers to the harmony of the world; and the fairest object of a musical soul is the fair mind in the fair body.
有一种灵魂的音乐回应世界的和谐；音乐灵魂最美丽的对象是美丽身体中的美丽心灵。
Some defect in the latter may be excused, but not in the former.
后者的某些缺陷可以原谅，但前者则不然。
True love is the daughter of temperance, and temperance is utterly opposed to the madness of bodily pleasure.
真正的爱是节制的女儿，而节制是与肉体享乐的疯狂完全对立的。
Enough has been said of music, which makes a fair ending with love.
音乐已经说得够多了，它用爱给我们一个公平的结局。
Next we pass on to gymnastics; about which I would remark, that the soul is related to the body as a cause to an effect, and therefore if we educate the mind we may leave the education of the body in her charge, and need only give a general outline of the course to be pursued.
接下来我们进入体操；对此我要指出的是，灵魂与身体是因果关系，因此，如果我们教育心灵，我们就可以把身体的教育交给她负责，而只需要给出要追求的课程的总体轮廓。
In the first place the guardians must abstain from strong drink, for they should be the last persons to lose their wits.
首先，监护人必须戒烈酒，因为他们应该是最后失去理智的人。
Whether the habits of the palaestra are suitable to them is more doubtful, for the ordinary gymnastic is a sleepy sort of thing, and if left off suddenly is apt to endanger health.
体育馆的习惯是否适合他们就更值得怀疑了，因为普通的体操是一种昏昏欲睡的事情，如果突然停止很容易危害健康。
But our warrior athletes must be wide-awake dogs, and must also be inured to all changes of food and climate.
但我们的勇士运动员必须是高度清醒的狗，也必须习惯食物和气候的所有变化。
Hence they will require a simpler kind of gymnastic, akin to their simple music; and for their diet a rule may be found in Homer, who feeds his heroes on roast meat only, and gives them no fish although they are living at the sea-side, nor boiled meats which involve an apparatus of pots and pans; and, if I am not mistaken, he nowhere mentions sweet sauces.
因此，他们需要一种更简单的体操，类似于他们简单的音乐；对于他们的饮食，可以在荷马那里找到一条规则，他只给他的英雄们吃烤肉，尽管他们住在海边，但不给他们鱼，也不给他们用锅碗瓢盆的煮肉。而且，如果我没记错的话，他没有提到甜酱。
Sicilian cookery and Attic confections and Corinthian courtezans, which are to gymnastic what Lydian and Ionian melodies are to music, must be forbidden.
西西里烹饪、阁楼甜点和科林斯交际花对于体操的重要性就如同吕底亚和爱奥尼亚旋律对于音乐的重要性一样，必须禁止。
Where gluttony and intemperance prevail the town quickly fills with doctors and pleaders; and law and medicine give themselves airs as soon as the freemen of a State take an interest in them.
在暴饮暴食盛行的地方，镇上很快就会挤满医生和恳求者。一旦一个州的自由民对法律和医学感兴趣，法律和医学就会摆出架子。
But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home?
但是，还有什么比因为家里没有自己的东西而不得不出国寻求正义更能体现教育状况的耻辱呢？
And yet there IS a worse stage of the same disease—when men have learned to take a pleasure and pride in the twists and turns of the law; not considering how much better it would be for them so to order their lives as to have no need of a nodding justice.
然而，同样的疾病还有一个更严重的阶段——当人们学会从法律的曲折中获得快乐和自豪时；没有考虑到如果他们能够安排自己的生活而不需要正义的点头，那该多好。
And there is a like disgrace in employing a physician, not for the cure of wounds or epidemic disorders, but because a man has by laziness and luxury contracted diseases which were unknown in the days of Asclepius.
雇佣医生也是一种耻辱，不是为了治疗伤口或流行性疾病，而是因为一个人因懒惰和奢侈而感染了阿斯克勒庇俄斯时代未知的疾病。
How simple is the Homeric practice of medicine.
荷马式的医学实践是多么简单。
Eurypylus after he has been wounded drinks a posset of Pramnian wine, which is of a heating nature; and yet the sons of Asclepius blame neither the damsel who gives him the drink, nor Patroclus who is attending on him.
欧律皮罗斯受伤后喝了一瓶普拉姆尼安酒，这种酒具有热性。然而，阿斯克勒庇俄斯的儿子们既没有责怪给他喝酒的少女，也没有责怪侍奉他的帕特罗克洛斯。
The truth is that this modern system of nursing diseases was introduced by Herodicus the trainer; who, being of a sickly constitution, by a compound of training and medicine tortured first himself and then a good many other people, and lived a great deal longer than he had any right.
事实上，这种现代疾病护理系统是由培训师希罗底引入的。他体质多病，通过训练和药物的综合作用，首先折磨了他自己，然后折磨了很多其他人，他的寿命比他应有的寿命要长得多。
But Asclepius would not practise this art, because he knew that the citizens of a well-ordered State have no leisure to be ill, and therefore he adopted the ‘kill or cure’ method, which artisans and labourers employ.
但阿斯克勒庇俄斯不会实践这种艺术，因为他知道一个秩序良好的国家的公民没有闲暇生病，因此他采用了工匠和劳工所采用的“杀死或治疗”方法。
‘They must be at their business,’ they say, ‘and have no time for coddling: if they recover, well; if they don’t, there is an end of them.’ Whereas the rich man is supposed to be a gentleman who can afford to be ill.
“他们必须忙自己的事，”他们说，“没有时间去溺爱：如果他们康复了，那就好；如果他们康复了，那就好了；如果他们康复了，那就好了。”如果他们不这样做，他们就完蛋了。”而富人应该是一位能承受疾病的绅士。
Do you know a maxim of Phocylides—that ‘when a man begins to be rich’ (or, perhaps, a little sooner) ‘he should practise virtue’?
你知道福基里德斯的一句格言吗？“当一个人开始变得富有时”（或者也许早一点）“他应该实践美德”？
But how can excessive care of health be inconsistent with an ordinary occupation, and yet consistent with that practice of virtue which Phocylides inculcates?
但是，过度关注健康怎么可能既与普通职业不一致，又与福西里德斯谆谆教诲的美德实践相一致呢？
When a student imagines that philosophy gives him a headache, he never does anything; he is always unwell.
当一个学生想象哲学让他头疼时，他什么也不会做；他总是身体不好。
This was the reason why Asclepius and his sons practised no such art.
这就是阿斯克勒庇俄斯和他的儿子们没有实践这种艺术的原因。
They were acting in the interest of the public, and did not wish to preserve useless lives, or raise up a puny offspring to wretched sires.
他们的行为是为了公众的利益，不想保全无用的生命，或者为可怜的父亲养育一个微不足道的后代。
Honest diseases they honestly cured; and if a man was wounded, they applied the proper remedies, and then let him eat and drink what he liked.
诚实的疾病，他们诚实地治愈；如果一个人受伤了，他们会采取适当的治疗方法，然后让他吃喝他喜欢的东西。
But they declined to treat intemperate and worthless subjects, even though they might have made large fortunes out of them.
但他们拒绝治疗无节制和无价值的主题，即使他们可能从中赚了大钱。
As to the story of Pindar, that Asclepius was slain by a thunderbolt for restoring a rich man to life, that is a lie—following our old rule we must say either that he did not take bribes, or that he was not the son of a god.
至于品达的故事，即阿斯克勒庇俄斯因让一个富人复活而被雷电杀死，那是一个谎言——按照我们的旧规则，我们必须说他要么没有受贿，要么他不是神的儿子。
Glaucon then asks Socrates whether the best physicians and the best judges will not be those who have had severally the greatest experience of diseases and of crimes.
格劳孔接着问苏格拉底，最好的医生和最好的法官是否不会是那些分别对疾病和犯罪有最丰富经验的人。
Socrates draws a distinction between the two professions.
苏格拉底对这两种职业进行了区分。
The physician should have had experience of disease in his own body, for he cures with his mind and not with his body.
医生应该对自己身体上的疾病有经验，因为他用心灵而不是身体来治疗。
But the judge controls mind by mind; and therefore his mind should not be corrupted by crime.
但法官用心灵来控制心灵；因此，他的思想不应该被犯罪所腐蚀。
Where then is he to gain experience?
那么他到哪里去积累经验呢？
How is he to be wise and also innocent?
他怎样才能既聪明又天真呢？
When young a good man is apt to be deceived by evil-doers, because he has no pattern of evil in himself; and therefore the judge should be of a certain age; his youth should have been innocent, and he should have acquired insight into evil not by the practice of it, but by the observation of it in others.
好人年轻的时候，容易被恶人所欺骗，因为他自己没有作恶的榜样；因此，法官应该达到一定的年龄；他的童年应该是天真的，他应该不是通过实践邪恶，而是通过观察别人的邪恶来洞察邪恶。
This is the ideal of a judge; the criminal turned detective is wonderfully suspicious, but when in company with good men who have experience, he is at fault, for he foolishly imagines that every one is as bad as himself.
这就是法官的理想；罪犯出身的侦探非常多疑，但当他和有经验的好人在一起时，他就有错了，因为他愚蠢地认为每个人都和他一样坏。
Vice may be known of virtue, but cannot know virtue.
恶可以知德，但不能知德。
This is the sort of medicine and this the sort of law which will prevail in our State; they will be healing arts to better natures; but the evil body will be left to die by the one, and the evil soul will be put to death by the other.
这就是我们国家将盛行的药物和法律；它们将成为治愈本性的艺术；但邪恶的身体将被一方置之不理，邪恶的灵魂将被另一方处死。
And the need of either will be greatly diminished by good music which will give harmony to the soul, and good gymnastic which will give health to the body.
好的音乐可以使灵魂和谐，好的体操可以使身体健康，这两者的需要都会大大减少。
Not that this division of music and gymnastic really corresponds to soul and body; for they are both equally concerned with the soul, which is tamed by the one and aroused and sustained by the other.
并不是说音乐和体操的这种划分真的对应于灵魂和身体；相反，因为他们都同样关心灵魂，灵魂被一方驯服，另一方唤醒和维持灵魂。
The two together supply our guardians with their twofold nature.
两者共同为我们的守护者提供了双重本质。
The passionate disposition when it has too much gymnastic is hardened and brutalized, the gentle or philosophic temper which has too much music becomes enervated.
热情的性情如果有过多的体操，就会变得冷酷无情，而温和或哲理的性情如果有太多的音乐，就会变得衰弱。
While a man is allowing music to pour like water through the funnel of his ears, the edge of his soul gradually wears away, and the passionate or spirited element is melted out of him.
当一个人让音乐像水一样从他的耳朵漏斗里倾泻而出时，他灵魂的边缘逐渐消失，激情或精神的元素从他身上融化掉。
Too little spirit is easily exhausted; too much quickly passes into nervous irritability.
精神太少，容易耗尽；精神太少，容易耗尽。太多很快就会变得神经质烦躁。
So, again, the athlete by feeding and training has his courage doubled, but he soon grows stupid; he is like a wild beast, ready to do everything by blows and nothing by counsel or policy.
同样，运动员通过喂养和训练，勇气加倍，但他很快就变得愚蠢；他就像一头野兽，什么事情都准备通过打击来完成，而不是通过谋略或政策来完成。
There are two principles in man, reason and passion, and to these, not to the soul and body, the two arts of music and gymnastic correspond.
人有两个原则，理性和激情，音乐和体操这两种艺术与这些原则相对应，而不是与灵魂和身体相对应。
He who mingles them in harmonious concord is the true musician,—he shall be the presiding genius of our State.
那些将它们和谐地融合在一起的人才是真正的音乐家——他将成为我们国家的首席天才。
The next question is, Who are to be our rulers?
下一个问题是，谁将成为我们的统治者？
First, the elder must rule the younger; and the best of the elders will be the best guardians.
首先，长辈必须统治晚辈；最好的长老将是最好的守护者。
Now they will be the best who love their subjects most, and think that they have a common interest with them in the welfare of the state.
现在，他们将是最优秀的人，他们最热爱自己的臣民，并认为他们在国家福利方面与臣民有着共同的利益。
These we must select; but they must be watched at every epoch of life to see whether they have retained the same opinions and held out against force and enchantment.
我们必须选择这些；但他们在生命的每一个时期都必须受到关注，看看他们是否保留了相同的观点，并抵制了武力和魔法。
For time and persuasion and the love of pleasure may enchant a man into a change of purpose, and the force of grief and pain may compel him.
因为时间、说服力和对享乐的热爱可能会促使一个人改变目标，而悲伤和痛苦的力量可能会迫使他改变目标。
And therefore our guardians must be men who have been tried by many tests, like gold in the refiner’s fire, and have been passed first through danger, then through pleasure, and at every age have come out of such trials victorious and without stain, in full command of themselves and their principles; having all their faculties in harmonious exercise for their country’s good.
因此，我们的监护人必须是经过许多考验的人，就像炼金者的火中的黄金一样，首先经历了危险，然后经历了快乐，并且在每个年龄段都从这些考验中取得了胜利，没有任何污点，完全掌握了自己和自己的原则；为了国家的利益，让他们的所有才能和谐地发挥作用。
These shall receive the highest honours both in life and death.
无论是生还是死，这些人都将获得最高的荣誉。
(It would perhaps be better to confine the term ‘guardians’ to this select class: the younger men may be called ‘auxiliaries.’)
（也许最好将“监护人”一词限制在这个选定的类别中：较年轻的人可能被称为“辅助人员”。）
And now for one magnificent lie, in the belief of which, Oh that we could train our rulers!—at any rate let us make the attempt with the rest of the world.
现在，我们要面对一个伟大的谎言，我们相信这一点，哦，但愿我们能够训练我们的统治者！——无论如何，让我们与世界其他国家一起尝试一下。
What I am going to tell is only another version of the legend of Cadmus; but our unbelieving generation will be slow to accept such a story.
我要讲的只是卡德摩斯传说的另一个版本；但我们不信的一代人将很难接受这样的故事。
The tale must be imparted, first to the rulers, then to the soldiers, lastly to the people.
这个故事必须首先传授给统治者，然后传授给士兵，最后传授给人民。
We will inform them that their youth was a dream, and that during the time when they seemed to be undergoing their education they were really being fashioned in the earth, who sent them up when they were ready; and that they must protect and cherish her whose children they are, and regard each other as brothers and sisters.
我们会告诉他们，他们的青春是一个梦想，在他们似乎正在接受教育的那段时间里，他们实际上是在大地中塑造的，当他们准备好时，大地就把他们送上来；他们必须保护和珍惜自己的孩子，并视彼此为兄弟姐妹。
‘I do not wonder at your being ashamed to propound such a fiction.’ There is more behind.
“我并不奇怪你会因为提出这样的虚构而感到羞耻。”后面还有更多。
These brothers and sisters have different natures, and some of them God framed to rule, whom he fashioned of gold; others he made of silver, to be auxiliaries; others again to be husbandmen and craftsmen, and these were formed by him of brass and iron.
这些兄弟姐妹有着不同的本性，其中一些是上帝用金子塑造的，旨在统治他们；另一些则是上帝用金子塑造的。其他的则是用银制成的，作为辅助品。其他人又成为农夫和工匠，这些都是他用铜和铁塑造的。
But as they are all sprung from a common stock, a golden parent may have a silver son, or a silver parent a golden son, and then there must be a change of rank; the son of the rich must descend, and the child of the artisan rise, in the social scale; for an oracle says ‘that the State will come to an end if governed by a man of brass or iron.’ Will our citizens ever believe all this?
但由于它们都是从普通血统中产生的，金父母可能有银儿子，或者银父母可能有金儿子，然后就必须有等级的变化；在社会地位上，富人的儿子必然下降，工匠的孩子上升。因为有神谕说，“如果由铜人或铁人统治，国家就会灭亡。”我们的公民会相信这一切吗？
‘Not in the present generation, but in the next, perhaps, Yes.’
“不是在当代，而是在下一代，是的。”
Now let the earthborn men go forth under the command of their rulers, and look about and pitch their camp in a high place, which will be safe against enemies from without, and likewise against insurrections from within.
现在，让地上的人在他们的统治者的指挥下出发，环顾四周，在高处安营扎寨，这样既可以安全地抵御外来的敌人，也可以抵御内部的叛乱。
There let them sacrifice and set up their tents; for soldiers they are to be and not shopkeepers, the watchdogs and guardians of the sheep; and luxury and avarice will turn them into wolves and tyrants.
让他们在那里献祭，支起帐篷；他们应该是士兵，而不是店主、看门狗和羊群的守护者。奢侈和贪婪将使他们变成狼和暴君。
Their habits and their dwellings should correspond to their education.
他们的习惯和住所应该与其所受的教育相对应。
They should have no property; their pay should only meet their expenses; and they should have common meals.
他们不应该拥有财产；他们的工资只能满足他们的开支；他们应该共同进餐。
Gold and silver we will tell them that they have from God, and this divine gift in their souls they must not alloy with that earthly dross which passes under the name of gold.
我们会告诉他们，金银是上帝赐予的，他们灵魂中的这份神圣恩赐，他们绝不能与那些以黄金名义存在的尘世渣滓混在一起。
They only of the citizens may not touch it, or be under the same roof with it, or drink from it; it is the accursed thing.
只有公民不得触摸它，或与其同处一个屋檐下，或喝它的水；这是被诅咒的东西。
Should they ever acquire houses or lands or money of their own, they will become householders and tradesmen instead of guardians, enemies and tyrants instead of helpers, and the hour of ruin, both to themselves and the rest of the State, will be at hand.
如果他们获得了自己的房屋、土地或金钱，他们就会成为户主和商人，而不是监护人，成为敌人和暴君，而不是帮助者，而对他们自己和国家其他人来说，毁灭的时刻即将到来。
The religious and ethical aspect of Plato’s education will hereafter be considered under a separate head.
柏拉图教育的宗教和伦理方面将在以后单独的标题下考虑。
Some lesser points may be more conveniently noticed in this place.
一些较小的点在这个地方可能更容易被注意到。
1.
1.
The constant appeal to the authority of Homer, whom, with grave irony, Plato, after the manner of his age, summons as a witness about ethics and psychology, as well as about diet and medicine; attempting to distinguish the better lesson from the worse, sometimes altering the text from design; more than once quoting or alluding to Homer inaccurately, after the manner of the early logographers turning the Iliad into prose, and delighting to draw far-fetched inferences from his words, or to make ludicrous applications of them.
不断诉诸荷马的权威，柏拉图按照他那个时代的方式，带着严重的讽刺，召唤荷马作为伦理学和心理学以及饮食和医学的见证人；试图区分更好和更差的课程，有时会改变设计中的文本；不止一次不准确地引用或暗示荷马，效仿早期语言学家将《伊利亚特》转化为散文的方式，并乐于从他的文字中得出牵强的推论，或对它们进行可笑的应用。
He does not, like Heracleitus, get into a rage with Homer and Archilochus (Heracl.), but uses their words and expressions as vehicles of a higher truth; not on a system like Theagenes of Rhegium or Metrodorus, or in later times the Stoics, but as fancy may dictate.
他没有像赫拉克利特那样对荷马和阿基洛科斯（赫拉克勒）大发雷霆，而是将他们的言语和表达作为更高真理的载体。不是像雷吉姆（Rhegium）或梅特罗多鲁斯（Metrodorus）的泰阿根尼（Theagenes）或后来的斯多葛学派那样的体系，而是按照想象所决定的。
And the conclusions drawn from them are sound, although the premises are fictitious.
尽管前提是虚构的，但从中得出的结论是合理的。
These fanciful appeals to Homer add a charm to Plato’s style, and at the same time they have the effect of a satire on the follies of Homeric interpretation.
这些对荷马的奇特诉求为柏拉图的风格增添了魅力，同时它们也起到了讽刺荷马解释的愚蠢作用。
To us (and probably to himself), although they take the form of arguments, they are really figures of speech.
对我们（或许对他自己）来说，虽然它们采取论证的形式，但它们实际上是修辞手法。
They may be compared with modern citations from Scripture, which have often a great rhetorical power even when the original meaning of the words is entirely lost sight of.
它们可以与现代对圣经的引用进行比较，即使完全忽略了单词的原始含义，它们也常常具有强大的修辞力量。
The real, like the Platonic Socrates, as we gather from the Memorabilia of Xenophon, was fond of making similar adaptations.
正如我们从色诺芬大事记中了解到的那样，真实的人就像柏拉图式的苏格拉底一样，喜欢进行类似的改编。
Great in all ages and countries, in religion as well as in law and literature, has been the art of interpretation.
在各个时代、各个国家，无论是宗教、法律还是文学，解释的艺术都是伟大的。
2.
2.
‘The style is to conform to the subject and the metre to the style.’ Notwithstanding the fascination which the word ‘classical’ exercises over us, we can hardly maintain that this rule is observed in all the Greek poetry which has come down to us.
“风格要符合主题，韵律要符合风格。”尽管“古典”这个词对我们很着迷，但我们很难认为所有流传至今的希腊诗歌都遵循这一规则。
We cannot deny that the thought often exceeds the power of lucid expression in Aeschylus and Pindar; or that rhetoric gets the better of the thought in the Sophist-poet Euripides.
我们不能否认，埃斯库罗斯和品达的思想常常超出了清晰表达的能力。或者说，在智者诗人欧里庇得斯那里，修辞战胜了思想。
Only perhaps in Sophocles is there a perfect harmony of the two; in him alone do we find a grace of language like the beauty of a Greek statue, in which there is nothing to add or to take away; at least this is true of single plays or of large portions of them.
也许只有在索福克勒斯那里，这两者才达到了完美的和谐。只有在他身上，我们才能发现语言的优雅，就像希腊雕像的美丽一样，没有任何可以添加或删除的东西。至少对于单个戏剧或其中的大部分来说是这样。
The connection in the Tragic Choruses and in the Greek lyric poets is not unfrequently a tangled thread which in an age before logic the poet was unable to draw out.
悲剧合唱团和希腊抒情诗人之间的联系常常是一条纠缠不清的线索，在逻辑出现之前的时代，诗人无法将其拉出来。
Many thoughts and feelings mingled in his mind, and he had no power of disengaging or arranging them.
无数的思绪和感情在他的脑海中交织在一起，他却无力抽离或整理。
For there is a subtle influence of logic which requires to be transferred from prose to poetry, just as the music and perfection of language are infused by poetry into prose.
因为逻辑有一种微妙的影响，需要从散文转移到诗歌，就像诗歌将音乐和语言的完美注入散文一样。
In all ages the poet has been a bad judge of his own meaning (Apol.); for he does not see that the word which is full of associations to his own mind is difficult and unmeaning to that of another; or that the sequence which is clear to himself is puzzling to others.
在所有的时代里，诗人都对自己的意义做出了错误的判断（使徒保罗）。因为他没有意识到，那些与他自己的思想充满联系的词对其他人来说是困难且毫无意义的。或者他自己清楚的顺序却让其他人感到困惑。
There are many passages in some of our greatest modern poets which are far too obscure; in which there is no proportion between style and subject, in which any half-expressed figure, any harsh construction, any distorted collocation of words, any remote sequence of ideas is admitted; and there is no voice ‘coming sweetly from nature,’ or music adding the expression of feeling to thought.
我们一些最伟大的现代诗人的许多段落都过于晦涩难懂。风格和主题之间不存在比例，任何半表达的形象、任何粗糙的结构、任何扭曲的词语搭配、任何遥远的思想序列都是被允许的；没有“来自大自然的甜美声音”，也没有音乐将情感表达与思想相结合。
As if there could be poetry without beauty, or beauty without ease and clearness.
仿佛可以有没有美的诗，或者没有轻松和清晰的美。
The obscurities of early Greek poets arose necessarily out of the state of language and logic which existed in their age.
早期希腊诗人的晦涩难懂必然源于他们那个时代存在的语言和逻辑状态。
They are not examples to be followed by us; for the use of language ought in every generation to become clearer and clearer.
他们不是我们学习的榜样，而是我们学习的榜样。因为每一代人的语言使用都应该变得越来越清晰。
Like Shakespere, they were great in spite, not in consequence, of their imperfections of expression.
就像莎士比亚一样，尽管他们的表达不完美，但他们仍然伟大，而不是因为他们的表达不完美。
But there is no reason for returning to the necessary obscurity which prevailed in the infancy of literature.
但没有理由回到文学萌芽时期普遍存在的必要的晦涩难懂的状态。
The English poets of the last century were certainly not obscure; and we have no excuse for losing what they had gained, or for going back to the earlier or transitional age which preceded them.
上个世纪的英国诗人当然并不晦涩难懂。我们没有理由失去他们所获得的东西，或者回到他们之前的早期或过渡时代。
The thought of our own times has not out-stripped language; a want of Plato’s ‘art of measuring’ is the rule cause of the disproportion between them.
我们这个时代的思想还没有超越语言；缺乏柏拉图的“测量艺术”是造成它们之间比例失调的主要原因。
3.
3.
In the third book of the Republic a nearer approach is made to a theory of art than anywhere else in Plato.
《理想国》第三卷比柏拉图的其他著作更接近艺术理论。
His views may be summed up as follows:—True art is not fanciful and imitative, but simple and ideal,—the expression of the highest moral energy, whether in action or repose.
他的观点可以概括如下：——真正的艺术不是幻想和模仿，而是简单和理想，——无论是在行动还是休息时，都表现出最高的道德能量。
To live among works of plastic art which are of this noble and simple character, or to listen to such strains, is the best of influences,—the true Greek atmosphere, in which youth should be brought up.
生活在具有这种高贵而朴素特征的造型艺术作品之中，或者聆听这样的曲调，是最好的影响——真正的希腊氛围，年轻人应该在其中成长。
That is the way to create in them a natural good taste, which will have a feeling of truth and beauty in all things.
这样才能使他们产生一种自然的良好品味，对一切事物都有真善美的感觉。
For though the poets are to be expelled, still art is recognized as another aspect of reason—like love in the Symposium, extending over the same sphere, but confined to the preliminary education, and acting through the power of habit; and this conception of art is not limited to strains of music or the forms of plastic art, but pervades all nature and has a wide kindred in the world.
因为尽管诗人将被驱逐，但艺术仍然被认为是理性的另一个方面——就像《会饮》中的爱情一样，延伸到同一领域，但仅限于初步教育，并通过习惯的力量发挥作用；这种艺术观念并不局限于音乐曲调或造型艺术形式，而是遍及整个自然界，并在世界上有着广泛的亲缘关系。
The Republic of Plato, like the Athens of Pericles, has an artistic as well as a political side.
柏拉图的共和国，就像伯里克利的雅典一样，既有艺术的一面，也有政治的一面。
There is hardly any mention in Plato of the creative arts; only in two or three passages does he even allude to them (Rep.; Soph.).
柏拉图的著作中几乎没有提及创造性的艺术。他甚至只在两到三段经文中提到过它们（Rep.；Soph.）。
He is not lost in rapture at the great works of Phidias, the Parthenon, the Propylea, the statues of Zeus or Athene.
他并没有对菲迪亚斯的伟大作品、帕台农神庙、山门、宙斯或雅典娜的雕像感到欣喜若狂。
He would probably have regarded any abstract truth of number or figure as higher than the greatest of them.
他可能会认为任何数字或图形的抽象真理都比它们中最伟大的真理更高。
Yet it is hard to suppose that some influence, such as he hopes to inspire in youth, did not pass into his own mind from the works of art which he saw around him.
然而，很难想象他在年轻时所希望激发的某种影响没有从他周围看到的艺术作品中传递到他自己的思想中。
We are living upon the fragments of them, and find in a few broken stones the standard of truth and beauty.
我们生活在它们的碎片上，并在一些破碎的石头中找到真理和美丽的标准。
But in Plato this feeling has no expression; he nowhere says that beauty is the object of art; he seems to deny that wisdom can take an external form (Phaedrus); he does not distinguish the fine from the mechanical arts.
但柏拉图没有表达这种感觉；他没有说过美是艺术的对象；他似乎否认智慧可以采取外在形式（斐德罗）；他并不区分美术与机械艺术。
Whether or no, like some writers, he felt more than he expressed, it is at any rate remarkable that the greatest perfection of the fine arts should coincide with an almost entire silence about them.
无论他是否像某些作家那样，感受多于表达，无论如何，美术的最完美与对它们的几乎完全沉默同时发生是值得注意的。
In one very striking passage he tells us that a work of art, like the State, is a whole; and this conception of a whole and the love of the newly-born mathematical sciences may be regarded, if not as the inspiring, at any rate as the regulating principles of Greek art (Xen.
在一段非常引人注目的段落中，他告诉我们，一件艺术品，就像国家一样，是一个整体；这种整体概念和对新生数学科学的热爱，即使不是鼓舞人心的，至少也可以被视为希腊艺术的规范原则（Xen.
Mem.; and Sophist).
内存。；和诡辩家）。
4.
4.
Plato makes the true and subtle remark that the physician had better not be in robust health; and should have known what illness is in his own person.
柏拉图曾说过一句真实而微妙的话：医生最好不要身体健康。并且应该知道他自己得了什么病。
But the judge ought to have had no similar experience of evil; he is to be a good man who, having passed his youth in innocence, became acquainted late in life with the vices of others.
但法官不应该有类似的邪恶经历；他应该是一个好人，在天真无邪中度过了青年时代，在晚年却熟悉了别人的罪恶。
And therefore, according to Plato, a judge should not be young, just as a young man according to Aristotle is not fit to be a hearer of moral philosophy.
因此，根据柏拉图的说法，法官不应该年轻，就像亚里士多德认为年轻人不适合成为道德哲学的听众一样。
The bad, on the other hand, have a knowledge of vice, but no knowledge of virtue.
另一方面，坏人有恶行的知识，但没有美德的知识。
It may be doubted, however, whether this train of reflection is well founded.
然而，人们可能会怀疑这种反思是否有根据。
In a remarkable passage of the Laws it is acknowledged that the evil may form a correct estimate of the good.
在法律的一段引人注目的段落中，人们承认恶可以形成对善的正确评价。
The union of gentleness and courage in Book ii.
第二册中温柔与勇敢的结合。
at first seemed to be a paradox, yet was afterwards ascertained to be a truth.
起初似乎是一个悖论，但后来被证实是一个真理。
And Plato might also have found that the intuition of evil may be consistent with the abhorrence of it.
柏拉图也可能发现，对邪恶的直觉可能与对邪恶的憎恶是一致的。
There is a directness of aim in virtue which gives an insight into vice.
美德中有一种直接的目标，可以洞察罪恶。
And the knowledge of character is in some degree a natural sense independent of any special experience of good or evil.
对品格的了解在某种程度上是一种自然的感觉，独立于任何善恶的特殊经验。
5.
5.
One of the most remarkable conceptions of Plato, because un-Greek and also very different from anything which existed at all in his age of the world, is the transposition of ranks.
柏拉图最引人注目的概念之一是等级的互换，因为它非希腊语，也与他那个时代存在的任何东西都非常不同。
In the Spartan state there had been enfranchisement of Helots and degradation of citizens under special circumstances.
在斯巴达国家，黑劳士获得了选举权，但在特殊情况下，公民受到了贬低。
And in the ancient Greek aristocracies, merit was certainly recognized as one of the elements on which government was based.
在古希腊贵族中，功绩无疑被认为是政府的基础要素之一。
The founders of states were supposed to be their benefactors, who were raised by their great actions above the ordinary level of humanity; at a later period, the services of warriors and legislators were held to entitle them and their descendants to the privileges of citizenship and to the first rank in the state.
国家的缔造者被认为是他们的恩人，他们的伟大行为使他们超越了人类的普通水平。后来，武士和立法者服役，使他们及其后代享有公民特权和国家的第一等级。
And although the existence of an ideal aristocracy is slenderly proven from the remains of early Greek history, and we have a difficulty in ascribing such a character, however the idea may be defined, to any actual Hellenic state—or indeed to any state which has ever existed in the world—still the rule of the best was certainly the aspiration of philosophers, who probably accommodated a good deal their views of primitive history to their own notions of good government.
尽管早期希腊历史的遗迹还不足以证明理想贵族制的存在，而且我们很难将这种特征归因于任何实际的希腊国家——或者实际上是世界上曾经存在过的任何国家——无论这个想法如何定义，最好的统治无疑是哲学家的愿望，他们可能在很大程度上将他们对原始历史的看法融入到他们自己的良好政府观念中。
Plato further insists on applying to the guardians of his state a series of tests by which all those who fell short of a fixed standard were either removed from the governing body, or not admitted to it; and this ‘academic’ discipline did to a certain extent prevail in Greek states, especially in Sparta.
柏拉图进一步坚持对其国家的监护人进行一系列测试，所有未达到固定标准的人要么被从管理机构中除名，要么不被允许加入。这种“学术”纪律确实在一定程度上盛行于希腊各邦，尤其是斯巴达。
He also indicates that the system of caste, which existed in a great part of the ancient, and is by no means extinct in the modern European world, should be set aside from time to time in favour of merit.
他还指出，种姓制度在古代大部分地区都存在，而且在现代欧洲世界绝没有消失，应该时常被搁置，以支持功绩。
He is aware how deeply the greater part of mankind resent any interference with the order of society, and therefore he proposes his novel idea in the form of what he himself calls a ‘monstrous fiction.’ (Compare the ceremony of preparation for the two ‘great waves’ in Book v.) Two principles are indicated by him: first, that there is a distinction of ranks dependent on circumstances prior to the individual: second, that this distinction is and ought to be broken through by personal qualities.
他意识到大多数人对任何对社会秩序的干涉深感不满，因此他以他自己所说的“可怕的虚构”的形式提出了他的新颖想法。（比较第五卷中两次“伟大浪潮”的准备仪式）他指出了两个原则：第一，根据个人之前的环境而存在等级区分；第二，这种区分应该而且应该通过个人品质来打破。
He adapts mythology like the Homeric poems to the wants of the state, making ‘the Phoenician tale’ the vehicle of his ideas.
他根据国家的需要改编荷马史诗等神话，使“腓尼基故事”成为他思想的载体。
Every Greek state had a myth respecting its own origin; the Platonic republic may also have a tale of earthborn men.
每个希腊国家都有一个关于其起源的神话。柏拉图理想国也可能有一个地球出生的人的故事。
The gravity and verisimilitude with which the tale is told, and the analogy of Greek tradition, are a sufficient verification of the ‘monstrous falsehood.’ Ancient poetry had spoken of a gold and silver and brass and iron age succeeding one another, but Plato supposes these differences in the natures of men to exist together in a single state.
这个故事讲述的严肃性和真实性，以及希腊传统的类比，足以证明这个“可怕的谎言”。古代诗歌曾谈到一个接一个的金银铜铁时代，但柏拉图认为人性的这些差异在一个单一的状态中同时存在。
Mythology supplies a figure under which the lesson may be taught (as Protagoras says, ‘the myth is more interesting’), and also enables Plato to touch lightly on new principles without going into details.
神话提供了一个可以讲授课程的形象（正如普罗泰戈拉所说，“神话更有趣”），也使柏拉图能够轻松触及新原理，而不需要深入细节。
In this passage he shadows forth a general truth, but he does not tell us by what steps the transposition of ranks is to be effected.
在这段话中，他暗示了一个普遍真理，但他没有告诉我们要通过什么步骤来实现等级的转换。
Indeed throughout the Republic he allows the lower ranks to fade into the distance.
事实上，在整个共和国，他允许下层阶级逐渐消失。
We do not know whether they are to carry arms, and whether in the fifth book they are or are not included in the communistic regulations respecting property and marriage.
我们不知道他们是否要携带武器，也不知道第五本书中他们是否包含在关于财产和婚姻的共产主义法规中。
Nor is there any use in arguing strictly either from a few chance words, or from the silence of Plato, or in drawing inferences which were beyond his vision.
严格地根据几句话、柏拉图的沉默或超出他的视野的推论来进行严格的论证是没有任何用处的。
Aristotle, in his criticism on the position of the lower classes, does not perceive that the poetical creation is ‘like the air, invulnerable,’ and cannot be penetrated by the shafts of his logic (Pol.).
亚里士多德在对下层阶级地位的批评中，并没有意识到诗歌创作“像空气一样，无懈可击”，并且不能被他的逻辑之轴所穿透（Pol.）。
6.
6.
Two paradoxes which strike the modern reader as in the highest degree fanciful and ideal, and which suggest to him many reflections, are to be found in the third book of the Republic: first, the great power of music, so much beyond any influence which is experienced by us in modern times, when the art or science has been far more developed, and has found the secret of harmony, as well as of melody; secondly, the indefinite and almost absolute control which the soul is supposed to exercise over the body.
在《理想国》第三本书中，有两个悖论给现代读者留下了极其奇特和理想的印象，并给他带来了许多思考：第一，音乐的巨大力量，远远超出了我们在现代所经历的任何影响，当时艺术或科学已经更加发达，并且已经找到了和声以及旋律的秘密；第二，音乐的力量远远超出了我们在现代所经历的任何影响。其次，灵魂对身体具有无限的、几乎绝对的控制力。
In the first we suspect some degree of exaggeration, such as we may also observe among certain masters of the art, not unknown to us, at the present day.
首先，我们怀疑有某种程度的夸张，就像我们今天在某些我们并不陌生的艺术大师中也可能观察到的那样。
With this natural enthusiasm, which is felt by a few only, there seems to mingle in Plato a sort of Pythagorean reverence for numbers and numerical proportion to which Aristotle is a stranger.
这种只有少数人才能感受到的自然热情，在柏拉图身上似乎混杂着一种毕达哥拉斯式的对数字和数字比例的崇敬，而亚里士多德对此并不陌生。
Intervals of sound and number are to him sacred things which have a law of their own, not dependent on the variations of sense.
对他来说，声音和数字的音程是神圣的事物，它们有自己的规律，不依赖于感觉的变化。
They rise above sense, and become a connecting link with the world of ideas.
它们超越了感官，成为与思想世界的连接纽带。
But it is evident that Plato is describing what to him appears to be also a fact.
但很明显，柏拉图正在描述他认为也是事实的事情。
The power of a simple and characteristic melody on the impressible mind of the Greek is more than we can easily appreciate.
简单而独特的旋律对希腊人易受影响的心灵的影响力是我们无法轻易理解的。
The effect of national airs may bear some comparison with it.
民族风的效果或许可以与之相比较。
And, besides all this, there is a confusion between the harmony of musical notes and the harmony of soul and body, which is so potently inspired by them.
除此之外，音符的和谐与灵魂与身体的和谐之间存在着混淆，而灵魂与身体的和谐却受到它们的有力启发。
The second paradox leads up to some curious and interesting questions—How far can the mind control the body?
第二个悖论引出了一些奇怪而有趣的问题——心灵能在多大程度上控制身体？
Is the relation between them one of mutual antagonism or of mutual harmony?
他们之间的关系是相互对立还是相互和谐？
Are they two or one, and is either of them the cause of the other?
它们是两个还是一个？其中一个是另一个的原因吗？
May we not at times drop the opposition between them, and the mode of describing them, which is so familiar to us, and yet hardly conveys any precise meaning, and try to view this composite creature, man, in a more simple manner?
难道我们有时不能放弃它们之间的对立，以及我们如此熟悉但几乎无法传达任何精确含义的描述它们的方式，并尝试以更简单的方式来看待这个复合生物，人？
Must we not at any rate admit that there is in human nature a higher and a lower principle, divided by no distinct line, which at times break asunder and take up arms against one another?
无论如何，我们难道不能承认人性中存在着一种高级原则和一种低级原则，它们之间没有明显的界限，有时会分裂并拿起武器互相攻击吗？
Or again, they are reconciled and move together, either unconsciously in the ordinary work of life, or consciously in the pursuit of some noble aim, to be attained not without an effort, and for which every thought and nerve are strained.
又或者，他们在日常生活中无意识地协调一致，共同行动，或者有意识地追求某种崇高的目标，而这些目标的实现需要不费吹灰之力，并且要竭尽全力。
And then the body becomes the good friend or ally, or servant or instrument of the mind.
然后身体就成为心灵的好朋友或盟友、仆人或工具。
And the mind has often a wonderful and almost superhuman power of banishing disease and weakness and calling out a hidden strength.
心灵往往具有奇妙的、近乎超人的力量，可以消除疾病和虚弱，并召唤出隐藏的力量。
Reason and the desires, the intellect and the senses are brought into harmony and obedience so as to form a single human being.
理性与欲望、智力与感官和谐并服从，从而形成一个单一的人。
They are ever parting, ever meeting; and the identity or diversity of their tendencies or operations is for the most part unnoticed by us.
他们不断地分离，又不断地相遇；我们大多没有注意到他们的倾向或运作的同一性或多样性。
When the mind touches the body through the appetites, we acknowledge the responsibility of the one to the other.
当心灵通过欲望触及身体时，我们就承认一方对另一方的责任。
There is a tendency in us which says ‘Drink.’ There is another which says, ‘Do not drink; it is not good for you.’ And we all of us know which is the rightful superior.
我们内心有一种倾向说“喝酒”。还有一种倾向说“不要喝酒；不要喝酒”。这对你没有好处。”我们都知道谁是合法的上级。
We are also responsible for our health, although into this sphere there enter some elements of necessity which may be beyond our control.
我们还对自己的健康负责，尽管在这个领域中存在一些我们无法控制的必要因素。
Still even in the management of health, care and thought, continued over many years, may make us almost free agents, if we do not exact too much of ourselves, and if we acknowledge that all human freedom is limited by the laws of nature and of mind.
即使在健康管理方面，如果我们对自己要求不高，并且承认所有人类自由都受到自然法则和心灵法则的限制，那么持续多年的关怀和思想可能使我们几乎成为自由人。
We are disappointed to find that Plato, in the general condemnation which he passes on the practice of medicine prevailing in his own day, depreciates the effects of diet.
我们失望地发现，柏拉图在对他那个时代盛行的医学实践的普遍谴责中，贬低了饮食的作用。
He would like to have diseases of a definite character and capable of receiving a definite treatment.
他希望患有明确特征的疾病并能够接受明确的治疗。
He is afraid of invalidism interfering with the business of life.
他担心无效主义会干扰正常的生活。
He does not recognize that time is the great healer both of mental and bodily disorders; and that remedies which are gradual and proceed little by little are safer than those which produce a sudden catastrophe.
他没有认识到时间是治疗精神和身体疾病的良药。循序渐进、一点一点进行的补救措施比那些突然造成灾难的补救措施更安全。
Neither does he see that there is no way in which the mind can more surely influence the body than by the control of eating and drinking; or any other action or occasion of human life on which the higher freedom of the will can be more simple or truly asserted.
他也没有看到，没有什么方法比控制饮食更能确定精神对身体的影响了。或人类生活中的任何其他行为或场合，可以更简单或真正地主张更高的意志自由。
7.
7.
Lesser matters of style may be remarked.
风格上的次要问题可能会引起注意。
(1) The affected ignorance of music, which is Plato’s way of expressing that he is passing lightly over the subject.
（1）对音乐装出的无知，这是柏拉图表达自己对这个话题轻描淡写的方式。
(2) The tentative manner in which here, as in the second book, he proceeds with the construction of the State.
(2) 与第二本书一样，他在此以试探性的方式着手建设国家。
(3) The description of the State sometimes as a reality, and then again as a work of imagination only; these are the arts by which he sustains the reader’s interest.
(3) 对国家的描述有时是现实，有时又只是想象；这些是他维持读者兴趣的艺术。
(4) Connecting links, or the preparation for the entire expulsion of the poets in Book X.
（4）连接环节，或者说是为第十卷诗人的整体驱逐做准备。
(5) The companion pictures of the lover of litigation and the valetudinarian, the satirical jest about the maxim of Phocylides, the manner in which the image of the gold and silver citizens is taken up into the subject, and the argument from the practice of Asclepius, should not escape notice.
（5）诉讼爱好者和体弱多病的同伴的图片，对福基里德斯格言的讽刺笑话，金银公民形象被纳入主题的方式，以及阿斯克勒庇俄斯实践的论证，都不应该被忽视。
BOOK IV.
第四册。
Adeimantus said: ‘Suppose a person to argue, Socrates, that you make your citizens miserable, and this by their own free-will; they are the lords of the city, and yet instead of having, like other men, lands and houses and money of their own, they live as mercenaries and are always mounting guard.’ You may add, I replied, that they receive no pay but only their food, and have no money to spend on a journey or a mistress.
阿德曼图斯说：“苏格拉底，假设一个人辩称，你让你的公民痛苦不堪，而且这是他们自愿的；他们是城市的领主，但他们不像其他人那样拥有自己的土地、房屋和金钱，而是像雇佣兵一样生活，总是在站岗。”我回答说，你可能会补充说，他们除了食物之外没有任何报酬，也没有钱花在旅行或娶情妇上。
‘Well, and what answer do you give?’ My answer is, that our guardians may or may not be the happiest of men,—I should not be surprised to find in the long-run that they were,—but this is not the aim of our constitution, which was designed for the good of the whole and not of any one part.
“好吧，你给出什么答案？”我的答案是，我们的监护人可能是也可能不是最幸福的人，从长远来看，我不会惊讶地发现他们是最幸福的，但这不是我们宪法的目标，宪法是为了整体而非任何部分的利益而设计的。
If I went to a sculptor and blamed him for having painted the eye, which is the noblest feature of the face, not purple but black, he would reply: ‘The eye must be an eye, and you should look at the statue as a whole.’ ‘Now I can well imagine a fool’s paradise, in which everybody is eating and drinking, clothed in purple and fine linen, and potters lie on sofas and have their wheel at hand, that they may work a little when they please; and cobblers and all the other classes of a State lose their distinctive character.
如果我去找一位雕塑家，责怪他把眼睛画成了脸部最高贵的特征，不是紫色而是黑色，他会回答：“眼睛一定是一只眼睛，你应该从整体上看雕像。”“现在我可以很好地想象一个傻瓜的天堂，在那里每个人都在吃喝，穿着紫色和细麻布的衣服，陶工们躺在沙发上，手里拿着轮子，这样他们就可以在他们愿意的时候干一点活；但如果我不知道，那是一个愚蠢的天堂。”鞋匠和国家的所有其他阶层都失去了他们独特的特征。
And a State may get on without cobblers; but when the guardians degenerate into boon companions, then the ruin is complete.
一个国家可以在没有鞋匠的情况下继续发展；但当守护者堕落为恩惠伙伴时，毁灭就彻底了。
Remember that we are not talking of peasants keeping holiday, but of a State in which every man is expected to do his own work.
请记住，我们不是在谈论农民度假，而是在谈论一个每个人都应该做自己的工作的国家。
The happiness resides not in this or that class, but in the State as a whole.
幸福不在于这个或那个阶级，而在于整个国家。
I have another remark to make:—A middle condition is best for artisans; they should have money enough to buy tools, and not enough to be independent of business.
我还有一句话要说：——对于工匠来说，中等条件是最好的；他们应该有足够的钱来购买工具，但又不足以独立于业务。
And will not the same condition be best for our citizens?
同样的条件对我们的公民来说不是最好的吗？
If they are poor, they will be mean; if rich, luxurious and lazy; and in neither case contented.
如果他们贫穷，他们就会卑鄙；如果他们贫穷，他们就会卑鄙。如果富有、奢侈和懒惰；但两种情况都不满意。
‘But then how will our poor city be able to go to war against an enemy who has money?’ There may be a difficulty in fighting against one enemy; against two there will be none.
“但是，我们可怜的城市如何能够与一个有钱的敌人作战呢？”与一个敌人作战可能会很困难；对抗两个就没有了。
In the first place, the contest will be carried on by trained warriors against well-to-do citizens: and is not a regular athlete an easy match for two stout opponents at least?
首先，比赛将由训练有素的战士与富裕的公民进行：对于一名普通运动员来说，至少对两个强壮的对手来说不是很容易的比赛吗？
Suppose also, that before engaging we send ambassadors to one of the two cities, saying, ‘Silver and gold we have not; do you help us and take our share of the spoil;’—who would fight against the lean, wiry dogs, when they might join with them in preying upon the fatted sheep?
还假设，在交战之前，我们派大使到两个城市之一说：“我们没有金银；我们没有金银。”你能帮助我们，夺取我们应得的战利品吗？”——当这些瘦弱、精壮的狗可能与它们一起捕食肥羊时，谁会与它们战斗呢？
‘But if many states join their resources, shall we not be in danger?’ I am amused to hear you use the word ‘state’ of any but our own State.
“但是，如果许多国家联合起来，我们不会陷入危险吗？”我很高兴听到你使用除了我们自己的国家之外的任何国家的“国家”一词。
They are ‘states,’ but not ‘a state’—many in one.
它们是“国家”，但不是“一个国家”——多合一。
For in every state there are two hostile nations, rich and poor, which you may set one against the other.
因为在每个州都有两个敌对的国家，富国和穷国，你可以让它们相互对抗。
But our State, while she remains true to her principles, will be in very deed the mightiest of Hellenic states.
但是，我们的国家尽管仍然忠于自己的原则，但实际上将成为希腊国家中最强大的国家。
To the size of the state there is no limit but the necessity of unity; it must be neither too large nor too small to be one.
国家的规模没有限制，只有团结的必要性。它不能太大也不能太小。
This is a matter of secondary importance, like the principle of transposition which was intimated in the parable of the earthborn men.
这是一个次要的问题，就像地球出生的人的寓言中暗示的换位原则一样。
The meaning there implied was that every man should do that for which he was fitted, and be at one with himself, and then the whole city would be united.
其含义是，每个人都应该做他适合做的事情，与自己合一，然后整个城市就会团结起来。
But all these things are secondary, if education, which is the great matter, be duly regarded.
但如果教育这个大事得到应有的重视，那么所有这些事情都是次要的。
When the wheel has once been set in motion, the speed is always increasing; and each generation improves upon the preceding, both in physical and moral qualities.
当轮子一旦转动起来，速度就一直在增加；每一代人在身体素质和道德素质上都比前一代有所进步。
The care of the governors should be directed to preserve music and gymnastic from innovation; alter the songs of a country, Damon says, and you will soon end by altering its laws.
州长们应该关注保护音乐和体操的创新；达蒙说，改变一个国家的歌曲，你很快就会改变它的法律。
The change appears innocent at first, and begins in play; but the evil soon becomes serious, working secretly upon the characters of individuals, then upon social and commercial relations, and lastly upon the institutions of a state; and there is ruin and confusion everywhere.
这种变化一开始看似无害，但实际上是在游戏中开始的。但这种邪恶很快就会变得严重，它会秘密地影响个人的性格，然后影响社会和商业关系，最后影响国家机构。到处都是废墟和混乱。
But if education remains in the established form, there will be no danger.
但如果教育保持既定形式，就不会有危险。
A restorative process will be always going on; the spirit of law and order will raise up what has fallen down.
恢复过程将始终持续进行；法律和秩序的精神将把倒下的东西扶起来。
Nor will any regulations be needed for the lesser matters of life—rules of deportment or fashions of dress.
对于生活中的小事——举止规则或着装时尚——也不需要任何规定。
Like invites like for good or for evil.
就像善意或邪恶的邀请一样。
Education will correct deficiencies and supply the power of self-government.
教育将纠正缺陷并提供自治的力量。
Far be it from us to enter into the particulars of legislation; let the guardians take care of education, and education will take care of all other things.
我们根本没有必要去讨论立法的细节；让监护人来照顾教育，教育会照顾其他一切。
But without education they may patch and mend as they please; they will make no progress, any more than a patient who thinks to cure himself by some favourite remedy and will not give up his luxurious mode of living.
但如果没有受过教育，他们可以随心所欲地修补和修补；他们不会取得任何进展，就像一个病人想用某种最喜欢的药物来治愈自己，却不会放弃他奢华的生活方式一样。
If you tell such persons that they must first alter their habits, then they grow angry; they are charming people.
如果你告诉这些人必须首先改变他们的习惯，他们就会生气；他们是很有魅力的人。
‘Charming,—nay, the very reverse.’ Evidently these gentlemen are not in your good graces, nor the state which is like them.
“迷人，——不，恰恰相反。”显然，这些先生们并不受到你的青睐，也不像他们那样。
And such states there are which first ordain under penalty of death that no one shall alter the constitution, and then suffer themselves to be flattered into and out of anything; and he who indulges them and fawns upon them, is their leader and saviour.
有些州首先规定任何人都不得改变宪法，处以死刑，然后就允许自己受到奉承或奉承。纵容他们、巴结他们的人，就是他们的领袖和救世主。
‘Yes, the men are as bad as the states.’ But do you not admire their cleverness?
“是的，人民和国家一样糟糕。”但是你不钦佩他们的聪明才智吗？
‘Nay, some of them are stupid enough to believe what the people tell them.’ And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else?
“不，他们中的一些人愚蠢到相信人们告诉他们的事情。”当全世界都告诉一个人他有六英尺高，而他没有尺寸时，他怎么能相信其他任何事情呢？
But don’t get into a passion: to see our statesmen trying their nostrums, and fancying that they can cut off at a blow the Hydra-like rogueries of mankind, is as good as a play.
但不要陷入激情：看到我们的政治家尝试他们的秘方，并幻想他们可以一击斩断人类九头蛇般的流氓行为，就像一场戏剧一样。
Minute enactments are superfluous in good states, and are useless in bad ones.
微小的制定在好的国家中是多余的，而在坏的国家中则毫无用处。
And now what remains of the work of legislation?
现在立法工作还剩下什么？
Nothing for us; but to Apollo the god of Delphi we leave the ordering of the greatest of all things—that is to say, religion.
对我们来说没有什么；但是，我们把万物中最伟大的事物——即宗教——的秩序留给了德尔斐之神阿波罗。
Only our ancestral deity sitting upon the centre and navel of the earth will be trusted by us if we have any sense, in an affair of such magnitude.
如果我们有理智的话，在如此重大的事件中，只有坐在地球中心和肚脐上的祖先神才会受到我们的信任。
No foreign god shall be supreme in our realms...
任何外国神都不能在我们的领域拥有至高无上的地位……
Here, as Socrates would say, let us ‘reflect on’ (Greek) what has preceded: thus far we have spoken not of the happiness of the citizens, but only of the well-being of the State.
在这里，正如苏格拉底所说，让我们“反思”（希腊语）之前的事情：到目前为止，我们还没有谈到公民的幸福，而只谈到了国家的福祉。
They may be the happiest of men, but our principal aim in founding the State was not to make them happy.
他们可能是最幸福的人，但我们建立国家的主要目的不是让他们幸福。
They were to be guardians, not holiday-makers.
他们是监护人，而不是度假者。
In this pleasant manner is presented to us the famous question both of ancient and modern philosophy, touching the relation of duty to happiness, of right to utility.
以这种愉快的方式向我们提出了古代和现代哲学的著名问题，涉及义务与幸福、功利权的关系。
First duty, then happiness, is the natural order of our moral ideas.
首先是责任，然后是幸福，这是我们道德观念的自然秩序。
The utilitarian principle is valuable as a corrective of error, and shows to us a side of ethics which is apt to be neglected.
功利主义原则对于纠正错误是有价值的，它向我们展示了伦理学中容易被忽视的一面。
It may be admitted further that right and utility are co-extensive, and that he who makes the happiness of mankind his object has one of the highest and noblest motives of human action.
还可以进一步承认，权利和功利是共同延伸的，以人类幸福为目标的人具有人类行为的最高和最高尚的动机之一。
But utility is not the historical basis of morality; nor the aspect in which moral and religious ideas commonly occur to the mind.
但功利并不是道德的历史基础，而是道德的历史基础。也不是道德和宗教观念通常出现在头脑中的方面。
The greatest happiness of all is, as we believe, the far-off result of the divine government of the universe.
正如我们所相信的，最大的幸福是宇宙神圣政府的遥远结果。
The greatest happiness of the individual is certainly to be found in a life of virtue and goodness.
个人最大的幸福当然是在美德和善良的生活中找到。
But we seem to be more assured of a law of right than we can be of a divine purpose, that ‘all mankind should be saved;’ and we infer the one from the other.
但我们似乎更相信正义的法律，而不是我们对“全人类都应该得救”的神圣目的的确信；并且我们从另一个推断出一个。
And the greatest happiness of the individual may be the reverse of the greatest happiness in the ordinary sense of the term, and may be realised in a life of pain, or in a voluntary death.
而个人的最大幸福可能是普通意义上的最大幸福的反面，可能在痛苦的一生中实现，也可能在自愿的死亡中实现。
Further, the word ‘happiness’ has several ambiguities; it may mean either pleasure or an ideal life, happiness subjective or objective, in this world or in another, of ourselves only or of our neighbours and of all men everywhere.
此外，“幸福”这个词有几个歧义。它可能意味着快乐或理想的生活，主观或客观的幸福，在这个世界或另一个世界，只属于我们自己或我们的邻居以及世界各地的所有人。
By the modern founder of Utilitarianism the self-regarding and disinterested motives of action are included under the same term, although they are commonly opposed by us as benevolence and self-love.
现代功利主义的创始人将自私和无私的行动动机包含在同一术语中，尽管我们通常将它们视为仁慈和自爱。
The word happiness has not the definiteness or the sacredness of ‘truth’ and ‘right’; it does not equally appeal to our higher nature, and has not sunk into the conscience of mankind.
幸福这个词并不具有“真理”和“正确”的确定性或神圣性；它并没有同样吸引我们的更高本性，也没有融入人类的良心。
It is associated too much with the comforts and conveniences of life; too little with ‘the goods of the soul which we desire for their own sake.’ In a great trial, or danger, or temptation, or in any great and heroic action, it is scarcely thought of.
它与生活的舒适和便利联系太多； “我们为灵魂的利益而渴望的东西”太少了。在巨大的考验、危险、诱惑或任何伟大而英勇的行动中，人们几乎不会想到这一点。
For these reasons ‘the greatest happiness’ principle is not the true foundation of ethics.
由于这些原因，“最大幸福”原则并不是道德的真正基础。
But though not the first principle, it is the second, which is like unto it, and is often of easier application.
虽然不是第一个原则，但它是第二个原则，与其相似，而且通常更容易应用。
For the larger part of human actions are neither right nor wrong, except in so far as they tend to the happiness of mankind (Introd.
因为人类的大部分行为既没有对也没有错，除非它们有利于人类的幸福（Introd.
to Gorgias and Philebus).
高尔吉亚和菲利布）。
The same question reappears in politics, where the useful or expedient seems to claim a larger sphere and to have a greater authority.
同样的问题再次出现在政治中，有用或权宜之计似乎要求更大的范围和更大的权威。
For concerning political measures, we chiefly ask: How will they affect the happiness of mankind?
对于政治措施，我们主要要问：它将如何影响人类的幸福？
Yet here too we may observe that what we term expediency is merely the law of right limited by the conditions of human society.
然而，在这里我们也可以看到，我们所谓的权宜之计只不过是受人类社会条件限制的权利法则。
Right and truth are the highest aims of government as well as of individuals; and we ought not to lose sight of them because we cannot directly enforce them.
正义和真理是政府和个人的最高目标；我们不应该忽视它们，因为我们无法直接执行它们。
They appeal to the better mind of nations; and sometimes they are too much for merely temporal interests to resist.
它们呼吁各国更好的思想；有时，它们对于仅仅暂时的利益来说是难以抗拒的。
They are the watchwords which all men use in matters of public policy, as well as in their private dealings; the peace of Europe may be said to depend upon them.
它们是所有人在公共政策以及私人事务中使用的口号。可以说欧洲的和平取决于他们。
In the most commercial and utilitarian states of society the power of ideas remains.
在社会最商业化和功利化的状态下，思想的力量依然存在。
And all the higher class of statesmen have in them something of that idealism which Pericles is said to have gathered from the teaching of Anaxagoras.
所有高级政治家都具有某种理想主义，据说伯里克利是从阿那克萨哥拉的学说中收集到的。
They recognise that the true leader of men must be above the motives of ambition, and that national character is of greater value than material comfort and prosperity.
他们认识到，人类真正的领袖必须超越野心的动机，民族性格比物质舒适和繁荣更有价值。
And this is the order of thought in Plato; first, he expects his citizens to do their duty, and then under favourable circumstances, that is to say, in a well-ordered State, their happiness is assured.
这就是柏拉图的思想秩序；首先，他期望他的公民履行自己的义务，然后在有利的情况下，也就是说，在一个秩序良好的国家中，他们的幸福是有保证的。
That he was far from excluding the modern principle of utility in politics is sufficiently evident from other passages; in which ‘the most beneficial is affirmed to be the most honourable’, and also ‘the most sacred’.
从其他段落中可以清楚地看出，他远没有排除现代政治中的功利原则。其中“肯定最有益的人是最尊贵的”，也是“最神圣的”。
We may note
我们可能会注意到
(1) The manner in which the objection of Adeimantus here, is designed to draw out and deepen the argument of Socrates.
（1）阿德曼图斯在此提出反对意见的方式是为了引出并深化苏格拉底的论证。
(2) The conception of a whole as lying at the foundation both of politics and of art, in the latter supplying the only principle of criticism, which, under the various names of harmony, symmetry, measure, proportion, unity, the Greek seems to have applied to works of art.
（2）整体概念是政治和艺术的基础，后者提供了唯一的批评原则，希腊人似乎已将这一原则以和谐、对称、尺度、比例、统一等各种名称应用于艺术作品。
(3) The requirement that the State should be limited in size, after the traditional model of a Greek state; as in the Politics of Aristotle, the fact that the cities of Hellas were small is converted into a principle.
(3) 按照希腊国家的传统模式，限制国家规模；正如亚里士多德的《政治学》一样，希腊城市规模较小这一事实被转化为一条原则。
(4) The humorous pictures of the lean dogs and the fatted sheep, of the light active boxer upsetting two stout gentlemen at least, of the ‘charming’ patients who are always making themselves worse; or again, the playful assumption that there is no State but our own; or the grave irony with which the statesman is excused who believes that he is six feet high because he is told so, and having nothing to measure with is to be pardoned for his ignorance—he is too amusing for us to be seriously angry with him.
（4）瘦狗和肥羊的幽默图片，轻活跃的拳击手至少惹恼了两位壮实的绅士，“迷人”的病人总是让自己变得更糟；或者又是一个有趣的假设，即除了我们自己的国家之外没有其他国家；或者，政治家被宽恕的严重讽刺是，他相信自己有六英尺高，因为他被告知是这样，而没有任何东西可以衡量，这可以原谅他的无知——他太有趣了，我们无法对他生气。
(5) The light and superficial manner in which religion is passed over when provision has been made for two great principles,—first, that religion shall be based on the highest conception of the gods, secondly, that the true national or Hellenic type shall be maintained...
（5）当规定了两项伟大原则时，宗教就被轻率而肤浅地忽略了：第一，宗教应以神的最高概念为基础，第二，应维持真正的民族或希腊类型……
Socrates proceeds: But where amid all this is justice?
苏格拉底继续说道：但是这一切之中哪里有正义呢？
Son of Ariston, tell me where.
阿里斯顿之子，告诉我在哪里。
Light a candle and search the city, and get your brother and the rest of our friends to help in seeking for her.
点上蜡烛，搜索整个城市，让你的兄弟和我们其他的朋友帮忙寻找她。
‘That won’t do,’ replied Glaucon, ‘you yourself promised to make the search and talked about the impiety of deserting justice.’ Well, I said, I will lead the way, but do you follow.
“那不行，”格劳孔回答道，“你自己答应进行搜查，还谈到了放弃正义的不敬行为。”好吧，我说，我会带路，但你要跟吗？
My notion is, that our State being perfect will contain all the four virtues—wisdom, courage, temperance, justice.
我的想法是，我们的国家完美将包含所有四种美德——智慧、勇气、节制、正义。
If we eliminate the three first, the unknown remainder will be justice.
如果我们先消除这三个，剩下的未知数就是正义。
First then, of wisdom: the State which we have called into being will be wise because politic.
首先是智慧：我们所建立的国家将因为政治而智慧。
And policy is one among many kinds of skill,—not the skill of the carpenter, or of the worker in metal, or of the husbandman, but the skill of him who advises about the interests of the whole State.
政策是多种技能中的一种——不是木匠、金属工人或农夫的技能，而是为整个国家的利益提出建议的人的技能。
Of such a kind is the skill of the guardians, who are a small class in number, far smaller than the blacksmiths; but in them is concentrated the wisdom of the State.
守护者的技能就是这样，他们的数量比铁匠少得多，数量很少。但他们身上集中了国家的智慧。
And if this small ruling class have wisdom, then the whole State will be wise.
如果这个小统治阶级有智慧，那么整个国家就会有智慧。
Our second virtue is courage, which we have no difficulty in finding in another class—that of soldiers.
我们的第二个美德是勇气，我们不难在另一个阶级——士兵中找到这种美德。
Courage may be defined as a sort of salvation—the never-failing salvation of the opinions which law and education have prescribed concerning dangers.
勇气可以被定义为一种拯救——对法律和教育所规定的关于危险的观点的永不失败的拯救。
You know the way in which dyers first prepare the white ground and then lay on the dye of purple or of any other colour.
您知道染工首先准备白底，然后涂上紫色或任何其他颜色的染料的方法。
Colours dyed in this way become fixed, and no soap or lye will ever wash them out.
以这种方式染色的颜色会变得固定，任何肥皂或碱液都无法将其洗掉。
Now the ground is education, and the laws are the colours; and if the ground is properly laid, neither the soap of pleasure nor the lye of pain or fear will ever wash them out.
现在基础是教育，法律是颜色；如果土壤铺得好，无论是快乐的肥皂还是痛苦或恐惧的碱水都无法将它们洗掉。
This power which preserves right opinion about danger I would ask you to call ‘courage,’ adding the epithet ‘political’ or ‘civilized’ in order to distinguish it from mere animal courage and from a higher courage which may hereafter be discussed.
我要求你们将这种保留对危险的正确看法的力量称为“勇气”，加上“政治”或“文明”的绰号，以便将其与纯粹的动物勇气和稍后可能讨论的更高的勇气区分开来。
Two virtues remain; temperance and justice.
有两个美德依然存在：节制和正义。
More than the preceding virtues temperance suggests the idea of harmony.
节制比前面提到的美德更能体现和谐的理念。
Some light is thrown upon the nature of this virtue by the popular description of a man as ‘master of himself’—which has an absurd sound, because the master is also the servant.
人们普遍将人描述为“自己的主人”，这对这种美德的本质有所启发——这听起来很荒谬，因为主人也是仆人。
The expression really means that the better principle in a man masters the worse.
这句话的真正意思是，一个人身上更好的原则掌握了更坏的原则。
There are in cities whole classes—women, slaves and the like—who correspond to the worse, and a few only to the better; and in our State the former class are held under control by the latter.
在城市里，整个阶级——妇女、奴隶等等——都属于较差的，只有少数人属于较好的。在我们国家，前一个阶级受到后者的控制。
Now to which of these classes does temperance belong?
那么节制属于哪一类呢？
‘To both of them.’ And our State if any will be the abode of temperance; and we were right in describing this virtue as a harmony which is diffused through the whole, making the dwellers in the city to be of one mind, and attuning the upper and middle and lower classes like the strings of an instrument, whether you suppose them to differ in wisdom, strength or wealth.
“对他们俩来说。”我们的国家（如果有的话）将是节制的居所；我们正确地将这种美德描述为一种遍及整体的和谐，使城市居民心心一致，使上层、中层和下层阶级像乐器的琴弦一样协调一致，无论你认为他们的智慧、力量或财富有所不同。
And now we are near the spot; let us draw in and surround the cover and watch with all our eyes, lest justice should slip away and escape.
现在我们已经接近那个地点了；让我们把盖子围起来，用我们的眼睛注视着，以免正义溜走。
Tell me, if you see the thicket move first.
如果你看到灌木丛先移动，请告诉我。
‘Nay, I would have you lead.’ Well then, offer up a prayer and follow.
“不，我想让你带领。”那么，祈祷并跟随吧。
The way is dark and difficult; but we must push on.
道路是黑暗而艰难的；但我们必须继续前进。
I begin to see a track.
我开始看到一条轨迹。
‘Good news.’ Why, Glaucon, our dulness of scent is quite ludicrous!
“好消息。”为什么，格劳孔，我们的气味迟钝是相当可笑的！
While we are straining our eyes into the distance, justice is tumbling out at our feet.
当我们凝视远方时，正义就在我们脚下翻滚。
We are as bad as people looking for a thing which they have in their hands.
我们就像那些寻找手中已有之物的人一样糟糕。
Have you forgotten our old principle of the division of labour, or of every man doing his own business, concerning which we spoke at the foundation of the State—what but this was justice?
你是否忘记了我们在建国时谈到的劳动分工或各司其职的古老原则——这难道不是正义吗？
Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue?
在政治美德的尺度上，还有什么美德可以与智慧、节制和勇气相媲美呢？
For ‘every one having his own’ is the great object of government; and the great object of trade is that every man should do his own business.
因为“人人都有自己的”是政府的伟大目标。贸易的伟大目标是每个人都应该做自己的事。
Not that there is much harm in a carpenter trying to be a cobbler, or a cobbler transforming himself into a carpenter; but great evil may arise from the cobbler leaving his last and turning into a guardian or legislator, or when a single individual is trainer, warrior, legislator, all in one.
这并不是说木匠想成为鞋匠，或者鞋匠把自己变成木匠有什么坏处；相反，木匠试图成为鞋匠，或者鞋匠把自己变成木匠，这并不是说有什么坏处。但是，当鞋匠离开他的最后一个并变成监护人或立法者时，或者当一个人同时担任训练师、战士、立法者时，可能会产生巨大的邪恶。
And this evil is injustice, or every man doing another’s business.
这种邪恶就是不公正，或者说每个人都在做别人的事。
I do not say that as yet we are in a condition to arrive at a final conclusion.
我并不是说我们目前还可以得出最终结论。
For the definition which we believe to hold good in states has still to be tested by the individual.
因为我们认为在各州适用的定义仍有待个人的检验。
Having read the large letters we will now come back to the small.
读完大字母后，我们现在回到小字母。
From the two together a brilliant light may be struck out...
两者结合起来，或许会迸发出耀眼的光芒……
Socrates proceeds to discover the nature of justice by a method of residues.
苏格拉底继续通过留数法来发现正义的本质。
Each of the first three virtues corresponds to one of the three parts of the soul and one of the three classes in the State, although the third, temperance, has more of the nature of a harmony than the first two.
前三种美德中的每一种都对应于灵魂的三个部分之一和国家的三个阶级之一，尽管第三种美德比前两种美德更具和谐的性质。
If there be a fourth virtue, that can only be sought for in the relation of the three parts in the soul or classes in the State to one another.
如果存在第四种美德，那只能在灵魂的三个部分或国家的阶级之间的关系中寻找。
It is obvious and simple, and for that very reason has not been found out.
这是显而易见和简单的，但正因为如此，我们还没有找到原因。
The modern logician will be inclined to object that ideas cannot be separated like chemical substances, but that they run into one another and may be only different aspects or names of the same thing, and such in this instance appears to be the case.
现代逻辑学家会倾向于反对这样的观点：观念不能像化学物质一样被分离，而是彼此相遇，并且可能只是同一事物的不同方面或名称，在这种情况下似乎就是这种情况。
For the definition here given of justice is verbally the same as one of the definitions of temperance given by Socrates in the Charmides, which however is only provisional, and is afterwards rejected.
因为这里给出的正义定义在口头上与苏格拉底在《查米德篇》中给出的节制定义之一相同，然而这只是暂时的，后来被拒绝了。
And so far from justice remaining over when the other virtues are eliminated, the justice and temperance of the Republic can with difficulty be distinguished.
到目前为止，当其他美德被消除时，正义仍然存在，共和国的正义和节制很难区分。
Temperance appears to be the virtue of a part only, and one of three, whereas justice is a universal virtue of the whole soul.
节制似乎只是一部分美德，而且是三个美德之一，而正义则是整个灵魂的普遍美德。
Yet on the other hand temperance is also described as a sort of harmony, and in this respect is akin to justice.
但另一方面，节制也被描述为一种和谐，在这方面类似于正义。
Justice seems to differ from temperance in degree rather than in kind; whereas temperance is the harmony of discordant elements, justice is the perfect order by which all natures and classes do their own business, the right man in the right place, the division and co-operation of all the citizens.
正义与节制的区别似乎在于程度而非种类。节制是不和谐因素的和谐，正义是所有自然和阶级各司其职的完美秩序，合适的人在合适的位置，所有公民的分工与合作。
Justice, again, is a more abstract notion than the other virtues, and therefore, from Plato’s point of view, the foundation of them, to which they are referred and which in idea precedes them.
同样，正义是一个比其他美德更抽象的概念，因此，从柏拉图的角度来看，正义是它们的基础，它们被提及，并且在理念上先于它们。
The proposal to omit temperance is a mere trick of style intended to avoid monotony.
省略节制的建议只是一种风格技巧，旨在避免单调。
There is a famous question discussed in one of the earlier Dialogues of Plato (Protagoras; Arist.
柏拉图早期的对话录之一（普罗泰戈拉；阿里斯特）讨论了一个著名的问题。
Nic.
尼克。
Ethics), ‘Whether the virtues are one or many?’ This receives an answer which is to the effect that there are four cardinal virtues (now for the first time brought together in ethical philosophy), and one supreme over the rest, which is not like Aristotle’s conception of universal justice, virtue relative to others, but the whole of virtue relative to the parts.
伦理学），“美德是一种还是多种？”这个问题得到的答案是，有四种基本美德（现在第一次集中在伦理哲学中），其中一种高于其他美德，这不像亚里士多德的普遍正义概念，即美德相对于其他美德，而是整体美德相对于部分。
To this universal conception of justice or order in the first education and in the moral nature of man, the still more universal conception of the good in the second education and in the sphere of speculative knowledge seems to succeed.
对于第一次教育中和人的道德本性中的正义或秩序的普遍概念，第二次教育中和思辨知识领域中更为普遍的善的概念似乎是成功的。
Both might be equally described by the terms ‘law,’ ‘order,’ ‘harmony;’ but while the idea of good embraces ‘all time and all existence,’ the conception of justice is not extended beyond man.
两者都可以同样地用“法律”、“秩序”、“和谐”等术语来描述；但是，虽然善的观念包含“所有时间和所有存在”，但正义的概念并没有延伸到人类之外。
...Socrates is now going to identify the individual and the State.
......苏格拉底现在要识别个人和国家。
But first he must prove that there are three parts of the individual soul.
但首先他必须证明个体灵魂分为三个部分。
His argument is as follows:—Quantity makes no difference in quality.
他的论点如下：——数量并不影响质量。
The word ‘just,’ whether applied to the individual or to the State, has the same meaning.
“公正”一词，无论用于个人还是国家，都具有相同的含义。
And the term ‘justice’ implied that the same three principles in the State and in the individual were doing their own business.
“正义”一词意味着同样的三项原则在国家和个人中各司其职。
But are they really three or one?
但他们真的是三个还是一个？
The question is difficult, and one which can hardly be solved by the methods which we are now using; but the truer and longer way would take up too much of our time.
这个问题很难，用我们现在使用的方法很难解决。但更真实、更长的路会占用我们太多的时间。
‘The shorter will satisfy me.’ Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them?
“越短我就越满意。”那么，你会承认国家的品质意味着组成国家的个人的品质吗？
The Scythians and Thracians are passionate, our own race intellectual, and the Egyptians and Phoenicians covetous, because the individual members of each have such and such a character; the difficulty is to determine whether the several principles are one or three; whether, that is to say, we reason with one part of our nature, desire with another, are angry with another, or whether the whole soul comes into play in each sort of action.
斯基泰人和色雷斯人是热情的，我们自己的种族是知识分子，而埃及人和腓尼基人是贪婪的，因为每个人的个体成员都有如此这般的性格；困难在于确定这几个原则是一个还是三个；也就是说，我们是否与本性的一部分进行推理，与另一部分进行欲望，对另一部分感到愤怒，或者整个灵魂是否在每种行为中发挥作用。
This enquiry, however, requires a very exact definition of terms.
然而，这种探究需要对术语有非常精确的定义。
The same thing in the same relation cannot be affected in two opposite ways.
同一关系中的同一事物不能以两种相反的方式受到影响。
But there is no impossibility in a man standing still, yet moving his arms, or in a top which is fixed on one spot going round upon its axis.
但是，一个人站着不动，但移动他的手臂，或者一个固定在一个点上绕其轴线旋转的陀螺，也不是不可能的。
There is no necessity to mention all the possible exceptions; let us provisionally assume that opposites cannot do or be or suffer opposites in the same relation.
没有必要提及所有可能的例外情况；让我们暂时假设，在同一关系中，对立面不能做对立面、成为对立面或遭受对立面。
And to the class of opposites belong assent and dissent, desire and avoidance.
对立的类别包括同意和反对、欲望和回避。
And one form of desire is thirst and hunger: and here arises a new point—thirst is thirst of drink, hunger is hunger of food; not of warm drink or of a particular kind of food, with the single exception of course that the very fact of our desiring anything implies that it is good.
欲望的一种形式是口渴和饥饿：这里出现了一个新的点——口渴是对水的渴，饥饿是对食物的饥。不是热饮或某种特定的食物，当然，唯一的例外是，我们渴望任何东西的事实本身就意味着它是好的。
When relative terms have no attributes, their correlatives have no attributes; when they have attributes, their correlatives also have them.
当关系词没有属性时，其相关词也没有属性；当他们有属性时，他们的亲属也有属性。
For example, the term ‘greater’ is simply relative to ‘less,’ and knowledge refers to a subject of knowledge.
例如，术语“更大”只是相对于“更少”，而知识指的是知识的主题。
But on the other hand, a particular knowledge is of a particular subject.
但另一方面，特定的知识属于特定的主题。
Again, every science has a distinct character, which is defined by an object; medicine, for example, is the science of health, although not to be confounded with health.
同样，每门科学都有其独特的特征，这是由对象定义的。例如，医学是健康的科学，但不要与健康混为一谈。
Having cleared our ideas thus far, let us return to the original instance of thirst, which has a definite object—drink.
到目前为止，我们的想法已经理清了，让我们回到最初的口渴的例子，它有一个明确的对象——喝。
Now the thirsty soul may feel two distinct impulses; the animal one saying ‘Drink;’ the rational one, which says ‘Do not drink.’ The two impulses are contradictory; and therefore we may assume that they spring from distinct principles in the soul.
现在，干渴的灵魂可能会感受到两种不同的冲动：动物的冲动说“喝”；理性的冲动说“不要喝”。这两种冲动是矛盾的；动物的冲动说“喝”。因此我们可以假设它们源于灵魂中不同的原则。
But is passion a third principle, or akin to desire?
但激情是第三个原则，还是类似于欲望？
There is a story of a certain Leontius which throws some light on this question.
有一个关于莱昂提乌斯（Leontius）的故事对这个问题有所启发。
He was coming up from the Piraeus outside the north wall, and he passed a spot where there were dead bodies lying by the executioner.
他从北墙外的比雷埃夫斯港上来，经过一个地方，刽子手旁边躺着尸体。
He felt a longing desire to see them and also an abhorrence of them; at first he turned away and shut his eyes, then, suddenly tearing them open, he said,—‘Take your fill, ye wretches, of the fair sight.’ Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason?
他既渴望见到他们，又对他们感到厌恶。起初，他转过身去，闭上了眼睛，然后，突然睁开眼睛，说道：“你们这些可怜虫，尽情欣赏美丽的景色吧。”难道这里不存在第三条原则吗？它经常被发现可以帮助理性对抗欲望，但决不会帮助欲望对抗理性？
This is passion or spirit, of the separate existence of which we may further convince ourselves by putting the following case:—When a man suffers justly, if he be of a generous nature he is not indignant at the hardships which he undergoes: but when he suffers unjustly, his indignation is his great support; hunger and thirst cannot tame him; the spirit within him must do or die, until the voice of the shepherd, that is, of reason, bidding his dog bark no more, is heard within.
这是激情或精神，我们可以通过以下例子进一步说服自己：当一个人受到正义的苦难时，如果他生性慷慨，他不会对自己所经历的苦难感到愤慨；但当他遭受不公正的苦难时，他的愤慨是他的巨大支持；当他受到不公正的苦难时，他的愤慨是他的巨大支持；当他遭受不公正的苦难时，他的愤慨是他的巨大支持；当他遭受不公正的苦难时，他的愤慨是他的巨大支持；当他遭受不公正的苦难时，他的愤慨是他的巨大支持；当他遭受不公正的苦难时，他的愤慨是他的巨大支持。饥渴不能驯服他；他内心的灵魂必须行动，否则就会死去，直到内心听到牧羊人的声音，即理性的声音，命令他的狗不要再吠叫。
This shows that passion is the ally of reason.
这表明激情是理性的盟友。
Is passion then the same with reason?
那么激情和理性是一样的吗？
No, for the former exists in children and brutes; and Homer affords a proof of the distinction between them when he says, ‘He smote his breast, and thus rebuked his soul.’
不，因为前者存在于儿童和畜生身上；后者存在于儿童和畜生身上。荷马证明了两者之间的区别，他说：“他捶打自己的胸膛，从而斥责了自己的灵魂。”
And now, at last, we have reached firm ground, and are able to infer that the virtues of the State and of the individual are the same.
现在，我们终于站稳了脚跟，并且能够推断出国家的美德和个人的美德是相同的。
For wisdom and courage and justice in the State are severally the wisdom and courage and justice in the individuals who form the State.
因为国家的智慧、勇气和正义分别是组成国家的个人的智慧、勇气和正义。
Each of the three classes will do the work of its own class in the State, and each part in the individual soul; reason, the superior, and passion, the inferior, will be harmonized by the influence of music and gymnastic.
这三个阶级中的每一个都将在国家中完成本阶级的工作，并在个人灵魂中发挥各自的作用；理性（上等）和激情（下等）将在音乐和体操的影响下得到调和。
The counsellor and the warrior, the head and the arm, will act together in the town of Mansoul, and keep the desires in proper subjection.
谋士和战士，头和臂，将在曼魂城中共同行动，并适当地控制欲望。
The courage of the warrior is that quality which preserves a right opinion about dangers in spite of pleasures and pains.
战士的勇气是一种无论快乐还是痛苦都能对危险保持正确看法的品质。
The wisdom of the counsellor is that small part of the soul which has authority and reason.
辅导员的智慧是灵魂中具有权威和理性的一小部分。
The virtue of temperance is the friendship of the ruling and the subject principles, both in the State and in the individual.
节制的美德是统治者和臣民的友好原则，无论是在国家还是在个人。
Of justice we have already spoken; and the notion already given of it may be confirmed by common instances.
关于正义，我们已经说过了；已经给出的概念可以通过常见的实例得到证实。
Will the just state or the just individual steal, lie, commit adultery, or be guilty of impiety to gods and men?
正义的国家或正义的个人会偷窃、撒谎、通奸或亵渎神灵吗？
‘No.’ And is not the reason of this that the several principles, whether in the state or in the individual, do their own business?
“不。”这难道不是因为这些原则，无论是在国家还是在个人中，各司其职吗？
And justice is the quality which makes just men and just states.
正义是造就公正的人和公正的国家的品质。
Moreover, our old division of labour, which required that there should be one man for one use, was a dream or anticipation of what was to follow; and that dream has now been realized in justice, which begins by binding together the three chords of the soul, and then acts harmoniously in every relation of life.
此外，我们旧有的劳动分工要求一人一用，这只是一种梦想或对未来的预期。这个梦想现在已经在正义中实现，正义首先将灵魂的三个和弦结合在一起，然后在生活的每一个关系中和谐地发挥作用。
And injustice, which is the insubordination and disobedience of the inferior elements in the soul, is the opposite of justice, and is inharmonious and unnatural, being to the soul what disease is to the body; for in the soul as well as in the body, good or bad actions produce good or bad habits.
不公正是灵魂中低等元素的不服从和不服从，它是正义的对立面，是不和谐和不自然的，对灵魂来说就像疾病对身体一样；因为在灵魂和身体中，好的或坏的行为会产生好或坏的习惯。
And virtue is the health and beauty and well-being of the soul, and vice is the disease and weakness and deformity of the soul.
美德是灵魂的健康、美丽和幸福，罪恶是灵魂的疾病、虚弱和畸形。
Again the old question returns upon us: Is justice or injustice the more profitable?
老问题又回到了我们的面前：正义和非正义哪个更有利可图？
The question has become ridiculous.
这个问题已经变得荒谬了。
For injustice, like mortal disease, makes life not worth having.
因为不公正就像致命的疾病一样，使生命变得不值得拥有。
Come up with me to the hill which overhangs the city and look down upon the single form of virtue, and the infinite forms of vice, among which are four special ones, characteristic both of states and of individuals.
跟我一起登上俯瞰城市的山丘，俯瞰单一形式的美德和无限形式的罪恶，其中有四种特殊的罪恶，既是国家的特征，也是个人的特征。
And the state which corresponds to the single form of virtue is that which we have been describing, wherein reason rules under one of two names—monarchy and aristocracy.
与单一美德形式相对应的国家就是我们所描述的国家，其中理性以君主制和贵族制这两个名称之一进行统治。
Thus there are five forms in all, both of states and of souls...
因此，状态和灵魂总共有五种形式……
In attempting to prove that the soul has three separate faculties, Plato takes occasion to discuss what makes difference of faculties.
在试图证明灵魂具有三种不同的能力时，柏拉图利用机会讨论了不同能力的区别。
And the criterion which he proposes is difference in the working of the faculties.
他提出的标准是能力运作的差异。
The same faculty cannot produce contradictory effects.
同一种能力不可能产生相反的效果。
But the path of early reasoners is beset by thorny entanglements, and he will not proceed a step without first clearing the ground.
但早期推理者的道路充满荆棘，在没有先清理地面的情况下，他不会迈出一步。
This leads him into a tiresome digression, which is intended to explain the nature of contradiction.
这导致他陷入了一个令人厌烦的题外话，其目的是解释矛盾的本质。
First, the contradiction must be at the same time and in the same relation.
首先，矛盾必须同时发生、处于同一关系。
Secondly, no extraneous word must be introduced into either of the terms in which the contradictory proposition is expressed: for example, thirst is of drink, not of warm drink.
其次，在表达矛盾命题的任何一个术语中都不能引入无关的词：例如，渴是喝饮料，而不是热饮料。
He implies, what he does not say, that if, by the advice of reason, or by the impulse of anger, a man is restrained from drinking, this proves that thirst, or desire under which thirst is included, is distinct from anger and reason.
他暗示，他没有说，如果，通过理性的建议，或通过愤怒的冲动，一个人被限制不喝酒，这证明口渴，或包含口渴的欲望，与愤怒和理性不同。
But suppose that we allow the term ‘thirst’ or ‘desire’ to be modified, and say an ‘angry thirst,’ or a ‘revengeful desire,’ then the two spheres of desire and anger overlap and become confused.
但是，假设我们允许“口渴”或“欲望”一词被修改，并说“愤怒的口渴”或“复仇的欲望”，那么欲望和愤怒的两个领域就会重叠并变得混乱。
This case therefore has to be excluded.
因此，本案必须予以排除。
And still there remains an exception to the rule in the use of the term ‘good,’ which is always implied in the object of desire.
然而，“善”这个词的使用仍然存在一个例外，它总是隐含在欲望的对象中。
These are the discussions of an age before logic; and any one who is wearied by them should remember that they are necessary to the clearing up of ideas in the first development of the human faculties.
这些是逻辑出现之前的时代的讨论；任何对它们感到厌倦的人都应该记住，在人类能力的最初发展中，它们对于理清思想是必要的。
The psychology of Plato extends no further than the division of the soul into the rational, irascible, and concupiscent elements, which, as far as we know, was first made by him, and has been retained by Aristotle and succeeding ethical writers.
柏拉图的心理学只不过是将灵魂划分为理性、暴躁和情欲的元素，据我们所知，这一划分是他首先提出的，并被亚里士多德和后来的伦理作家所保留。
The chief difficulty in this early analysis of the mind is to define exactly the place of the irascible faculty (Greek), which may be variously described under the terms righteous indignation, spirit, passion.
对心灵进行早期分析的主要困难是准确定义暴躁官能（希腊语）的位置，它可以用正义的愤慨、精神、激情等术语进行不同的描述。
It is the foundation of courage, which includes in Plato moral courage, the courage of enduring pain, and of surmounting intellectual difficulties, as well as of meeting dangers in war.
它是勇气的基础，柏拉图所说的勇气包括道德勇气、忍受痛苦的勇气、克服智力困难的勇气以及应对战争危险的勇气。
Though irrational, it inclines to side with the rational: it cannot be aroused by punishment when justly inflicted: it sometimes takes the form of an enthusiasm which sustains a man in the performance of great actions.
虽然它是非理性的，但它倾向于理性：它不会被公正地施加的惩罚所唤醒：它有时会以一种热情的形式出现，这种热情支撑着一个人采取伟大的行动。
It is the ‘lion heart’ with which the reason makes a treaty.
它是理性与之缔结条约的“狮心”。
On the other hand it is negative rather than positive; it is indignant at wrong or falsehood, but does not, like Love in the Symposium and Phaedrus, aspire to the vision of Truth or Good.
另一方面，它是消极的而不是积极的；它对错误或虚假感到愤慨，但并不像《会饮篇》和《斐德罗篇》中的《爱情》那样，追求真理或良善的愿景。
It is the peremptory military spirit which prevails in the government of honour.
荣誉政府中盛行的是专横的军事精神。
It differs from anger (Greek), this latter term having no accessory notion of righteous indignation.
它与愤怒（希腊语）不同，后者没有义愤填膺的附属概念。
Although Aristotle has retained the word, yet we may observe that ‘passion’ (Greek) has with him lost its affinity to the rational and has become indistinguishable from ‘anger’ (Greek).
尽管亚里士多德保留了这个词，但我们可以观察到，“激情”（希腊语）在他身上已经失去了与理性的亲和力，并且变得与“愤怒”（希腊语）难以区分。
And to this vernacular use Plato himself in the Laws seems to revert, though not always.
柏拉图本人在《法律》中似乎又回归了这种白话用法，尽管并非总是如此。
By modern philosophy too, as well as in our ordinary conversation, the words anger or passion are employed almost exclusively in a bad sense; there is no connotation of a just or reasonable cause by which they are aroused.
在现代哲学中，以及在我们的日常谈话中，“愤怒”或“激情”这两个词几乎都被用于负面含义。它们的产生并不存在任何公正或合理的原因。
The feeling of ‘righteous indignation’ is too partial and accidental to admit of our regarding it as a separate virtue or habit.
“义愤”的感觉太过片面和偶然，以至于我们不能将其视为一种单独的美德或习惯。
We are tempted also to doubt whether Plato is right in supposing that an offender, however justly condemned, could be expected to acknowledge the justice of his sentence; this is the spirit of a philosopher or martyr rather than of a criminal.
我们也很容易怀疑柏拉图的假设是否正确，即一个罪犯无论受到多么公正的谴责，都应该承认他的判决是公正的。这是哲学家或烈士的精神，而不是罪犯的精神。
We may observe how nearly Plato approaches Aristotle’s famous thesis, that ‘good actions produce good habits.’ The words ‘as healthy practices (Greek) produce health, so do just practices produce justice,’ have a sound very like the Nicomachean Ethics.
我们可以观察到柏拉图如何接近亚里士多德的著名论点，即“良好的行为产生良好的习惯”。“正如健康的实践（希腊语）产生健康一样，正义的实践产生正义”听起来非常像尼各马可伦理学。
But we note also that an incidental remark in Plato has become a far-reaching principle in Aristotle, and an inseparable part of a great Ethical system.
但我们也注意到，柏拉图的一句偶然言论已成为亚里士多德影响深远的原则，成为伟大伦理体系不可分割的一部分。
There is a difficulty in understanding what Plato meant by ‘the longer way’: he seems to intimate some metaphysic of the future which will not be satisfied with arguing from the principle of contradiction.
理解柏拉图所说的“更长的路”的含义是有困难的：他似乎暗示了某种未来的形而上学，而这种形而上学不会满足于从矛盾原理进行论证。
In the sixth and seventh books (compare Sophist and Parmenides) he has given us a sketch of such a metaphysic; but when Glaucon asks for the final revelation of the idea of good, he is put off with the declaration that he has not yet studied the preliminary sciences.
在第六本书和第七本书中（比较智者派和巴门尼德），他给了我们这样一个形而上学的概述；但是，当格劳孔要求得到善观念的最终启示时，他却因为自己尚未研究过初级科学而被推迟。
How he would have filled up the sketch, or argued about such questions from a higher point of view, we can only conjecture.
他会如何填写草图，或者如何从更高的角度争论这些问题，我们只能猜测。
Perhaps he hoped to find some a priori method of developing the parts out of the whole; or he might have asked which of the ideas contains the other ideas, and possibly have stumbled on the Hegelian identity of the ‘ego’ and the ‘universal.’ Or he may have imagined that ideas might be constructed in some manner analogous to the construction of figures and numbers in the mathematical sciences.
也许他希望找到某种先验的方法，从整体中发展出部分；或者他可能会问哪个观念包含其他观念，并且可能偶然发现了黑格尔的“自我”和“普遍”同一性。或者他可能想象观念可能以某种类似于数学科学中图形和数字的构造的方式构建。
The most certain and necessary truth was to Plato the universal; and to this he was always seeking to refer all knowledge or opinion, just as in modern times we seek to rest them on the opposite pole of induction and experience.
对柏拉图来说，最确定和最必要的真理是普遍性。为此，他总是寻求引用所有的知识或观点，就像在现代我们试图将它们置于归纳和经验的对立面一样。
The aspirations of metaphysicians have always tended to pass beyond the limits of human thought and language: they seem to have reached a height at which they are ‘moving about in worlds unrealized,’ and their conceptions, although profoundly affecting their own minds, become invisible or unintelligible to others.
形而上学家的抱负总是倾向于超越人类思想和语言的界限：他们似乎已经达到了“在未实现的世界中移动”的高度，他们的观念虽然深刻地影响了他们自己的思想，但对其他人来说却变得不可见或难以理解。
We are not therefore surprized to find that Plato himself has nowhere clearly explained his doctrine of ideas; or that his school in a later generation, like his contemporaries Glaucon and Adeimantus, were unable to follow him in this region of speculation.
因此，我们并不惊讶地发现柏拉图本人并没有在任何地方清楚地解释他的理念学说；或者说，他的后一代学派，如他同时代的格劳孔和阿德曼图斯，无法在这一思辨领域追随他。
In the Sophist, where he is refuting the scepticism which maintained either that there was no such thing as predication, or that all might be predicated of all, he arrives at the conclusion that some ideas combine with some, but not all with all.
在《诡辩家》中，他驳斥了怀疑论，即认为不存在谓语这样的东西，或者一切都可以谓一切，他得出这样的结论：一些想法与一些想法相结合，但不是所有想法与所有想法相结合。
But he makes only one or two steps forward on this path; he nowhere attains to any connected system of ideas, or even to a knowledge of the most elementary relations of the sciences to one another.
但他在这条路上只迈出了一两步；他无法获得任何相互联系的思想体系，甚至无法了解科学之间最基本的关系。
BOOK V.
第五册
I was going to enumerate the four forms of vice or decline in states, when Polemarchus—he was sitting a little farther from me than Adeimantus—taking him by the coat and leaning towards him, said something in an undertone, of which I only caught the words, ‘Shall we let him off?’ ‘Certainly not,’ said Adeimantus, raising his voice.
我正要列举国家的罪恶或衰落的四种形式，这时波勒马库斯——他坐得比阿德曼图斯离我远一点——抓住了他的外套，靠向他，低声说了些什么，我只听到了一句话，“我们可以放过他吗？”“当然不能，”阿德曼图斯提高了声音说。
Whom, I said, are you not going to let off?
我说你不放过谁？
‘You,’ he said.
“你，”他说。
Why?
为什么？
‘Because we think that you are not dealing fairly with us in omitting women and children, of whom you have slily disposed under the general formula that friends have all things in common.’ And was I not right?
“因为我们认为你们忽略了妇女和儿童，这对我们来说是不公平的，你们根据朋友拥有一切共同点的普遍准则狡猾地对待他们。”我说得对吗？
‘Yes,’ he replied, ‘but there are many sorts of communism or community, and we want to know which of them is right.
“是的，”他回答道，“但是共产主义或共同体有很多种，我们想知道哪种是正确的。”
The company, as you have just heard, are resolved to have a further explanation.’ Thrasymachus said, ‘Do you think that we have come hither to dig for gold, or to hear you discourse?’ Yes, I said; but the discourse should be of a reasonable length.
正如你刚才所听到的，公司决心做出进一步的解释。”色拉叙马科斯说，“你认为我们来这里是为了挖金子，还是为了听你讲话？”但谈话的长度应该合理。
Glaucon added, ‘Yes, Socrates, and there is reason in spending the whole of life in such discussions; but pray, without more ado, tell us how this community is to be carried out, and how the interval between birth and education is to be filled up.’ Well, I said, the subject has several difficulties—What is possible?
格劳孔补充道：“是的，苏格拉底，将一生都花在这样的讨论上是有理由的；”但是，事不宜迟，请告诉我们如何建立这个社区，以及如何填补出生和教育之间的间隔。’好吧，我说，这个主题有几个困难——什么是可能的？
is the first question.
是第一个问题。
What is desirable?
什么是可取的？
is the second.
是第二个。
‘Fear not,’ he replied, ‘for you are speaking among friends.’ That, I replied, is a sorry consolation; I shall destroy my friends as well as myself.
“别害怕，”他回答道，“因为你是在朋友之间说话。”我回答说，这是一个令人遗憾的安慰。我将毁掉我的朋友以及我自己。
Not that I mind a little innocent laughter; but he who kills the truth is a murderer.
我并不是介意一点天真无邪的笑声；但杀害真理的人就是杀人犯。
‘Then,’ said Glaucon, laughing, ‘in case you should murder us we will acquit you beforehand, and you shall be held free from the guilt of deceiving us.’
“那么，”格劳孔笑着说，“万一你谋杀了我们，我们会事先宣告你无罪，这样你就不会再犯欺骗我们的罪了。”
Socrates proceeds:—The guardians of our state are to be watch-dogs, as we have already said.
苏格拉底继续说道：——正如我们已经说过的，我们国家的守护者应该是看门狗。
Now dogs are not divided into hes and shes—we do not take the masculine gender out to hunt and leave the females at home to look after their puppies.
现在狗不再分为雄性和雌性——我们不会带雄性出去打猎，而让雌性留在家里照顾小狗。
They have the same employments—the only difference between them is that the one sex is stronger and the other weaker.
他们从事相同的工作——唯一的区别是一种性别更强，另一种性别更弱。
But if women are to have the same employments as men, they must have the same education—they must be taught music and gymnastics, and the art of war.
但如果女性要拥有与男性相同的就业机会，她们就必须接受相同的教育——必须教授她们音乐、体操和战争艺术。
I know that a great joke will be made of their riding on horseback and carrying weapons; the sight of the naked old wrinkled women showing their agility in the palaestra will certainly not be a vision of beauty, and may be expected to become a famous jest.
我知道他们骑马携带武器会被人笑话。体育场里裸体、满脸皱纹的老妇人展现出她们的敏捷，这当然不会是一个美丽的景象，而且可能会成为一个著名的笑话。
But we must not mind the wits; there was a time when they might have laughed at our present gymnastics.
但我们决不能介意智慧；曾经有一段时间，他们可能会嘲笑我们现在的体操。
All is habit: people have at last found out that the exposure is better than the concealment of the person, and now they laugh no more.
一切都是习惯：人们终于发现暴露比隐藏更好，现在他们不再笑了。
Evil only should be the subject of ridicule.
邪恶才应该成为嘲笑的对象。
The first question is, whether women are able either wholly or partially to share in the employments of men.
第一个问题是，女性是否能够全部或部分分担男性的就业。
And here we may be charged with inconsistency in making the proposal at all.
在这里，我们可能会被指控提出的建议根本不一致。
For we started originally with the division of labour; and the diversity of employments was based on the difference of natures.
因为我们最初是从劳动分工开始的；职业的多样性是基于性质的差异。
But is there no difference between men and women?
但男人和女人就没有区别吗？
Nay, are they not wholly different?
不，它们不是完全不同吗？
THERE was the difficulty, Glaucon, which made me unwilling to speak of family relations.
格劳孔，有一个困难让我不愿意谈论家庭关系。
However, when a man is out of his depth, whether in a pool or in an ocean, he can only swim for his life; and we must try to find a way of escape, if we can.
然而，当一个人超出了他的深度时，无论是在泳池里还是在大海里，他只能为自己的生命而游泳；如果可以的话，我们必须设法找到逃生的方法。
The argument is, that different natures have different uses, and the natures of men and women are said to differ.
争论的焦点是，不同的本性有不同的用途，据说男人和女人的本性是不同的。
But this is only a verbal opposition.
但这只是口头反对。
We do not consider that the difference may be purely nominal and accidental; for example, a bald man and a hairy man are opposed in a single point of view, but you cannot infer that because a bald man is a cobbler a hairy man ought not to be a cobbler.
我们认为这种差异可能纯粹是名义上的和偶然的；例如，光头男人和毛茸茸的男人在一个角度上是对立的，但你不能因为光头男人是鞋匠就推断毛茸茸的男人不应该是鞋匠。
Now why is such an inference erroneous?
那么为什么这样的推论是错误的呢？
Simply because the opposition between them is partial only, like the difference between a male physician and a female physician, not running through the whole nature, like the difference between a physician and a carpenter.
原因很简单，因为它们之间的对立只是局部的，就像男医生和女医生之间的区别一样，而不是像医生和木匠之间的区别一样贯穿整个本质。
And if the difference of the sexes is only that the one beget and the other bear children, this does not prove that they ought to have distinct educations.
如果两性的差别只是一方生育，另一方生育孩子，这并不能证明他们应该接受不同的教育。
Admitting that women differ from men in capacity, do not men equally differ from one another?
承认女性与男性在能力上存在差异，那么男性之间不也同样存在差异吗？
Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes?
难道大自然不是把我们公民所要求的所有品质无差别地分散在两性之间吗？
and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them?
即使在她们独特的追求中，女性虽然在某些情况下优于男性，但常常被男性超越，这难道不是很可笑吗？
Women are the same in kind as men, and have the same aptitude or want of aptitude for medicine or gymnastic or war, but in a less degree.
女性在性质上与男性相同，在医学、体操或战争方面具有相同的才能或缺乏才能，但程度较低。
One woman will be a good guardian, another not; and the good must be chosen to be the colleagues of our guardians.
一个女人会成为一个好的监护人，另一个则不会；必须选择善良的人作为我们监护人的同事。
If however their natures are the same, the inference is that their education must also be the same; there is no longer anything unnatural or impossible in a woman learning music and gymnastic.
然而，如果他们的本性相同，则推断他们的教育也必须相同；女性学习音乐和体操不再有任何不自然或不可能的事情。
And the education which we give them will be the very best, far superior to that of cobblers, and will train up the very best women, and nothing can be more advantageous to the State than this.
我们给予她们的教育将是最好的，远远优于鞋匠的教育，并将培养最优秀的妇女，没有什么比这对国家更有利的了。
Therefore let them strip, clothed in their chastity, and share in the toils of war and in the defence of their country; he who laughs at them is a fool for his pains.
因此，让他们脱去衣服，穿上贞洁的衣服，分担战争的辛劳和保卫自己的国家；嘲笑他们的人对于他的痛苦来说是个傻瓜。
The first wave is past, and the argument is compelled to admit that men and women have common duties and pursuits.
第一波浪潮已经过去，争论不得不承认男人和女人有共同的职责和追求。
A second and greater wave is rolling in—community of wives and children; is this either expedient or possible?
第二波更大的浪潮正在滚滚而来——妻子和孩子的群体；这是有利的还是可能的？
The expediency I do not doubt; I am not so sure of the possibility.
我毫不怀疑这是权宜之计；我不太确定这种可能性。
‘Nay, I think that a considerable doubt will be entertained on both points.’ I meant to have escaped the trouble of proving the first, but as you have detected the little stratagem I must even submit.
“不，我认为这两点都会受到相当大的怀疑。”我本想避免证明第一点的麻烦，但既然你已经发现了我什至必须提交的小策略。
Only allow me to feed my fancy like the solitary in his walks, with a dream of what might be, and then I will return to the question of what can be.
只要允许我像散步中的孤独者一样，怀着对可能是什么的梦想来满足我的幻想，然后我就会回到关于可能是什么的问题。
In the first place our rulers will enforce the laws and make new ones where they are wanted, and their allies or ministers will obey.
首先，我们的统治者将执行法律，并在需要的地方制定新法律，他们的盟友或部长将服从。
You, as legislator, have already selected the men; and now you shall select the women.
作为立法者，你已经选择了这些人；现在你要选择女性了。
After the selection has been made, they will dwell in common houses and have their meals in common, and will be brought together by a necessity more certain than that of mathematics.
选择完成后，他们将住在共同的房子里，共同吃饭，并且由于比数学更确定的需要而聚集在一起。
But they cannot be allowed to live in licentiousness; that is an unholy thing, which the rulers are determined to prevent.
但不能让他们生活在放荡之中；这是一种邪恶的事情，统治者决心阻止它。
For the avoidance of this, holy marriage festivals will be instituted, and their holiness will be in proportion to their usefulness.
为了避免这种情况，将设立神圣的婚姻节日，其神圣程度将与其有用性成正比。
And here, Glaucon, I should like to ask (as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating?
在这里，格劳孔，我想问一下（因为我知道你是鸟类和动物的饲养者），你在交配时不格外小心吗？
‘Certainly.’ And there is no reason to suppose that less care is required in the marriage of human beings.
“当然。”我们没有理由认为人类的婚姻需要更少的关怀。
But then our rulers must be skilful physicians of the State, for they will often need a strong dose of falsehood in order to bring about desirable unions between their subjects.
但我们的统治者必须是熟练的国家医生，因为他们常常需要大量的谎言才能在臣民之间实现理想的结合。
The good must be paired with the good, and the bad with the bad, and the offspring of the one must be reared, and of the other destroyed; in this way the flock will be preserved in prime condition.
善者必须与善者配对，恶者必须与恶者配对，一方的后代必须被抚养，另一方的后代必须被消灭。这样羊群就能保持最佳状态。
Hymeneal festivals will be celebrated at times fixed with an eye to population, and the brides and bridegrooms will meet at them; and by an ingenious system of lots the rulers will contrive that the brave and the fair come together, and that those of inferior breed are paired with inferiors—the latter will ascribe to chance what is really the invention of the rulers.
处女膜节将根据人口情况定期庆祝，新娘和新郎将在这些节日见面；通过巧妙的抽签制度，统治者将设法让勇敢的人和美丽的人走到一起，让低等的人与低等的人配对——后者会把统治者真正发明的东西归咎于机会。
And when children are born, the offspring of the brave and fair will be carried to an enclosure in a certain part of the city, and there attended by suitable nurses; the rest will be hurried away to places unknown.
当孩子出生时，勇敢而美丽的孩子将被带到城市某个地方的围场，并由合适的护士照顾。其余的人将被匆匆送往未知的地方。
The mothers will be brought to the fold and will suckle the children; care however must be taken that none of them recognise their own offspring; and if necessary other nurses may also be hired.
母亲们将被带到羊圈并给孩子们喂奶。但必须注意的是，它们中没有一个能认出自己的后代；如有需要，还可聘请其他护士。
The trouble of watching and getting up at night will be transferred to attendants.
晚上看守、起床的麻烦都会转移到服务员身上。
‘Then the wives of our guardians will have a fine easy time when they are having children.’ And quite right too, I said, that they should.
“那么我们监护人的妻子生孩子时就会过得很轻松。”我说，他们应该这么做，这也是对的。
The parents ought to be in the prime of life, which for a man may be reckoned at thirty years—from twenty-five, when he has ‘passed the point at which the speed of life is greatest,’ to fifty-five; and at twenty years for a woman—from twenty to forty.
父母应该处于壮年，对于一个人来说，这可以算作三十岁——从“已经过了生命速度最快的阶段”的二十五岁到五十五岁；对于女人来说是二十岁——从二十岁到四十岁。
Any one above or below those ages who partakes in the hymeneals shall be guilty of impiety; also every one who forms a marriage connexion at other times without the consent of the rulers.
任何高于或低于这些年龄的人，如果参与处女膜，即犯有不敬罪；也包括未经统治者同意而在其他时间缔结婚姻关系的每一个人。
This latter regulation applies to those who are within the specified ages, after which they may range at will, provided they avoid the prohibited degrees of parents and children, or of brothers and sisters, which last, however, are not absolutely prohibited, if a dispensation be procured.
后一项规定适用于那些在规定年龄内的人，在该年龄之后，他们可以随意调整范围，只要他们避免了父母和子女或兄弟姐妹的禁止程度，但如果获得豁免，则最后的程度并不是绝对禁止的。
‘But how shall we know the degrees of affinity, when all things are common?’ The answer is, that brothers and sisters are all such as are born seven or nine months after the espousals, and their parents those who are then espoused, and every one will have many children and every child many parents.
‘然万物皆共，何以知亲疏程度呢？’答案是，兄弟姐妹皆是成亲后七九个月出生的人，其父母是当时成亲的人，每个人都会有多个孩子，每个孩子也有多个父母。
Socrates proceeds: I have now to prove that this scheme is advantageous and also consistent with our entire polity.
苏格拉底接着说：我现在必须证明这个方案是有利的，并且也符合我们的整个政体。
The greatest good of a State is unity; the greatest evil, discord and distraction.
国家最大的利益是团结；最大的邪恶、不和谐和分心。
And there will be unity where there are no private pleasures or pains or interests—where if one member suffers all the members suffer, if one citizen is touched all are quickly sensitive; and the least hurt to the little finger of the State runs through the whole body and vibrates to the soul.
在没有私人快乐、痛苦或利益的地方，就会有团结——如果一个成员遭受苦难，那么所有成员都会受苦；如果一个公民受到触动，所有人都会很快变得敏感；如果一个公民受到触动，那么所有成员都会很快变得敏感；如果一个公民受到触动，那么所有成员都会很快变得敏感。而国家小指的最小伤害贯穿全身，震动到灵魂。
For the true State, like an individual, is injured as a whole when any part is affected.
因为真正的国家就像个人一样，当任何部分受到影响时，就会整体受到伤害。
Every State has subjects and rulers, who in a democracy are called rulers, and in other States masters: but in our State they are called saviours and allies; and the subjects who in other States are termed slaves, are by us termed nurturers and paymasters, and those who are termed comrades and colleagues in other places, are by us called fathers and brothers.
每个国家都有臣民和统治者，在民主国家被称为统治者，在其他国家被称为主人：但在我们国家，他们被称为救世主和盟友；在其他国家被称为奴隶的臣民，我们被称为养育者和出纳者；在其他地方被称为同志和同事的人，我们被称为父亲和兄弟。
And whereas in other States members of the same government regard one of their colleagues as a friend and another as an enemy, in our State no man is a stranger to another; for every citizen is connected with every other by ties of blood, and these names and this way of speaking will have a corresponding reality—brother, father, sister, mother, repeated from infancy in the ears of children, will not be mere words.
在其他国家，同一政府的成员将其中一个同事视为朋友，将另一个同事视为敌人，而在我们国家，没有人对另一个同事是陌生人；因为每个公民都以血缘联系在一起，这些名字和这种说话方式将有相应的现实——兄弟、父亲、姐妹、母亲，从婴儿时期起就在孩子们的耳边重复出现，而不仅仅是文字。
Then again the citizens will have all things in common, in having common property they will have common pleasures and pains.
那么，公民将再次拥有所有的东西，拥有共同的财产，他们就会有共同的快乐和痛苦。
Can there be strife and contention among those who are of one mind; or lawsuits about property when men have nothing but their bodies which they call their own; or suits about violence when every one is bound to defend himself?
志同道合的人之间岂能有纷争和纷争吗？当人们除了他们称之为自己的身体之外一无所有时，就会引发有关财产的诉讼；还是在每个人都有义务保卫自己的情况下提起暴力诉讼？
The permission to strike when insulted will be an ‘antidote’ to the knife and will prevent disturbances in the State.
允许在受到侮辱时进行罢工将成为刀子的“解药”，并将防止国家骚乱。
But no younger man will strike an elder; reverence will prevent him from laying hands on his kindred, and he will fear that the rest of the family may retaliate.
但年轻人不会攻击年长的人；敬畏会阻止他对自己的亲属下手，他会担心家族的其他成员会报复。
Moreover, our citizens will be rid of the lesser evils of life; there will be no flattery of the rich, no sordid household cares, no borrowing and not paying.
此外，我们的公民将摆脱生活中较小的罪恶；不再有富人的阿谀奉承，不再有肮脏的家庭琐事，不再借贷不还。
Compared with the citizens of other States, ours will be Olympic victors, and crowned with blessings greater still—they and their children having a better maintenance during life, and after death an honourable burial.
与其他国家的公民相比，我们的公民将成为奥运会的胜利者，并获得更大的祝福——他们和他们的孩子生前得到更好的照顾，死后得到体面的葬礼。
Nor has the happiness of the individual been sacrificed to the happiness of the State; our Olympic victor has not been turned into a cobbler, but he has a happiness beyond that of any cobbler.
也没有为了国家的幸福而牺牲个人的幸福；我们的奥运冠军没有变成鞋匠，但他却拥有超越任何鞋匠的幸福。
At the same time, if any conceited youth begins to dream of appropriating the State to himself, he must be reminded that ‘half is better than the whole.’ ‘I should certainly advise him to stay where he is when he has the promise of such a brave life.’
与此同时，如果任何自负的年轻人开始梦想将国家据为己有，那么必须提醒他，“一半比全部好。”“当他有如此勇敢的生活的希望时，我当然应该建议他留在原地。”
But is such a community possible?—as among the animals, so also among men; and if possible, in what way possible?
但这样的共同体可能吗？——就像动物之间一样，人类之间也是如此；如果可能的话，以什么方式可能？
About war there is no difficulty; the principle of communism is adapted to military service.
关于战争，没有什么困难；共产主义原则适用于兵役。
Parents will take their children to look on at a battle, just as potters’ boys are trained to the business by looking on at the wheel.
父母会带着孩子观看战斗，就像陶工的男孩通过观看方向盘来训练这项业务一样。
And to the parents themselves, as to other animals, the sight of their young ones will prove a great incentive to bravery.
对于父母本身来说，就像对于其他动物一样，看到幼崽将极大地激励他们勇敢。
Young warriors must learn, but they must not run into danger, although a certain degree of risk is worth incurring when the benefit is great.
年轻的武士必须学习，但不能陷入危险，虽然好处很大的时候，一定程度的冒险也是值得的。
The young creatures should be placed under the care of experienced veterans, and they should have wings—that is to say, swift and tractable steeds on which they may fly away and escape.
幼小的动物应该由经验丰富的老手照顾，它们应该有翅膀，也就是说，它们应该是敏捷而驯服的骏马，可以飞走和逃跑。
One of the first things to be done is to teach a youth to ride.
首先要做的事情之一就是教年轻人骑马。
Cowards and deserters shall be degraded to the class of husbandmen; gentlemen who allow themselves to be taken prisoners, may be presented to the enemy.
懦夫、逃兵，应降为农夫；甘愿被俘的君子，可能会被献给敌人。
But what shall be done to the hero?
但要对英雄做什么呢？
First of all he shall be crowned by all the youths in the army; secondly, he shall receive the right hand of fellowship; and thirdly, do you think that there is any harm in his being kissed?
首先，由全军青年为他加冕；其次，他将接受团契的右手；第三，你觉得被吻有什么害处吗？
We have already determined that he shall have more wives than others, in order that he may have as many children as possible.
我们已经决定，他要比其他人拥有更多的妻子，以便他能有尽可能多的孩子。
And at a feast he shall have more to eat; we have the authority of Homer for honouring brave men with ‘long chines,’ which is an appropriate compliment, because meat is a very strengthening thing.
到了筵席，他必有更多的食物；我们有荷马的权威，以“长脊椎”来表彰勇敢的人，这是一种恰当的赞美，因为肉是一种非常强健的东西。
Fill the bowl then, and give the best seats and meats to the brave—may they do them good!
然后把碗装满，把最好的座位和肉给勇敢的人——愿他们对他们有好处！
And he who dies in battle will be at once declared to be of the golden race, and will, as we believe, become one of Hesiod’s guardian angels.
在战斗中死去的人将立即被宣布为黄金种族，并且正如我们所相信的那样，将成为赫西奥德的守护天使之一。
He shall be worshipped after death in the manner prescribed by the oracle; and not only he, but all other benefactors of the State who die in any other way, shall be admitted to the same honours.
他死后应按照神谕规定的方式受到崇拜；不仅是他，而且以任何其他方式死亡的国家所有其他捐助者都应获得同样的荣誉。
The next question is, How shall we treat our enemies?
接下来的问题是，我们该如何对待我们的敌人？
Shall Hellenes be enslaved?
难道希腊人会被奴役吗？
No; for there is too great a risk of the whole race passing under the yoke of the barbarians.
不;因为整个种族都处于野蛮人的枷锁之下的风险太大了。
Or shall the dead be despoiled?
还是死者会被掠夺？
Certainly not; for that sort of thing is an excuse for skulking, and has been the ruin of many an army.
当然不是；因为这种事情是偷偷摸摸的借口，并且已经毁掉了许多军队。
There is meanness and feminine malice in making an enemy of the dead body, when the soul which was the owner has fled—like a dog who cannot reach his assailants, and quarrels with the stones which are thrown at him instead.
当尸体的主人的灵魂已经逃走时，与尸体为敌是卑鄙和女性的恶意——就像一只狗无法接近攻击者，而是与向他投掷的石头争吵。
Again, the arms of Hellenes should not be offered up in the temples of the Gods; they are a pollution, for they are taken from brethren.
再说一次，希腊人的武器不应该被献在众神的神庙里；他们是一种污染，因为他们是从弟兄那里夺走的。
And on similar grounds there should be a limit to the devastation of Hellenic territory—the houses should not be burnt, nor more than the annual produce carried off.
基于类似的理由，对希腊领土的破坏也应该受到限制——房屋被烧毁的程度不应该超过被带走的年产物。
For war is of two kinds, civil and foreign; the first of which is properly termed ‘discord,’ and only the second ‘war;’ and war between Hellenes is in reality civil war—a quarrel in a family, which is ever to be regarded as unpatriotic and unnatural, and ought to be prosecuted with a view to reconciliation in a true phil-Hellenic spirit, as of those who would chasten but not utterly enslave.
因为战争有两种：国内战争和外国战争。第一次被恰当地称为“不和”，只有第二次被称为“战争”；而希腊人之间的战争实际上是内战——家庭中的争吵，永远被认为是不爱国和不自然的，应该以真正的亲希腊精神寻求和解，就像那些愿意惩戒但不完全奴役的人一样。
The war is not against a whole nation who are a friendly multitude of men, women, and children, but only against a few guilty persons; when they are punished peace will be restored.
战争不是针对由友好的男人、女人和儿童组成的整个国家，而只是针对少数有罪的人；当他们受到惩罚时，和平就会恢复。
That is the way in which Hellenes should war against one another—and against barbarians, as they war against one another now.
这就是希腊人相互战争的方式——以及对抗野蛮人的方式，就像他们现在相互战争一样。
‘But, my dear Socrates, you are forgetting the main question: Is such a State possible?
“但是，我亲爱的苏格拉底，你忘记了主要问题：这样的国家可能吗？
I grant all and more than you say about the blessedness of being one family—fathers, brothers, mothers, daughters, going out to war together; but I want to ascertain the possibility of this ideal State.’ You are too unmerciful.
我比你所说的更多地认可作为一个家庭的幸福——父亲、兄弟、母亲、女儿，一起上战场；但我想确定这种理想状态的可能性。’你太无情了。
The first wave and the second wave I have hardly escaped, and now you will certainly drown me with the third.
第一波和第二波我都好不容易逃脱了，现在你一定会用第三波淹没我。
When you see the towering crest of the wave, I expect you to take pity.
当你看到高耸的波峰时，我希望你会怜悯。
‘Not a whit.’
“一点也没有。”
Well, then, we were led to form our ideal polity in the search after justice, and the just man answered to the just State.
好吧，那么，我们在追求正义的过程中被引导形成我们的理想政体，正义的人对正义的国家负责。
Is this ideal at all the worse for being impracticable?
这种理想是否因为不切实际而变得更糟？
Would the picture of a perfectly beautiful man be any the worse because no such man ever lived?
一个完美美丽的男人的形象会因为没有这样的男人存在而变得更糟吗？
Can any reality come up to the idea?
任何现实都能实现这个想法吗？
Nature will not allow words to be fully realized; but if I am to try and realize the ideal of the State in a measure, I think that an approach may be made to the perfection of which I dream by one or two, I do not say slight, but possible changes in the present constitution of States.
大自然不会让言语得到充分的实现；但是，如果我要尝试在一定程度上实现国家的理想，我认为可以通过对现行国家宪法进行一两个（我不是说微小的，而是可能的）改变来实现我梦想的完美。
I would reduce them to a single one—the great wave, as I call it.
我会把它们简化为一个——我称之为巨浪。
Until, then, kings are philosophers, or philosophers are kings, cities will never cease from ill: no, nor the human race; nor will our ideal polity ever come into being.
那么，直到国王成为哲学家，或者哲学家成为国王之前，城市永远不会停止罪恶：不，人类也如此；我们理想的政体也永远不会出现。
I know that this is a hard saying, which few will be able to receive.
我知道这句话很难接受，很少有人能接受。
‘Socrates, all the world will take off his coat and rush upon you with sticks and stones, and therefore I would advise you to prepare an answer.’ You got me into the scrape, I said.
“苏格拉底，全世界的人都会脱掉他的外衣，拿着棍棒和石头冲向你，因此我建议你准备一个答案。”我说，你让我陷入了困境。
‘And I was right,’ he replied; ‘however, I will stand by you as a sort of do-nothing, well-meaning ally.’ Having the help of such a champion, I will do my best to maintain my position.
“我是对的，”他回答道。 “但是，我会像一个无所事事、善意的盟友一样站在你一边。”在这样一位冠军的帮助下，我会尽我最大的努力来维持我的地位。
And first, I must explain of whom I speak and what sort of natures these are who are to be philosophers and rulers.
首先，我必须解释一下我所说的是谁，以及这些人将成为哲学家和统治者是什么样的人。
As you are a man of pleasure, you will not have forgotten how indiscriminate lovers are in their attachments; they love all, and turn blemishes into beauties.
作为一个享乐的人，你不会忘记恋人的依恋是多么的不分青红皂白。他们热爱一切，将瑕疵变成美丽。
The snub-nosed youth is said to have a winning grace; the beak of another has a royal look; the featureless are faultless; the dark are manly, the fair angels; the sickly have a new term of endearment invented expressly for them, which is ‘honey-pale.’ Lovers of wine and lovers of ambition also desire the objects of their affection in every form.
据说，塌鼻子的年轻人有一种迷人的风度。另一个的喙具有皇家的外观；无特色者无过错；黑暗者有男子气概，美丽的天使；病人有一个专门为他们发明的新的爱称，那就是“蜜色苍白”。爱酒和野心的人也渴望拥有各种形式的心仪对象。
Now here comes the point:—The philosopher too is a lover of knowledge in every form; he has an insatiable curiosity.
现在重点来了：——哲学家也是各种形式知识的爱好者；他有永不满足的好奇心。
‘But will curiosity make a philosopher?
“但是好奇心会成为哲学家吗？
Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?’ They are not true philosophers, but only an imitation.
那些在酒神节上竖起耳朵倾听每一次合唱的视觉和听觉爱好者，可以被称为哲学家吗？他们不是真正的哲学家，而只是一个模仿者。
‘Then how are we to describe the true?’
“那么我们该如何描述真实呢？”
You would acknowledge the existence of abstract ideas, such as justice, beauty, good, evil, which are severally one, yet in their various combinations appear to be many.
你会承认抽象观念的存在，比如正义、美、善、恶，它们各自是一，但它们的各种组合却显得很多种。
Those who recognize these realities are philosophers; whereas the other class hear sounds and see colours, and understand their use in the arts, but cannot attain to the true or waking vision of absolute justice or beauty or truth; they have not the light of knowledge, but of opinion, and what they see is a dream only.
认识到这些现实的人是哲学家；而另一类人听到声音、看到颜色，并理解它们在艺术中的用途，但无法获得绝对正义、美或真理的真实或清醒的视觉；他们没有知识之光，只有观点之光，他们所看到的只是一个梦想。
Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind?
也许我们最后提到的那个人会对我们生气。我们能安抚他而不暴露他内心的混乱吗？
Suppose we say that, if he has knowledge we rejoice to hear it, but knowledge must be of something which is, as ignorance is of something which is not; and there is a third thing, which both is and is not, and is matter of opinion only.
假设我们说，如果他有知识，我们会很高兴听到它，但知识必须是关于存在的东西，正如无知是关于不存在的东西一样；还有第三件事，它既是又不是，只是意见问题。
Opinion and knowledge, then, having distinct objects, must also be distinct faculties.
因此，观点和知识具有不同的对象，也必须是不同的能力。
And by faculties I mean powers unseen and distinguishable only by the difference in their objects, as opinion and knowledge differ, since the one is liable to err, but the other is unerring and is the mightiest of all our faculties.
我所说的能力是指看不见的能力，只能通过其对象的差异来区分，因为观点和知识不同，因为一种能力容易犯错，而另一种能力则不会犯错，并且是我们所有能力中最强大的。
If being is the object of knowledge, and not-being of ignorance, and these are the extremes, opinion must lie between them, and may be called darker than the one and brighter than the other.
如果“存在”是知识的对象，“非存在”是无知的对象，而这两个极端，那么意见必定介于它们之间，并且可以被称为比一个更黑暗，比另一个更光明。
This intermediate or contingent matter is and is not at the same time, and partakes both of existence and of non-existence.
这种中间物质或偶然物质既存在又不同时存在，既具有存在性，又具有不存在性。
Now I would ask my good friend, who denies abstract beauty and justice, and affirms a many beautiful and a many just, whether everything he sees is not in some point of view different—the beautiful ugly, the pious impious, the just unjust?
现在我想问我的好朋友，他否认抽象的美和正义，肯定多美和多正义，他所看到的一切是否在某些角度上没有不同——美丽的丑陋，虔诚的不虔诚，正义的不正义？
Is not the double also the half, and are not heavy and light relative terms which pass into one another?
难道二倍也是二分之一，重与轻不是相互转化的相对术语吗？
Everything is and is not, as in the old riddle—‘A man and not a man shot and did not shoot a bird and not a bird with a stone and not a stone.’ The mind cannot be fixed on either alternative; and these ambiguous, intermediate, erring, half-lighted objects, which have a disorderly movement in the region between being and not-being, are the proper matter of opinion, as the immutable objects are the proper matter of knowledge.
一切都是又不是，就像古老的谜语中所说的那样——“一个人而不是一个人射杀了一只鸟，也不是一只用石头射杀的鸟，而不是用石头射杀的鸟。”头脑不能固定在任何一种选择上；它只能是一种选择。这些模棱两可的、中间的、错误的、半明半暗的物体，它们在存在与不存在之间无序地运动，是正确的观点问题，正如不变的物体是正确的知识问题一样。
And he who grovels in the world of sense, and has only this uncertain perception of things, is not a philosopher, but a lover of opinion only...
那些匍匐在感性世界，对事物只有这种不确定的认识的人，不是哲学家，而只是一个意见爱好者……
The fifth book is the new beginning of the Republic, in which the community of property and of family are first maintained, and the transition is made to the kingdom of philosophers.
第五本书是共和国的新开始，首先维持了财产和家庭的共同体，并过渡到哲学家的王国。
For both of these Plato, after his manner, has been preparing in some chance words of Book IV, which fall unperceived on the reader’s mind, as they are supposed at first to have fallen on the ear of Glaucon and Adeimantus.
对于这两个问题，柏拉图按照他的方式，一直在第四卷中准备一些偶然的话，这些话落入读者的脑海中未被察觉，正如它们最初被认为落入格劳孔和阿德曼图斯的耳中一样。
The ‘paradoxes,’ as Morgenstern terms them, of this book of the Republic will be reserved for another place; a few remarks on the style, and some explanations of difficulties, may be briefly added.
正如摩根斯坦所说，《理想国》这本书中的“悖论”将被保留到另一个地方。可以简单地添加一些关于风格的评论和一些困难的解释。
First, there is the image of the waves, which serves for a sort of scheme or plan of the book.
首先，有波浪的图像，它是本书的一种方案或计划。
The first wave, the second wave, the third and greatest wave come rolling in, and we hear the roar of them.
第一波、第二波、第三波也是最大的波浪滚滚而来，我们听到它们的咆哮声。
All that can be said of the extravagance of Plato’s proposals is anticipated by himself.
柏拉图的建议中所有可以说的夸张都是他自己预料到的。
Nothing is more admirable than the hesitation with which he proposes the solemn text, ‘Until kings are philosophers,’ etc.; or the reaction from the sublime to the ridiculous, when Glaucon describes the manner in which the new truth will be received by mankind.
没有什么比他在提出庄严文本“直到国王成为哲学家”等时的犹豫更令人钦佩的了。或者，当格劳孔描述人类接受新真理的方式时，从崇高到荒谬的反应。
Some defects and difficulties may be noted in the execution of the communistic plan.
共产主义计划的执行过程中可能会出现一些缺陷和困难。
Nothing is told us of the application of communism to the lower classes; nor is the table of prohibited degrees capable of being made out.
没有任何内容告诉我们共产主义如何应用于下层阶级；禁止学位的表也无法制定。
It is quite possible that a child born at one hymeneal festival may marry one of its own brothers or sisters, or even one of its parents, at another.
很可能在一个处女膜节出生的孩子可能会在另一个处女膜节与自己的兄弟姐妹之一甚至父母之一结婚。
Plato is afraid of incestuous unions, but at the same time he does not wish to bring before us the fact that the city would be divided into families of those born seven and nine months after each hymeneal festival.
柏拉图害怕乱伦结合，但同时他又不想让我们看到这样一个事实：城市将被分成每个处女膜节后七个月和九个月出生的家庭。
If it were worth while to argue seriously about such fancies, we might remark that while all the old affinities are abolished, the newly prohibited affinity rests not on any natural or rational principle, but only upon the accident of children having been born in the same month and year.
如果值得认真争论这种幻想，我们可能会说，虽然所有旧的亲缘关系都被废除了，但新禁止的亲缘关系并不基于任何自然或理性原则，而仅基于孩子同月同年出生的偶然性。
Nor does he explain how the lots could be so manipulated by the legislature as to bring together the fairest and best.
他也没有解释立法机关如何操纵抽签，以将最公平和最好的人聚集在一起。
The singular expression which is employed to describe the age of five-and-twenty may perhaps be taken from some poet.
用于描述五岁和二十岁的独特表达方式可能来自某个诗人。
In the delineation of the philosopher, the illustrations of the nature of philosophy derived from love are more suited to the apprehension of Glaucon, the Athenian man of pleasure, than to modern tastes or feelings.
在对哲学家的描述中，源于爱的哲学本质的阐释更适合雅典享乐者格劳孔的理解，而不是现代的品味或感情。
They are partly facetious, but also contain a germ of truth.
它们部分是滑稽的，但也包含着真理的萌芽。
That science is a whole, remains a true principle of inductive as well as of metaphysical philosophy; and the love of universal knowledge is still the characteristic of the philosopher in modern as well as in ancient times.
科学是一个整体，这仍然是归纳哲学和形而上学哲学的真正原则。对普遍知识的热爱仍然是现代和古代哲学家的特征。
At the end of the fifth book Plato introduces the figment of contingent matter, which has exercised so great an influence both on the Ethics and Theology of the modern world, and which occurs here for the first time in the history of philosophy.
在第五本书的结尾，柏拉图介绍了偶然物质的虚构，它对现代世界的伦理学和神学产生了如此巨大的影响，并且在哲学史上首次出现。
He did not remark that the degrees of knowledge in the subject have nothing corresponding to them in the object.
他没有说主体的知识程度与客体的知识程度没有任何对应。
With him a word must answer to an idea; and he could not conceive of an opinion which was an opinion about nothing.
对他来说，一个词必须回应一个想法；他无法想象一种毫无意义的观点。
The influence of analogy led him to invent ‘parallels and conjugates’ and to overlook facts.
类比的影响导致他发明了“平行和共轭”并忽视了事实。
To us some of his difficulties are puzzling only from their simplicity: we do not perceive that the answer to them ‘is tumbling out at our feet.’ To the mind of early thinkers, the conception of not-being was dark and mysterious; they did not see that this terrible apparition which threatened destruction to all knowledge was only a logical determination.
对我们来说，他的一些困难只是因为简单而令人费解：我们没有意识到这些问题的答案“就在我们脚下翻滚着”。对于早期思想家来说，“不存在”的概念是黑暗而神秘的。他们没有看到这个威胁要毁灭所有知识的可怕幽灵只是一个合乎逻辑的决定。
The common term under which, through the accidental use of language, two entirely different ideas were included was another source of confusion.
由于语言的偶然使用，通用术语包含了两种完全不同的想法，这是造成混乱的另一个根源。
Thus through the ambiguity of (Greek) Plato, attempting to introduce order into the first chaos of human thought, seems to have confused perception and opinion, and to have failed to distinguish the contingent from the relative.
因此，通过（希腊）柏拉图的模糊性，试图将秩序引入人类思想的最初混乱中，似乎混淆了感知和观点，并且未能区分偶然性和相对性。
In the Theaetetus the first of these difficulties begins to clear up; in the Sophist the second; and for this, as well as for other reasons, both these dialogues are probably to be regarded as later than the Republic.
在《泰阿泰德》中，第一个困难开始得到解决。在诡辩家中是第二个；出于这个原因，以及其他原因，这两次对话可能被认为晚于共和国。
BOOK VI.
第六册。
Having determined that the many have no knowledge of true being, and have no clear patterns in their minds of justice, beauty, truth, and that philosophers have such patterns, we have now to ask whether they or the many shall be rulers in our State.
在确定多数人不了解真实存在，并且在他们的头脑中没有关于正义、美、真理的清晰模式，而哲学家也有这样的模式之后，我们现在要问的是，他们或多数人是否应该成为我们国家的统治者。
But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler?
但是，如果哲学家具备统治者所需的其他品质，谁会怀疑应该选择哲学家呢？
For they are lovers of the knowledge of the eternal and of all truth; they are haters of falsehood; their meaner desires are absorbed in the interests of knowledge; they are spectators of all time and all existence; and in the magnificence of their contemplation the life of man is as nothing to them, nor is death fearful.
因为他们热爱永恒和一切真理的知识；他们憎恶谎言；他们的卑鄙欲望都集中在对知识的兴趣上。他们是所有时间和所有存在的旁观者；在他们的宏伟的沉思中，人的生命对他们来说毫无意义，死亡也不可怕。
Also they are of a social, gracious disposition, equally free from cowardice and arrogance.
他们也具有社交、亲切的性格，同样没有怯懦和傲慢。
They learn and remember easily; they have harmonious, well-regulated minds; truth flows to them sweetly by nature.
他们学习和记忆都很容易；他们的思想和谐、调节良好；真理自然而然地甜蜜地流向他们。
Can the god of Jealousy himself find any fault with such an assemblage of good qualities?
嫉妒之神本人能对这样一群优秀品质的集合挑出任何毛病吗？
Here Adeimantus interposes:—‘No man can answer you, Socrates; but every man feels that this is owing to his own deficiency in argument.
阿德曼图斯在这里插话道：“没有人能回答你，苏格拉底；但每个人都觉得这是由于他自己的论证能力不足造成的。
He is driven from one position to another, until he has nothing more to say, just as an unskilful player at draughts is reduced to his last move by a more skilled opponent.
他被从一个位置推到另一个位置，直到他无话可说，就像选秀时技术不熟练的球员被技术更熟练的对手逼到最后一步一样。
And yet all the time he may be right.
但他可能一直都是对的。
He may know, in this very instance, that those who make philosophy the business of their lives, generally turn out rogues if they are bad men, and fools if they are good.
在这个例子中，他可能知道，那些以哲学为生的人，如果他们是坏人，通常会变成流氓，如果他们是好人，通常会变成傻瓜。
What do you say?’ I should say that he is quite right.
你说呢？’我应该说他说得很对。
‘Then how is such an admission reconcileable with the doctrine that philosophers should be kings?’
“那么这样的承认如何与哲学家应该是国王的学说相一致呢？”
I shall answer you in a parable which will also let you see how poor a hand I am at the invention of allegories.
我将用一个寓言来回答你，这也能让你看到我在发明寓言方面是多么的拙劣。
The relation of good men to their governments is so peculiar, that in order to defend them I must take an illustration from the world of fiction.
好人与政府的关系是如此奇特，为了捍卫他们，我必须从小说世界中举一个例子。
Conceive the captain of a ship, taller by a head and shoulders than any of the crew, yet a little deaf, a little blind, and rather ignorant of the seaman’s art.
想象一下一艘船的船长，比任何船员都高出一个头和一个肩膀，但有点聋，有点瞎，而且对海员的艺术相当无知。
The sailors want to steer, although they know nothing of the art; and they have a theory that it cannot be learned.
水手们想要掌舵，尽管他们对这门技术一无所知。他们有一个理论认为它是无法学习的。
If the helm is refused them, they drug the captain’s posset, bind him hand and foot, and take possession of the ship.
如果他们拒绝掌舵，他们就会给船长的人下药，绑住他的手脚，然后占领这艘船。
He who joins in the mutiny is termed a good pilot and what not; they have no conception that the true pilot must observe the winds and the stars, and must be their master, whether they like it or not;—such an one would be called by them fool, prater, star-gazer.
参加叛变的人被称为优秀飞行员，什么也不是；他们不知道真正的飞行员必须观察风和星星，并且必须是他们的主人，无论他们喜欢与否；——这样的人会被他们称为傻瓜、普拉特、观星者。
This is my parable; which I will beg you to interpret for me to those gentlemen who ask why the philosopher has such an evil name, and to explain to them that not he, but those who will not use him, are to blame for his uselessness.
这是我的比喻；我请求你们为我向那些问为什么哲学家有这样一个邪恶名字的先生们解释一下，并向他们解释说，不是他，而是那些不会使用他的人，应该为他的无用而受到指责。
The philosopher should not beg of mankind to be put in authority over them.
哲学家不应该乞求人类赋予他们凌驾于他们之上的权威。
The wise man should not seek the rich, as the proverb bids, but every man, whether rich or poor, must knock at the door of the physician when he has need of him.
正如谚语所说，智者不应寻求富人，但每个人，无论贫富，在需要医生时都必须敲门。
Now the pilot is the philosopher—he whom in the parable they call star-gazer, and the mutinous sailors are the mob of politicians by whom he is rendered useless.
现在，飞行员是哲学家——在寓言中他们称之为观星者，而叛乱的水手则是政客的乌合之众，他们使他变得毫无用处。
Not that these are the worst enemies of philosophy, who is far more dishonoured by her own professing sons when they are corrupted by the world.
这并不是说这些人是哲学最大的敌人，当哲学的自称儿子被世界腐蚀时，哲学受到的侮辱要远得多。
Need I recall the original image of the philosopher?
我需要回忆起哲学家的原始形象吗？
Did we not say of him just now, that he loved truth and hated falsehood, and that he could not rest in the multiplicity of phenomena, but was led by a sympathy in his own nature to the contemplation of the absolute?
刚才我们不是说过他热爱真理，憎恶虚假，他不能安于现象的多样性，而是在他本性的同情心的引导下，对绝对进行沉思吗？
All the virtues as well as truth, who is the leader of them, took up their abode in his soul.
所有的美德以及真理，作为它们的领导者，都在他的灵魂中占据了住所。
But as you were observing, if we turn aside to view the reality, we see that the persons who were thus described, with the exception of a small and useless class, are utter rogues.
但正如你所观察到的，如果我们转而观察现实，我们会发现，所描述的这些人，除了一小部分无用的人之外，都是彻头彻尾的流氓。
The point which has to be considered, is the origin of this corruption in nature.
必须考虑的一点是这种腐败本质上的根源。
Every one will admit that the philosopher, in our description of him, is a rare being.
每个人都会承认，在我们对哲学家的描述中，他是一种罕见的存在。
But what numberless causes tend to destroy these rare beings!
但有多少原因会毁灭这些稀有生物！
There is no good thing which may not be a cause of evil—health, wealth, strength, rank, and the virtues themselves, when placed under unfavourable circumstances.
没有什么好事不是邪恶的原因——健康、财富、力量、等级和美德本身，当处于不利的环境下时。
For as in the animal or vegetable world the strongest seeds most need the accompaniment of good air and soil, so the best of human characters turn out the worst when they fall upon an unsuitable soil; whereas weak natures hardly ever do any considerable good or harm; they are not the stuff out of which either great criminals or great heroes are made.
因为，正如在动物或植物世界中，最坚强的种子最需要良好的空气和土壤的陪伴一样，同样，最好的人类性格，当它们落在不合适的土壤上时，也会变得最糟糕。而性格软弱的人几乎不会做出任何重大的好事或坏事；他们不是造就伟大罪犯或伟大英雄的材料。
The philosopher follows the same analogy: he is either the best or the worst of all men.
哲学家也遵循同样的类比：他要么是所有人中最好的，要么是最差的。
Some persons say that the Sophists are the corrupters of youth; but is not public opinion the real Sophist who is everywhere present—in those very persons, in the assembly, in the courts, in the camp, in the applauses and hisses of the theatre re-echoed by the surrounding hills?
有人说诡辩家是青少年的腐蚀者；但公众舆论难道不是无处不在的真正的诡辩家吗——在那些人中，在集会中，在法庭上，在集中营中，在周围群山回响的剧院的掌声和嘶嘶声中？
Will not a young man’s heart leap amid these discordant sounds?
在这些不和谐的声音中，年轻人的心不会跳动吗？
and will any education save him from being carried away by the torrent?
有什么教育可以使他免于被洪流冲走呢？
Nor is this all.
这还不是全部。
For if he will not yield to opinion, there follows the gentle compulsion of exile or death.
因为如果他不屈服于意见，随之而来的是流放或死亡的温和强迫。
What principle of rival Sophists or anybody else can overcome in such an unequal contest?
在如此不平等的竞争中，诡辩家或其他任何人可以克服什么原则？
Characters there may be more than human, who are exceptions—God may save a man, but not his own strength.
那里的人物可能不仅仅是人类，他们是例外——上帝可以拯救一个人，但不能拯救他自己的力量。
Further, I would have you consider that the hireling Sophist only gives back to the world their own opinions; he is the keeper of the monster, who knows how to flatter or anger him, and observes the meaning of his inarticulate grunts.
此外，我想让你考虑一下，受雇的诡辩家只是向世界反馈他们自己的观点；他是怪物的守护者，知道如何奉承或激怒他，并观察他含糊不清的咕哝声的含义。
Good is what pleases him, evil what he dislikes; truth and beauty are determined only by the taste of the brute.
善者所喜，恶者所恶；真与美只取决于野兽的品味。
Such is the Sophist’s wisdom, and such is the condition of those who make public opinion the test of truth, whether in art or in morals.
这就是智者的智慧，这就是那些以公众舆论来检验真理的人的状况，无论是在艺术上还是在道德上。
The curse is laid upon them of being and doing what it approves, and when they attempt first principles the failure is ludicrous.
他们的存在和行为都受到诅咒，当他们尝试首要原则时，失败是可笑的。
Think of all this and ask yourself whether the world is more likely to be a believer in the unity of the idea, or in the multiplicity of phenomena.
想想这一切，然后问问自己，这个世界是否更有可能相信思想的统一性，或者现象的多样性。
And the world if not a believer in the idea cannot be a philosopher, and must therefore be a persecutor of philosophers.
世界如果不是这个思想的信徒就不能成为哲学家，因此必然是哲学家的迫害者。
There is another evil:—the world does not like to lose the gifted nature, and so they flatter the young (Alcibiades) into a magnificent opinion of his own capacity; the tall, proper youth begins to expand, and is dreaming of kingdoms and empires.
还有另一个罪恶：——世人不喜欢失去天赋，因此他们奉承年轻人（阿尔喀比亚德），让他们对自己的能力有很高的评价；身材高大、举止得体的年轻人开始膨胀，梦想着王国和帝国。
If at this instant a friend whispers to him, ‘Now the gods lighten thee; thou art a great fool’ and must be educated—do you think that he will listen?
如果此时此刻，一位朋友对他低声说道：“现在众神照亮你；你真是个大傻瓜，必须接受教育——你认为他会听吗？
Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him?
或者假设有一个更好的人被哲学所吸引，他们不会付出巨大的努力来破坏和腐蚀他吗？
Are we not right in saying that the love of knowledge, no less than riches, may divert him?
我们说，对知识的热爱与对财富的热爱一样，可能会令他分心，这难道不是正确的吗？
Men of this class (Critias) often become politicians—they are the authors of great mischief in states, and sometimes also of great good.
这一阶层的人（克里蒂亚斯）经常成为政治家——他们是国家中巨大祸害的制造者，有时也是伟大善事的制造者。
And thus philosophy is deserted by her natural protectors, and others enter in and dishonour her.
因此，哲学被她的天然保护者抛弃，其他人介入并羞辱她。
Vulgar little minds see the land open and rush from the prisons of the arts into her temple.
庸俗的小头脑看到了开放的土地，并从艺术的监狱冲进了她的寺庙。
A clever mechanic having a soul coarse as his body, thinks that he will gain caste by becoming her suitor.
一个聪明的机械师，灵魂和他的身体一样粗糙，他认为通过成为她的追求者他会获得种姓。
For philosophy, even in her fallen estate, has a dignity of her own—and he, like a bald little blacksmith’s apprentice as he is, having made some money and got out of durance, washes and dresses himself as a bridegroom and marries his master’s daughter.
因为哲学，即使在她堕落的庄园里，也有她自己的尊严——而他，就像一个秃顶的小铁匠学徒，赚了一些钱，摆脱了困境，像新郎一样梳洗打扮，娶了主人的女儿。
What will be the issue of such marriages?
这样的婚姻会出现什么问题呢？
Will they not be vile and bastard, devoid of truth and nature?
难道他们不是卑鄙的、混蛋的、没有真理和本性的吗？
‘They will.’ Small, then, is the remnant of genuine philosophers; there may be a few who are citizens of small states, in which politics are not worth thinking of, or who have been detained by Theages’ bridle of ill health; for my own case of the oracular sign is almost unique, and too rare to be worth mentioning.
“他们会的。”那么，真正的哲学家的残余就很少了。可能有一些人是小国的公民，在这些小国里政治是不值得考虑的，或者是被泰阿奇的健康状况不佳所束缚的；因为我自己的神谕标志的案例几乎是独一无二的，而且太罕见了，不值得一提。
And these few when they have tasted the pleasures of philosophy, and have taken a look at that den of thieves and place of wild beasts, which is human life, will stand aside from the storm under the shelter of a wall, and try to preserve their own innocence and to depart in peace.
而这些少数人，当他们尝到了哲学的乐趣，看到了盗贼的巢穴和野兽的巢穴，即人类的生活时，就会站在墙的庇护下，避开暴风雨，并试图保持自己的清白，平静地离开。
‘A great work, too, will have been accomplished by them.’ Great, yes, but not the greatest; for man is a social being, and can only attain his highest development in the society which is best suited to him.
“他们也将完成一项伟大的工作。”伟大，是的，但不是最伟大的。因为人是社会存在，只有在最适合他的社会中才能获得最高的发展。
Enough, then, of the causes why philosophy has such an evil name.
那么，哲学有这样一个恶名的原因就够了。
Another question is, Which of existing states is suited to her?
还有一个问题是，现有的哪种状态适合她？
Not one of them; at present she is like some exotic seed which degenerates in a strange soil; only in her proper state will she be shown to be of heavenly growth.
其中没有一个；现在她就像一颗奇异的种子，在陌生的土壤里腐烂。只有在她适当的状态下，她才会被证明是属天的成长。
‘And is her proper state ours or some other?’ Ours in all points but one, which was left undetermined.
“她的正确状态是我们的还是其他的？”除了一件事之外，所有方面都是我们的，这一点尚未确定。
You may remember our saying that some living mind or witness of the legislator was needed in states.
您可能还记得我们说过，各州需要立法者的一些活生生的思想或见证人。
But we were afraid to enter upon a subject of such difficulty, and now the question recurs and has not grown easier:—How may philosophy be safely studied?
但我们害怕进入如此困难的主题，现在这个问题又出现了，而且并没有变得更容易：——如何才能安全地研究哲学？
Let us bring her into the light of day, and make an end of the inquiry.
让我们把她带到光天化日之下，结束调查吧。
In the first place, I say boldly that nothing can be worse than the present mode of study.
首先，我大胆地说，没有什么比现在的学习方式更糟糕的了。
Persons usually pick up a little philosophy in early youth, and in the intervals of business, but they never master the real difficulty, which is dialectic.
人们通常在年轻时和工作间隙学习一点哲学，但他们永远不会掌握真正的困难，即辩证法。
Later, perhaps, they occasionally go to a lecture on philosophy.
后来，也许他们偶尔会去听哲学讲座。
Years advance, and the sun of philosophy, unlike that of Heracleitus, sets never to rise again.
岁月流逝，哲学的太阳与赫拉克利特的太阳不同，不再升起。
This order of education should be reversed; it should begin with gymnastics in youth, and as the man strengthens, he should increase the gymnastics of his soul.
这种教育顺序应该颠倒过来；应该从年轻时开始体操，随着人的力量的增强，他应该增加灵魂的体操。
Then, when active life is over, let him finally return to philosophy.
然后，当活跃的生活结束时，让他最终回归哲学。
‘You are in earnest, Socrates, but the world will be equally earnest in withstanding you—no more than Thrasymachus.’ Do not make a quarrel between Thrasymachus and me, who were never enemies and are now good friends enough.
“你是认真的，苏格拉底，但世界也会同样认真地抵抗你——不过是色拉叙马科斯。”不要在色拉叙马科斯和我之间吵架，我们从来都不是敌人，现在已经是好朋友了。
And I shall do my best to convince him and all mankind of the truth of my words, or at any rate to prepare for the future when, in another life, we may again take part in similar discussions.
我将尽我最大的努力让他和全人类相信我的话的真实性，或者至少为未来做好准备，届时我们可能会在来世再次参加类似的讨论。
‘That will be a long time hence.’ Not long in comparison with eternity.
“那将是很长一段时间了。”与永恒相比，并不长。
The many will probably remain incredulous, for they have never seen the natural unity of ideas, but only artificial juxtapositions; not free and generous thoughts, but tricks of controversy and quips of law;—a perfect man ruling in a perfect state, even a single one they have not known.
许多人可能仍会感到怀疑，因为他们从未见过思想的自然统一，而只是人为的并置；不是自由慷慨的思想，而是争论的诡计和法律的俏皮话；——一个完美的人在一个完美的国家中统治，甚至连一个他们都不知道的国家。
And we foresaw that there was no chance of perfection either in states or individuals until a necessity was laid upon philosophers—not the rogues, but those whom we called the useless class—of holding office; or until the sons of kings were inspired with a true love of philosophy.
我们预见到，除非哲学家（不是流氓，而是那些我们称为无用阶级的人）有必要担任公职，否则国家或个人都没有完美的机会。或者直到国王的儿子们受到对哲学的真正热爱的启发。
Whether in the infinity of past time there has been, or is in some distant land, or ever will be hereafter, an ideal such as we have described, we stoutly maintain that there has been, is, and will be such a state whenever the Muse of philosophy rules.
无论是在过去的无限长的时间里，或者在某个遥远的地方，或者将来，曾经存在过我们所描述的理想，我们都坚定地认为，只要哲学缪斯统治，就曾经、现在和将来都会有这样的状态。
Will you say that the world is of another mind?
你会说世界是另一种心态吗？
O, my friend, do not revile the world!
哦，我的朋友，不要辱骂世界！
They will soon change their opinion if they are gently entreated, and are taught the true nature of the philosopher.
如果他们受到温和的恳求，并被教导哲学家的真实本性，他们很快就会改变自己的观点。
Who can hate a man who loves him?
谁能讨厌一个爱他的人呢？
Or be jealous of one who has no jealousy?
还是嫉妒一个没有嫉妒心的人？
Consider, again, that the many hate not the true but the false philosophers—the pretenders who force their way in without invitation, and are always speaking of persons and not of principles, which is unlike the spirit of philosophy.
再次考虑一下，许多人讨厌的不是真正的哲学家，而是虚假的哲学家——那些未经邀请就强行进入的冒充者，总是谈论人而不是原则，这与哲学的精神不同。
For the true philosopher despises earthly strife; his eye is fixed on the eternal order in accordance with which he moulds himself into the Divine image (and not himself only, but other men), and is the creator of the virtues private as well as public.
因为真正的哲学家鄙视尘世的纷争；他的目光注视着永恒的秩序，按照这个秩序，他将自己塑造成神圣的形象（不仅是他自己，而且是其他人），并且是私人和公共美德的创造者。
When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it?
当人类看到国家的幸福只能在这个形象中找到时，他们会因为我们试图描绘它而生气吗？
‘Certainly not.
‘当然不是。
But what will be the process of delineation?’ The artist will do nothing until he has made a tabula rasa; on this he will inscribe the constitution of a state, glancing often at the divine truth of nature, and from that deriving the godlike among men, mingling the two elements, rubbing out and painting in, until there is a perfect harmony or fusion of the divine and human.
但勾画的过程是怎样的呢？”在画出白板之前，艺术家什么也不做。他将在此基础上铭刻一个国家的宪法，时常审视自然的神圣真理，并从中衍生出人间的神性，将两种元素混合在一起，擦掉并涂上，直到神与人达到完美的和谐或融合。
But perhaps the world will doubt the existence of such an artist.
但也许世人会怀疑这样一位艺术家的存在。
What will they doubt?
他们会怀疑什么？
That the philosopher is a lover of truth, having a nature akin to the best?—and if they admit this will they still quarrel with us for making philosophers our kings?
哲学家是真理的热爱者，具有接近最佳的本性？——如果他们承认这一点，他们还会因为我们让哲学家成为我们的国王而与我们争吵吗？
‘They will be less disposed to quarrel.’ Let us assume then that they are pacified.
“他们将不太愿意争吵。”那么让我们假设他们已经平息了。
Still, a person may hesitate about the probability of the son of a king being a philosopher.
尽管如此，人们可能会对国王的儿子成为哲学家的可能性犹豫不决。
And we do not deny that they are very liable to be corrupted; but yet surely in the course of ages there might be one exception—and one is enough.
我们并不否认它们很容易被腐败；但随着时间的推移，肯定会有一个例外——而且一个就足够了。
If one son of a king were a philosopher, and had obedient citizens, he might bring the ideal polity into being.
如果国王的一个儿子是一位哲学家，并且拥有服从的公民，他可能会实现理想的政体。
Hence we conclude that our laws are not only the best, but that they are also possible, though not free from difficulty.
因此我们得出的结论是，我们的法律不仅是最好的，而且也是可能的，尽管并非没有困难。
I gained nothing by evading the troublesome questions which arose concerning women and children.
我回避有关妇女和儿童的棘手问题一无所获。
I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians?
我现在会变得更加明智，并承认我们必须深入探讨另一个问题：我们的监护人的教育是什么？
It was agreed that they were to be lovers of their country, and were to be tested in the refiner’s fire of pleasures and pains, and those who came forth pure and remained fixed in their principles were to have honours and rewards in life and after death.
人们一致认为，他们必须热爱自己的国家，并在炼金师的欢乐和痛苦之火中接受考验，而那些纯洁并坚持自己的原则的人将在生前和死后获得荣誉和回报。
But at this point, the argument put on her veil and turned into another path.
但至此，争论却披上了她的面纱，转向了另一条路。
I hesitated to make the assertion which I now hazard,—that our guardians must be philosophers.
我犹豫着是否要做出我现在冒险的断言——我们的监护人必须是哲学家。
You remember all the contradictory elements, which met in the philosopher—how difficult to find them all in a single person!
你记得所有在哲学家身上遇到的矛盾因素——在一个人身上找到所有这些因素是多么困难啊！
Intelligence and spirit are not often combined with steadiness; the stolid, fearless, nature is averse to intellectual toil.
智力和精神往往并不与稳定结合在一起；冷漠无畏的本性厌恶智力劳动。
And yet these opposite elements are all necessary, and therefore, as we were saying before, the aspirant must be tested in pleasures and dangers; and also, as we must now further add, in the highest branches of knowledge.
然而，这些相反的因素都是必要的，因此，正如我们之前所说，求道者必须经受快乐和危险的考验；而且，正如我们现在必须进一步补充的，在知识的最高分支中。
You will remember, that when we spoke of the virtues mention was made of a longer road, which you were satisfied to leave unexplored.
你会记得，当我们谈到美德时，提到的是一条更长的路，你很满意不去探索它。
‘Enough seemed to have been said.’ Enough, my friend; but what is enough while anything remains wanting?
“看来已经说得够多了。”够了，我的朋友；但如果还有什么不足的话，什么就足够了呢？
Of all men the guardian must not faint in the search after truth; he must be prepared to take the longer road, or he will never reach that higher region which is above the four virtues; and of the virtues too he must not only get an outline, but a clear and distinct vision.
在所有人中，守护者在追求真理的过程中绝不能灰心丧气；他必须准备好走更长的路，否则他永远无法到达四德之上的更高境界。对于美德，他不仅必须有一个轮廓，而且必须有一个清晰明确的愿景。
(Strange that we should be so precise about trifles, so careless about the highest truths!) ‘And what are the highest?’ You to pretend unconsciousness, when you have so often heard me speak of the idea of good, about which we know so little, and without which though a man gain the world he has no profit of it!
（奇怪的是，我们对小事如此精确，对最高真理如此不关心！）“什么是最高的？”当你经常听到我谈论善的观念时，你假装无意识，我们对善的观念知之甚少，没有善，即使一个人获得了世界，他也无法从中受益！
Some people imagine that the good is wisdom; but this involves a circle,—the good, they say, is wisdom, wisdom has to do with the good.
有的人以为善就是智慧；有的人以为善就是智慧；有的人以为善就是智慧。但这涉及到一个循环——他们说，善就是智慧，智慧与善有关。
According to others the good is pleasure; but then comes the absurdity that good is bad, for there are bad pleasures as well as good.
在其他人看来，善就是快乐；但接下来的荒谬之处在于，好就是坏，因为快乐也有坏的。
Again, the good must have reality; a man may desire the appearance of virtue, but he will not desire the appearance of good.
还是那句话，善必须有现实；善必须有现实；善必须有现实。人可以渴望德行的表象，但不会渴望善行的表象。
Ought our guardians then to be ignorant of this supreme principle, of which every man has a presentiment, and without which no man has any real knowledge of anything?
那么，我们的监护人是否应该忽视这一最高原则，每个人对此都有预感，没有它，任何人都无法真正了解任何事物？
‘But, Socrates, what is this supreme principle, knowledge or pleasure, or what?
“但是，苏格拉底，这个最高原则是什么，是知识还是快乐，还是什么？
You may think me troublesome, but I say that you have no business to be always repeating the doctrines of others instead of giving us your own.’ Can I say what I do not know?
你可能认为我很麻烦，但我说你没有必要总是重复别人的教义，而不是给我们你自己的教义。’我可以说我不知道的吗？
‘You may offer an opinion.’ And will the blindness and crookedness of opinion content you when you might have the light and certainty of science?
“你可以提出一个意见。”当你拥有科学的光明和确定性时，你会满足于意见的盲目性和歪曲吗？
‘I will only ask you to give such an explanation of the good as you have given already of temperance and justice.’ I wish that I could, but in my present mood I cannot reach to the height of the knowledge of the good.
“我只会要求你对善做出这样的解释，就像你已经对节制和正义做出的解释一样。”我希望我能做到，但以我目前的心情，我无法达到善知识的高度。
To the parent or principal I cannot introduce you, but to the child begotten in his image, which I may compare with the interest on the principal, I will.
对于父母或校长，我不能介绍你，但是对于按照他的形象出生的孩子，我可以将其与校长的利息进行比较，我会。
(Audit the account, and do not let me give you a false statement of the debt.) You remember our old distinction of the many beautiful and the one beautiful, the particular and the universal, the objects of sight and the objects of thought?
（审计账目，不要让我给你一份虚假的债务陈述。） 你还记得我们对多美与一美、特殊与普遍、视觉对象与思想对象的古老区别吗？
Did you ever consider that the objects of sight imply a faculty of sight which is the most complex and costly of our senses, requiring not only objects of sense, but also a medium, which is light; without which the sight will not distinguish between colours and all will be a blank?
你有没有想过，视觉对象意味着视觉能力，这是我们感官中最复杂、最昂贵的，不仅需要感官对象，还需要一种媒介，那就是光；没有它，视线将无法区分颜色，一切都将是一片空白？
For light is the noble bond between the perceiving faculty and the thing perceived, and the god who gives us light is the sun, who is the eye of the day, but is not to be confounded with the eye of man.
因为光是感知能力和被感知事物之间的崇高纽带，而给予我们光的神就是太阳，他是白昼的眼睛，但不应与人的眼睛混淆。
This eye of the day or sun is what I call the child of the good, standing in the same relation to the visible world as the good to the intellectual.
白昼或太阳的眼睛就是我所说的善之子，它与可见世界的关系就像善与知识分子的关系一样。
When the sun shines the eye sees, and in the intellectual world where truth is, there is sight and light.
当阳光照耀时，眼睛就能看到，而在真理所在的知识世界里，就有视觉和光明。
Now that which is the sun of intelligent natures, is the idea of good, the cause of knowledge and truth, yet other and fairer than they are, and standing in the same relation to them in which the sun stands to light.
现在，智慧自然的太阳是善的观念，是知识和真理的原因，但比它们更不同、更公平，并且与它们的关系就像太阳与光的关系一样。
O inconceivable height of beauty, which is above knowledge and above truth!
噢，难以置信的美丽高度，它超越了知识和真理！
(‘You cannot surely mean pleasure,’ he said.
（“你的意思肯定不是快乐，”他说。
Peace, I replied.) And this idea of good, like the sun, is also the cause of growth, and the author not of knowledge only, but of being, yet greater far than either in dignity and power.
我回答说，和平。）而这种善的观念，就像太阳一样，也是成长的原因，不仅是知识的创造者，而且是存在的创造者，但在尊严和力量方面却远远大于这两者。
‘That is a reach of thought more than human; but, pray, go on with the image, for I suspect that there is more behind.’ There is, I said; and bearing in mind our two suns or principles, imagine further their corresponding worlds—one of the visible, the other of the intelligible; you may assist your fancy by figuring the distinction under the image of a line divided into two unequal parts, and may again subdivide each part into two lesser segments representative of the stages of knowledge in either sphere.
“这是超越人类思想的范围；但是，祈祷，继续这个图像，因为我怀疑后面还有更多。”有，我说；有。记住我们的两个太阳或原则，进一步想象它们相应的世界——一个是可见的，另一个是可理解的；您可以通过将一条线分为两个不等部分的图像来帮助您的想象，并且可以再次将每个部分细分为两个较小的部分，代表任一领域的知识阶段。
The lower portion of the lower or visible sphere will consist of shadows and reflections, and its upper and smaller portion will contain real objects in the world of nature or of art.
下部或可见球体的下部将由阴影和反射组成，其上部和较小部分将包含自然或艺术世界中的真实物体。
The sphere of the intelligible will also have two divisions,—one of mathematics, in which there is no ascent but all is descent; no inquiring into premises, but only drawing of inferences.
可理解的领域也将有两个部分：一个是数学，其中没有上升，而一切都是下降；另一个是数学，其中没有上升，而一切都是下降。不探究前提，只进行推论。
In this division the mind works with figures and numbers, the images of which are taken not from the shadows, but from the objects, although the truth of them is seen only with the mind’s eye; and they are used as hypotheses without being analysed.
在这种划分中，心灵与图形和数字一起工作，它们的图像不是从阴影中获取的，而是从物体中获取的，尽管它们的真实性只能用心灵的眼睛看到。它们被用作假设而不进行分析。
Whereas in the other division reason uses the hypotheses as stages or steps in the ascent to the idea of good, to which she fastens them, and then again descends, walking firmly in the region of ideas, and of ideas only, in her ascent as well as descent, and finally resting in them.
而在另一个部门中，理性使用假设作为上升到善观念的阶段或步骤，她将它们固定在善观念上，然后再次下降，在观念的领域中坚定地行走，并且只在观念的领域中行走，在她的上升和下降中，最后在其中休息。
‘I partly understand,’ he replied; ‘you mean that the ideas of science are superior to the hypothetical, metaphorical conceptions of geometry and the other arts or sciences, whichever is to be the name of them; and the latter conceptions you refuse to make subjects of pure intellect, because they have no first principle, although when resting on a first principle, they pass into the higher sphere.’ You understand me very well, I said.
“我部分理解，”他回答道。 “你的意思是，科学的思想优于几何学和其他艺术或科学的假设、隐喻概念，无论它们的名称是什么；你拒绝将后面的概念作为纯粹智力的主题，因为它们没有第一原理，尽管当它们基于第一原理时，它们就会进入更高的领域。”你很了解我，我说。
And now to those four divisions of knowledge you may assign four corresponding faculties—pure intelligence to the highest sphere; active intelligence to the second; to the third, faith; to the fourth, the perception of shadows—and the clearness of the several faculties will be in the same ratio as the truth of the objects to which they are related...
现在，你可以为这四个知识部门分配四个相应的能力——纯粹的智力到最高的领域；主动情报到第二；第三，信仰；第四，对阴影的感知——以及几种官能的清晰度将与它们相关的物体的真实性成相同的比例……
Like Socrates, we may recapitulate the virtues of the philosopher.
像苏格拉底一样，我们可以概括一下哲学家的美德。
In language which seems to reach beyond the horizon of that age and country, he is described as ‘the spectator of all time and all existence.’ He has the noblest gifts of nature, and makes the highest use of them.
用似乎超越了那个时代和国家的地平线的语言，他被描述为“所有时间和所有存在的旁观者”。他拥有大自然最高尚的天赋，并最大限度地利用它们。
All his desires are absorbed in the love of wisdom, which is the love of truth.
他所有的欲望都集中在对智慧的爱，也就是对真理的爱。
None of the graces of a beautiful soul are wanting in him; neither can he fear death, or think much of human life.
他身上不乏美丽灵魂的美德。他既不惧怕死亡，也不重视人的生命。
The ideal of modern times hardly retains the simplicity of the antique; there is not the same originality either in truth or error which characterized the Greeks.
现代的理想很难保留古代的纯朴；无论是真理还是错误，都没有希腊人所特有的独创性。
The philosopher is no longer living in the unseen, nor is he sent by an oracle to convince mankind of ignorance; nor does he regard knowledge as a system of ideas leading upwards by regular stages to the idea of good.
哲学家不再生活在看不见的世界中，也不再受神谕的派遣来说服人类的无知；他也不认为知识是一个按常规阶段向上引导至善观念的观念体系。
The eagerness of the pursuit has abated; there is more division of labour and less of comprehensive reflection upon nature and human life as a whole; more of exact observation and less of anticipation and inspiration.
追求的热情减弱了；分工较多，对自然和人类生活整体的综合反思较少；更多的是精确的观察，更少的是预期和灵感。
Still, in the altered conditions of knowledge, the parallel is not wholly lost; and there may be a use in translating the conception of Plato into the language of our own age.
尽管如此，在知识条件发生变化的情况下，这种相似性并没有完全消失。将柏拉图的观念翻译成我们这个时代的语言可能会有用。
The philosopher in modern times is one who fixes his mind on the laws of nature in their sequence and connexion, not on fragments or pictures of nature; on history, not on controversy; on the truths which are acknowledged by the few, not on the opinions of the many.
现代哲学家专注于自然规律的顺序和联系，而不是自然的碎片或图画；关注历史，而非争议；少数人承认的真理，而不是多数人的意见。
He is aware of the importance of ‘classifying according to nature,’ and will try to ‘separate the limbs of science without breaking them’ (Phaedr.).
他意识到“根据自然分类”的重要性，并将尝试“在不破坏科学分支的情况下将其分开”（斐德尔）。
There is no part of truth, whether great or small, which he will dishonour; and in the least things he will discern the greatest (Parmen.).
他不会侮辱真理的任何部分，无论大小。在最小的事情上他能看出最伟大的事情（Parmen）。
Like the ancient philosopher he sees the world pervaded by analogies, but he can also tell ‘why in some cases a single instance is sufficient for an induction’ (Mill’s Logic), while in other cases a thousand examples would prove nothing.
就像古代哲学家一样，他看到的世界充满了类比，但他也可以说出“为什么在某些情况下，单个实例足以进行归纳”（密尔的逻辑），而在其他情况下，一千个例子并不能证明什么。
He inquires into a portion of knowledge only, because the whole has grown too vast to be embraced by a single mind or life.
他只探究知识的一部分，因为整体知识已经变得过于庞大，无法被单一的思想或生命所拥抱。
He has a clearer conception of the divisions of science and of their relation to the mind of man than was possible to the ancients.
他对科学的划分及其与人类思想的关系比古人有更清晰的概念。
Like Plato, he has a vision of the unity of knowledge, not as the beginning of philosophy to be attained by a study of elementary mathematics, but as the far-off result of the working of many minds in many ages.
像柏拉图一样，他对知识的统一性抱有远见，不是通过研究初等数学来实现哲学的开端，而是作为许多时代许多思想工作的遥远结果。
He is aware that mathematical studies are preliminary to almost every other; at the same time, he will not reduce all varieties of knowledge to the type of mathematics.
他意识到数学研究几乎是所有其他研究的基础。同时，他不会把各种知识归结为数学类型。
He too must have a nobility of character, without which genius loses the better half of greatness.
他也必须具有高尚的品格，没有这种品格，天才就失去了伟大的一半。
Regarding the world as a point in immensity, and each individual as a link in a never-ending chain of existence, he will not think much of his own life, or be greatly afraid of death.
将世界视为无边无际的一点，将每个个体视为永无休止的存在链条中的一环，他不会过多地考虑自己的生命，也不会非常害怕死亡。
Adeimantus objects first of all to the form of the Socratic reasoning, thus showing that Plato is aware of the imperfection of his own method.
阿德曼图斯首先反对苏格拉底推理的形式，从而表明柏拉图意识到自己方法的不完美。
He brings the accusation against himself which might be brought against him by a modern logician—that he extracts the answer because he knows how to put the question.
他对自己提出了现代逻辑学家可能对他提出的指控——他提取答案是因为他知道如何提出问题。
In a long argument words are apt to change their meaning slightly, or premises may be assumed or conclusions inferred with rather too much certainty or universality; the variation at each step may be unobserved, and yet at last the divergence becomes considerable.
在长篇论证中，词语的含义可能会略有改变，或者假设的前提或推断的结论可能过于确定或普遍；每一步的变化可能是无法观察到的，但最终分歧变得相当大。
Hence the failure of attempts to apply arithmetical or algebraic formulae to logic.
因此，将算术或代数公式应用于逻辑的尝试失败了。
The imperfection, or rather the higher and more elastic nature of language, does not allow words to have the precision of numbers or of symbols.
语言的不完美性，或者更确切地说，更高、更有弹性的本质，不允许单词具有数字或符号的精度。
And this quality in language impairs the force of an argument which has many steps.
这种语言质量削弱了具有多个步骤的论证的力量。
The objection, though fairly met by Socrates in this particular instance, may be regarded as implying a reflection upon the Socratic mode of reasoning.
尽管苏格拉底在这个特定的例子中充分满足了这一反对意见，但可以被视为暗示着对苏格拉底推理模式的反思。
And here, as elsewhere, Plato seems to intimate that the time had come when the negative and interrogative method of Socrates must be superseded by a positive and constructive one, of which examples are given in some of the later dialogues.
在这里，与其他地方一样，柏拉图似乎暗示，苏格拉底的消极和疑问方法必须被积极和建设性方法所取代的时代已经到来，在后来的一些对话中给出了这样的例子。
Adeimantus further argues that the ideal is wholly at variance with facts; for experience proves philosophers to be either useless or rogues.
阿德曼图斯进一步指出，理想与事实完全不一致。因为经验证明哲学家要么是无用的，要么是流氓。
Contrary to all expectation Socrates has no hesitation in admitting the truth of this, and explains the anomaly in an allegory, first characteristically depreciating his own inventive powers.
出乎所有人的意料，苏格拉底毫不犹豫地承认了这一点的真实性，并用寓言解释了这一反常现象，首先典型地贬低了自己的创造力。
In this allegory the people are distinguished from the professional politicians, and, as elsewhere, are spoken of in a tone of pity rather than of censure under the image of ‘the noble captain who is not very quick in his perceptions.’
在这个寓言中，人民与职业政治家有所区别，并且与其他地方一样，在“洞察力不太敏锐的高贵船长”的形象下，以怜悯而不是谴责的语气谈论人民。
The uselessness of philosophers is explained by the circumstance that mankind will not use them.
哲学家的无用是因为人类不会使用他们。
The world in all ages has been divided between contempt and fear of those who employ the power of ideas and know no other weapons.
各个时代的世界都对那些运用思想力量而不知道其他武器的人感到蔑视和恐惧。
Concerning the false philosopher, Socrates argues that the best is most liable to corruption; and that the finer nature is more likely to suffer from alien conditions.
关于虚假哲学家，苏格拉底认为，最好的哲学家最容易腐败。更美好的本性更有可能受到外来条件的影响。
We too observe that there are some kinds of excellence which spring from a peculiar delicacy of constitution; as is evidently true of the poetical and imaginative temperament, which often seems to depend on impressions, and hence can only breathe or live in a certain atmosphere.
我们也观察到，某些卓越的品质源自于特殊的体质。显然，诗意和富有想象力的气质似乎依赖于印象，因此只能在某种氛围中呼吸或生活。
The man of genius has greater pains and greater pleasures, greater powers and greater weaknesses, and often a greater play of character than is to be found in ordinary men.
与普通人相比，天才的人有更大的痛苦和更大的快乐，有更大的力量和更大的弱点，并且往往具有更大的性格发挥。
He can assume the disguise of virtue or disinterestedness without having them, or veil personal enmity in the language of patriotism and philosophy,—he can say the word which all men are thinking, he has an insight which is terrible into the follies and weaknesses of his fellow-men.
他可以伪装成美德或无私，但实际上却没有，或者用爱国主义和哲学的语言来掩盖个人的敌意——他可以说出所有人都在想的词，他对同胞的愚蠢和弱点有一种可怕的洞察力。
An Alcibiades, a Mirabeau, or a Napoleon the First, are born either to be the authors of great evils in states, or ‘of great good, when they are drawn in that direction.’
阿尔喀比亚德、米拉波或拿破仑一世，生来要么是国家大恶的制造者，要么是“当他们被吸引到那个方向时，就是伟大善的制造者”。
Yet the thesis, ‘corruptio optimi pessima,’ cannot be maintained generally or without regard to the kind of excellence which is corrupted.
然而，“腐败最优悲观”这一论点不能普遍维持，也不能不考虑被腐败的卓越类型。
The alien conditions which are corrupting to one nature, may be the elements of culture to another.
外来条件对于一种本性来说是腐蚀的，对于另一种本性来说可能是文化的因素。
In general a man can only receive his highest development in a congenial state or family, among friends or fellow-workers.
一般来说，一个人只有在和睦的状态、家庭、朋友或同事中才能获得最高的发展。
But also he may sometimes be stirred by adverse circumstances to such a degree that he rises up against them and reforms them.
但有时他也可能会受到不利环境的刺激，以至于奋起反抗并改革它们。
And while weaker or coarser characters will extract good out of evil, say in a corrupt state of the church or of society, and live on happily, allowing the evil to remain, the finer or stronger natures may be crushed or spoiled by surrounding influences—may become misanthrope and philanthrope by turns; or in a few instances, like the founders of the monastic orders, or the Reformers, owing to some peculiarity in themselves or in their age, may break away entirely from the world and from the church, sometimes into great good, sometimes into great evil, sometimes into both.
虽然性格较弱或粗俗的人会从邪恶中提取善，比如在教会或社会的腐败状态下，并幸福地生活，让邪恶继续存在，但善良或坚强的性格可能会被周围的影响压垮或破坏——可能会轮流成为厌世者和慈善家；或者在少数情况下，像修道院的创始人或宗教改革家，由于他们自己或他们所处的时代的某些特殊性，可能会完全脱离世界和教会，有时陷入大善，有时陷入大恶，有时两者兼而有之。
And the same holds in the lesser sphere of a convent, a school, a family.
同样的情况也适用于修道院、学校、家庭等较小的领域。
Plato would have us consider how easily the best natures are overpowered by public opinion, and what efforts the rest of mankind will make to get possession of them.
柏拉图让我们思考，最好的本性是多么容易被公众舆论所压倒，以及其他人类将做出哪些努力来拥有它们。
The world, the church, their own profession, any political or party organization, are always carrying them off their legs and teaching them to apply high and holy names to their own prejudices and interests.
世界、教会、他们自己的职业、任何政治或政党组织，总是让他们失去理智，并教导他们用崇高而神圣的名字来表达自己的偏见和利益。
The ‘monster’ corporation to which they belong judges right and truth to be the pleasure of the community.
他们所属的“怪物”公司认为正义和真理是社会的快乐。
The individual becomes one with his order; or, if he resists, the world is too much for him, and will sooner or later be revenged on him.
个人与他的秩序合而为一；或者，如果他反抗，这个世界就无法忍受他，迟早会遭到报复。
This is, perhaps, a one-sided but not wholly untrue picture of the maxims and practice of mankind when they ‘sit down together at an assembly,’ either in ancient or modern times.
这或许是对人类“坐在一起开会”时的格言和实践的一种片面但并非完全不真实的描述，无论是在古代还是在现代。
When the higher natures are corrupted by politics, the lower take possession of the vacant place of philosophy.
当较高的本性被政治腐蚀时，较低的本性就会占据哲学的空缺位置。
This is described in one of those continuous images in which the argument, to use a Platonic expression, ‘veils herself,’ and which is dropped and reappears at intervals.
这是在那些连续的图像之一中描述的，其中的论证，用柏拉图式的表达来说，“掩盖了自己”，并且每隔一段时间就会被丢弃和重新出现。
The question is asked,—Why are the citizens of states so hostile to philosophy?
有人提出这样的问题：为什么国家公民如此敌视哲学？
The answer is, that they do not know her.
答案是，他们不认识她。
And yet there is also a better mind of the many; they would believe if they were taught.
然而，许多人也有更好的想法。如果他们受到教导，他们就会相信。
But hitherto they have only known a conventional imitation of philosophy, words without thoughts, systems which have no life in them; a (divine) person uttering the words of beauty and freedom, the friend of man holding communion with the Eternal, and seeking to frame the state in that image, they have never known.
但迄今为止，他们只知道对哲学的传统模仿，没有思想的文字，没有生命的体系；一个（神圣的）人说出美丽和自由的话语，人类的朋友与永恒者保持交流，并寻求以这种形象构建国家，他们从未知道。
The same double feeling respecting the mass of mankind has always existed among men.
尊重人类大众的同样双重感情一直存在于人类之中。
The first thought is that the people are the enemies of truth and right; the second, that this only arises out of an accidental error and confusion, and that they do not really hate those who love them, if they could be educated to know them.
第一个想法是人民是真理和正义的敌人；第二，这只是由于偶然的错误和混乱而产生的，如果他们能够被教育去了解那些爱他们的人，他们并不真正讨厌他们。
In the latter part of the sixth book, three questions have to be considered: 1st, the nature of the longer and more circuitous way, which is contrasted with the shorter and more imperfect method of Book IV; 2nd, the heavenly pattern or idea of the state; 3rd, the relation of the divisions of knowledge to one another and to the corresponding faculties of the soul:
在第六本书的后半部分，必须考虑三个问题：第一，较长且更迂回的方法的本质，这与第四本书较短且更不完善的方法形成对比；第二，国家的天体模式或理念；第三，知识的划分彼此之间以及与灵魂相应能力的关系：
1.
1.
Of the higher method of knowledge in Plato we have only a glimpse.
关于柏拉图的更高层次的知识方法，我们只能瞥见一眼。
Neither here nor in the Phaedrus or Symposium, nor yet in the Philebus or Sophist, does he give any clear explanation of his meaning.
无论是在这里，还是在《斐德罗篇》或《会饮篇》中，或者在《斐莱布斯》或《诡辩家》中，他都没有对其含义做出任何明确的解释。
He would probably have described his method as proceeding by regular steps to a system of universal knowledge, which inferred the parts from the whole rather than the whole from the parts.
他可能会把他的方法描述为按照常规步骤进行普遍知识体系，该体系从整体中推断出部分，而不是从部分中推断出整体。
This ideal logic is not practised by him in the search after justice, or in the analysis of the parts of the soul; there, like Aristotle in the Nicomachean Ethics, he argues from experience and the common use of language.
他实践这种理想的逻辑并不是为了寻求正义，也不是为了分析灵魂的各个部分；而是为了追求正义。在那里，就像《尼各马可伦理学》中的亚里士多德一样，他根据经验和语言的共同使用进行论证。
But at the end of the sixth book he conceives another and more perfect method, in which all ideas are only steps or grades or moments of thought, forming a connected whole which is self-supporting, and in which consistency is the test of truth.
但在第六本书的结尾，他构想了另一种更完美的方法，其中所有的想法都只是步骤或等级或思想的瞬间，形成一个自我支持的相互联系的整体，其中一致性是真理的检验。
He does not explain to us in detail the nature of the process.
他没有向我们详细解释该过程的本质。
Like many other thinkers both in ancient and modern times his mind seems to be filled with a vacant form which he is unable to realize.
与古代和现代的许多其他思想家一样，他的思想似乎充满了他无法意识到的空白形式。
He supposes the sciences to have a natural order and connexion in an age when they can hardly be said to exist.
他认为，在一个很难说科学存在的时代，科学具有自然的秩序和联系。
He is hastening on to the ‘end of the intellectual world’ without even making a beginning of them.
他正在加速走向“知识世界的终结”，甚至还没有开始它们。
In modern times we hardly need to be reminded that the process of acquiring knowledge is here confused with the contemplation of absolute knowledge.
在现代，我们几乎不需要被提醒，获取知识的过程在这里与绝对知识的沉思相混淆。
In all science a priori and a posteriori truths mingle in various proportions.
在所有科学中，先验真理和后验真理以不同的比例混合在一起。
The a priori part is that which is derived from the most universal experience of men, or is universally accepted by them; the a posteriori is that which grows up around the more general principles and becomes imperceptibly one with them.
先天的部分是源自人类最普遍的经验，或者为人们普遍接受的部分。后验是围绕更普遍的原则成长起来的，并在不知不觉中与它们融为一体。
But Plato erroneously imagines that the synthesis is separable from the analysis, and that the method of science can anticipate science.
但柏拉图错误地认为综合与分析是分开的，科学方法可以预见科学。
In entertaining such a vision of a priori knowledge he is sufficiently justified, or at least his meaning may be sufficiently explained by the similar attempts of Descartes, Kant, Hegel, and even of Bacon himself, in modern philosophy.
在接受这样一种先验知识的视野时，他是有充分理由的，或者至少他的意义可以通过笛卡尔、康德、黑格尔、甚至培根本人在现代哲学中的类似尝试来充分解释。
Anticipations or divinations, or prophetic glimpses of truths whether concerning man or nature, seem to stand in the same relation to ancient philosophy which hypotheses bear to modern inductive science.
预期或占卜，或对真理的预言性一瞥，无论是关于人还是自然，似乎与古代哲学的关系与假设与现代归纳科学的关系相同。
These ‘guesses at truth’ were not made at random; they arose from a superficial impression of uniformities and first principles in nature which the genius of the Greek, contemplating the expanse of heaven and earth, seemed to recognize in the distance.
这些“对真相的猜测”并不是随机做出的；而是随机的。它们产生于对自然界的统一性和首要原则的肤浅印象，希腊天才在凝视浩瀚的天地时，似乎在远处就认识到了这一点。
Nor can we deny that in ancient times knowledge must have stood still, and the human mind been deprived of the very instruments of thought, if philosophy had been strictly confined to the results of experience.
我们也不能否认，在古代，如果哲学严格局限于经验的结果，那么知识一定是停滞不前的，人类的思想就被剥夺了思考的工具。
2.
2.
Plato supposes that when the tablet has been made blank the artist will fill in the lineaments of the ideal state.
柏拉图认为，当石板被制成空白时，艺术家将填补理想状态的轮廓。
Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye?
这是天上安排的模式，还是仅仅是他应该用好奇的眼睛凝视的空缺？
The answer is, that such ideals are framed partly by the omission of particulars, partly by imagination perfecting the form which experience supplies (Phaedo).
答案是，这种理想部分是通过省略细节而形成的，部分是通过想象力完善经验所提供的形式（斐多）。
Plato represents these ideals in a figure as belonging to another world; and in modern times the idea will sometimes seem to precede, at other times to co-operate with the hand of the artist.
柏拉图用一个属于另一个世界的人物来表达这些理想。在现代，这个想法有时似乎是先于艺术家的，有时却是与艺术家的手合作。
As in science, so also in creative art, there is a synthetical as well as an analytical method.
正如科学一样，创意艺术也有综合方法和分析方法。
One man will have the whole in his mind before he begins; to another the processes of mind and hand will be simultaneous.
一个人在开始之前就会把整个事情记在心里；对另一个人来说，思想和手的过程将是同时进行的。
3.
3.
There is no difficulty in seeing that Plato’s divisions of knowledge are based, first, on the fundamental antithesis of sensible and intellectual which pervades the whole pre-Socratic philosophy; in which is implied also the opposition of the permanent and transient, of the universal and particular.
不难看出，柏拉图的知识划分首先是基于贯穿整个前苏格拉底哲学的感性与理智的基本对立；其中还隐含着永恒与短暂、普遍与特殊的对立。
But the age of philosophy in which he lived seemed to require a further distinction;—numbers and figures were beginning to separate from ideas.
但他生活的哲学时代似乎需要进一步区分：数字和图形开始与观念分离。
The world could no longer regard justice as a cube, and was learning to see, though imperfectly, that the abstractions of sense were distinct from the abstractions of mind.
世界不能再将正义视为一个立方体，并且正在学习（尽管不完美）认识到抽象的感觉与抽象的心灵是截然不同的。
Between the Eleatic being or essence and the shadows of phenomena, the Pythagorean principle of number found a place, and was, as Aristotle remarks, a conducting medium from one to the other.
在埃利亚的存在或本质与现象的影子之间，毕达哥拉斯的数原理找到了一席之地，正如亚里士多德所说，它是从一者到另一者的传导媒介。
Hence Plato is led to introduce a third term which had not hitherto entered into the scheme of his philosophy.
因此，柏拉图引入了迄今为止尚未进入其哲学体系的第三个术语。
He had observed the use of mathematics in education; they were the best preparation for higher studies.
他观察到数学在教育中的应用；他们是接受高等教育的最好准备。
The subjective relation between them further suggested an objective one; although the passage from one to the other is really imaginary (Metaph.).
它们之间的主观关系进一步暗示了一种客观关系。尽管从一个到另一个的通道确实是想象的（Metaph.）。
For metaphysical and moral philosophy has no connexion with mathematics; number and figure are the abstractions of time and space, not the expressions of purely intellectual conceptions.
因为形而上学和道德哲学与数学没有关系。数字和图形是时间和空间的抽象，而不是纯粹智力概念的表达。
When divested of metaphor, a straight line or a square has no more to do with right and justice than a crooked line with vice.
当脱离隐喻时，直线或正方形与正义和正义的关系就如同弯曲的线与罪恶的关系一样。
The figurative association was mistaken for a real one; and thus the three latter divisions of the Platonic proportion were constructed.
这种象征性的联想被误认为是真实的；柏拉图比例的后三个部分就这样被构造出来了。
There is more difficulty in comprehending how he arrived at the first term of the series, which is nowhere else mentioned, and has no reference to any other part of his system.
理解他如何得出该系列的第一个学期更加困难，其他地方没有提及，也没有提及他的系统的任何其他部分。
Nor indeed does the relation of shadows to objects correspond to the relation of numbers to ideas.
事实上，阴影与物体的关系也并不对应于数字与思想的关系。
Probably Plato has been led by the love of analogy (Timaeus) to make four terms instead of three, although the objects perceived in both divisions of the lower sphere are equally objects of sense.
柏拉图可能是出于对类比的热爱（蒂迈欧斯）而提出了四个术语而不是三个，尽管在较低领域的两个部分中感知的对象同样是感觉对象。
He is also preparing the way, as his manner is, for the shadows of images at the beginning of the seventh book, and the imitation of an imitation in the tenth.
正如他的方式一样，他也在为第七本书开头的图像阴影和第十本书中的模仿的模仿铺平道路。
The line may be regarded as reaching from unity to infinity, and is divided into two unequal parts, and subdivided into two more; each lower sphere is the multiplication of the preceding.
这条线可以看作是从统一到无穷大，被分成两个不相等的部分，再细分为两个部分；每个较低的球体都是前一个球体的乘积。
Of the four faculties, faith in the lower division has an intermediate position (cp.
在这四种能力中，对低级信仰的信仰处于中间位置（cp.
for the use of the word faith or belief, (Greek), Timaeus), contrasting equally with the vagueness of the perception of shadows (Greek) and the higher certainty of understanding (Greek) and reason (Greek).
对于“信仰”或“相信”一词的使用（希腊语），蒂迈欧斯），与阴影感知的模糊性（希腊语）以及理解的更高确定性（希腊语）和理性（希腊语）形成鲜明对比。
The difference between understanding and mind or reason (Greek) is analogous to the difference between acquiring knowledge in the parts and the contemplation of the whole.
理解与心灵或理性（希腊语）之间的区别类似于获取部分知识与沉思整体之间的区别。
True knowledge is a whole, and is at rest; consistency and universality are the tests of truth.
真正的知识是一个整体，是静止的；一致性和普遍性是真理的检验标准。
To this self-evidencing knowledge of the whole the faculty of mind is supposed to correspond.
心智能力应该与这种不证自明的整体知识相对应。
But there is a knowledge of the understanding which is incomplete and in motion always, because unable to rest in the subordinate ideas.
但是，有一种理解性的知识是不完整的，并且总是在运动，因为无法停留在从属的观念中。
Those ideas are called both images and hypotheses—images because they are clothed in sense, hypotheses because they are assumptions only, until they are brought into connexion with the idea of good.
这些观念既被称为意象，又被称为假设——意象是因为它们具有意义，假设是因为它们只是假设，直到它们与善的观念联系起来。
The general meaning of the passage, ‘Noble, then, is the bond which links together sight...And of this kind I spoke as the intelligible...’ so far as the thought contained in it admits of being translated into the terms of modern philosophy, may be described or explained as follows:—There is a truth, one and self-existent, to which by the help of a ladder let down from above, the human intelligence may ascend.
这段话的一般意义是：“高贵，那么，就是将视觉联系在一起的纽带……而我所说的这种可理解的……”只要其中包含的思想允许被翻译成现代哲学的术语，可以描述或解释如下：——有一个真理，一个和自我存在的，借助从上面放下的梯子，人类的智力可以上升到这个真理。
This unity is like the sun in the heavens, the light by which all things are seen, the being by which they are created and sustained.
这种统一就像天上的太阳，是万物可见的光，是创造和维持万物的存在。
It is the IDEA of good.
这是善的理念。
And the steps of the ladder leading up to this highest or universal existence are the mathematical sciences, which also contain in themselves an element of the universal.
通向最高或普遍存在的阶梯是数学科学，它本身也包含普遍性的元素。
These, too, we see in a new manner when we connect them with the idea of good.
当我们将它们与善的理念联系起来时，我们也会以一种新的方式看待它们。
They then cease to be hypotheses or pictures, and become essential parts of a higher truth which is at once their first principle and their final cause.
然后它们就不再是假设或图画，而成为更高真理的重要组成部分，这既是它们的首要原则，也是它们的最终原因。
We cannot give any more precise meaning to this remarkable passage, but we may trace in it several rudiments or vestiges of thought which are common to us and to Plato: such as (1) the unity and correlation of the sciences, or rather of science, for in Plato’s time they were not yet parted off or distinguished; (2) the existence of a Divine Power, or life or idea or cause or reason, not yet conceived or no longer conceived as in the Timaeus and elsewhere under the form of a person; (3) the recognition of the hypothetical and conditional character of the mathematical sciences, and in a measure of every science when isolated from the rest; (4) the conviction of a truth which is invisible, and of a law, though hardly a law of nature, which permeates the intellectual rather than the visible world.
我们无法为这段非凡的段落赋予任何更精确的含义，但我们可以在其中追溯我们和柏拉图共同的一些思想基础或痕迹：例如（1）科学的统一性和相关性，或者更确切地说是科学的统一性和相关性，因为在柏拉图时代它们还没有分开或区分； (2) 神圣力量的存在，或者生命、观念、原因或理性，尚未被设想或不再像《蒂迈欧篇》和其他地方那样以人的形式被设想； (3) 承认数学科学的假设性和条件性特征，以及在某种程度上每一门科学与其他科学分离时的特征； （4）对不可见的真理和法则的信念，尽管它很难说是自然法则，但它渗透到知识世界而不是可见世界。
The method of Socrates is hesitating and tentative, awaiting the fuller explanation of the idea of good, and of the nature of dialectic in the seventh book.
苏格拉底的方法是犹豫和试探的，等待着第七本书中对善的观念和辩证法本质的更充分的解释。
The imperfect intelligence of Glaucon, and the reluctance of Socrates to make a beginning, mark the difficulty of the subject.
格劳孔的不完美智力和苏格拉底的不愿开始，标志着这个主题的困难。
The allusion to Theages’ bridle, and to the internal oracle, or demonic sign, of Socrates, which here, as always in Plato, is only prohibitory; the remark that the salvation of any remnant of good in the present evil state of the world is due to God only; the reference to a future state of existence, which is unknown to Glaucon in the tenth book, and in which the discussions of Socrates and his disciples would be resumed; the surprise in the answers; the fanciful irony of Socrates, where he pretends that he can only describe the strange position of the philosopher in a figure of speech; the original observation that the Sophists, after all, are only the representatives and not the leaders of public opinion; the picture of the philosopher standing aside in the shower of sleet under a wall; the figure of ‘the great beast’ followed by the expression of good-will towards the common people who would not have rejected the philosopher if they had known him; the ‘right noble thought’ that the highest truths demand the greatest exactness; the hesitation of Socrates in returning once more to his well-worn theme of the idea of good; the ludicrous earnestness of Glaucon; the comparison of philosophy to a deserted maiden who marries beneath her—are some of the most interesting characteristics of the sixth book.
提阿格斯的缰绳和苏格拉底的内在神谕或恶魔符号，在这里，正如柏拉图的一贯做法一样，只是禁止的；在当今世界的邪恶状态下，任何残余的善行的救赎都归功于上帝；提到未来的存在状态，这是格劳孔在第十本书中所不知道的，并且苏格拉底及其弟子的讨论将在其中恢复；答案中的惊喜；苏格拉底的奇特讽刺，他假装自己只能用修辞手法来描述哲学家的奇怪立场；最初的观察是智者毕竟只是舆论的代表而不是舆论的领导者；哲学家站在墙下雨夹雪中的照片； “巨兽”的形象随后表达了对普通民众的善意，如果他们认识这位哲学家，他们就不会拒绝他； “正确的崇高思想”，即最高的真理需要最大的精确性；苏格拉底在再次回到他老生常谈的善观念主题时犹豫不决；格劳孔的可笑的认真；将哲学比作一个被遗弃的少女嫁给了她的下属——这是第六本书最有趣的特征之一。
Yet a few more words may be added, on the old theme, which was so oft discussed in the Socratic circle, of which we, like Glaucon and Adeimantus, would fain, if possible, have a clearer notion.
然而，对于苏格拉底圈子中经常讨论的旧主题，我们还可以补充几句话，如果可能的话，我们像格劳孔和阿德曼图斯一样，希望有一个更清晰的概念。
Like them, we are dissatisfied when we are told that the idea of good can only be revealed to a student of the mathematical sciences, and we are inclined to think that neither we nor they could have been led along that path to any satisfactory goal.
和他们一样，当我们被告知善的观念只能向数学科学的学生揭示时，我们会感到不满，并且我们倾向于认为我们和他们都无法沿着这条道路到达任何令人满意的目标。
For we have learned that differences of quantity cannot pass into differences of quality, and that the mathematical sciences can never rise above themselves into the sphere of our higher thoughts, although they may sometimes furnish symbols and expressions of them, and may train the mind in habits of abstraction and self-concentration.
因为我们已经知道，数量的差异不能转化为质量的差异，数学科学永远无法超越自身进入我们更高思想的领域，尽管它们有时可以提供符号和表达，并且可以训练思维的抽象和自我集中的习惯。
The illusion which was natural to an ancient philosopher has ceased to be an illusion to us.
对古代哲学家来说很自然的幻觉对我们来说不再是幻觉了。
But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction?
但如果我们获得善的观念的过程确实是想象出来的，那么这个观念本身不也只是一种抽象吗？
We remark, first, that in all ages, and especially in primitive philosophy, words such as being, essence, unity, good, have exerted an extraordinary influence over the minds of men.
首先，我们指出，在各个时代，尤其是在原始哲学中，存在、本质、统一、善等词语对人类的思想产生了非凡的影响。
The meagreness or negativeness of their content has been in an inverse ratio to their power.
它们内容的贫乏或消极与它们的力量成反比。
They have become the forms under which all things were comprehended.
它们已经成为理解万物的形式。
There was a need or instinct in the human soul which they satisfied; they were not ideas, but gods, and to this new mythology the men of a later generation began to attach the powers and associations of the elder deities.
他们满足了人类灵魂中的一种需要或本能；它们不是思想，而是神，而后一代的人们开始将古老神灵的力量和联想附加到这个新的神话中。
The idea of good is one of those sacred words or forms of thought, which were beginning to take the place of the old mythology.
善的观念是那些神圣的词语或思想形式之一，它们开始取代古老的神话。
It meant unity, in which all time and all existence were gathered up.
它意味着统一，所有的时间和所有的存在都聚集在一起。
It was the truth of all things, and also the light in which they shone forth, and became evident to intelligences human and divine.
它是万物的真理，也是它们所发出的光芒，对人类和神灵的智慧来说都是显而易见的。
It was the cause of all things, the power by which they were brought into being.
它是万物的原因，是万物产生的力量。
It was the universal reason divested of a human personality.
这是剥夺了人类个性的普遍理性。
It was the life as well as the light of the world, all knowledge and all power were comprehended in it.
它是世界的生命，也是世界的光明，所有的知识，所有的力量，都蕴含在其中。
The way to it was through the mathematical sciences, and these too were dependent on it.
实现这一目标的途径是通过数学科学，而这些也依赖于数学科学。
To ask whether God was the maker of it, or made by it, would be like asking whether God could be conceived apart from goodness, or goodness apart from God.
要问上帝是否是它的创造者，或者是由它创造的，就像问上帝是否可以在脱离良善的情况下被设想，或者良善是否可以离开上帝一样。
The God of the Timaeus is not really at variance with the idea of good; they are aspects of the same, differing only as the personal from the impersonal, or the masculine from the neuter, the one being the expression or language of mythology, the other of philosophy.
《蒂迈欧篇》中的上帝实际上与善的观念并不矛盾。它们是同一事物的不同方面，只是个人与非个人、男性与中性的区别，一个是神话的表达或语言，另一个是哲学的表达或语言。
This, or something like this, is the meaning of the idea of good as conceived by Plato.
这，或者类似的东西，就是柏拉图所构想的善的观念的含义。
Ideas of number, order, harmony, development may also be said to enter into it.
数量、秩序、和谐、发展的思想也可以说融入其中。
The paraphrase which has just been given of it goes beyond the actual words of Plato.
刚才对它的解释超出了柏拉图的原话。
We have perhaps arrived at the stage of philosophy which enables us to understand what he is aiming at, better than he did himself.
我们也许已经到达了哲学的阶段，使我们比他本人更能理解他的目标。
We are beginning to realize what he saw darkly and at a distance.
我们开始意识到他在远处黑暗中看到的东西。
But if he could have been told that this, or some conception of the same kind, but higher than this, was the truth at which he was aiming, and the need which he sought to supply, he would gladly have recognized that more was contained in his own thoughts than he himself knew.
但是，如果他能被告知，这个或某种类似但比这个更高的概念，就是他所追求的真理，以及他试图满足的需要，他会很高兴地认识到，他自己的思想中包含的内容比他自己知道的还要多。
As his words are few and his manner reticent and tentative, so must the style of his interpreter be.
由于他的言语很少，而且他的态度是沉默寡言和犹豫不决的，所以他的翻译的风格也必须如此。
We should not approach his meaning more nearly by attempting to define it further.
我们不应该通过试图进一步定义它来更接近他的含义。
In translating him into the language of modern thought, we might insensibly lose the spirit of ancient philosophy.
当我们把他翻译成现代思想的语言时，我们可能会不知不觉地失去古代哲学的精神。
It is remarkable that although Plato speaks of the idea of good as the first principle of truth and being, it is nowhere mentioned in his writings except in this passage.
值得注意的是，尽管柏拉图将善的观念视为真理和存在的首要原则，但除了这段话之外，他的著作中没有任何地方提到过这一点。
Nor did it retain any hold upon the minds of his disciples in a later generation; it was probably unintelligible to them.
它也没有在他后来的弟子们的心中留下任何影响。他们可能无法理解。
Nor does the mention of it in Aristotle appear to have any reference to this or any other passage in his extant writings.
亚里士多德对这一点的提及似乎也没有提及他现存著作中的这段或任何其他段落。
BOOK VII.
第七册。
And now I will describe in a figure the enlightenment or unenlightenment of our nature:—Imagine human beings living in an underground den which is open towards the light; they have been there from childhood, having their necks and legs chained, and can only see into the den.
现在我将用一个图形来描述我们本性的启蒙或未启蒙：想象一下人类生活在一个向光开放的地下洞穴中；他们从小就在那里，脖子和腿都被锁着，只能看到洞里。
At a distance there is a fire, and between the fire and the prisoners a raised way, and a low wall is built along the way, like the screen over which marionette players show their puppets.
远处有一堆火，在火和囚犯之间有一条高高的道路，沿途建有一堵矮墙，就像牵线木偶演员展示木偶的屏幕一样。
Behind the wall appear moving figures, who hold in their hands various works of art, and among them images of men and animals, wood and stone, and some of the passers-by are talking and others silent.
墙后出现了移动的人物，他们手里拿着各种艺术品，其中有人和动物、木头和石头的图像，路人有的在说话，有的在沉默。
‘A strange parable,’ he said, ‘and strange captives.’ They are ourselves, I replied; and they see only the shadows of the images which the fire throws on the wall of the den; to these they give names, and if we add an echo which returns from the wall, the voices of the passengers will seem to proceed from the shadows.
“一个奇怪的寓言，”他说，“还有奇怪的俘虏。”我回答说，他们就是我们自己。他们只能看到火在洞壁上投下的图像的影子。他们给这些东西起名字，如果我们加上从墙上返回的回声，乘客的声音似乎是从阴影中传来的。
Suppose now that you suddenly turn them round and make them look with pain and grief to themselves at the real images; will they believe them to be real?
现在假设你突然把他们转过来，让他们痛苦悲伤地看着自己的真实图像；他们会感到痛苦吗？他们会相信它们是真实的吗？
Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking?
难道他们的眼睛不会眼花缭乱，他们不会试图离开光明，去看那些他们不眨眼就能看到的东西吗？
And suppose further, that they are dragged up a steep and rugged ascent into the presence of the sun himself, will not their sight be darkened with the excess of light?
进一步假设，他们被拖上陡峭崎岖的山坡，来到太阳面前，他们的视线不会因为过多的光线而变暗吗？
Some time will pass before they get the habit of perceiving at all; and at first they will be able to perceive only shadows and reflections in the water; then they will recognize the moon and the stars, and will at length behold the sun in his own proper place as he is.
他们需要一段时间才能养成感知的习惯。起初，他们只能感知水中的阴影和倒影；然后他们会认出月亮和星星，并最终会看到太阳在它自己合适的位置上。
Last of all they will conclude:—This is he who gives us the year and the seasons, and is the author of all that we see.
最后他们会得出结论：——他给了我们年份和季节，也是我们所看到的一切的作者。
How will they rejoice in passing from darkness to light!
当他们从黑暗走向光明时，他们会多么高兴！
How worthless to them will seem the honours and glories of the den!
对他们来说，巢穴的荣誉和荣耀是多么毫无价值！
But now imagine further, that they descend into their old habitations;—in that underground dwelling they will not see as well as their fellows, and will not be able to compete with them in the measurement of the shadows on the wall; there will be many jokes about the man who went on a visit to the sun and lost his eyes, and if they find anybody trying to set free and enlighten one of their number, they will put him to death, if they can catch him.
但现在进一步想象一下，他们下降到他们原来的住所；——在那个地下住所里，他们的视野不如他们的同伴，也无法与他们竞争测量墙上的影子；将会有很多关于那个去拜访太阳并失去了眼睛的人的笑话，如果他们发现有人试图释放并启发他们中的一个人，如果他们能抓住他，他们就会把他处死。
Now the cave or den is the world of sight, the fire is the sun, the way upwards is the way to knowledge, and in the world of knowledge the idea of good is last seen and with difficulty, but when seen is inferred to be the author of good and right—parent of the lord of light in this world, and of truth and understanding in the other.
现在，洞穴或巢穴是视觉的世界，火是太阳，向上的道路是通向知识的道路，在知识的世界中，善的观念最后被看见并且很困难，但是当被看见时，就被推断为善和正义的创造者——这个世界中光之主的父母，以及另一个世界中真理和理解的父母。
He who attains to the beatific vision is always going upwards; he is unwilling to descend into political assemblies and courts of law; for his eyes are apt to blink at the images or shadows of images which they behold in them—he cannot enter into the ideas of those who have never in their lives understood the relation of the shadow to the substance.
达到幸福愿景的人总是向上的；他不愿意进入政治集会和法庭；因为他的眼睛很容易因在其中看到的图像或图像的阴影而眨眼——他无法进入那些一生中从未理解过阴影与实体之间关系的人的想法。
But blindness is of two kinds, and may be caused either by passing out of darkness into light or out of light into darkness, and a man of sense will distinguish between them, and will not laugh equally at both of them, but the blindness which arises from fulness of light he will deem blessed, and pity the other; or if he laugh at the puzzled soul looking at the sun, he will have more reason to laugh than the inhabitants of the den at those who descend from above.
但盲目有两种，可能是由于从黑暗进入光明，或从光明进入黑暗而引起的，有理智的人会区分它们，不会同等地嘲笑它们，但由于光明而产生的盲目，他会认为是有福的，并怜悯对方；或者，如果他嘲笑看着太阳的困惑的灵魂，他将比巢穴的居民更有理由嘲笑那些从上面下来的人。
There is a further lesson taught by this parable of ours.
我们的这个比喻还给我们带来了进一步的教训。
Some persons fancy that instruction is like giving eyes to the blind, but we say that the faculty of sight was always there, and that the soul only requires to be turned round towards the light.
有些人认为教导就像给盲人带来眼睛，但我们说视力始终存在，灵魂只需要转向光明即可。
And this is conversion; other virtues are almost like bodily habits, and may be acquired in the same manner, but intelligence has a diviner life, and is indestructible, turning either to good or evil according to the direction given.
这就是转变；其他美德几乎就像身体的习惯一样，可以通过同样的方式获得，但智力具有神圣的生命，并且是坚不可摧的，根据给定的方向转向善或恶。
Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does?
你难道没有观察过，一个聪明的流氓的心思是如何从他的眼睛里窥探出来的，他看得越清楚，他就越邪恶吗？
Now if you take such an one, and cut away from him those leaden weights of pleasure and desire which bind his soul to earth, his intelligence will be turned round, and he will behold the truth as clearly as he now discerns his meaner ends.
现在，如果你接受这样一个人，除去那些将他的灵魂束缚在尘世的快乐和欲望的沉重负担，他的智力就会扭转，他会清楚地看到真理，就像他现在看出自己卑鄙的目的一样。
And have we not decided that our rulers must neither be so uneducated as to have no fixed rule of life, nor so over-educated as to be unwilling to leave their paradise for the business of the world?
难道我们还没有决定，我们的统治者既不能因为没有受过教育而没有固定的生活规则，也不能因为受过过多的教育而不愿意离开他们的天堂去从事世界事务？
We must choose out therefore the natures who are most likely to ascend to the light and knowledge of the good; but we must not allow them to remain in the region of light; they must be forced down again among the captives in the den to partake of their labours and honours.
因此，我们必须选出最有可能提升到善之光和知识的人。但我们决不能让它们停留在光的范围内；他们必须再次被迫与俘虏一起被关在巢穴中，分享他们的劳动和荣誉。
‘Will they not think this a hardship?’ You should remember that our purpose in framing the State was not that our citizens should do what they like, but that they should serve the State for the common good of all.
“他们不会认为这是一种困难吗？”你应该记住，我们构建国家的目的不是让我们的公民应该做他们喜欢做的事，而是他们应该为了所有人的共同利益为国家服务。
May we not fairly say to our philosopher,—Friend, we do you no wrong; for in other States philosophy grows wild, and a wild plant owes nothing to the gardener, but you have been trained by us to be the rulers and kings of our hive, and therefore we must insist on your descending into the den.
我们不妨公平地对我们的哲学家说：朋友，我们没有做错你；因为在其他州，哲学是狂野的，野生植物与园丁没有任何关系，但你已经被我们训练成我们蜂巢的统治者和国王，因此我们必须坚持让你进入巢穴。
You must, each of you, take your turn, and become able to use your eyes in the dark, and with a little practice you will see far better than those who quarrel about the shadows, whose knowledge is a dream only, whilst yours is a waking reality.
你们每个人都必须轮到你们，能够在黑暗中使用你们的眼睛，稍加练习，你们就会比那些为阴影争论的人看得更清楚，他们的知识只是一个梦，而你们的知识却是醒着的现实。
It may be that the saint or philosopher who is best fitted, may also be the least inclined to rule, but necessity is laid upon him, and he must no longer live in the heaven of ideas.
也许最适合的圣人或哲学家也可能最不倾向于统治，但他是有必要的，他不能再生活在思想的天堂里。
And this will be the salvation of the State.
这将是国家的拯救。
For those who rule must not be those who are desirous to rule; and, if you can offer to our citizens a better life than that of rulers generally is, there will be a chance that the rich, not only in this world’s goods, but in virtue and wisdom, may bear rule.
因为统治者一定不是那些渴望统治的人；而且，如果你能为我们的公民提供比一般统治者更好的生活，富人就有机会统治，不仅在这个世界上拥有财富，而且在美德和智慧上。
And the only life which is better than the life of political ambition is that of philosophy, which is also the best preparation for the government of a State.
而唯一比政治野心的生活更好的生活就是哲学的生活，这也是治国最好的准备。
Then now comes the question,—How shall we create our rulers; what way is there from darkness to light?
那么现在的问题是——我们如何创造我们的统治者？从黑暗到光明有什么路？
The change is effected by philosophy; it is not the turning over of an oyster-shell, but the conversion of a soul from night to day, from becoming to being.
这种变化是由哲学影响的；这不是牡蛎壳的翻转，而是灵魂从黑夜到白昼、从生成到存在的转变。
And what training will draw the soul upwards?
什么样的训练才能使灵魂向上呢？
Our former education had two branches, gymnastic, which was occupied with the body, and music, the sister art, which infused a natural harmony into mind and literature; but neither of these sciences gave any promise of doing what we want.
我们以前的教育有两个分支：体操，主要关注身体；音乐，姊妹艺术，将自然的和谐注入心灵和文学；但这些科学都没有承诺做我们想做的事。
Nothing remains to us but that universal or primary science of which all the arts and sciences are partakers, I mean number or calculation.
除了所有艺术和科学都参与的普遍或初级科学之外，我们什么也没有留下，我指的是数字或计算。
‘Very true.’ Including the art of war?
“非常正确。”包括孙子兵法？
‘Yes, certainly.’ Then there is something ludicrous about Palamedes in the tragedy, coming in and saying that he had invented number, and had counted the ranks and set them in order.
“是的，当然。”然后，悲剧中的帕拉梅德斯进来，说他发明了数字，计算了等级并把它们排列好，这有点可笑。
For if Agamemnon could not count his feet (and without number how could he?) he must have been a pretty sort of general indeed.
因为如果阿伽门农连自己的脚数都数不出来（没有数他怎么能数呢？），他一定是一位相当不错的将军。
No man should be a soldier who cannot count, and indeed he is hardly to be called a man.
任何人都不应该成为不会数数的士兵，事实上，他很难被称为男人。
But I am not speaking of these practical applications of arithmetic, for number, in my view, is rather to be regarded as a conductor to thought and being.
但我并不是在谈论算术的这些实际应用，因为在我看来，数字更应该被视为思想和存在的导体。
I will explain what I mean by the last expression:—Things sensible are of two kinds; the one class invite or stimulate the mind, while in the other the mind acquiesces.
我将解释最后一句话的含义：——明智的事物有两种：一种是邀请或刺激心灵，而另一种则是心灵默许。
Now the stimulating class are the things which suggest contrast and relation.
现在最刺激的类别是那些暗示对比和联系的东西。
For example, suppose that I hold up to the eyes three fingers—a fore finger, a middle finger, a little finger—the sight equally recognizes all three fingers, but without number cannot further distinguish them.
例如，假设我将三个手指（食指、中指、小指）举到眼睛上，视觉同等地识别这三个手指，但没有数字就无法进一步区分它们。
Or again, suppose two objects to be relatively great and small, these ideas of greatness and smallness are supplied not by the sense, but by the mind.
或者再假设两个物体相对较大和较小，这些大小的观念不是由感觉提供的，而是由心灵提供的。
And the perception of their contrast or relation quickens and sets in motion the mind, which is puzzled by the confused intimations of sense, and has recourse to number in order to find out whether the things indicated are one or more than one.
对它们的对比或关系的感知会加速并启动头脑，头脑被感官的混乱暗示所困惑，并求助于数字来找出所指示的事物是一个还是多个。
Number replies that they are two and not one, and are to be distinguished from one another.
Number 回答说，它们是两个而不是一个，并且要相互区分。
Again, the sight beholds great and small, but only in a confused chaos, and not until they are distinguished does the question arise of their respective natures; we are thus led on to the distinction between the visible and intelligible.
再次，景象有大有小，但只是在一片混乱中，只有在区分它们之后，才会出现它们各自性质的问题；因此，我们被引导到可见的和可理解的之间的区别。
That was what I meant when I spoke of stimulants to the intellect; I was thinking of the contradictions which arise in perception.
当我谈到智力兴奋剂时，这就是我的意思。我在思考感知中出现的矛盾。
The idea of unity, for example, like that of a finger, does not arouse thought unless involving some conception of plurality; but when the one is also the opposite of one, the contradiction gives rise to reflection; an example of this is afforded by any object of sight.
例如，统一的概念就像手指的概念一样，除非涉及某种多元的概念，否则不会引起思考。但当一与一相反时，矛盾就引起反思。任何可见的物体都可以提供这样的一个例子。
All number has also an elevating effect; it raises the mind out of the foam and flux of generation to the contemplation of being, having lesser military and retail uses also.
所有数字都具有提升效果；它将思想从一代人的泡沫和流动中提升到存在的沉思，也具有较少的军事和零售用途。
The retail use is not required by us; but as our guardian is to be a soldier as well as a philosopher, the military one may be retained.
我们不要求零售用途；但由于我们的监护人既是一名哲学家又是一名军人，所以可以保留军事监护人。
And to our higher purpose no science can be better adapted; but it must be pursued in the spirit of a philosopher, not of a shopkeeper.
对于我们更高的目标，没有任何科学能够更好地适应它；但它必须以哲学家的精神而不是店主的精神来追求。
It is concerned, not with visible objects, but with abstract truth; for numbers are pure abstractions—the true arithmetician indignantly denies that his unit is capable of division.
它关心的不是可见的物体，而是抽象的真理。因为数字是纯粹的抽象——真正的算术家愤怒地否认他的单位能够除法。
When you divide, he insists that you are only multiplying; his ‘one’ is not material or resolvable into fractions, but an unvarying and absolute equality; and this proves the purely intellectual character of his study.
当你除法时，他坚持认为你只是在乘法；他的“一”不是物质的，也不是可分解为分数的，而是不变的、绝对的平等；这证明了他的研究纯粹的智力特征。
Note also the great power which arithmetic has of sharpening the wits; no other discipline is equally severe, or an equal test of general ability, or equally improving to a stupid person.
还要注意算术对于磨练智慧的巨大力量。没有任何其他纪律能够同样严格，或者同样考验一般能力，或者同样提高一个愚蠢的人。
Let our second branch of education be geometry.
让我们的第二个教育分支是几何。
‘I can easily see,’ replied Glaucon, ‘that the skill of the general will be doubled by his knowledge of geometry.’ That is a small matter; the use of geometry, to which I refer, is the assistance given by it in the contemplation of the idea of good, and the compelling the mind to look at true being, and not at generation only.
“我很容易看出，”格劳孔回答道，“将军的技能将因他的几何知识而加倍。”这是一件小事；我所指的几何学的用途是它在思考善的观念时所提供的帮助，并迫使心灵审视真实的存在，而不仅仅是生成。
Yet the present mode of pursuing these studies, as any one who is the least of a mathematician is aware, is mean and ridiculous; they are made to look downwards to the arts, and not upwards to eternal existence.
然而，正如任何一个最不懂数学家的人都知道的那样，目前进行这些研究的模式是卑鄙和荒谬的。他们生来就向下看艺术，而不是向上看永恒的存在。
The geometer is always talking of squaring, subtending, apposing, as if he had in view action; whereas knowledge is the real object of the study.
几何学家总是谈论平方、对向、并置，就好像他在考虑行动一样。而知识才是研究的真正对象。
It should elevate the soul, and create the mind of philosophy; it should raise up what has fallen down, not to speak of lesser uses in war and military tactics, and in the improvement of the faculties.
它应该提升灵魂，创造哲学头脑；它应该把已经倒下的东西扶起来，更不用说在战争和军事战术以及提高能力方面的较小用途了。
Shall we propose, as a third branch of our education, astronomy?
我们是否应该提出天文学作为我们教育的第三个分支？
‘Very good,’ replied Glaucon; ‘the knowledge of the heavens is necessary at once for husbandry, navigation, military tactics.’ I like your way of giving useful reasons for everything in order to make friends of the world.
“很好，”格劳孔回答道。 “天知对于农耕、航海、军事战术来说都是必需的。”我喜欢你为一切事情给出有用的理由以结交世界朋友的方式。
And there is a difficulty in proving to mankind that education is not only useful information but a purification of the eye of the soul, which is better than the bodily eye, for by this alone is truth seen.
要向人类证明教育不仅是有用的信息，而且是心灵之眼的净化，这比肉眼更好，因为只有这样才能看到真理，这是困难的。
Now, will you appeal to mankind in general or to the philosopher?
现在，你会向一般人类还是向哲学家求助？
or would you prefer to look to yourself only?
还是您更愿意只关注自己？
‘Every man is his own best friend.’ Then take a step backward, for we are out of order, and insert the third dimension which is of solids, after the second which is of planes, and then you may proceed to solids in motion.
“每个人都是他自己最好的朋友。”然后退一步，因为我们的顺序乱了，在第二个平面之后插入第三个固体，然后你就可以进入运动的固体了。
But solid geometry is not popular and has not the patronage of the State, nor is the use of it fully recognized; the difficulty is great, and the votaries of the study are conceited and impatient.
但立体几何并不流行，也没有国家的赞助，其用途也没有得到充分认可；难度很大，研究的支持者自负且缺乏耐心。
Still the charm of the pursuit wins upon men, and, if government would lend a little assistance, there might be great progress made.
追求的魅力仍然吸引着人们，如果政府提供一点帮助，可能会取得很大的进展。
‘Very true,’ replied Glaucon; ‘but do I understand you now to begin with plane geometry, and to place next geometry of solids, and thirdly, astronomy, or the motion of solids?’ Yes, I said; my hastiness has only hindered us.
“非常正确，”格劳孔回答道。 “但是我现在能理解你是从平面几何开始，然后是固体几何，第三是天文学或固体运动吗？”是的，我说；但是，我回答道。我的仓促只会阻碍我们。
‘Very good, and now let us proceed to astronomy, about which I am willing to speak in your lofty strain.
“很好，现在让我们开始讨论天文学，我愿意以您崇高的口吻谈论天文学。
No one can fail to see that the contemplation of the heavens draws the soul upwards.’ I am an exception, then; astronomy as studied at present appears to me to draw the soul not upwards, but downwards.
没有人会看不到，对天堂的沉思会吸引灵魂向上。”那么，我是一个例外；在我看来，目前所研究的天文学不是使灵魂向上，而是向下。
Star-gazing is just looking up at the ceiling—no better; a man may lie on his back on land or on water—he may look up or look down, but there is no science in that.
观星只是仰望天花板——好不了多少；一个人可以仰卧在陆地上或水上——他可以向上看或向下看，但这没有科学依据。
The vision of knowledge of which I speak is seen not with the eyes, but with the mind.
我所说的知识愿景不是用眼睛看到的，而是用心灵看到的。
All the magnificence of the heavens is but the embroidery of a copy which falls far short of the divine Original, and teaches nothing about the absolute harmonies or motions of things.
天堂的所有壮丽不过是复制品的刺绣，远远达不到神圣的原作，并且没有教导任何有关事物绝对和谐或运动的知识。
Their beauty is like the beauty of figures drawn by the hand of Daedalus or any other great artist, which may be used for illustration, but no mathematician would seek to obtain from them true conceptions of equality or numerical relations.
它们的美就像代达罗斯或任何其他伟大艺术家亲手绘制的图形之美一样，可以用于说明，但没有数学家会试图从它们中获得平等或数字关系的真正概念。
How ridiculous then to look for these in the map of the heavens, in which the imperfection of matter comes in everywhere as a disturbing element, marring the symmetry of day and night, of months and years, of the sun and stars in their courses.
那么，在天空地图上寻找这些是多么荒谬，其中物质的不完美作为一种令人不安的元素无处不在，破坏了白天和黑夜、月份和年份、太阳和星星运行轨迹的对称性。
Only by problems can we place astronomy on a truly scientific basis.
只有通过问题，我们才能将天文学置于真正的科学基础上。
Let the heavens alone, and exert the intellect.
任凭天意，发挥才智。
Still, mathematics admit of other applications, as the Pythagoreans say, and we agree.
尽管如此，正如毕达哥拉斯学派所说，数学也承认其他应用，我们也同意。
There is a sister science of harmonical motion, adapted to the ear as astronomy is to the eye, and there may be other applications also.
还有一门姊妹科学——简谐运动，它适合耳朵，就像天文学适合眼睛一样，而且可能还有其他应用。
Let us inquire of the Pythagoreans about them, not forgetting that we have an aim higher than theirs, which is the relation of these sciences to the idea of good.
让我们向毕达哥拉斯学派询问这些科学，不要忘记我们有一个比他们更高的目标，这就是这些科学与善观念的关系。
The error which pervades astronomy also pervades harmonics.
天文学中普遍存在的误差也同样存在于谐波中。
The musicians put their ears in the place of their minds.
音乐家们用耳朵代替思想。
‘Yes,’ replied Glaucon, ‘I like to see them laying their ears alongside of their neighbours’ faces—some saying, “That’s a new note,” others declaring that the two notes are the same.’ Yes, I said; but you mean the empirics who are always twisting and torturing the strings of the lyre, and quarrelling about the tempers of the strings; I am referring rather to the Pythagorean harmonists, who are almost equally in error.
“是的，”格劳孔回答道，“我喜欢看到他们把耳朵贴在邻居的脸上——有些人说，“这是一个新音符，”另一些人则宣称这两个音符是一样的。”是的，我说；但是，我说的是。但你指的是经验主义者，他们总是扭曲和折磨里拉琴的琴弦，并为琴弦的脾气争论不休；我指的是毕达哥拉斯调和主义者，他们几乎同样犯错误。
For they investigate only the numbers of the consonances which are heard, and ascend no higher,—of the true numerical harmony which is unheard, and is only to be found in problems, they have not even a conception.
因为他们只研究听到的协和音的数字，而没有提升更高的层次——真正的数字和声是闻所未闻的，只有在问题中才能找到，他们甚至没有一个概念。
‘That last,’ he said, ‘must be a marvellous thing.’ A thing, I replied, which is only useful if pursued with a view to the good.
“最后那件事，”他说，“一定是一件了不起的事情。”我回答道，这是一件只有出于善意而追求才有用的事情。
All these sciences are the prelude of the strain, and are profitable if they are regarded in their natural relations to one another.
所有这些科学都是压力的前奏，如果从彼此之间的自然关系来看待它们，那么它们都是有益的。
‘I dare say, Socrates,’ said Glaucon; ‘but such a study will be an endless business.’ What study do you mean—of the prelude, or what?
“我敢说，苏格拉底，”格劳孔说。 “但这样的研究将是一项永无休止的事业。”你指的是什么研究——前奏曲，还是什么？
For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician?
因为这一切都只是前奏，你肯定不会认为一个单纯的数学家也是一个辩证家吧？
‘Certainly not.
‘当然不是。
I have hardly ever known a mathematician who could reason.’ And yet, Glaucon, is not true reasoning that hymn of dialectic which is the music of the intellectual world, and which was by us compared to the effort of sight, when from beholding the shadows on the wall we arrived at last at the images which gave the shadows?
我几乎不认识一个会推理的数学家。”然而，格劳孔，当我们通过观察墙上的阴影最终到达产生阴影的图像时，辩证法的赞歌不是真正的推理吗？辩证法的赞歌是知识世界的音乐，我们将其与视觉的努力相比较？
Even so the dialectical faculty withdrawing from sense arrives by the pure intellect at the contemplation of the idea of good, and never rests but at the very end of the intellectual world.
即便如此，从感觉中退出的辩证能力通过纯粹的理智到达了对善观念的沉思，并且永远不会停留在理智世界的尽头。
And the royal road out of the cave into the light, and the blinking of the eyes at the sun and turning to contemplate the shadows of reality, not the shadows of an image only—this progress and gradual acquisition of a new faculty of sight by the help of the mathematical sciences, is the elevation of the soul to the contemplation of the highest ideal of being.
走出洞穴进入光明的康庄大道，在阳光下眨眼，转而思考现实的阴影，而不仅仅是图像的阴影——在数学科学的帮助下，这种进步和逐渐获得新的视觉能力，是将灵魂提升到对存在的最高理想的沉思。
‘So far, I agree with you.
‘到目前为止，我同意你的观点。
But now, leaving the prelude, let us proceed to the hymn.
现在，离开前奏，让我们进入赞美诗。
What, then, is the nature of dialectic, and what are the paths which lead thither?’ Dear Glaucon, you cannot follow me here.
那么，辩证法的本质是什么？通往那里的道路是什么？亲爱的格劳孔，你不能在这里跟随我。
There can be no revelation of the absolute truth to one who has not been disciplined in the previous sciences.
对于没有受过先前科学训练的人来说，不可能揭示绝对真理。
But that there is a science of absolute truth, which is attained in some way very different from those now practised, I am confident.
但我相信，存在着一门绝对真理的科学，它的实现方式与现在所采用的方式截然不同。
For all other arts or sciences are relative to human needs and opinions; and the mathematical sciences are but a dream or hypothesis of true being, and never analyse their own principles.
因为所有其他艺术或科学都与人类的需求和观点相关；数学科学只是真实存在的梦想或假设，从不分析自己的原理。
Dialectic alone rises to the principle which is above hypotheses, converting and gently leading the eye of the soul out of the barbarous slough of ignorance into the light of the upper world, with the help of the sciences which we have been describing—sciences, as they are often termed, although they require some other name, implying greater clearness than opinion and less clearness than science, and this in our previous sketch was understanding.
辩证法本身就上升到了超越假设的原则，在我们所描述的科学的帮助下，将灵魂的眼睛从野蛮的无知泥沼中转变并温和地引导到上层世界的光明中——科学，正如它们经常被称为的那样，尽管它们需要一些其他名称，意味着比意见更清晰，比科学更不清晰，在我们之前的概述中，这就是理解。
And so we get four names—two for intellect, and two for opinion,—reason or mind, understanding, faith, perception of shadows—which make a proportion— being:becoming::intellect:opinion—and science:belief::understanding: perception of shadows.
因此，我们得到了四个名称——两个代表智力，两个代表观点——理性或心智、理解、信仰、对阴影的感知——它们构成了一个比例——存在:成为::智力:观点——以及科学:信仰::理解:对阴影的感知。
Dialectic may be further described as that science which defines and explains the essence or being of each nature, which distinguishes and abstracts the good, and is ready to do battle against all opponents in the cause of good.
辩证法可以进一步描述为一门科学，它定义和解释每种性质的本质或存在，区分和抽象善，并准备好为了善的事业与所有对手进行战斗。
To him who is not a dialectician life is but a sleepy dream; and many a man is in his grave before his is well waked up.
对于不懂辩证法的人来说，生活不过是一场沉睡的梦。许多人还没醒过来就已经在坟墓里了。
And would you have the future rulers of your ideal State intelligent beings, or stupid as posts?
你的理想国家的未来统治者会是聪明人，还是愚蠢的人？
‘Certainly not the latter.’ Then you must train them in dialectic, which will teach them to ask and answer questions, and is the coping-stone of the sciences.
“当然不是后者。”然后你必须训练他们辩证法，这将教会他们提出和回答问题，这是科学的基石。
I dare say that you have not forgotten how our rulers were chosen; and the process of selection may be carried a step further:—As before, they must be constant and valiant, good-looking, and of noble manners, but now they must also have natural ability which education will improve; that is to say, they must be quick at learning, capable of mental toil, retentive, solid, diligent natures, who combine intellectual with moral virtues; not lame and one-sided, diligent in bodily exercise and indolent in mind, or conversely; not a maimed soul, which hates falsehood and yet unintentionally is always wallowing in the mire of ignorance; not a bastard or feeble person, but sound in wind and limb, and in perfect condition for the great gymnastic trial of the mind.
我敢说你并没有忘记我们的统治者是如何选出的；选拔的过程还可以更进一步：——和以前一样，他们必须坚韧、英勇、相貌英俊、举止高尚，但现在他们还必须具有可以通过教育提高的天赋；也就是说，他们必须善于学习，能吃苦耐劳，有记忆力，扎实，勤奋，智力与道德美德相结合；不跛足片面，勤于身体而懒惰于心，反之亦然。不是一个残缺的灵魂，憎恨虚假，却又无意中总是在无知的泥沼中打滚；他不是一个私生子，也不是一个虚弱的人，但风和四肢健全，处于完美的状态，适合进行伟大的体操考验。
Justice herself can find no fault with natures such as these; and they will be the saviours of our State; disciples of another sort would only make philosophy more ridiculous than she is at present.
正义本身无法对这些性质挑出任何过错。他们将成为我们国家的救世主；另一种类型的信徒只会让哲学变得比现在更加荒谬。
Forgive my enthusiasm; I am becoming excited; but when I see her trampled underfoot, I am angry at the authors of her disgrace.
原谅我的热情；我变得兴奋起来；但当我看到她被践踏在脚下时，我对那些羞辱她的人感到愤怒。
‘I did not notice that you were more excited than you ought to have been.’ But I felt that I was.
“我没有注意到你比你应该的更兴奋。”但我感觉我确实如此。
Now do not let us forget another point in the selection of our disciples—that they must be young and not old.
现在，我们在挑选门徒时，不要忘记另一点——他们必须年轻，不能年老。
For Solon is mistaken in saying that an old man can be always learning; youth is the time of study, and here we must remember that the mind is free and dainty, and, unlike the body, must not be made to work against the grain.
梭伦说老人可以永远学习，这是错误的。青年时期是学习的时期，在这里我们必须记住，心灵是自由而精致的，与身体不同，不能让心灵违背规律而工作。
Learning should be at first a sort of play, in which the natural bent is detected.
学习首先应该是一种游戏，在其中发现自然倾向。
As in training them for war, the young dogs should at first only taste blood; but when the necessary gymnastics are over which during two or three years divide life between sleep and bodily exercise, then the education of the soul will become a more serious matter.
就像训练它们参加战争一样，幼犬一开始应该只尝血的味道；然后再尝尝血的味道。但是，当必要的体操结束后，在两三年内将生活分为睡眠和身体锻炼，那么灵魂的教育将成为一个更加严肃的问题。
At twenty years of age, a selection must be made of the more promising disciples, with whom a new epoch of education will begin.
二十岁时，必须选出更有前途的弟子，与他们一起开启新的教育时代。
The sciences which they have hitherto learned in fragments will now be brought into relation with each other and with true being; for the power of combining them is the test of speculative and dialectical ability.
他们迄今为止所学到的零碎的科学现在将相互联系起来并与真实的存在联系起来；因为它们结合起来的力量，就是对思辨能力和辩证能力的考验。
And afterwards at thirty a further selection shall be made of those who are able to withdraw from the world of sense into the abstraction of ideas.
三十岁之后，将进一步选出那些能够从感性世界退出到抽象观念中的人。
But at this point, judging from present experience, there is a danger that dialectic may be the source of many evils.
但在这一点上，从目前的经验来看，辩证法有可能成为万恶之源的危险。
The danger may be illustrated by a parallel case:—Imagine a person who has been brought up in wealth and luxury amid a crowd of flatterers, and who is suddenly informed that he is a supposititious son.
这种危险可以用一个类似的例子来说明：想象一个人，在一群谄媚者中在财富和奢侈中长大，突然被告知他是一个假儿子。
He has hitherto honoured his reputed parents and disregarded the flatterers, and now he does the reverse.
迄今为止，他一直孝敬父母，不理会阿谀奉承者，但现在他却反其道而行之。
This is just what happens with a man’s principles.
这就是一个人的原则所发生的事情。
There are certain doctrines which he learnt at home and which exercised a parental authority over him.
有些教义是他在家里学到的，这些教义对他行使了父母的权威。
Presently he finds that imputations are cast upon them; a troublesome querist comes and asks, ‘What is the just and good?’ or proves that virtue is vice and vice virtue, and his mind becomes unsettled, and he ceases to love, honour, and obey them as he has hitherto done.
不久，他发现人们对他们进行了指责。一个麻烦的追问者来问：“什么是正义和善良？”或者证明美德是恶行和恶行美德，他的思想变得不安定，他不再像以前那样爱、尊重和服从他们。
He is seduced into the life of pleasure, and becomes a lawless person and a rogue.
他被享乐的生活引诱，成为不法之徒、流氓。
The case of such speculators is very pitiable, and, in order that our thirty years’ old pupils may not require this pity, let us take every possible care that young persons do not study philosophy too early.
这种投机者的处境是非常可怜的，为了让我们三十岁的学生不需要这种怜悯，让我们尽可能地注意年轻人不要过早地学习哲学。
For a young man is a sort of puppy who only plays with an argument; and is reasoned into and out of his opinions every day; he soon begins to believe nothing, and brings himself and philosophy into discredit.
因为年轻人就像一只小狗，只玩争论；每天都会根据他的观点进行推理；他很快就开始什么都不相信，并使自己和哲学蒙羞。
A man of thirty does not run on in this way; he will argue and not merely contradict, and adds new honour to philosophy by the sobriety of his conduct.
三十岁的人不会这样奔跑；他会争论，而不仅仅是反驳，并以其清醒的行为为哲学增添了新的荣耀。
What time shall we allow for this second gymnastic training of the soul?—say, twice the time required for the gymnastics of the body; six, or perhaps five years, to commence at thirty, and then for fifteen years let the student go down into the den, and command armies, and gain experience of life.
我们应该在什么时间进行第二次灵魂体操训练？——比如说，身体体操所需时间的两倍；六年，或者也许五年，从三十岁开始，然后十五年让学生深入巢穴，指挥军队，获得生活经验。
At fifty let him return to the end of all things, and have his eyes uplifted to the idea of good, and order his life after that pattern; if necessary, taking his turn at the helm of State, and training up others to be his successors.
五十岁时，让他回到万物的终结，抬起眼睛去看待善的观念，并按照这种模式来安排自己的生活；如有必要，轮流由他掌舵国家，并培养其他人成为他的继任者。
When his time comes he shall depart in peace to the islands of the blest.
当他的时刻到来时，他将平静地离开，前往最幸福的岛屿。
He shall be honoured with sacrifices, and receive such worship as the Pythian oracle approves.
他将受到祭祀的荣耀，并接受皮提亚神谕认可的崇拜。
‘You are a statuary, Socrates, and have made a perfect image of our governors.’ Yes, and of our governesses, for the women will share in all things with the men.
“苏格拉底，你是一尊雕像，为我们的统治者塑造了完美的形象。”是的，还有我们的家庭女教师，因为女人将与男人分享一切。
And you will admit that our State is not a mere aspiration, but may really come into being when there shall arise philosopher-kings, one or more, who will despise earthly vanities, and will be the servants of justice only.
你会承认，我们的国家不仅仅是一个愿望，而是当出现一个或多个哲学家国王时，我们的国家可能真正形成，他们将鄙视尘世的虚荣，只做正义的仆人。
‘And how will they begin their work?’ Their first act will be to send away into the country all those who are more than ten years of age, and to proceed with those who are left...
“他们将如何开始他们的工作？”他们的第一个行动将是将所有十岁以上的人遣送回国，并继续处理剩下的人......
At the commencement of the sixth book, Plato anticipated his explanation of the relation of the philosopher to the world in an allegory, in this, as in other passages, following the order which he prescribes in education, and proceeding from the concrete to the abstract.
在第六本书的开头，柏拉图预期用寓言来解释哲学家与世界的关系，在这本书中，正如在其他段落中一样，遵循他在教育中规定的顺序，从具体到抽象。
At the commencement of Book VII, under the figure of a cave having an opening towards a fire and a way upwards to the true light, he returns to view the divisions of knowledge, exhibiting familiarly, as in a picture, the result which had been hardly won by a great effort of thought in the previous discussion; at the same time casting a glance onward at the dialectical process, which is represented by the way leading from darkness to light.
在第七卷的开头，在一个洞穴的形象下，洞穴有一个通向火的开口和一条通向真光的通道，他重新审视知识的划分，像在图画中一样熟悉地展示了在之前的讨论中通过巨大的思想努力才获得的结果；同时展望辩证的过程，即从黑暗走向光明的道路。
The shadows, the images, the reflection of the sun and stars in the water, the stars and sun themselves, severally correspond,—the first, to the realm of fancy and poetry,—the second, to the world of sense,—the third, to the abstractions or universals of sense, of which the mathematical sciences furnish the type,—the fourth and last to the same abstractions, when seen in the unity of the idea, from which they derive a new meaning and power.
阴影、图像、太阳和星星在水中的倒影、星星和太阳本身，分别对应于——第一，对应于幻想和诗歌的领域；——第二，对应于感觉的世界；——第三，对应于感觉的抽象或普遍性，数学科学为其提供了类型；——第四个也是最后一个，对应于相同的抽象，当在概念的统一中看到时，它们从中获得新的意义和力量。
The true dialectical process begins with the contemplation of the real stars, and not mere reflections of them, and ends with the recognition of the sun, or idea of good, as the parent not only of light but of warmth and growth.
真正的辩证过程始于对真正星星的沉思，而不仅仅是它们的倒影，结束于对太阳或善的观念的认识，它不仅是光的根源，也是温暖和成长的根源。
To the divisions of knowledge the stages of education partly answer:—first, there is the early education of childhood and youth in the fancies of the poets, and in the laws and customs of the State;—then there is the training of the body to be a warrior athlete, and a good servant of the mind;—and thirdly, after an interval follows the education of later life, which begins with mathematics and proceeds to philosophy in general.
对于知识的划分，教育的阶段部分地回答了：——首先，在诗人的幻想、国家的法律和习俗中对童年和青年进行早期教育；——然后将身体训练成战士和心灵的好仆人；——第三，经过一段时间后，进行晚年教育，从数学开始，然后是一般的哲学。
There seem to be two great aims in the philosophy of Plato,—first, to realize abstractions; secondly, to connect them.
柏拉图的哲学似乎有两个伟大的目标：第一，实现抽象；第二，实现抽象。其次，将它们连接起来。
According to him, the true education is that which draws men from becoming to being, and to a comprehensive survey of all being.
他认为，真正的教育是引导人们从生成到存在，并全面审视一切存在。
He desires to develop in the human mind the faculty of seeing the universal in all things; until at last the particulars of sense drop away and the universal alone remains.
他希望在人类心灵中培养看到万物普遍性的能力。直到最后，意义的细节消失，普遍性仅存。
He then seeks to combine the universals which he has disengaged from sense, not perceiving that the correlation of them has no other basis but the common use of language.
然后，他试图将他脱离意义的共相结合起来，但没有意识到它们的相关性除了语言的共同使用之外没有其他基础。
He never understands that abstractions, as Hegel says, are ‘mere abstractions’—of use when employed in the arrangement of facts, but adding nothing to the sum of knowledge when pursued apart from them, or with reference to an imaginary idea of good.
他永远不明白，正如黑格尔所说，抽象只是“纯粹的抽象”——当用于事实的排列时，抽象是有用的，但当脱离事实进行追求时，或者涉及到想象中的善时，它不会给知识总量带来任何增加。
Still the exercise of the faculty of abstraction apart from facts has enlarged the mind, and played a great part in the education of the human race.
尽管如此，脱离事实的抽象能力的运用仍然拓展了思维，并在人类教育中发挥了重要作用。
Plato appreciated the value of this faculty, and saw that it might be quickened by the study of number and relation.
柏拉图很欣赏这种能力的价值，并认为对数字和关系的研究可以加速这种能力的发展。
All things in which there is opposition or proportion are suggestive of reflection.
所有存在对立或比例的事物都暗示着反思。
The mere impression of sense evokes no power of thought or of mind, but when sensible objects ask to be compared and distinguished, then philosophy begins.
单纯的感觉印象不会唤起思想或心智的力量，但是当感性对象要求进行比较和区分时，哲学就开始了。
The science of arithmetic first suggests such distinctions.
算术科学首先提出了这种区别。
The follow in order the other sciences of plain and solid geometry, and of solids in motion, one branch of which is astronomy or the harmony of the spheres,—to this is appended the sister science of the harmony of sounds.
接下来依次是平面几何和立体几何以及运动固体的其他科学，其中一个分支是天文学或球体的和谐，除此之外还附加了声音和谐的姊妹科学。
Plato seems also to hint at the possibility of other applications of arithmetical or mathematical proportions, such as we employ in chemistry and natural philosophy, such as the Pythagoreans and even Aristotle make use of in Ethics and Politics, e.g. his distinction between arithmetical and geometrical proportion in the Ethics (Book V), or between numerical and proportional equality in the Politics.
柏拉图似乎还暗示了算术或数学比例的其他应用的可能性，例如我们在化学和自然哲学中使用的，例如毕达哥拉斯学派，甚至亚里士多德在伦理学和政治学中使用的，例如他在《伦理学》（第五册）中区分了算术比例和几何比例，或者在《政治学》中区分了数字平等和比例平等。
The modern mathematician will readily sympathise with Plato’s delight in the properties of pure mathematics.
现代数学家很容易理解柏拉图对纯数学性质的喜爱。
He will not be disinclined to say with him:—Let alone the heavens, and study the beauties of number and figure in themselves.
他会忍不住和他一起说：——更不用说天堂了，去研究数字和图形本身的美吧。
He too will be apt to depreciate their application to the arts.
他也会倾向于贬低它们在艺术中的应用。
He will observe that Plato has a conception of geometry, in which figures are to be dispensed with; thus in a distant and shadowy way seeming to anticipate the possibility of working geometrical problems by a more general mode of analysis.
他会观察到柏拉图有一个几何学概念，在这个概念中，图形是可以省去的。因此，以一种遥远而隐秘的方式，似乎预见到通过更一般的分析模式来解决几何问题的可能性。
He will remark with interest on the backward state of solid geometry, which, alas!
他会饶有兴趣地评论立体几何的落后状态，唉！
was not encouraged by the aid of the State in the age of Plato; and he will recognize the grasp of Plato’s mind in his ability to conceive of one science of solids in motion including the earth as well as the heavens,—not forgetting to notice the intimation to which allusion has been already made, that besides astronomy and harmonics the science of solids in motion may have other applications.
柏拉图时代的国家援助并没有鼓励他们；他会认识到柏拉图思想的把握，因为他有能力构思一门关于运动的固体科学，包括地球和天空，——不要忘记注意到已经提到的暗示，除了天文学和调和学之外，运动的固体科学可能还有其他应用。
Still more will he be struck with the comprehensiveness of view which led Plato, at a time when these sciences hardly existed, to say that they must be studied in relation to one another, and to the idea of good, or common principle of truth and being.
更令他震惊的是，在这些科学几乎不存在的时代，柏拉图的观点的全面性使他说，必须在相互关系以及善的观念或真理与存在的共同原则的基础上研究它们。
But he will also see (and perhaps without surprise) that in that stage of physical and mathematical knowledge, Plato has fallen into the error of supposing that he can construct the heavens a priori by mathematical problems, and determine the principles of harmony irrespective of the adaptation of sounds to the human ear.
但他也会看到（也许并不奇怪），在物理和数学知识的那个阶段，柏拉图已经陷入了错误，认为他可以通过数学问题先验地构建天堂，并确定和谐的原则，而不管声音是否适合人耳。
The illusion was a natural one in that age and country.
在那个时代和国家，这种幻想是很自然的。
The simplicity and certainty of astronomy and harmonics seemed to contrast with the variation and complexity of the world of sense; hence the circumstance that there was some elementary basis of fact, some measurement of distance or time or vibrations on which they must ultimately rest, was overlooked by him.
天文学和谐波的简单性和确定性似乎与感官世界的变化和复杂性形成鲜明对比。因此，他忽略了一些基本的事实基础，一些距离、时间或振动的测量，而它们最终必须依赖于这些测量。
The modern predecessors of Newton fell into errors equally great; and Plato can hardly be said to have been very far wrong, or may even claim a sort of prophetic insight into the subject, when we consider that the greater part of astronomy at the present day consists of abstract dynamics, by the help of which most astronomical discoveries have been made.
牛顿的现代前辈也犯了同样严重的错误。当我们考虑到当今天文学的大部分由抽象动力学组成，大多数天文学发现都是在抽象动力学的帮助下做出的，柏拉图很难说是大错特错，甚至可以声称对这个主题有某种预言性的洞察力。
The metaphysical philosopher from his point of view recognizes mathematics as an instrument of education,—which strengthens the power of attention, developes the sense of order and the faculty of construction, and enables the mind to grasp under simple formulae the quantitative differences of physical phenomena.
从形而上哲学家的角度来看，数学是一种教育工具，它可以增强注意力，发展秩序感和建构能力，并使心灵能够通过简单的公式掌握物理现象的数量差异。
But while acknowledging their value in education, he sees also that they have no connexion with our higher moral and intellectual ideas.
但在承认它们在教育中的价值的同时，他也看到它们与我们更高的道德和智力理念没有联系。
In the attempt which Plato makes to connect them, we easily trace the influences of ancient Pythagorean notions.
在柏拉图试图将它们联系起来的过程中，我们很容易追踪到古代毕达哥拉斯观念的影响。
There is no reason to suppose that he is speaking of the ideal numbers; but he is describing numbers which are pure abstractions, to which he assigns a real and separate existence, which, as ‘the teachers of the art’ (meaning probably the Pythagoreans) would have affirmed, repel all attempts at subdivision, and in which unity and every other number are conceived of as absolute.
没有理由认为他说的是理想数；他说的是理想数。但他所描述的数字是纯粹的抽象，他赋予数字一个真实而独立的存在，正如“艺术教师”（可能指的是毕达哥拉斯学派）所肯定的那样，它排斥所有细分的尝试，并且在其中统一和所有其他数字都被视为绝对的。
The truth and certainty of numbers, when thus disengaged from phenomena, gave them a kind of sacredness in the eyes of an ancient philosopher.
当数字脱离现象时，其真实性和确定性在古代哲学家的眼中赋予了一种神圣性。
Nor is it easy to say how far ideas of order and fixedness may have had a moral and elevating influence on the minds of men, ‘who,’ in the words of the Timaeus, ‘might learn to regulate their erring lives according to them.’ It is worthy of remark that the old Pythagorean ethical symbols still exist as figures of speech among ourselves.
也很难说秩序和固定性的观念对人类的思想产生了多大的道德和提升的影响，用《蒂迈欧篇》的话说，“他们可能会学会根据它们来规范自己犯错的生活。”值得注意的是，古老的毕达哥拉斯道德符号仍然作为修辞手法存在于我们之中。
And those who in modern times see the world pervaded by universal law, may also see an anticipation of this last word of modern philosophy in the Platonic idea of good, which is the source and measure of all things, and yet only an abstraction (Philebus).
那些在现代看到世界普遍法则的人，也可能会在柏拉图的善观念中看到现代哲学最后一句话的预期，善是万物的源泉和尺度，但只是一个抽象概念（斐莱布斯）。
Two passages seem to require more particular explanations.
有两段似乎需要更具体的解释。
First, that which relates to the analysis of vision.
首先，与视觉分析有关。
The difficulty in this passage may be explained, like many others, from differences in the modes of conception prevailing among ancient and modern thinkers.
与许多其他文章一样，这段话的困难可以用古代和现代思想家普遍存在的观念模式的差异来解释。
To us, the perceptions of sense are inseparable from the act of the mind which accompanies them.
对我们来说，感官知觉与伴随它们的心灵活动密不可分。
The consciousness of form, colour, distance, is indistinguishable from the simple sensation, which is the medium of them.
形状、颜色、距离的意识与作为它们媒介的简单感觉是无法区分的。
Whereas to Plato sense is the Heraclitean flux of sense, not the vision of objects in the order in which they actually present themselves to the experienced sight, but as they may be imagined to appear confused and blurred to the half-awakened eye of the infant.
而对于柏拉图来说，感觉是赫拉克利特式的感觉流，不是按照物体实际呈现给经验视觉的顺序排列的视觉，而是想象它们在婴儿半醒的眼睛中显得混乱和模糊的样子。
The first action of the mind is aroused by the attempt to set in order this chaos, and the reason is required to frame distinct conceptions under which the confused impressions of sense may be arranged.
心灵的第一个行动是由试图整理这种混乱而引起的，并且需要理性来构建不同的概念，在这些概念下可以安排混乱的感觉印象。
Hence arises the question, ‘What is great, what is small?’ and thus begins the distinction of the visible and the intelligible.
因此出现了“什么是大，什么是小？”的问题，从而开始区分可见的和可理解的。
The second difficulty relates to Plato’s conception of harmonics.
第二个困难与柏拉图的谐波概念有关。
Three classes of harmonists are distinguished by him:—first, the Pythagoreans, whom he proposes to consult as in the previous discussion on music he was to consult Damon—they are acknowledged to be masters in the art, but are altogether deficient in the knowledge of its higher import and relation to the good; secondly, the mere empirics, whom Glaucon appears to confuse with them, and whom both he and Socrates ludicrously describe as experimenting by mere auscultation on the intervals of sounds.
他区分了三类和声学家：第一，毕达哥拉斯学派，他建议向毕达哥拉斯学派咨询，就像在之前关于音乐的讨论中他向达蒙咨询一样，他们被认为是艺术大师，但完全缺乏对艺术的更高重要性和与善的关系的了解；其次，纯粹的经验论，格劳孔似乎将经验论与经验论混淆了，他和苏格拉底都可笑地将经验论描述为仅通过听诊声音间隔来进行实验。
Both of these fall short in different degrees of the Platonic idea of harmony, which must be studied in a purely abstract way, first by the method of problems, and secondly as a part of universal knowledge in relation to the idea of good.
两者都在不同程度上缺乏柏拉图式的和谐理念，必须以纯粹抽象的方式来研究和谐理念，首先通过问题的方法，其次作为与善的理念相关的普遍知识的一部分。
The allegory has a political as well as a philosophical meaning.
这个寓言具有政治意义和哲学意义。
The den or cave represents the narrow sphere of politics or law (compare the description of the philosopher and lawyer in the Theaetetus), and the light of the eternal ideas is supposed to exercise a disturbing influence on the minds of those who return to this lower world.
书房或洞穴代表了政治或法律的狭隘领域（比较《泰阿泰德》中对哲学家和律师的描述），而永恒思想的光芒应该对那些返回这个较低世界的人的思想产生令人不安的影响。
In other words, their principles are too wide for practical application; they are looking far away into the past and future, when their business is with the present.
换句话说，它们的原理对于实际应用来说太宽泛了；当他们关心的是现在时，他们却遥望过去和未来。
The ideal is not easily reduced to the conditions of actual life, and may often be at variance with them.
理想并不容易被还原为现实生活的条件，而且常常可能与现实生活的条件相矛盾。
And at first, those who return are unable to compete with the inhabitants of the den in the measurement of the shadows, and are derided and persecuted by them; but after a while they see the things below in far truer proportions than those who have never ascended into the upper world.
起初，那些回来的人在测量阴影方面无法与巢穴的居民竞争，并受到他们的嘲笑和迫害；但过了一段时间，他们就会比那些从未升入上层世界的人更真实地看到下面的事物。
The difference between the politician turned into a philosopher and the philosopher turned into a politician, is symbolized by the two kinds of disordered eyesight, the one which is experienced by the captive who is transferred from darkness to day, the other, of the heavenly messenger who voluntarily for the good of his fellow-men descends into the den.
政治家变成哲学家和哲学家变成政治家之间的区别，象征着两种混乱的视力，一种是从黑暗转入白昼的俘虏所经历的，另一种是为了同胞的利益而自愿降入巢穴的天国使者所经历的。
In what way the brighter light is to dawn on the inhabitants of the lower world, or how the idea of good is to become the guiding principle of politics, is left unexplained by Plato.
柏拉图没有解释如何让下层世界的居民看到更明亮的光芒，或者善的观念如何成为政治的指导原则。
Like the nature and divisions of dialectic, of which Glaucon impatiently demands to be informed, perhaps he would have said that the explanation could not be given except to a disciple of the previous sciences.
就像格劳孔不耐烦地要求了解辩证法的本质和划分一样，也许他会说，除了先前科学的门徒之外，无法给出解释。
(Symposium.)
（研讨会。）
Many illustrations of this part of the Republic may be found in modern Politics and in daily life.
在现代政治和日常生活中可以找到许多关于共和国这一部分的例证。
For among ourselves, too, there have been two sorts of Politicians or Statesmen, whose eyesight has become disordered in two different ways.
因为在我们中间也有两种政治家或政治家，他们的视力以两种不同的方式变得紊乱。
First, there have been great men who, in the language of Burke, ‘have been too much given to general maxims,’ who, like J.S.
首先，用伯克的话来说，有一些伟人“过于注重一般格言”，他们就像 J.S.
Mill or Burke himself, have been theorists or philosophers before they were politicians, or who, having been students of history, have allowed some great historical parallel, such as the English Revolution of 1688, or possibly Athenian democracy or Roman Imperialism, to be the medium through which they viewed contemporary events.
密尔或伯克本人在成为政治家之前就已经是理论家或哲学家，或者是历史学家，他们允许一些伟大的历史平行事件，例如1688年的英国革命，或者可能是雅典民主制或罗马帝国主义，成为他们看待当代事件的媒介。
Or perhaps the long projecting shadow of some existing institution may have darkened their vision.
或者，也许某些现有机构的长期投射的阴影可能使他们的视野变得黯淡。
The Church of the future, the Commonwealth of the future, the Society of the future, have so absorbed their minds, that they are unable to see in their true proportions the Politics of to-day.
未来的教会、未来的联邦、未来的社会已经如此吸引了他们的思想，以至于他们无法看到当今政治的真实面貌。
They have been intoxicated with great ideas, such as liberty, or equality, or the greatest happiness of the greatest number, or the brotherhood of humanity, and they no longer care to consider how these ideas must be limited in practice or harmonized with the conditions of human life.
他们陶醉于伟大的思想，例如自由、平等、最大多数人的最大幸福、人类的兄弟情谊，他们不再关心如何在实践中限制这些思想或与人类生活条件相协调。
They are full of light, but the light to them has become only a sort of luminous mist or blindness.
他们充满了光，但光对他们来说只是一种发光的迷雾或失明。
Almost every one has known some enthusiastic half-educated person, who sees everything at false distances, and in erroneous proportions.
几乎每个人都认识一些热情的、受过一半教育的人，他们以错误的距离和错误的比例看待一切。
With this disorder of eyesight may be contrasted another—of those who see not far into the distance, but what is near only; who have been engaged all their lives in a trade or a profession; who are limited to a set or sect of their own.
与这种视力障碍形成鲜明对比的是另一种视力障碍，即那些看不到远方而只看近处的人；一生从事某一行业或职业的人；他们仅限于自己的群体或教派。
Men of this kind have no universal except their own interests or the interests of their class, no principle but the opinion of persons like themselves, no knowledge of affairs beyond what they pick up in the streets or at their club.
这种人除了他们自己的利益或他们阶级的利益之外没有任何普遍性，除了像他们自己这样的人的意见之外没有原则，除了他们在街上或俱乐部里了解到的事情之外，他们对事物一无所知。
Suppose them to be sent into a larger world, to undertake some higher calling, from being tradesmen to turn generals or politicians, from being schoolmasters to become philosophers:—or imagine them on a sudden to receive an inward light which reveals to them for the first time in their lives a higher idea of God and the existence of a spiritual world, by this sudden conversion or change is not their daily life likely to be upset; and on the other hand will not many of their old prejudices and narrownesses still adhere to them long after they have begun to take a more comprehensive view of human things?
假设他们被派往一个更大的世界，承担某种更高的使命，从商人变成将军或政治家，从校长变成哲学家：——或者想象他们突然收到内在的亮光，这在他们的生活中第一次向他们揭示了关于上帝的更高理念和精神世界的存在，这种突然的转变或改变不会扰乱他们的日常生活；另一方面，在他们开始对人类事物采取更全面的看法之后，他们的许多旧有偏见和狭隘难道不会仍然坚持下去吗？
From familiar examples like these we may learn what Plato meant by the eyesight which is liable to two kinds of disorders.
从这些熟悉的例子中，我们可以了解到柏拉图所说的容易引起两种疾病的视力是什么意思。
Nor have we any difficulty in drawing a parallel between the young Athenian in the fifth century before Christ who became unsettled by new ideas, and the student of a modern University who has been the subject of a similar ‘aufklärung.’ We too observe that when young men begin to criticise customary beliefs, or to analyse the constitution of human nature, they are apt to lose hold of solid principle (ἅπαν τὸ βέβαιον αὐτῶν ἐξοίχεται).
我们也不难将公元前五世纪因新思想而感到不安的雅典年轻人与受到类似“aufklärung”影响的现代大学学生进行类比。我们也观察到，当年轻人开始批评习惯信仰或分析人性的构成时，他们很容易失去坚实的原则（ἅπαν τὸ βέβαιον） αὐτῶν ἐxiοίχεται)。
They are like trees which have been frequently transplanted.
他们就像经常被移植的树木。
The earth about them is loose, and they have no roots reaching far into the soil.
它们周围的土地是松散的，它们的根没有深入土壤。
They ‘light upon every flower,’ following their own wayward wills, or because the wind blows them.
它们“照亮每一朵花”，遵循自己任性的意志，或者因为风吹动它们。
They catch opinions, as diseases are caught—when they are in the air.
他们捕捉意见，就像空气中的疾病一样。
Borne hither and thither, ‘they speedily fall into beliefs’ the opposite of those in which they were brought up.
到处走来走去，“他们很快就陷入了与他们成长过程中所信奉的相反的信念”。
They hardly retain the distinction of right and wrong; they seem to think one thing as good as another.
他们很难区分是非；他们似乎认为一件事和另一件事一样好。
They suppose themselves to be searching after truth when they are playing the game of ‘follow my leader.’ They fall in love ‘at first sight’ with paradoxes respecting morality, some fancy about art, some novelty or eccentricity in religion, and like lovers they are so absorbed for a time in their new notion that they can think of nothing else.
当他们玩“跟随我的领袖”的游戏时，他们以为自己在寻找真理。他们“一见钟情”关于道德的悖论、对艺术的一些幻想、宗教中的一些新奇或古怪，就像恋人一样，他们一度沉迷于自己的新观念，以至于无法思考其他事情。
The resolution of some philosophical or theological question seems to them more interesting and important than any substantial knowledge of literature or science or even than a good life.
对他们来说，解决某些哲学或神学问题似乎比任何文学或科学的实质性知识甚至比美好的生活更有趣和重要。
Like the youth in the Philebus, they are ready to discourse to any one about a new philosophy.
就像菲莱布斯的年轻人一样，他们准备好向任何人谈论一种新哲学。
They are generally the disciples of some eminent professor or sophist, whom they rather imitate than understand.
他们通常是一些著名教授或诡辩家的弟子，他们宁愿模仿而不是理解他们。
They may be counted happy if in later years they retain some of the simple truths which they acquired in early education, and which they may, perhaps, find to be worth all the rest.
如果他们在以后的岁月里保留了他们在早期教育中获得的一些简单的真理，并且他们可能会发现这些真理值得其余的一切，那么他们可能会被认为是幸福的。
Such is the picture which Plato draws and which we only reproduce, partly in his own words, of the dangers which beset youth in times of transition, when old opinions are fading away and the new are not yet firmly established.
这就是柏拉图所描绘的图画，我们只是用他自己的话部分地重现了在过渡时期困扰青年的危险，当时旧的观点正在消失，新的观点尚未牢固确立。
Their condition is ingeniously compared by him to that of a supposititious son, who has made the discovery that his reputed parents are not his real ones, and, in consequence, they have lost their authority over him.
他巧妙地将他们的处境比作一个虚拟的儿子，他发现他所谓的父母并不是他的亲生父母，因此，他们失去了对他的权威。
The distinction between the mathematician and the dialectician is also noticeable.
数学家和辩证学家之间的区别也很明显。
Plato is very well aware that the faculty of the mathematician is quite distinct from the higher philosophical sense which recognizes and combines first principles.
柏拉图非常清楚，数学家的能力与承认并结合第一原理的更高层次的哲学意义截然不同。
The contempt which he expresses for distinctions of words, the danger of involuntary falsehood, the apology which Socrates makes for his earnestness of speech, are highly characteristic of the Platonic style and mode of thought.
他所表达的对词语区别的蔑视、不自觉的谎言的危险、苏格拉底为他的真诚言论所做的道歉，都是柏拉图风格和思维方式的高度特征。
The quaint notion that if Palamedes was the inventor of number Agamemnon could not have counted his feet; the art by which we are made to believe that this State of ours is not a dream only; the gravity with which the first step is taken in the actual creation of the State, namely, the sending out of the city all who had arrived at ten years of age, in order to expedite the business of education by a generation, are also truly Platonic.
有一个奇怪的想法，即如果帕拉梅德斯是数字阿伽门农的发明者，他就无法数出他的脚；使我们相信我们的这种状态不仅仅是一个梦想的艺术；在实际创建国家时采取的第一步，即把所有十岁以上的人都赶出城市，以加快一代人的教育事业，其严肃性也是真正的柏拉图式的。
(For the last, compare the passage at the end of the third book, in which he expects the lie about the earthborn men to be believed in the second generation.)
（最后，请比较第三本书末尾的段落，其中他期望关于地球出生的人的谎言在第二代中被相信。）
BOOK VIII.
第八卷。
And so we have arrived at the conclusion, that in the perfect State wives and children are to be in common; and the education and pursuits of men and women, both in war and peace, are to be common, and kings are to be philosophers and warriors, and the soldiers of the State are to live together, having all things in common; and they are to be warrior athletes, receiving no pay but only their food, from the other citizens.
因此，我们得出的结论是，在完美的国家里，妻子和孩子是共同的。男人和女人的教育和追求，无论在战争还是和平时期，都应该是共同的，国王应该是哲学家和战士，国家的士兵应该生活在一起，拥有共同的东西；他们将成为战士运动员，不从其他公民那里得到报酬，只得到食物。
Now let us return to the point at which we digressed.
现在让我们回到刚才离题的地方。
‘That is easily done,’ he replied: ‘You were speaking of the State which you had constructed, and of the individual who answered to this, both of whom you affirmed to be good; and you said that of inferior States there were four forms and four individuals corresponding to them, which although deficient in various degrees, were all of them worth inspecting with a view to determining the relative happiness or misery of the best or worst man.
“这很容易做到，”他回答道，“你说的是你所建立的国家，以及对此做出回应的个人，你断言他们都是善良的；你说，劣等国家有四种形式和四个与之相对应的个人，虽然在不同程度上有缺陷，但它们都值得考察，以决定最好或最坏的人的相对幸福或痛苦。
Then Polemarchus and Adeimantus interrupted you, and this led to another argument,—and so here we are.’ Suppose that we put ourselves again in the same position, and do you repeat your question.
然后波勒马库斯和阿德曼图斯打断了你，这导致了另一场争论，——所以我们就到了这里。”假设我们再次把自己置于同样的位置，你会重复你的问题吗？
‘I should like to know of what constitutions you were speaking?’ Besides the perfect State there are only four of any note in Hellas:—first, the famous Lacedaemonian or Cretan commonwealth; secondly, oligarchy, a State full of evils; thirdly, democracy, which follows next in order; fourthly, tyranny, which is the disease or death of all government.
“我想知道你所说的是什么宪法？”除了完美的国家之外，希腊只有四种值得注意的宪法：第一，著名的拉栖代梦联邦或克里特联邦；第二，希腊联邦。其次，寡头政治，一个充满罪恶的国家；第三，民主，其次是民主；第四，暴政，这是所有政府的病或亡。
Now, States are not made of ‘oak and rock,’ but of flesh and blood; and therefore as there are five States there must be five human natures in individuals, which correspond to them.
现在，国家不是由“橡树和岩石”组成的，而是由血肉组成的。因此，既然有五个国家，那么个人必然有五种与它们相对应的人性。
And first, there is the ambitious nature, which answers to the Lacedaemonian State; secondly, the oligarchical nature; thirdly, the democratical; and fourthly, the tyrannical.
首先，有雄心勃勃的本性，这符合拉栖代梦国家的要求；其次，寡头性质；第三，民主；第四，暴虐。
This last will have to be compared with the perfectly just, which is the fifth, that we may know which is the happier, and then we shall be able to determine whether the argument of Thrasymachus or our own is the more convincing.
最后一个必须与完全公正的第五个进行比较，以便我们可以知道哪个更幸福，然后我们就能够确定色拉叙马科斯的论点还是我们自己的论点更有说服力。
And as before we began with the State and went on to the individual, so now, beginning with timocracy, let us go on to the timocratical man, and then proceed to the other forms of government, and the individuals who answer to them.
正如之前我们从国家开始，然后继续讨论个人一样，现在，让我们从民主制开始，继续讨论民主制的人，然后讨论其他形式的政府，以及对它们负责的个人。
But how did timocracy arise out of the perfect State?
但民主政治是如何从完美国家中产生的呢？
Plainly, like all changes of government, from division in the rulers.
显然，就像所有政府更迭一样，源于统治者的分裂。
But whence came division?
但分裂从何而来？
‘Sing, heavenly Muses,’ as Homer says;—let them condescend to answer us, as if we were children, to whom they put on a solemn face in jest.
正如荷马所说：“歌唱吧，天上的缪斯们”——让她们屈尊回答我们，就好像我们是孩子一样，她们对我们摆出严肃的面孔，开玩笑。
‘And what will they say?’ They will say that human things are fated to decay, and even the perfect State will not escape from this law of destiny, when ‘the wheel comes full circle’ in a period short or long.
“他们会说什么？”他们会说，人类的事物注定会腐朽，即使是完美的国家也无法逃脱这个命运的法则，当“车轮转一圈”或长或短的时候。
Plants or animals have times of fertility and sterility, which the intelligence of rulers because alloyed by sense will not enable them to ascertain, and children will be born out of season.
植物或动物有生育和不育的时期，统治者的智慧由于感官的融合而不能确定，而孩子会不合时宜地出生。
For whereas divine creations are in a perfect cycle or number, the human creation is in a number which declines from perfection, and has four terms and three intervals of numbers, increasing, waning, assimilating, dissimilating, and yet perfectly commensurate with each other.
因为神圣的创造物处于一个完美的循环或数字中，而人类的创造物则处于一个从完美开始衰退的数字中，并且有四个时期和三个数字间隔，增加、减少、同化、异化，但彼此完全相称。
The base of the number with a fourth added (or which is 3:4), multiplied by five and cubed, gives two harmonies:—the first a square number, which is a hundred times the base (or a hundred times a hundred); the second, an oblong, being a hundred squares of the rational diameter of a figure the side of which is five, subtracting one from each square or two perfect squares from all, and adding a hundred cubes of three.
数字的底数加上第四个（或 3:4），乘以五并立方，得到两个和声：——第一个是平方数，是底数的一百倍（或一百乘以一百）；第二个是长方形，是边长为五的图形的有理直径的一百个正方形，每个正方形减去一个或所有正方形减去两个完全正方形，然后加上一百个三的立方。
This entire number is geometrical and contains the rule or law of generation.
这整个数是几何数，并且包含生成规则或规律。
When this law is neglected marriages will be unpropitious; the inferior offspring who are then born will in time become the rulers; the State will decline, and education fall into decay; gymnastic will be preferred to music, and the gold and silver and brass and iron will form a chaotic mass—thus division will arise.
如果忽视这条法律，婚姻就会不吉利。那时出生的劣等子孙迟早会成为统治者。国家衰落，教育衰败；体操胜乐，金银铜铁乱成一团，于是分裂。
Such is the Muses’ answer to our question.
这就是缪斯女神对我们问题的回答。
‘And a true answer, of course:—but what more have they to say?’ They say that the two races, the iron and brass, and the silver and gold, will draw the State different ways;—the one will take to trade and moneymaking, and the others, having the true riches and not caring for money, will resist them: the contest will end in a compromise; they will agree to have private property, and will enslave their fellow-citizens who were once their friends and nurturers.
“当然，还有一个真实的答案：——但他们还有什么可说的呢？”他们说，铁和铜、银和金这两个种族将以不同的方式吸引国家；——其中一个将从事贸易和赚钱，而其他拥有真正财富而不关心金钱的人将抵制他们：竞争将以妥协告终；他们会同意拥有私有财产，并会奴役曾经是他们的朋友和养育者的同胞。
But they will retain their warlike character, and will be chiefly occupied in fighting and exercising rule.
但他们将保留好战的性格，主要致力于战斗和行使统治。
Thus arises timocracy, which is intermediate between aristocracy and oligarchy.
由此产生了介于贵族政治和寡头政治之间的贵族政治。
The new form of government resembles the ideal in obedience to rulers and contempt for trade, and having common meals, and in devotion to warlike and gymnastic exercises.
新的政府形式类似于服从统治者、蔑视贸易、共同进餐、热衷于战争和体操的理想政府。
But corruption has crept into philosophy, and simplicity of character, which was once her note, is now looked for only in the military class.
但腐败已经渗透到哲学中，而曾经是她的特色的简单性格，现在只在军事阶层中寻找。
Arts of war begin to prevail over arts of peace; the ruler is no longer a philosopher; as in oligarchies, there springs up among them an extravagant love of gain—get another man’s and save your own, is their principle; and they have dark places in which they hoard their gold and silver, for the use of their women and others; they take their pleasures by stealth, like boys who are running away from their father—the law; and their education is not inspired by the Muse, but imposed by the strong arm of power.
战争艺术开始战胜和平艺术；统治者不再是哲学家；就像在寡头政治中一样，他们中间出现了一种奢侈的贪欲——得到别人的，保存自己的，这是他们的原则；他们在黑暗的地方储藏金银，供妇女和其他人使用。他们偷偷地享受快乐，就像逃离父亲——法律的男孩一样；他们的教育不是由缪斯启发的，而是由强大的力量强加的。
The leading characteristic of this State is party spirit and ambition.
这个国家的主要特征是党性和野心。
And what manner of man answers to such a State?
什么样的人才能应对这样的状态呢？
‘In love of contention,’ replied Adeimantus, ‘he will be like our friend Glaucon.’ In that respect, perhaps, but not in others.
“因为喜欢争论，”阿德曼图斯回答道，“他会像我们的朋友格劳孔一样。”也许在这方面，但在其他方面则不然。
He is self-asserting and ill-educated, yet fond of literature, although not himself a speaker,—fierce with slaves, but obedient to rulers, a lover of power and honour, which he hopes to gain by deeds of arms,—fond, too, of gymnastics and of hunting.
他固执己见，没有受过多少教育，但喜欢文学，尽管他自己不是一个演说家，对奴隶很凶猛，但服从统治者，热爱权力和荣誉，希望通过武力获得权力和荣誉，也喜欢体操和狩猎。
As he advances in years he grows avaricious, for he has lost philosophy, which is the only saviour and guardian of men.
随着年龄的增长，他变得越来越贪婪，因为他失去了哲学，而哲学是人类唯一的救世主和守护者。
His origin is as follows:—His father is a good man dwelling in an ill-ordered State, who has retired from politics in order that he may lead a quiet life.
他的来历是这样的：——他的父亲是一个生活在混乱国家的好人，他退出政坛，以便过上平静的生活。
His mother is angry at her loss of precedence among other women; she is disgusted at her husband’s selfishness, and she expatiates to her son on the unmanliness and indolence of his father.
他的母亲对她在其他女性中失去优先地位感到愤怒。她厌恶丈夫的自私，向儿子大肆指责父亲的没有男子气概和懒惰。
The old family servant takes up the tale, and says to the youth:—‘When you grow up you must be more of a man than your father.’ All the world are agreed that he who minds his own business is an idiot, while a busybody is highly honoured and esteemed.
老仆人继续讲故事，对年轻人说：“你长大了，一定要比你的父亲更有男子气概。”天下人都认为，只顾自己的事情的人是白痴，而多管闲事的人是受人尊敬的。
The young man compares this spirit with his father’s words and ways, and as he is naturally well disposed, although he has suffered from evil influences, he rests at a middle point and becomes ambitious and a lover of honour.
年轻人将这种精神与父亲的言行相比较，由于他生性善良，虽然受到了邪恶的影响，但他处于中间位置，变得有野心和爱荣誉。
And now let us set another city over against another man.
现在让我们用另一座城市来对抗另一个人。
The next form of government is oligarchy, in which the rule is of the rich only; nor is it difficult to see how such a State arises.
下一种政府形式是寡头政治，其中统治者仅属于富人。也不难看出这样一个国家是如何产生的。
The decline begins with the possession of gold and silver; illegal modes of expenditure are invented; one draws another on, and the multitude are infected; riches outweigh virtue; lovers of money take the place of lovers of honour; misers of politicians; and, in time, political privileges are confined by law to the rich, who do not shrink from violence in order to effect their purposes.
衰落是从拥有金银开始的；发明非法支出方式；一波一波，大众被感染；财富胜过德行；贪爱金钱的人取代了贪爱荣誉的人；政客的守财奴；随着时间的推移，政治特权被法律限制在富人身上，他们不会为了实现自己的目的而回避暴力。
Thus much of the origin,—let us next consider the evils of oligarchy.
起源就这么多——接下来让我们考虑一下寡头政治的罪恶。
Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor?
一个想要安全航行的人会因为富有而选择一位糟糕的飞行员，还是因为贫穷而拒绝一位优秀的飞行员？
And does not the analogy apply still more to the State?
这个类比不更适用于国家吗？
And there are yet greater evils: two nations are struggling together in one—the rich and the poor; and the rich dare not put arms into the hands of the poor, and are unwilling to pay for defenders out of their own money.
还有更大的罪恶：两个国家正在共同斗争——富人和穷人；富人不敢把武器交给穷人，也不愿意用自己的钱来支付保卫者的费用。
And have we not already condemned that State in which the same persons are warriors as well as shopkeepers?
难道我们还没有谴责那种既是战士又是店主的国家吗？
The greatest evil of all is that a man may sell his property and have no place in the State; while there is one class which has enormous wealth, the other is entirely destitute.
其中最大的罪恶是一个人可能会出售他的财产而在国家中没有地位；一个阶级拥有巨大的财富，而另一个阶级却一贫如洗。
But observe that these destitutes had not really any more of the governing nature in them when they were rich than now that they are poor; they were miserable spendthrifts always.
但请注意，这些穷人在富有时并不比现在贫穷时真正具有统治本性。他们总是可悲的挥霍者。
They are the drones of the hive; only whereas the actual drone is unprovided by nature with a sting, the two-legged things whom we call drones are some of them without stings and some of them have dreadful stings; in other words, there are paupers and there are rogues.
它们是蜂巢中的雄蜂；只是，真正的雄蜂在自然界中是没有蜇伤的，而我们称之为雄蜂的两足动物，有的没有蜇伤，有的却有可怕的蜇伤。换句话说，有乞丐，也有流氓。
These are never far apart; and in oligarchical cities, where nearly everybody is a pauper who is not a ruler, you will find abundance of both.
这些从未相距太远；在寡头政治的城市里，几乎每个人都是非统治者的乞丐，但你会发现两者都丰富。
And this evil state of society originates in bad education and bad government.
而这种邪恶的社会状况源于不良的教育和不良的政府。
Like State, like man,—the change in the latter begins with the representative of timocracy; he walks at first in the ways of his father, who may have been a statesman, or general, perhaps; and presently he sees him ‘fallen from his high estate,’ the victim of informers, dying in prison or exile, or by the hand of the executioner.
就像国家一样，就像人一样，后者的变化始于民主政治的代表；他最初走的是他父亲的道路，他的父亲可能是一位政治家，也可能是一位将军。不久，他就看到自己“从高位坠落”，成为告密者的受害者，死于监狱或流放，或死于刽子手之手。
The lesson which he thus receives, makes him cautious; he leaves politics, represses his pride, and saves pence.
他由此得到的教训使他变得谨慎起来。他离开政坛，压抑自己的骄傲，节省便士。
Avarice is enthroned as his bosom’s lord, and assumes the style of the Great King; the rational and spirited elements sit humbly on the ground at either side, the one immersed in calculation, the other absorbed in the admiration of wealth.
贪婪被拥立为怀主，具有大王的风范。理性而有活力的人谦卑地坐在两边的地上，一个沉浸在算计中，另一个沉浸在对财富的崇拜中。
The love of honour turns to love of money; the conversion is instantaneous.
爱名誉转为爱财；转换是瞬时的。
The man is mean, saving, toiling, the slave of one passion which is the master of the rest: Is he not the very image of the State?
这个人是卑鄙的、节约的、辛劳的，是一种激情的奴隶，而这种激情是其他一切的主人：他不是国家的形象吗？
He has had no education, or he would never have allowed the blind god of riches to lead the dance within him.
他没有受过教育，否则他绝不会允许盲目的财神在他内心起舞。
And being uneducated he will have many slavish desires, some beggarly, some knavish, breeding in his soul.
由于没有受过教育，他的灵魂中会滋生许多奴性的欲望，有些是乞丐的，有些是恶棍的。
If he is the trustee of an orphan, and has the power to defraud, he will soon prove that he is not without the will, and that his passions are only restrained by fear and not by reason.
如果他是一个孤儿的受托人，并且有能力进行诈骗，那么他很快就会证明他并非没有意志，他的激情只是被恐惧而非理性所抑制。
Hence he leads a divided existence; in which the better desires mostly prevail.
因此，他过着分裂的生活；其中，更好的愿望大多占上风。
But when he is contending for prizes and other distinctions, he is afraid to incur a loss which is to be repaid only by barren honour; in time of war he fights with a small part of his resources, and usually keeps his money and loses the victory.
但当他争夺奖项和其他荣誉时，他害怕遭受损失，而这种损失只能以贫瘠的荣誉来弥补。在战争时期，他只用自己的一小部分资源去作战，通常会保留自己的钱财而失去胜利。
Next comes democracy and the democratic man, out of oligarchy and the oligarchical man.
接下来是民主和民主人，来自寡头政治和寡头政治。
Insatiable avarice is the ruling passion of an oligarchy; and they encourage expensive habits in order that they may gain by the ruin of extravagant youth.
贪得无厌是寡头政治的主导激情。他们鼓励昂贵的习惯，以便通过毁掉奢侈的青春而获得利益。
Thus men of family often lose their property or rights of citizenship; but they remain in the city, full of hatred against the new owners of their estates and ripe for revolution.
因此，有家庭的男人常常会失去财产或公民权；但他们仍然留在城市，对自己庄园的新主人充满仇恨，革命的时机已经成熟。
The usurer with stooping walk pretends not to see them; he passes by, and leaves his sting—that is, his money—in some other victim; and many a man has to pay the parent or principal sum multiplied into a family of children, and is reduced into a state of dronage by him.
高利贷者弯着腰假装没有看见他们；他经过，把他的毒刺——也就是他的钱——留在了其他受害者身上。许多人必须向父母支付本金，或成倍地支付给一个孩子家庭的本金，并被他贬低为卑鄙的状态。
The only way of diminishing the evil is either to limit a man in his use of his property, or to insist that he shall lend at his own risk.
减少罪恶的唯一方法是限制一个人使用其财产，或者坚持让他自担风险放贷。
But the ruling class do not want remedies; they care only for money, and are as careless of virtue as the poorest of the citizens.
但统治阶级并不想要补救措施；他们只关心金钱，并且像最贫穷的公民一样漠视美德。
Now there are occasions on which the governors and the governed meet together,—at festivals, on a journey, voyaging or fighting.
现在，统治者和被统治者有时会聚在一起，比如节日、旅行、航海或战斗。
The sturdy pauper finds that in the hour of danger he is not despised; he sees the rich man puffing and panting, and draws the conclusion which he privately imparts to his companions,—‘that our people are not good for much;’ and as a sickly frame is made ill by a mere touch from without, or sometimes without external impulse is ready to fall to pieces of itself, so from the least cause, or with none at all, the city falls ill and fights a battle for life or death.
坚强的乞丐发现，在危险时刻，他并没有被轻视；他看到富人气喘吁吁，私下里向他的同伴们传达了这样的结论：“我们的人民没有多大用处。”就像一个体弱多病的人只要受到外界的触碰就会生病，或者有时没有外部冲动就会自行倒塌，因此，由于最小的原因，或者根本没有原因，这座城市就会生病，并为生死而战。
And democracy comes into power when the poor are the victors, killing some and exiling some, and giving equal shares in the government to all the rest.
当穷人成为胜利者，杀死一些人，流放一些人，并让其他人平等地参与政府事务时，民主就会开始掌权。
The manner of life in such a State is that of democrats; there is freedom and plainness of speech, and every man does what is right in his own eyes, and has his own way of life.
这样一个国家的生活方式就是民主主义者的生活方式。言论自由、坦白，每个人都做自己认为正确的事，有自己的生活方式。
Hence arise the most various developments of character; the State is like a piece of embroidery of which the colours and figures are the manners of men, and there are many who, like women and children, prefer this variety to real beauty and excellence.
因此，性格的发展多种多样。国家就像一件刺绣品，其中的颜色和图形是男人的举止，许多人，如妇女和儿童，更喜欢这种多样性，而不是真正的美丽和卓越。
The State is not one but many, like a bazaar at which you can buy anything.
国家不是一个而是多个，就像一个集市，你可以在其中买到任何东西。
The great charm is, that you may do as you like; you may govern if you like, let it alone if you like; go to war and make peace if you feel disposed, and all quite irrespective of anybody else.
最大的魅力就在于，可以随心所欲；如果你愿意，你可以统治，如果你愿意，就别管它；如果你愿意，就去打仗，去缔造和平，而这一切都与其他人无关。
When you condemn men to death they remain alive all the same; a gentleman is desired to go into exile, and he stalks about the streets like a hero; and nobody sees him or cares for him.
当你判处人死刑时，他们仍然活着；君子欲流亡，英雄游街；没有人看到他或关心他。
Observe, too, how grandly Democracy sets her foot upon all our fine theories of education,—how little she cares for the training of her statesmen!
还要观察一下，民主是如何伟大地立足于我们所有优秀的教育理论——她是多么不关心政治家的培训！
The only qualification which she demands is the profession of patriotism.
她所要求的唯一资格就是爱国主义的职业。
Such is democracy;—a pleasing, lawless, various sort of government, distributing equality to equals and unequals alike.
这就是民主——一个令人愉快的、无法无天的、各种各样的政府，对平等和不平等的人都给予平等。
Let us now inspect the individual democrat; and first, as in the case of the State, we will trace his antecedents.
现在让我们来考察一下民主人士个人吧；首先，就像国家的情况一样，我们将追溯他的前身。
He is the son of a miserly oligarch, and has been taught by him to restrain the love of unnecessary pleasures.
他是一个吝啬寡头的儿子，他教导他克制对不必要的享乐的热爱。
Perhaps I ought to explain this latter term:—Necessary pleasures are those which are good, and which we cannot do without; unnecessary pleasures are those which do no good, and of which the desire might be eradicated by early training.
也许我应该解释一下后一个术语：——必要的快乐是那些好的、我们不能没有的快乐；不必要的快乐是没有好处的，并且可以通过早期训练消除这种欲望。
For example, the pleasures of eating and drinking are necessary and healthy, up to a certain point; beyond that point they are alike hurtful to body and mind, and the excess may be avoided.
例如，在某种程度上，饮食的乐趣是必要的和健康的；超过这个限度，它们都会对身体和心灵造成伤害，过量的行为是可以避免的。
When in excess, they may be rightly called expensive pleasures, in opposition to the useful ones.
当过度时，它们可以被正确地称为昂贵的快乐，而不是有用的快乐。
And the drone, as we called him, is the slave of these unnecessary pleasures and desires, whereas the miserly oligarch is subject only to the necessary.
我们称之为无人机，是这些不必要的快乐和欲望的奴隶，而吝啬的寡头只受制于必要的东西。
The oligarch changes into the democrat in the following manner:—The youth who has had a miserly bringing up, gets a taste of the drone’s honey; he meets with wild companions, who introduce him to every new pleasure.
寡头通过以下方式转变为民主者：——从小受过吝啬教育的年轻人，尝到了无人机的蜂蜜；他遇到了狂野的同伴，他们向他介绍了每一种新的乐趣。
As in the State, so in the individual, there are allies on both sides, temptations from without and passions from within; there is reason also and external influences of parents and friends in alliance with the oligarchical principle; and the two factions are in violent conflict with one another.
正如在国家中一样，在个人中，双方都有盟友，有来自外部的诱惑，也有来自内部的激情；还有父母和朋友的理性和外部影响与寡头原则的结合；并且两派之间存在着激烈的冲突。
Sometimes the party of order prevails, but then again new desires and new disorders arise, and the whole mob of passions gets possession of the Acropolis, that is to say, the soul, which they find void and unguarded by true words and works.
有时秩序一方占上风，但随后新的欲望和新的混乱再次出现，整个激情暴民占据了卫城，也就是说，灵魂，他们发现它空虚，没有真正的言语和作品的守护。
Falsehoods and illusions ascend to take their place; the prodigal goes back into the country of the Lotophagi or drones, and openly dwells there.
虚假和幻象上升取而代之；浪子回到洛托法吉（Lotophagi）或雄蜂的国家，并公开居住在那里。
And if any offer of alliance or parley of individual elders comes from home, the false spirits shut the gates of the castle and permit no one to enter,—there is a battle, and they gain the victory; and straightway making alliance with the desires, they banish modesty, which they call folly, and send temperance over the border.
如果有任何长老提出的联盟或谈判的提议来自家里，虚假的灵魂就会关闭城堡的大门，不允许任何人进入，——有一场战斗，他们获得了胜利；他们立即与欲望结盟，抛弃了他们称之为愚蠢的谦虚，并把节制带入了边界。
When the house has been swept and garnished, they dress up the exiled vices, and, crowning them with garlands, bring them back under new names.
当房子被打扫干净并装饰完毕后，他们会给那些被放逐的恶习穿上衣服，并给它们戴上花环，并以新的名字将它们带回来。
Insolence they call good breeding, anarchy freedom, waste magnificence, impudence courage.
他们把傲慢称为良好教养，把无政府状态称为自由，把浪费称为华丽，把无礼称为勇气。
Such is the process by which the youth passes from the necessary pleasures to the unnecessary.
这就是年轻人从必要的快乐转向不必要的快乐的过程。
After a while he divides his time impartially between them; and perhaps, when he gets older and the violence of passion has abated, he restores some of the exiles and lives in a sort of equilibrium, indulging first one pleasure and then another; and if reason comes and tells him that some pleasures are good and honourable, and others bad and vile, he shakes his head and says that he can make no distinction between them.
过了一会儿，他公平地分配时间给他们。也许，当他变老，激情的暴力减弱时，他会恢复一些流放的状态，生活在一种平衡中，先沉迷于一种快乐，然后又沉溺于另一种快乐；如果理性告诉他，有些快乐是好的、光荣的，有些则是坏的、卑鄙的，他就会摇摇头，说他无法区分它们。
Thus he lives in the fancy of the hour; sometimes he takes to drink, and then he turns abstainer; he practises in the gymnasium or he does nothing at all; then again he would be a philosopher or a politician; or again, he would be a warrior or a man of business; he is
他就这样生活在当下的幻想中；有时他会喝酒，然后就会戒酒。他在体育馆里练习或者什么也不做；然后他又会成为一名哲学家或政治家；或者，他会成为一名战士或一名商人；或者，他会成为一名战士或一名商人。他是
‘Every thing by starts and nothing long.’
“万事皆有始有终。”
There remains still the finest and fairest of all men and all States—tyranny and the tyrant.
仍然存在着所有人和所有国家中最优秀和最公平的——暴政和暴君。
Tyranny springs from democracy much as democracy springs from oligarchy.
暴政源于民主，就像民主源于寡头政治一样。
Both arise from excess; the one from excess of wealth, the other from excess of freedom.
两者都源于过度；一个来自过度的财富，另一个来自过度的自由。
‘The great natural good of life,’ says the democrat, ‘is freedom.’ And this exclusive love of freedom and regardlessness of everything else, is the cause of the change from democracy to tyranny.
这位民主人士说，“生活中最大的自然美好就是自由。”这种对自由的专一热爱和对其他一切的不顾一切，是从民主到暴政转变的原因。
The State demands the strong wine of freedom, and unless her rulers give her a plentiful draught, punishes and insults them; equality and fraternity of governors and governed is the approved principle.
国家需要自由的烈酒，除非她的统治者给她一杯充足的酒，否则就会惩罚和侮辱他们；统治者和被统治者的平等和友爱是公认的原则。
Anarchy is the law, not of the State only, but of private houses, and extends even to the animals.
无政府状态不仅是国家的法律，也是私人住宅的法律，甚至延伸到动物身上。
Father and son, citizen and foreigner, teacher and pupil, old and young, are all on a level; fathers and teachers fear their sons and pupils, and the wisdom of the young man is a match for the elder, and the old imitate the jaunty manners of the young because they are afraid of being thought morose.
父子、国人、外人、师生、老幼，都在一个水平上；父亲和老师害怕他们的儿子和学生，年轻人的智慧可以与年长者相媲美，老年人模仿年轻人的活泼举止，因为他们害怕被认为是忧郁的。
Slaves are on a level with their masters and mistresses, and there is no difference between men and women.
奴隶与主人、情妇处于同一水平，没有男女之分。
Nay, the very animals in a democratic State have a freedom which is unknown in other places.
不仅如此，民主国家的动物也享有其他地方所没有的自由。
The she-dogs are as good as their she-mistresses, and horses and asses march along with dignity and run their noses against anybody who comes in their way.
母狗和它们的女主人一样优秀，马和驴尊严地行进，用鼻子抵挡任何挡道的人。
‘That has often been my experience.’ At last the citizens become so sensitive that they cannot endure the yoke of laws, written or unwritten; they would have no man call himself their master.
“这常常是我的经历。”最后，公民变得如此敏感，以至于他们无法忍受成文或不成文法律的束缚；他们不会让任何人称自己为他们的主人。
Such is the glorious beginning of things out of which tyranny springs.
这就是暴政的光荣开端。
‘Glorious, indeed; but what is to follow?’ The ruin of oligarchy is the ruin of democracy; for there is a law of contraries; the excess of freedom passes into the excess of slavery, and the greater the freedom the greater the slavery.
‘确实光荣；寡头政治的毁灭就是民主的毁灭。因为有一个相反的法则；过度的自由就会转化为过度的奴役，自由越大，奴役就越严重。
You will remember that in the oligarchy were found two classes—rogues and paupers, whom we compared to drones with and without stings.
你会记得，在寡头政治中存在两个阶层——流氓和乞丐，我们将他们比作有蜇和不蜇的无人机。
These two classes are to the State what phlegm and bile are to the human body; and the State-physician, or legislator, must get rid of them, just as the bee-master keeps the drones out of the hive.
这两个类别对于国家来说就像痰和胆汁对于人体一样。国家医生或立法者必须消灭它们，就像养蜂人将雄蜂赶出蜂巢一样。
Now in a democracy, too, there are drones, but they are more numerous and more dangerous than in the oligarchy; there they are inert and unpractised, here they are full of life and animation; and the keener sort speak and act, while the others buzz about the bema and prevent their opponents from being heard.
现在民主国家也有无人机，但它们比寡头国家数量更多、更危险；在那里，他们是惰性的、未经实践的，而在这里，他们是充满生机和活力的；热衷者说话和行动，而其他人则议论贝玛并阻止他们的对手被听到。
And there is another class in democratic States, of respectable, thriving individuals, who can be squeezed when the drones have need of their possessions; there is moreover a third class, who are the labourers and the artisans, and they make up the mass of the people.
在民主国家还有另一个阶层，他们是受人尊敬、繁荣昌盛的个人，当无人机需要他们的财产时，他们可能会受到挤压；此外还有第三阶级，即工人和工匠，他们构成了人民群众。
When the people meet, they are omnipotent, but they cannot be brought together unless they are attracted by a little honey; and the rich are made to supply the honey, of which the demagogues keep the greater part themselves, giving a taste only to the mob.
人相会时，无所不能，但若不被一点点蜜力吸引，就无法聚集在一起；富人被迫提供蜂蜜，其中大部分被煽动者自己保留，只给暴民品尝。
Their victims attempt to resist; they are driven mad by the stings of the drones, and so become downright oligarchs in self-defence.
受害者试图反抗；他们被无人机的刺痛逼疯，因此成为彻头彻尾的自卫寡头。
Then follow informations and convictions for treason.
然后跟踪叛国罪的信息和定罪。
The people have some protector whom they nurse into greatness, and from this root the tree of tyranny springs.
人民有一些保护者，他们将他培育成伟大的人物，暴政之树就从这个根上长出来。
The nature of the change is indicated in the old fable of the temple of Zeus Lycaeus, which tells how he who tastes human flesh mixed up with the flesh of other victims will turn into a wolf.
这种变化的本质在宙斯吕凯乌斯神庙的古老寓言中有所体现，该寓言讲述了品尝人肉与其他受害者的肉混合的人将如何变成狼。
Even so the protector, who tastes human blood, and slays some and exiles others with or without law, who hints at abolition of debts and division of lands, must either perish or become a wolf—that is, a tyrant.
即便如此，尝到人血、无论法律与否、杀人流放、暗示废除债务和分割土地的保护者，要么灭亡，要么成为狼——即暴君。
Perhaps he is driven out, but he soon comes back from exile; and then if his enemies cannot get rid of him by lawful means, they plot his assassination.
也许他被驱逐了，但他很快就会从流放中回来；然后，如果他的敌人无法通过合法手段除掉他，他们就会策划暗杀他。
Thereupon the friend of the people makes his well-known request to them for a body-guard, which they readily grant, thinking only of his danger and not of their own.
于是，这位人民之友向他们提出了众所周知的要求，要求他们派一名保镖，他们欣然同意，只考虑到他的危险，而不是他们自己的危险。
Now let the rich man make to himself wings, for he will never run away again if he does not do so then.
现在让富人给自己做翅膀吧，因为如果他不这样做，他就永远不会再逃跑了。
And the Great Protector, having crushed all his rivals, stands proudly erect in the chariot of State, a full-blown tyrant: Let us enquire into the nature of his happiness.
伟大的保护者，粉碎了所有的对手，自豪地站在国家的战车上，一个十足的暴君：让我们探究他的幸福的本质。
In the early days of his tyranny he smiles and beams upon everybody; he is not a ‘dominus,’ no, not he: he has only come to put an end to debt and the monopoly of land.
在他暴政的早期，他对每个人都微笑、微笑。他不是“统治者”，不，不是他：他只是来结束债务和土地垄断。
Having got rid of foreign enemies, he makes himself necessary to the State by always going to war.
在消灭了外敌之后，他通过不断参战来使自己对国家来说是必要的。
He is thus enabled to depress the poor by heavy taxes, and so keep them at work; and he can get rid of bolder spirits by handing them over to the enemy.
因此，他能够通过重税来压低穷人的生活，从而让他们继续工作。他可以通过将更大胆的精神交给敌人来消灭它们。
Then comes unpopularity; some of his old associates have the courage to oppose him.
然后就是不受欢迎。他的一些老同事有勇气反对他。
The consequence is, that he has to make a purgation of the State; but, unlike the physician who purges away the bad, he must get rid of the high-spirited, the wise and the wealthy; for he has no choice between death and a life of shame and dishonour.
结果是，他必须对国家进行清洗；但是，与清除坏人的医生不同，他必须清除那些精力充沛、聪明和富有的人。因为他在死亡和羞辱的一生之间别无选择。
And the more hated he is, the more he will require trusty guards; but how will he obtain them?
他越是被人憎恨，就越需要值得信赖的守卫。但他怎样才能得到它们呢？
‘They will come flocking like birds—for pay.’ Will he not rather obtain them on the spot?
“他们会像鸟儿一样蜂拥而至——为了报酬。”他难道不想当场得到它们吗？
He will take the slaves from their owners and make them his body-guard; these are his trusted friends, who admire and look up to him.
他将从主人手中夺走奴隶，让他们成为他的近卫；这些是他值得信赖的朋友，钦佩他、尊敬他。
Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise?
那些夸大暴君、颂扬暴君、并通过与智者交往而说他是智者的悲剧诗人，难道不是智者吗？
And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State?
他们对暴政的赞扬难道不足以成为我们将他们排除在我们国家之外的充分理由吗？
They may go to other cities, and gather the mob about them with fine words, and change commonwealths into tyrannies and democracies, receiving honours and rewards for their services; but the higher they and their friends ascend constitution hill, the more their honour will fail and become ‘too asthmatic to mount.’ To return to the tyrant—How will he support that rare army of his?
他们可能会去其他城市，用花言巧语聚集暴徒，将共和国变成专制国家和民主国家，并因他们的服务而获得荣誉和奖励；但他们和他们的朋友登上宪法山越高，他们的荣誉就越失败，变得“喘不过气来”。回到暴君身上——他将如何支持他那支稀有的军队？
First, by robbing the temples of their treasures, which will enable him to lighten the taxes; then he will take all his father’s property, and spend it on his companions, male or female.
首先，掠夺寺庙的财宝，这将使他能够减轻税收；然后他会拿走他父亲的全部财产，花在他的同伴身上，无论男女。
Now his father is the demus, and if the demus gets angry, and says that a great hulking son ought not to be a burden on his parents, and bids him and his riotous crew begone, then will the parent know what a monster he has been nurturing, and that the son whom he would fain expel is too strong for him.
现在他的父亲是德穆斯，如果德穆斯生气了，说一个巨大的儿子不应该成为他父母的负担，并命令他和他的暴乱船员走开，那么父母就会知道他一直在养育一个什么样的怪物，他想驱逐的儿子对他来说太强大了。
‘You do not mean to say that he will beat his father?’ Yes, he will, after having taken away his arms.
“你不是说他会打他的父亲吗？”是的，他会的，在拿走他的手臂之后。
‘Then he is a parricide and a cruel, unnatural son.’ And the people have jumped from the fear of slavery into slavery, out of the smoke into the fire.
“那么他就是一个弑父者，一个残酷的、不自然的儿子。”人们从对奴隶制的恐惧中跳入了奴隶制，从硝烟中跳入了火中。
Thus liberty, when out of all order and reason, passes into the worst form of servitude...
因此，当自由失去一切秩序和理性时，就会变成最糟糕的奴役形式……
In the previous books Plato has described the ideal State; now he returns to the perverted or declining forms, on which he had lightly touched at the end of Book IV.
在以前的书中，柏拉图描述了理想的国家；现在他又回到了他在第四卷结尾处轻轻触及的扭曲或衰落的形式。
These he describes in a succession of parallels between the individuals and the States, tracing the origin of either in the State or individual which has preceded them.
他通过一系列个人与国家之间的相似之处来描述这些，追溯了它们之前的国家或个人的起源。
He begins by asking the point at which he digressed; and is thus led shortly to recapitulate the substance of the three former books, which also contain a parallel of the philosopher and the State.
他首先问他离题的地方；因此，我们很快就会重述前三本书的实质内容，其中也包含了哲学家和国家的相似之处。
Of the first decline he gives no intelligible account; he would not have liked to admit the most probable causes of the fall of his ideal State, which to us would appear to be the impracticability of communism or the natural antagonism of the ruling and subject classes.
对于第一次的衰落，他没有给出令人理解的解释。他不愿意承认他的理想国家垮台的最可能的原因，对我们来说，这似乎是共产主义的不切实际或统治阶级和臣民阶级的天然对立。
He throws a veil of mystery over the origin of the decline, which he attributes to ignorance of the law of population.
他给人口衰退的根源蒙上了一层神秘的面纱，并将其归因于对人口规律的无知。
Of this law the famous geometrical figure or number is the expression.
著名的几何图形或数字就是这条定律的表达式。
Like the ancients in general, he had no idea of the gradual perfectibility of man or of the education of the human race.
像一般的古人一样，他不知道人会逐渐完善，也不知道人类的教育。
His ideal was not to be attained in the course of ages, but was to spring in full armour from the head of the legislator.
他的理想不是通过岁月的努力就能实现的，而是全副武装地从立法者的头上跳出来。
When good laws had been given, he thought only of the manner in which they were likely to be corrupted, or of how they might be filled up in detail or restored in accordance with their original spirit.
当好的法律颁布后，他只想到这些法律可能会以何种方式被破坏，或者如何根据其最初的精神来充实或恢复它们的细节。
He appears not to have reflected upon the full meaning of his own words, ‘In the brief space of human life, nothing great can be accomplished’; or again, as he afterwards says in the Laws, ‘Infinite time is the maker of cities.’ The order of constitutions which is adopted by him represents an order of thought rather than a succession of time, and may be considered as the first attempt to frame a philosophy of history.
他似乎没有反思自己这句话的全部含义：“在人生短暂的时间里，没有什么伟大的事情能够完成”；或者，正如他后来在《法律》中所说，“无限的时间是城市的创造者。”他所采用的宪法顺序代表了一种思想顺序，而不是时间的连续性，并且可以被视为构建历史哲学的首次尝试。
The first of these declining States is timocracy, or the government of soldiers and lovers of honour, which answers to the Spartan State; this is a government of force, in which education is not inspired by the Muses, but imposed by the law, and in which all the finer elements of organization have disappeared.
第一个衰落的国家是民主政治，或者说是由士兵和热爱荣誉的人组成的政府，它与斯巴达国家相呼应。这是一个武力政府，其中教育不是由缪斯女神启发的，而是由法律强加的，并且所有组织的精细要素都消失了。
The philosopher himself has lost the love of truth, and the soldier, who is of a simpler and honester nature, rules in his stead.
哲学家本人已经失去了对真理的热爱，而由性格更简单、更诚实的士兵代替他进行统治。
The individual who answers to timocracy has some noticeable qualities.
服从民主统治的人有一些值得注意的品质。
He is described as ill educated, but, like the Spartan, a lover of literature; and although he is a harsh master to his servants he has no natural superiority over them.
他被描述为没有受过良好教育，但像斯巴达人一样热爱文学。虽然他对仆人是一个严厉的主人，但他对他们并没有天生的优越感。
His character is based upon a reaction against the circumstances of his father, who in a troubled city has retired from politics; and his mother, who is dissatisfied at her own position, is always urging him towards the life of political ambition.
他的性格是基于对他父亲所处环境的反应，他的父亲在一个陷入困境的城市中退出了政坛。而他的母亲对自己的地位不满意，总是催促他走向政治野心的生活。
Such a character may have had this origin, and indeed Livy attributes the Licinian laws to a feminine jealousy of a similar kind.
这样的人物可能有这样的起源，事实上，李维将李锡尼法则归因于类似的女性嫉妒。
But there is obviously no connection between the manner in which the timocratic State springs out of the ideal, and the mere accident by which the timocratic man is the son of a retired statesman.
但是，霸权国家从理想中产生的方式与霸权人成为退休政治家的儿子的纯粹偶然之间显然没有任何联系。
The two next stages in the decline of constitutions have even less historical foundation.
宪法衰落的接下来两个阶段的历史基础就更少了。
For there is no trace in Greek history of a polity like the Spartan or Cretan passing into an oligarchy of wealth, or of the oligarchy of wealth passing into a democracy.
因为在希腊历史上，没有任何像斯巴达或克里特岛那样的政体转变为财富寡头政治，或财富寡头政治转变为民主政体的痕迹。
The order of history appears to be different; first, in the Homeric times there is the royal or patriarchal form of government, which a century or two later was succeeded by an oligarchy of birth rather than of wealth, and in which wealth was only the accident of the hereditary possession of land and power.
历史的顺序似乎有所不同；首先，在荷马时代，存在着王室或父权形式的政府，一两个世纪后，这种政府形式被出身而非财富的寡头政治所继承，而财富只是世袭拥有土地和权力的偶然结果。
Sometimes this oligarchical government gave way to a government based upon a qualification of property, which, according to Aristotle’s mode of using words, would have been called a timocracy; and this in some cities, as at Athens, became the conducting medium to democracy.
有时，这种寡头政府让位于基于财产资格的政府，根据亚里士多德的用词方式，这种政府被称为“民主政治”。在一些城市，如雅典，这成为民主的传导媒介。
But such was not the necessary order of succession in States; nor, indeed, can any order be discerned in the endless fluctuation of Greek history (like the tides in the Euripus), except, perhaps, in the almost uniform tendency from monarchy to aristocracy in the earliest times.
但这并不是国家继承的必要顺序；事实上，除了早期从君主制到贵族制的几乎一致的趋势之外，在希腊历史的无尽波动中（就像欧里普斯河的潮汐一样）也看不出任何秩序。
At first sight there appears to be a similar inversion in the last step of the Platonic succession; for tyranny, instead of being the natural end of democracy, in early Greek history appears rather as a stage leading to democracy; the reign of Peisistratus and his sons is an episode which comes between the legislation of Solon and the constitution of Cleisthenes; and some secret cause common to them all seems to have led the greater part of Hellas at her first appearance in the dawn of history, e.g. Athens, Argos, Corinth, Sicyon, and nearly every State with the exception of Sparta, through a similar stage of tyranny which ended either in oligarchy or democracy.
乍一看，柏拉图继承的最后一步似乎也有类似的倒转。因为在希腊早期历史中，暴政并不是民主的自然结局，而是通向民主的一个阶段。庇西特拉图及其儿子的统治是梭伦立法和克里斯提尼宪法之间的一个插曲。希腊的大部分地区在历史的黎明中第一次出现时，似乎是由他们共同的一些秘密原因引导的。雅典、阿尔戈斯、科林斯、西锡昂以及除斯巴达之外的几乎所有国家都经历了类似的暴政阶段，最终要么以寡头政治结束，要么以民主结束。
But then we must remember that Plato is describing rather the contemporary governments of the Sicilian States, which alternated between democracy and tyranny, than the ancient history of Athens or Corinth.
但我们必须记住，柏拉图描述的是西西里岛国家的当代政府，在民主和暴政之间交替，而不是雅典或科林斯的古代历史。
The portrait of the tyrant himself is just such as the later Greek delighted to draw of Phalaris and Dionysius, in which, as in the lives of mediaeval saints or mythic heroes, the conduct and actions of one were attributed to another in order to fill up the outline.
暴君本人的肖像就像后来的希腊人喜欢画的法拉里斯和狄奥尼修斯一样，在其中，就像中世纪圣人或神话英雄的生活一样，一个人的行为和行动被归因于另一个人，以填补轮廓。
There was no enormity which the Greek was not today to believe of them; the tyrant was the negation of government and law; his assassination was glorious; there was no crime, however unnatural, which might not with probability be attributed to him.
今天的希腊人相信他们所犯的罪行无一例外。暴君是政府和法律的否定；他的暗杀是光荣的；没有任何罪行，无论多么不自然，都可能不是他所为。
In this, Plato was only following the common thought of his countrymen, which he embellished and exaggerated with all the power of his genius.
在这一点上，柏拉图只是遵循了他的同胞的共同思想，他用他的全部天才的力量来修饰和夸大了这种思想。
There is no need to suppose that he drew from life; or that his knowledge of tyrants is derived from a personal acquaintance with Dionysius.
没有必要假设他是从生活中汲取灵感的；他是从生活中汲取灵感的。或者他对暴君的了解源自于与狄奥尼修斯的个人熟识。
The manner in which he speaks of them would rather tend to render doubtful his ever having ‘consorted’ with them, or entertained the schemes, which are attributed to him in the Epistles, of regenerating Sicily by their help.
他谈论他们的方式宁愿让人怀疑他是否曾与他们“交往”，或考虑过他在书信中所提到的通过他们的帮助重振西西里岛的计划。
Plato in a hyperbolical and serio-comic vein exaggerates the follies of democracy which he also sees reflected in social life.
柏拉图以夸张和严肃喜剧的方式夸大了民主的愚蠢，他也看到了社会生活中反映出来的民主。
To him democracy is a state of individualism or dissolution; in which every one is doing what is right in his own eyes.
对他来说，民主是一种个人主义或瓦解的状态。每个人都在做自己认为正确的事情。
Of a people animated by a common spirit of liberty, rising as one man to repel the Persian host, which is the leading idea of democracy in Herodotus and Thucydides, he never seems to think.
他似乎从未想过，一个被共同的自由精神所激励的民族，团结起来击退波斯大军，这是希罗多德和修昔底德民主的主导思想。
But if he is not a believer in liberty, still less is he a lover of tyranny.
但如果他不是自由的信仰者，更不是暴政的爱好者。
His deeper and more serious condemnation is reserved for the tyrant, who is the ideal of wickedness and also of weakness, and who in his utter helplessness and suspiciousness is leading an almost impossible existence, without that remnant of good which, in Plato’s opinion, was required to give power to evil (Book I).
他对暴君进行了更深刻、更严厉的谴责，暴君是邪恶的理想，也是软弱的理想，他在完全的无助和多疑中过着几乎不可能的存在，没有善的残余，在柏拉图看来，善的残余是赋予邪恶力量所必需的（第一卷）。
This ideal of wickedness living in helpless misery, is the reverse of that other portrait of perfect injustice ruling in happiness and splendour, which first of all Thrasymachus, and afterwards the sons of Ariston had drawn, and is also the reverse of the king whose rule of life is the good of his subjects.
这种生活在无助的苦难中的邪恶理想，与另一幅统治幸福和辉煌的完全不公正的肖像相反，这幅肖像首先是色拉叙马科斯，后来是阿里斯顿的儿子们所描绘的，也是国王的反面，他的生活统治是他的臣民的利益。
Each of these governments and individuals has a corresponding ethical gradation: the ideal State is under the rule of reason, not extinguishing but harmonizing the passions, and training them in virtue; in the timocracy and the timocratic man the constitution, whether of the State or of the individual, is based, first, upon courage, and secondly, upon the love of honour; this latter virtue, which is hardly to be esteemed a virtue, has superseded all the rest.
这些政府和个人都有相应的道德等级：理想的国家是在理性的统治下，不是消灭而是调和激情，并培养他们的德性；在帝王政治和帝王政治中，无论是国家的宪法还是个人的宪法，首先是基于勇气，其次是对荣誉的热爱。后一种美德几乎不能被视为美德，但它已经取代了所有其他美德。
In the second stage of decline the virtues have altogether disappeared, and the love of gain has succeeded to them; in the third stage, or democracy, the various passions are allowed to have free play, and the virtues and vices are impartially cultivated.
在衰退的第二阶段，美德完全消失，取而代之的是贪爱。在第三阶段，即民主阶段，各种激情得以自由发挥，美德和恶行都得到公正的培养。
But this freedom, which leads to many curious extravagances of character, is in reality only a state of weakness and dissipation.
但这种自由导致了许多奇怪的放纵性格，实际上只是一种软弱和放荡的状态。
At last, one monster passion takes possession of the whole nature of man—this is tyranny.
最终，一种怪物般的激情占据了人的整个本性——这就是暴政。
In all of them excess—the excess first of wealth and then of freedom, is the element of decay.
在所有这些中，过度——首先是财富的过度，然后是自由的过度——是腐朽的因素。
The eighth book of the Republic abounds in pictures of life and fanciful allusions; the use of metaphorical language is carried to a greater extent than anywhere else in Plato.
《理想国》第八卷充满了生活的图画和奇特的典故。柏拉图对隐喻语言的使用比其他地方都多。
We may remark,
我们可能会说，
(1), the description of the two nations in one, which become more and more divided in the Greek Republics, as in feudal times, and perhaps also in our own;
(1)，对两个民族合而为一的描述，这两个民族在希腊共和国中变得越来越分裂，就像在封建时代一样，也许在我们自己的时代也是如此；
(2), the notion of democracy expressed in a sort of Pythagorean formula as equality among unequals;
（2）民主的概念以一种毕达哥拉斯公式表达为不平等中的平等；
(3), the free and easy ways of men and animals, which are characteristic of liberty, as foreign mercenaries and universal mistrust are of the tyrant;
(3)人与动物的洒脱之道，这是自由的特征，正如外国雇佣兵和普遍的不信任是暴君的特征；
(4), the proposal that mere debts should not be recoverable by law is a speculation which has often been entertained by reformers of the law in modern times, and is in harmony with the tendencies of modern legislation.
(4)单纯债务不应依法追偿的主张是近代法律改革者经常提出的一种推测，与现代立法的倾向不谋而合。
Debt and land were the two great difficulties of the ancient lawgiver: in modern times we may be said to have almost, if not quite, solved the first of these difficulties, but hardly the second.
债务和土地是古代立法者面临的两大难题：在现代，我们可以说几乎（如果不是完全）解决了第一个难题，但几乎解决了第二个难题。
Still more remarkable are the corresponding portraits of individuals: there is the family picture of the father and mother and the old servant of the timocratical man, and the outward respectability and inherent meanness of the oligarchical; the uncontrolled licence and freedom of the democrat, in which the young Alcibiades seems to be depicted, doing right or wrong as he pleases, and who at last, like the prodigal, goes into a far country (note here the play of language by which the democratic man is himself represented under the image of a State having a citadel and receiving embassies); and there is the wild-beast nature, which breaks loose in his successor.
更引人注目的是相应的个人肖像：有贵族的父母和老仆人的全家福，有寡头的外表尊贵和内在的卑鄙；民主人士不受控制的放纵和自由，其中似乎描绘了年轻的阿尔喀比德，随心所欲地做对或错的事情，最后，他像浪子一样，进入了一个遥远的国家（请注意这里的语言游戏，民主人士自己被描绘成一个拥有城堡和接待使馆的国家的形象）；他的继任者身上也有野兽般的本性。
The hit about the tyrant being a parricide; the representation of the tyrant’s life as an obscene dream; the rhetorical surprise of a more miserable than the most miserable of men in Book IX; the hint to the poets that if they are the friends of tyrants there is no place for them in a constitutional State, and that they are too clever not to see the propriety of their own expulsion; the continuous image of the drones who are of two kinds, swelling at last into the monster drone having wings (Book IX),—are among Plato’s happiest touches.
关于暴君弑父的报道；将暴君的生活描绘成一场淫秽的梦；一个比第九卷中最悲惨的人更悲惨的人的修辞上的惊讶；向诗人暗示，如果他们是暴君的朋友，那么立宪国家就没有他们的地位，而且他们太聪明了，不会看不到自己被驱逐的适当性；两种无人机的连续图像，最终膨胀成有翅膀的怪物无人机（第九卷），是柏拉图最快乐的接触之一。
There remains to be considered the great difficulty of this book of the Republic, the so-called number of the State.
这本《共和国》，即所谓的《国家号》，还有很大的难度值得考虑。
This is a puzzle almost as great as the Number of the Beast in the Book of Revelation, and though apparently known to Aristotle, is referred to by Cicero as a proverb of obscurity (Ep.
这是一个几乎与《启示录》中的兽数一样大的谜题，虽然亚里士多德显然知道这一点，但西塞罗却将其称为晦涩难懂的谚语（《启示录》第 17 章）。
ad Att.).
广告注意事项）。
And some have imagined that there is no answer to the puzzle, and that Plato has been practising upon his readers.
有些人认为这个谜题没有答案，柏拉图一直在他的读者身上练习。
But such a deception as this is inconsistent with the manner in which Aristotle speaks of the number (Pol.), and would have been ridiculous to any reader of the Republic who was acquainted with Greek mathematics.
但这样的欺骗与亚里士多德谈论数字（Pol.）的方式不一致，对于任何熟悉希腊数学的《理想国》读者来说，这都是荒谬的。
As little reason is there for supposing that Plato intentionally used obscure expressions; the obscurity arises from our want of familiarity with the subject.
没有什么理由认为柏拉图故意使用晦涩难懂的表达方式；模糊性源于我们对这个主题的不熟悉。
On the other hand, Plato himself indicates that he is not altogether serious, and in describing his number as a solemn jest of the Muses, he appears to imply some degree of satire on the symbolical use of number.
另一方面，柏拉图本人表明他并不完全严肃，在将他的数字描述为缪斯的庄严玩笑时，他似乎暗示了对数字的象征性使用的某种程度的讽刺。
(Compare Cratylus; Protag.)
（比较Cratylus；Protag。）
Our hope of understanding the passage depends principally on an accurate study of the words themselves; on which a faint light is thrown by the parallel passage in the ninth book.
我们理解这段经文的希望主要取决于对词语本身的准确研究。第九本书中的平行段落给这一点带来了微弱的启发。
Another help is the allusion in Aristotle, who makes the important remark that the latter part of the passage (Greek) describes a solid figure.
另一个帮助是亚里士多德的典故，他做出了重要的评论，即该段落的后半部分（希腊语）描述了一个实体人物。
(Pol.—‘He only says that nothing is abiding, but that all things change in a certain cycle; and that the origin of the change is a base of numbers which are in the ratio of 4:3; and this when combined with a figure of five gives two harmonies; he means when the number of this figure becomes solid.’) Some further clue may be gathered from the appearance of the Pythagorean triangle, which is denoted by the numbers 3, 4, 5, and in which, as in every right-angled triangle, the squares of the two lesser sides equal the square of the hypotenuse (9 + 16 = 25).
（波尔：“他只是说，没有什么是持久的，而是所有事物都在一定的循环中变化；变化的根源是比例为 4:3 的数字的基础；当它与 5 的数字组合时，给出了两个和谐；他的意思是当这个数字的数字变成固体时。”）一些进一步的线索可以从毕达哥拉斯三角形的外观中收集到，该三角形由数字 3、4、5 表示，并且在每个数字中，直角三角形，两条小边的平方等于斜边的平方（9 + 16 = 25）。
Plato begins by speaking of a perfect or cyclical number (Tim.), i.e. a number in which the sum of the divisors equals the whole; this is the divine or perfect number in which all lesser cycles or revolutions are complete.
柏拉图首先谈到完美数或循环数（Tim.），即除数之和等于整数的数；这是一个神圣的或完美的数字，其中所有较小的循环或旋转都已完成。
He also speaks of a human or imperfect number, having four terms and three intervals of numbers which are related to one another in certain proportions; these he converts into figures, and finds in them when they have been raised to the third power certain elements of number, which give two ‘harmonies,’ the one square, the other oblong; but he does not say that the square number answers to the divine, or the oblong number to the human cycle; nor is any intimation given that the first or divine number represents the period of the world, the second the period of the state, or of the human race as Zeller supposes; nor is the divine number afterwards mentioned (Arist.).
他还谈到了一个人类或不完美的数字，具有四个项和三个数字区间，这些数字以一定的比例彼此相关。他把它们转换成数字，并在它们的三次方中发现某些数字元素，这些元素给出了两种“和谐”，一个是正方形，另一个是长方形；但他并没有说方形的数字符合神圣的规律，或者长方形的数字符合人类的周期。也没有暗示第一个或神圣的数字代表世界的时期，第二个数字代表国家的时期，或者泽勒所假设的人类的时期；后来也没有提到神圣数字（Arist.）。
The second is the number of generations or births, and presides over them in the same mysterious manner in which the stars preside over them, or in which, according to the Pythagoreans, opportunity, justice, marriage, are represented by some number or figure.
第二个是世代或出生的数量，并以与星星主持它们相同的神秘方式主持它们，或者根据毕达哥拉斯学派，机会、正义、婚姻由某个数字或数字代表。
This is probably the number 216.
这可能是数字216。
The explanation given in the text supposes the two harmonies to make up the number 8000.
文中给出的解释假设这两个和声组成了数字 8000。
This explanation derives a certain plausibility from the circumstance that 8000 is the ancient number of the Spartan citizens (Herod.), and would be what Plato might have called ‘a number which nearly concerns the population of a city’; the mysterious disappearance of the Spartan population may possibly have suggested to him the first cause of his decline of States.
这种解释有一定的合理性，因为8000人是古代斯巴达公民的数量（希律王），柏拉图可能会称之为“一个几乎涉及一个城市人口的数字”；斯巴达人口的神秘消失可能向他暗示了他的国家衰落的首要原因。
The lesser or square ‘harmony,’ of 400, might be a symbol of the guardians,—the larger or oblong ‘harmony,’ of the people, and the numbers 3, 4, 5 might refer respectively to the three orders in the State or parts of the soul, the four virtues, the five forms of government.
较小的或正方形的“和谐”，400，可能是守护者的象征，较大的或长方形的“和谐”，是人民的象征，而数字3、4、5可能分别指国家的三个秩序或灵魂的一部分、四种美德、五种政府形式。
The harmony of the musical scale, which is elsewhere used as a symbol of the harmony of the state, is also indicated.
音阶的和谐也被指出，它在其他地方被用作国家和谐的象征。
For the numbers 3, 4, 5, which represent the sides of the Pythagorean triangle, also denote the intervals of the scale.
对于代表毕达哥拉斯三角形边的数字 3、4、5，也表示音阶的间隔。
The terms used in the statement of the problem may be explained as follows.
问题陈述中使用的术语可以解释如下。
A perfect number (Greek), as already stated, is one which is equal to the sum of its divisors.
如前所述，完美数（希腊语）是等于其除数之和的数。
Thus 6, which is the first perfect or cyclical number, = 1 + 2 + 3.
因此，第一个完全数或循环数 6 = 1 + 2 + 3。
The words (Greek), ‘terms’ or ‘notes,’ and (Greek), ‘intervals,’ are applicable to music as well as to number and figure.
（希腊语）“术语”或“音符”和（希腊语）“音程”一词既适用于音乐，也适用于数字和图形。
(Greek) is the ‘base’ on which the whole calculation depends, or the ‘lowest term’ from which it can be worked out.
（希腊语）是整个计算所依赖的“基础”，或者是可以计算出计算结果的“最低项”。
The words (Greek) have been variously translated—‘squared and cubed’ (Donaldson), ‘equalling and equalled in power’ (Weber), ‘by involution and evolution,’ i.e. by raising the power and extracting the root (as in the translation).
这个词（希腊语）有多种翻译——“平方和立方”（唐纳森），“权力相等和平等”（韦伯），“通过内卷和进化”，即通过提高权力和提取根（如翻译）。
Numbers are called ‘like and unlike’ (Greek) when the factors or the sides of the planes and cubes which they represent are or are not in the same ratio: e.g. 8 and 27 = 2 cubed and 3 cubed; and conversely.
当数字所代表的平面和立方体的因子或边具有或不具有相同的比率时，数字被称为“相似和不同”（希腊语）：例如8 和 27 = 2 的立方和 3 的立方；反之亦然。
‘Waxing’ (Greek) numbers, called also ‘increasing’ (Greek), are those which are exceeded by the sum of their divisors: e.g. 12 and 18 are less than 16 and 21.
“渐增”（希腊语）数字，也称为“递增”（希腊语），是指那些被除数之和超过的数字：例如12 和 18 小于 16 和 21。
‘Waning’ (Greek) numbers, called also ‘decreasing’ (Greek) are those which succeed the sum of their divisors: e.g. 8 and 27 exceed 7 and 13.
“渐减”（希腊语）数字，也称为“递减”（希腊语）是那些除数之和之后的数字：例如8和27超过7和13。
The words translated ‘commensurable and agreeable to one another’ (Greek) seem to be different ways of describing the same relation, with more or less precision.
翻译为“彼此相称且一致”（希腊语）的词语似乎是描述同一关系的不同方式，或多或少精确。
They are equivalent to ‘expressible in terms having the same relation to one another,’ like the series 8, 12, 18, 27, each of which numbers is in the relation of (1 and 1/2) to the preceding.
它们相当于“可以用彼此具有相同关系的术语来表达”，例如系列 8、12、18、27，其中每个数字与前一个数字的关系为（1 和 1/2）。
The ‘base,’ or ‘fundamental number, which has 1/3 added to it’ (1 and 1/3) = 4/3 or a musical fourth.
“底数”或“基本数字，加上 1/3”（1 和 1/3）= 4/3 或音乐四度。
(Greek) is a ‘proportion’ of numbers as of musical notes, applied either to the parts or factors of a single number or to the relation of one number to another.
（希腊语）是数字的“比例”，如音符，应用于单个数字的部分或因子，或应用于一个数字与另一个数字的关系。
The first harmony is a ‘square’ number (Greek); the second harmony is an ‘oblong’ number (Greek), i.e. a number representing a figure of which the opposite sides only are equal.
第一个和声是一个“平方”数（希腊语）；第二个和声是一个“长方形”数字（希腊语），即代表仅对边相等的图形的数字。
(Greek) = ‘numbers squared from’ or ‘upon diameters’; (Greek) = ‘rational,’ i.e. omitting fractions, (Greek), ‘irrational,’ i.e. including fractions; e.g. 49 is a square of the rational diameter of a figure the side of which = 5: 50, of an irrational diameter of the same.
（希腊语）=“数字的平方”或“直径”； （希腊语）=“有理数”，即省略分数，（希腊语）=“无理数”，即包括分数；例如49是边长=5:50的图形的有理直径的平方，也是该图形的无理直径的平方。
For several of the explanations here given and for a good deal besides I am indebted to an excellent article on the Platonic Number by Dr. Donaldson (Proc.
对于这里给出的一些解释以及除此之外的很多解释，我要感谢唐纳森博士（Proc.
of the Philol.
菲洛尔的。
Society).
社会）。
The conclusions which he draws from these data are summed up by him as follows.
他从这些数据中得出的结论总结如下。
Having assumed that the number of the perfect or divine cycle is the number of the world, and the number of the imperfect cycle the number of the state, he proceeds: ‘The period of the world is defined by the perfect number 6, that of the state by the cube of that number or 216, which is the product of the last pair of terms in the Platonic Tetractys (a series of seven terms, 1, 2, 3, 4, 9, 8, 27); and if we take this as the basis of our computation, we shall have two cube numbers (Greek), viz.
假设完美或神圣周期的数字是世界的数字，不完美周期的数字是国家的数字，他继续说道：“世界的周期由完美数字 6 定义，国家的周期由该数字的立方或 216 定义，它是柏拉图四格中最后一对项的乘积（一系列七个项，1、2、3、4、9、8、27）；如果我们以此作为计算的基础，我们将有两个立方数（希腊语），即。
8 and 27; and the mean proportionals between these, viz.
8和27；以及它们之间的平均比例，即。
12 and 18, will furnish three intervals and four terms, and these terms and intervals stand related to one another in the sesqui-altera ratio, i.e. each term is to the preceding as 3/2.
图 12 和 18 将提供三个区间和四个项，并且这些项和区间以 sesqui-altera 比例相互关联，即每一项与前一项的比例为 3/2。
Now if we remember that the number 216 = 8 x 27 = 3 cubed + 4 cubed + 5 cubed, and 3 squared + 4 squared = 5 squared, we must admit that this number implies the numbers 3, 4, 5, to which musicians attach so much importance.
现在，如果我们还记得数字 216 = 8 x 27 = 3 的立方 + 4 的立方 + 5 的立方，以及 3 的平方 + 4 的平方 = 5 的平方，我们就必须承认这个数字意味着音乐家们非常重视的数字 3、4、5。
And if we combine the ratio 4/3 with the number 5, or multiply the ratios of the sides by the hypotenuse, we shall by first squaring and then cubing obtain two expressions, which denote the ratio of the two last pairs of terms in the Platonic Tetractys, the former multiplied by the square, the latter by the cube of the number 10, the sum of the first four digits which constitute the Platonic Tetractys.’ The two (Greek) he elsewhere explains as follows: ‘The first (Greek) is (Greek), in other words (4/3 x 5) all squared = 100 x 2 squared over 3 squared.
如果我们将比率 4/3 与数字 5 相结合，或者将边长之比乘以斜边，我们将先平方，然后立方，得到两个表达式，表示柏拉图四域中最后两对项的比率，前者乘以平方，后者乘以数字 10 的立方，即构成柏拉图四域的前四位数字之和。’这两个（希腊语）他在其他地方解释如下：“第一个（希腊语）是（希腊语），换句话说，（4/3 x 5）所有平方= 100 x 2平方除以3的平方。
The second (Greek), a cube of the same root, is described as 100 multiplied (alpha) by the rational diameter of 5 diminished by unity, i.e., as shown above, 48: (beta) by two incommensurable diameters, i.e. the two first irrationals, or 2 and 3: and (gamma) by the cube of 3, or 27.
第二个（希腊语）是同根立方，被描述为 100 乘以（α）乘以 5 的有理直径减一，即，如上所示，48：（β）乘以两个不可通约的直径，即两个第一个无理数，或 2 和 3：以及（γ）乘以 3 的立方，或 27。
Thus we have (48 + 5 + 27) 100 = 1000 x 2 cubed.
因此我们有 (48 + 5 + 27) 100 = 1000 x 2 的立方。
This second harmony is to be the cube of the number of which the former harmony is the square, and therefore must be divided by the cube of 3.
第二个和声是前一个和声的平方的数字的立方，因此必须除以 3 的立方。
In other words, the whole expression will be: (1), for the first harmony, 400/9: (2), for the second harmony, 8000/27.’
换句话说，整个表达式将是：（1），对于第一个和声，400/9：（2），对于第二个和声，8000/27。
The reasons which have inclined me to agree with Dr. Donaldson and also with Schleiermacher in supposing that 216 is the Platonic number of births are: (1) that it coincides with the description of the number given in the first part of the passage (Greek...): (2) that the number 216 with its permutations would have been familiar to a Greek mathematician, though unfamiliar to us: (3) that 216 is the cube of 6, and also the sum of 3 cubed, 4 cubed, 5 cubed, the numbers 3, 4, 5 representing the Pythagorean triangle, of which the sides when squared equal the square of the hypotenuse (9 + 16 = 25): (4) that it is also the period of the Pythagorean Metempsychosis: (5) the three ultimate terms or bases (3, 4, 5) of which 216 is composed answer to the third, fourth, fifth in the musical scale: (6) that the number 216 is the product of the cubes of 2 and 3, which are the two last terms in the Platonic Tetractys: (7) that the Pythagorean triangle is said by Plutarch (de Is.
让我同意唐纳森博士和施莱尔马赫关于 216 是柏拉图出生数的假设的原因是：（1）它与文章第一部分给出的数字描述一致（希腊语......）：（2）数字 216 及其排列对希腊数学家来说是熟悉的，尽管对我们来说不熟悉：（3）216 是6，以及 3 的立方、4 的立方、5 的立方之和，数字 3、4、5 代表毕达哥拉斯三角形，其边的平方等于斜边的平方 (9 + 16 = 25)： (4) 这也是毕达哥拉斯轮回周期： (5) 组成 216 的三个终极项或底 (3, 4, 5) 的答案音阶中的第三、第四、第五： (6) 数字 216 是 2 和 3 的立方的乘积，这是柏拉图四格中的最后两项： (7) 毕达哥拉斯三角形是由普鲁塔克 (de Is.
et Osir.), Proclus (super prima Eucl.), and Quintilian (de Musica) to be contained in this passage, so that the tradition of the school seems to point in the same direction: (8) that the Pythagorean triangle is called also the figure of marriage (Greek).
et Osir.）、Proclus（super prima Eucl.）和Quintilian（de Musica）都包含在这段文字中，因此该学派的传统似乎指向同一方向：（8）毕达哥拉斯三角形也被称为婚姻图形（希腊语）。
But though agreeing with Dr. Donaldson thus far, I see no reason for supposing, as he does, that the first or perfect number is the world, the human or imperfect number the state; nor has he given any proof that the second harmony is a cube.
尽管到目前为止我同意唐纳森博士的观点，但我看不出有什么理由像他那样假设第一个或完全数是世界，人类或不完全数是国家。他也没有给出任何证明第二和声是立方体的证据。
Nor do I think that (Greek) can mean ‘two incommensurables,’ which he arbitrarily assumes to be 2 and 3, but rather, as the preceding clause implies, (Greek), i.e. two square numbers based upon irrational diameters of a figure the side of which is 5 = 50 x 2.
我也不认为（希腊语）可以表示“两个不可通约的数”，他任意假设为 2 和 3，而是，正如前面的条款所暗示的那样，（希腊语），即基于一个图形的无理直径的两个平方数，其边长为 5 = 50 x 2。
The greatest objection to the translation is the sense given to the words (Greek), ‘a base of three with a third added to it, multiplied by 5.’ In this somewhat forced manner Plato introduces once more the numbers of the Pythagorean triangle.
对翻译的最大反对意见是对这个词（希腊语）的理解，“以三为底，加上三分之一，乘以五。”柏拉图以这种有点强迫的方式再次介绍了毕达哥拉斯三角形的数字。
But the coincidences in the numbers which follow are in favour of the explanation.
但随后数字中的巧合支持了这一解释。
The first harmony of 400, as has been already remarked, probably represents the rulers; the second and oblong harmony of 7600, the people.
正如已经说过的，第一个和声 400 可能代表统治者；第二个长方形和谐7600，人民。
And here we take leave of the difficulty.
到这里我们就告别这个困难了。
The discovery of the riddle would be useless, and would throw no light on ancient mathematics.
这个谜语的发现毫无用处，也不会为古代数学带来任何启发。
The point of interest is that Plato should have used such a symbol, and that so much of the Pythagorean spirit should have prevailed in him.
有趣的是，柏拉图应该使用这样的符号，而且毕达哥拉斯精神应该在他身上占主导地位。
His general meaning is that divine creation is perfect, and is represented or presided over by a perfect or cyclical number; human generation is imperfect, and represented or presided over by an imperfect number or series of numbers.
他的一般含义是，神圣的创造是完美的，并且由一个完美的或循环的数字来代表或主持；人类这一代人是不完美的，并且由不完美的数字或一系列数字来代表或主持。
The number 5040, which is the number of the citizens in the Laws, is expressly based by him on utilitarian grounds, namely, the convenience of the number for division; it is also made up of the first seven digits multiplied by one another.
法律中公民人数的5040这个数字，是他出于功利性的考虑而明确设定的，即为了方便划分；它也是由前七位数字相乘而成。
The contrast of the perfect and imperfect number may have been easily suggested by the corrections of the cycle, which were made first by Meton and secondly by Callippus; (the latter is said to have been a pupil of Plato).
完美数和不完美数的对比可以很容易地通过循环的修正来暗示，这些修正首先由梅顿（Meton）做出，其次由卡利普斯（Callippus）做出。 （据说后者是柏拉图的学生）。
Of the degree of importance or of exactness to be attributed to the problem, the number of the tyrant in Book IX (729 = 365 x 2), and the slight correction of the error in the number 5040/12 (Laws), may furnish a criterion.
关于问题的重要性或精确程度，第九册中暴君的数字（729 = 365 x 2）以及对数字5040/12（法律）中错误的轻微修正，可以提供一个标准。
There is nothing surprising in the circumstance that those who were seeking for order in nature and had found order in number, should have imagined one to give law to the other.
那些在自然中寻求秩序并在数量上找到秩序的人应该想象一个人为另一个人制定法律，这并不奇怪。
Plato believes in a power of number far beyond what he could see realized in the world around him, and he knows the great influence which ‘the little matter of 1, 2, 3’ exercises upon education.
柏拉图相信数字的力量远远超出了他在周围世界中所能看到的，他知道“1、2、3的小事”对教育的巨大影响。
He may even be thought to have a prophetic anticipation of the discoveries of Quetelet and others, that numbers depend upon numbers; e.g.—in population, the numbers of births and the respective numbers of children born of either sex, on the respective ages of parents, i.e. on other numbers.
他甚至可能被认为对凯特莱和其他人的发现有预言性的预期，即数字依赖于数字；例如——在人口中，出生人数以及无论男女所生子女的人数、父母各自的年龄，即其他数字。
BOOK IX.
第九册。
Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live—in happiness or in misery?
最后是暴君，我们必须询问他，他从哪里来，他过着怎样的生活——幸福还是痛苦？
There is, however, a previous question of the nature and number of the appetites, which I should like to consider first.
然而，之前有一个关于欲望的性质和数量的问题，我想首先考虑这个问题。
Some of them are unlawful, and yet admit of being chastened and weakened in various degrees by the power of reason and law.
其中一些是非法的，但承认在不同程度上受到理性和法律的力量的惩罚和削弱。
‘What appetites do you mean?’ I mean those which are awake when the reasoning powers are asleep, which get up and walk about naked without any self-respect or shame; and there is no conceivable folly or crime, however cruel or unnatural, of which, in imagination, they may not be guilty.
“你说的欲望是什么？”我指的是那些在推理能力沉睡时却醒着的欲望，它们站起来赤身裸体地走来走去，没有任何自尊或羞耻；在想象中，任何可以想象的愚蠢或犯罪行为，无论多么残酷或不自然，他们都可能不犯。
‘True,’ he said; ‘very true.’ But when a man’s pulse beats temperately; and he has supped on a feast of reason and come to a knowledge of himself before going to rest, and has satisfied his desires just enough to prevent their perturbing his reason, which remains clear and luminous, and when he is free from quarrel and heat,—the visions which he has on his bed are least irregular and abnormal.
“是的，”他说。 “非常正确。”但是当一个人的脉搏平稳地跳动时；他吃过一顿理智的盛宴，在睡觉前了解了自己，满足了自己的欲望，足以防止它们扰乱他的理智，理智仍然清晰明亮，当他没有争吵和炎热时，他在床上看到的景象就不会那么不规则和不正常了。
Even in good men there is such an irregular wild-beast nature, which peers out in sleep.
即使是好人，也有一种不规则的野兽本性，在睡梦中向外张望。
To return:—You remember what was said of the democrat; that he was the son of a miserly father, who encouraged the saving desires and repressed the ornamental and expensive ones; presently the youth got into fine company, and began to entertain a dislike to his father’s narrow ways; and being a better man than the corrupters of his youth, he came to a mean, and led a life, not of lawless or slavish passion, but of regular and successive indulgence.
回过头来：——你还记得关于民主党人的言论吗？他是一个吝啬父亲的儿子，父亲鼓励储蓄欲望，抑制装饰性和昂贵的欲望；不久，这个年轻人就混入了很好的朋友，并开始厌恶他父亲狭隘的生活方式。他比年轻时的腐败分子要好，他过着卑微的生活，过着一种不无法无天或奴性情欲的生活，而是经常不断的放纵。
Now imagine that the youth has become a father, and has a son who is exposed to the same temptations, and has companions who lead him into every sort of iniquity, and parents and friends who try to keep him right.
现在想象一下，这个年轻人已经成为一名父亲，有一个面临同样诱惑的儿子，有引导他犯下各种罪恶的同伴，还有试图让他保持正直的父母和朋友。
The counsellors of evil find that their only chance of retaining him is to implant in his soul a monster drone, or love; while other desires buzz around him and mystify him with sweet sounds and scents, this monster love takes possession of him, and puts an end to every true or modest thought or wish.
邪恶的谋士发现他们留住他的唯一机会就是在他的灵魂中植入一个怪物无人机，或者说爱；当其他欲望在他周围嗡嗡作响并用甜美的声音和气味使他迷惑时，这种怪物的爱占据了他，并结束了每一个真实或谦虚的想法或愿望。
Love, like drunkenness and madness, is a tyranny; and the tyrannical man, whether made by nature or habit, is just a drinking, lusting, furious sort of animal.
爱情，就像醉酒和疯狂一样，是一种暴虐；而暴虐的人，无论是出于本性还是出于习惯，都不过是一种酗酒、贪婪、狂暴的动物。
And how does such an one live?
那么这样的人如何生活呢？
‘Nay, that you must tell me.’ Well then, I fancy that he will live amid revelries and harlotries, and love will be the lord and master of the house.
“不，你必须告诉我。”那么，我想他会生活在狂欢和淫乱之中，爱将成为这个家的主人和主人。
Many desires require much money, and so he spends all that he has and borrows more; and when he has nothing the young ravens are still in the nest in which they were hatched, crying for food.
许多欲望需要很多钱，所以他花光了所有的一切，借了更多的钱；当他一无所有的时候，小乌鸦们仍然在孵化它们的巢中，哭泣着要食物。
Love urges them on; and they must be gratified by force or fraud, or if not, they become painful and troublesome; and as the new pleasures succeed the old ones, so will the son take possession of the goods of his parents; if they show signs of refusing, he will defraud and deceive them; and if they openly resist, what then?
爱催促他们前进；他们必须通过武力或欺诈来满足，否则，他们就会变得痛苦和麻烦；当新的快乐继旧的快乐之后，儿子也会继承父母的财产。如果他们表现出拒绝的迹象，他就会诈骗和欺骗他们；如果他们公开反抗，那又怎样呢？
‘I can only say, that I should not much like to be in their place.’ But, O heavens, Adeimantus, to think that for some new-fangled and unnecessary love he will give up his old father and mother, best and dearest of friends, or enslave them to the fancies of the hour!
“我只能说，我不太愿意处于他们的位置。”但是，天啊，阿德曼图斯，想想看，为了某种新奇的、不必要的爱，他会放弃他的老父母，最好和最亲爱的朋友，或者让他们成为当时的幻想的奴隶！
Truly a tyrannical son is a blessing to his father and mother!
真是霸道儿子，是爹娘的福气啊！
When there is no more to be got out of them, he turns burglar or pickpocket, or robs a temple.
当没有更多的东西可以从他们那里得到时，他就变成窃贼或扒手，或者抢劫一座寺庙。
Love overmasters the thoughts of his youth, and he becomes in sober reality the monster that he was sometimes in sleep.
爱情征服了他年轻时的思想，在清醒的现实中，他变成了他有时在睡梦中的怪物。
He waxes strong in all violence and lawlessness; and is ready for any deed of daring that will supply the wants of his rabble-rout.
他在一切暴力和违法行为中变得坚强；并准备好采取任何大胆的行动来满足他的乌合之众的需要。
In a well-ordered State there are only a few such, and these in time of war go out and become the mercenaries of a tyrant.
在一个秩序良好的国家，只有少数这样的人，而这些人在战争时期就会出去，成为暴君的雇佣兵。
But in time of peace they stay at home and do mischief; they are the thieves, footpads, cut-purses, man-stealers of the community; or if they are able to speak, they turn false-witnesses and informers.
但和平时期，他们呆在家里，胡闹；他们是社会的小偷、小偷、偷窃者、偷窃者；或者，如果他们能够说话，他们就会成为假证人和告密者。
‘No small catalogue of crimes truly, even if the perpetrators are few.’ Yes, I said; but small and great are relative terms, and no crimes which are committed by them approach those of the tyrant, whom this class, growing strong and numerous, create out of themselves.
“即使肇事者人数很少，但犯罪行为确实不小。”是的，我说；但小和大都是相对而言的，他们所犯下的罪行都无法与暴君的罪行相提并论，因为暴君是这个阶级日益强大和众多的，是他们自己创造的。
If the people yield, well and good, but, if they resist, then, as before he beat his father and mother, so now he beats his fatherland and motherland, and places his mercenaries over them.
如果人民屈服，那很好，但是，如果他们反抗，那么，就像以前他殴打他的父母一样，现在他也殴打他的祖国和祖国，并把他的雇佣兵置于他们之上。
Such men in their early days live with flatterers, and they themselves flatter others, in order to gain their ends; but they soon discard their followers when they have no longer any need of them; they are always either masters or servants,—the joys of friendship are unknown to them.
这样的人早年与阿谀奉承者生活在一起，他们自己也阿谀奉承别人，以达到自己的目的；但当他们不再需要追随者时，他们很快就会抛弃他们。他们要么是主人，要么是仆人，——他们不知道友谊的乐趣。
And they are utterly treacherous and unjust, if the nature of justice be at all understood by us.
如果我们完全理解正义的本质的话，他们就是完全奸诈和不公正的。
They realize our dream; and he who is the most of a tyrant by nature, and leads the life of a tyrant for the longest time, will be the worst of them, and being the worst of them, will also be the most miserable.
他们实现我们的梦想；而最有暴君本性，过着暴君生活时间最长的人，将是他们之中最坏的，而最坏的，也将是最悲惨的。
Like man, like State,—the tyrannical man will answer to tyranny, which is the extreme opposite of the royal State; for one is the best and the other the worst.
就像人，就像国家一样，暴虐的人会回应暴政，这与王室国家截然相反。因为一个是最好的，另一个是最差的。
But which is the happier?
但哪个更幸福呢？
Great and terrible as the tyrant may appear enthroned amid his satellites, let us not be afraid to go in and ask; and the answer is, that the monarchical is the happiest, and the tyrannical the most miserable of States.
尽管暴君可能在他的卫星中登上王位，但让我们不要害怕进去询问；答案是，君主制国家是最幸福的国家，而专制国家是最悲惨的国家。
And may we not ask the same question about the men themselves, requesting some one to look into them who is able to penetrate the inner nature of man, and will not be panic-struck by the vain pomp of tyranny?
难道我们不能对这些人本身提出同样的问题，要求一个能够洞察人的内在本性的人来研究他们，而不会被暴政的虚荣浮华所惊慌吗？
I will suppose that he is one who has lived with him, and has seen him in family life, or perhaps in the hour of trouble and danger.
我想他是一个和他一起生活过的人，在家庭生活中，或者在困难和危险的时刻见过他。
Assuming that we ourselves are the impartial judge for whom we seek, let us begin by comparing the individual and State, and ask first of all, whether the State is likely to be free or enslaved—Will there not be a little freedom and a great deal of slavery?
假设我们自己就是我们所寻求的公正法官，那么让我们首先比较个人和国家，首先问，国家可能是自由的还是被奴役的——会不会有一点自由和大量的奴役？
And the freedom is of the bad, and the slavery of the good; and this applies to the man as well as to the State; for his soul is full of meanness and slavery, and the better part is enslaved to the worse.
自由属于坏人，奴役属于好人。这既适用于个人，也适用于国家；因为他的灵魂充满了卑鄙和奴役，而较好的部分却被较差的部分所奴役。
He cannot do what he would, and his mind is full of confusion; he is the very reverse of a freeman.
他不能做他想做的事，他的心充满了混乱；他与自由人截然相反。
The State will be poor and full of misery and sorrow; and the man’s soul will also be poor and full of sorrows, and he will be the most miserable of men.
国家将会贫穷，充满痛苦和悲伤；而这个人的灵魂也会变得贫穷而充满悲伤，他将成为人类中最悲惨的人。
No, not the most miserable, for there is yet a more miserable.
不，这还不是最悲惨的，因为还有更悲惨的。
‘Who is that?’ The tyrannical man who has the misfortune also to become a public tyrant.
“那是谁？”这个暴君，却不幸成为了社会的暴君。
‘There I suspect that you are right.’ Say rather, ‘I am sure;’ conjecture is out of place in an enquiry of this nature.
“我怀疑你是对的。”而应该说，“我确信”；在这种性质的调查中，猜想是不合适的。
He is like a wealthy owner of slaves, only he has more of them than any private individual.
他就像一个富有的奴隶主，只不过他拥有的奴隶比任何个人都多。
You will say, ‘The owners of slaves are not generally in any fear of them.’ But why?
你会说，“奴隶主一般不会害怕他们。”但是为什么呢？
Because the whole city is in a league which protects the individual.
因为整个城市都处于一个保护个人的联盟中。
Suppose however that one of these owners and his household is carried off by a god into a wilderness, where there are no freemen to help him—will he not be in an agony of terror?—will he not be compelled to flatter his slaves and to promise them many things sore against his will?
然而，假设其中一位主人和他的家人被神带到了荒野，那里没有自由民来帮助他，他不会陷入恐惧的痛苦之中吗？他会不会被迫奉承他的奴隶，并向他们许诺许多违背他意愿的事情？
And suppose the same god who carried him off were to surround him with neighbours who declare that no man ought to have slaves, and that the owners of them should be punished with death.
假设带走他的同一个神将让他的邻居包围他，这些邻居宣称任何人都不应该有奴隶，奴隶的主人应该被判处死刑。
‘Still worse and worse!
‘还更糟！
He will be in the midst of his enemies.’ And is not our tyrant such a captive soul, who is tormented by a swarm of passions which he cannot indulge; living indoors always like a woman, and jealous of those who can go out and see the world?
他将置身于他的敌人之中。’我们的暴君不就是这样一个被囚禁的灵魂吗？他被一大堆他无法放纵的激情所折磨；总是像女人一样呆在室内，嫉妒那些能出去看看世界的人？
Having so many evils, will not the most miserable of men be still more miserable in a public station?
罪恶如此之多，再苦的人在官场上岂不是更苦吗？
Master of others when he is not master of himself; like a sick man who is compelled to be an athlete; the meanest of slaves and the most abject of flatterers; wanting all things, and never able to satisfy his desires; always in fear and distraction, like the State of which he is the representative.
当他不能主宰自己时，他就成为了别人的主宰；就像一个被迫成为运动员的病人；最卑鄙的奴隶和最下贱的阿谀奉承者；想要一切，却永远无法满足自己的欲望；总是处于恐惧和心烦意乱之中，就像他所代表的国家一样。
His jealous, hateful, faithless temper grows worse with command; he is more and more faithless, envious, unrighteous,—the most wretched of men, a misery to himself and to others.
他的嫉妒、仇恨、不忠的脾气随着命令而变得更加严重。他越来越不忠、嫉妒、不义，是最不幸的人，对自己和他人来说都是一种痛苦。
And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result?
让我们进行最后的审判和宣告；我们需要聘请一名传令官，还是我来宣布结果？
‘Made the proclamation yourself.’ The son of Ariston (the best) is of opinion that the best and justest of men is also the happiest, and that this is he who is the most royal master of himself; and that the unjust man is he who is the greatest tyrant of himself and of his State.
“你自己宣布的。”阿里斯顿（最优秀的）的儿子认为，最优秀、最公正的人也是最幸福的，这才是他自己最尊贵的主人；不公正的人是对自己和国家最大的暴君。
And I add further—‘seen or unseen by gods or men.’
我进一步补充道——“神或人看见或看不见的。”
This is our first proof.
这是我们的第一个证明。
The second is derived from the three kinds of pleasure, which answer to the three elements of the soul—reason, passion, desire; under which last is comprehended avarice as well as sensual appetite, while passion includes ambition, party-feeling, love of reputation.
第二种是源自三种快乐，它们对应于灵魂的三个要素——理性、激情、欲望；后者包括贪婪和肉欲，而激情则包括野心、党派意识、名誉之爱。
Reason, again, is solely directed to the attainment of truth, and careless of money and reputation.
再次强调，理性只是为了获得真理，而不关心金钱和声誉。
In accordance with the difference of men’s natures, one of these three principles is in the ascendant, and they have their several pleasures corresponding to them.
根据人性的不同，这三种原则中的一种占优势，并有与它们相对应的几种乐趣。
Interrogate now the three natures, and each one will be found praising his own pleasures and depreciating those of others.
现在审视三种本性，就会发现每一种都在赞扬自己的快乐，贬低他人的快乐。
The money-maker will contrast the vanity of knowledge with the solid advantages of wealth.
赚钱者会将虚荣的知识与坚实的财富优势进行对比。
The ambitious man will despise knowledge which brings no honour; whereas the philosopher will regard only the fruition of truth, and will call other pleasures necessary rather than good.
雄心勃勃的人会鄙视不会带来荣誉的知识；而哲学家则只关注真理的成果，并认为其他快乐是必要的而不是好的。
Now, how shall we decide between them?
现在，我们该如何在它们之间做出决定呢？
Is there any better criterion than experience and knowledge?
还有比经验和知识更好的标准吗？
And which of the three has the truest knowledge and the widest experience?
而这三人中谁的知识最真实、经验最丰富？
The experience of youth makes the philosopher acquainted with the two kinds of desire, but the avaricious and the ambitious man never taste the pleasures of truth and wisdom.
青年时期的经历使哲学家熟悉了两种欲望，但贪婪和野心勃勃的人却从未尝到真理和智慧的乐趣。
Honour he has equally with them; they are ‘judged of him,’ but he is ‘not judged of them,’ for they never attain to the knowledge of true being.
他与他们享有同样的荣誉；他们“评判他”，但他“不评判他们”，因为他们从未获得真实存在的知识。
And his instrument is reason, whereas their standard is only wealth and honour; and if by reason we are to judge, his good will be the truest.
他的工具是理性，而他们的标准只是财富和荣誉；如果我们以理性来判断，他的善将是最真实的。
And so we arrive at the result that the pleasure of the rational part of the soul, and a life passed in such pleasure is the pleasantest.
因此我们得出的结论是，灵魂理性部分的快乐，以及在这种快乐中度过的生活是最愉快的。
He who has a right to judge judges thus.
有权审判的人就这样审判。
Next comes the life of ambition, and, in the third place, that of money-making.
接下来是野心的生活，第三是赚钱的生活。
Twice has the just man overthrown the unjust—once more, as in an Olympian contest, first offering up a prayer to the saviour Zeus, let him try a fall.
正义的人两次推翻了不正义的人——再一次，就像在奥林匹亚竞赛中一样，首先向救世主宙斯祈祷，让他尝试摔倒。
A wise man whispers to me that the pleasures of the wise are true and pure; all others are a shadow only.
一位智者低声对我说，智者的快乐是真实而纯粹的；其他的都只是影子。
Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither?
让我们考察一下：快乐不是与痛苦对立的吗？难道没有一种既不是快乐又不是痛苦的卑鄙状态吗？
When a man is sick, nothing is more pleasant to him than health.
当一个人生病时，没有什么比健康更让他高兴的了。
But this he never found out while he was well.
但他在健康的时候从未发现这一点。
In pain he desires only to cease from pain; on the other hand, when he is in an ecstasy of pleasure, rest is painful to him.
在痛苦中，他只想停止痛苦；另一方面，当他处于快乐的狂喜之中时，休息对他来说是痛苦的。
Thus rest or cessation is both pleasure and pain.
因此，休息或停止既是快乐也是痛苦。
But can that which is neither become both?
但两者都不是的东西能成为两者吗？
Again, pleasure and pain are motions, and the absence of them is rest; but if so, how can the absence of either of them be the other?
再说一遍，快乐和痛苦都是运动，没有它们就是休息。但如果是这样，怎么可能缺席其中一个呢？
Thus we are led to infer that the contradiction is an appearance only, and witchery of the senses.
因此我们推断，矛盾只是表面现象，是感官的巫术。
And these are not the only pleasures, for there are others which have no preceding pains.
这些并不是唯一的快乐，因为还有其他的快乐没有预先的痛苦。
Pure pleasure then is not the absence of pain, nor pure pain the absence of pleasure; although most of the pleasures which reach the mind through the body are reliefs of pain, and have not only their reactions when they depart, but their anticipations before they come.
那么纯粹的快乐并不是没有痛苦，纯粹的痛苦也不是没有快乐。尽管大多数通过身体到达心灵的快乐都是对痛苦的缓解，并且不仅有它们离开时的反应，还有它们到来之前的期待。
They can be best described in a simile.
可以用一个比喻来最好地描述它们。
There is in nature an upper, lower, and middle region, and he who passes from the lower to the middle imagines that he is going up and is already in the upper world; and if he were taken back again would think, and truly think, that he was descending.
自然界有上界、下界、中界，从下界到中界的人，想象自己正在往上走，已经在上界了。如果他再次被带回来，他会认为，而且确实认为，他正在下降。
All this arises out of his ignorance of the true upper, middle, and lower regions.
这一切都是由于他对真正的上、中、下界的无知而产生的。
And a like confusion happens with pleasure and pain, and with many other things.
同样的困惑也发生在快乐和痛苦以及许多其他事情上。
The man who compares grey with black, calls grey white; and the man who compares absence of pain with pain, calls the absence of pain pleasure.
将灰与黑相比较的人，称灰为白；将灰与黑相比较的人，称灰为白；那些将没有痛苦与痛苦相比较的人，称没有痛苦为快乐。
Again, hunger and thirst are inanitions of the body, ignorance and folly of the soul; and food is the satisfaction of the one, knowledge of the other.
再说一遍，饥饿和口渴是身体的缺乏，是灵魂的无知和愚昧。食物是一个人的满足，另一个人的知识。
Now which is the purer satisfaction—that of eating and drinking, or that of knowledge?
那么，吃喝的满足和知识的满足哪一个更纯粹呢？
Consider the matter thus: The satisfaction of that which has more existence is truer than of that which has less.
这样考虑这个问题：存在较多的东西比存在较少的东西更能满足。
The invariable and immortal has a more real existence than the variable and mortal, and has a corresponding measure of knowledge and truth.
不变的和不朽的事物比可变的和必朽的事物具有更真实的存在，并且具有相应的知识和真理尺度。
The soul, again, has more existence and truth and knowledge than the body, and is therefore more really satisfied and has a more natural pleasure.
再说一次，灵魂比身体拥有更多的存在、真理和知识，因此更真正地满足并拥有更自然的快乐。
Those who feast only on earthly food, are always going at random up to the middle and down again; but they never pass into the true upper world, or have a taste of true pleasure.
那些只吃尘世食物的人，总是随意地向上、向下；但他们从来没有进入真正的上层世界，也没有尝到真正的快乐。
They are like fatted beasts, full of gluttony and sensuality, and ready to kill one another by reason of their insatiable lust; for they are not filled with true being, and their vessel is leaky (Gorgias).
他们就像一头肥畜，贪吃淫欲，因贪得无厌的情欲而互相残杀。因为他们没有充满真实的存在，他们的容器是有漏洞的（高尔吉亚）。
Their pleasures are mere shadows of pleasure, mixed with pain, coloured and intensified by contrast, and therefore intensely desired; and men go fighting about them, as Stesichorus says that the Greeks fought about the shadow of Helen at Troy, because they know not the truth.
他们的快乐只是快乐的影子，与痛苦混合在一起，通过对比而着色和强化，因此被强烈渴望。人们为它们而战，正如斯泰西科鲁斯所说，希腊人在特洛伊为海伦的影子而战，因为他们不知道真相。
The same may be said of the passionate element:—the desires of the ambitious soul, as well as of the covetous, have an inferior satisfaction.
对于激情因素也可以这样说：——野心勃勃的灵魂的欲望，以及贪婪的灵魂的欲望，都难以得到满足。
Only when under the guidance of reason do either of the other principles do their own business or attain the pleasure which is natural to them.
只有在理性的指导下，其他原则才能各司其职或获得自然的快乐。
When not attaining, they compel the other parts of the soul to pursue a shadow of pleasure which is not theirs.
当没有达到时，他们就会强迫灵魂的其他部分去追求不属于他们的快乐的阴影。
And the more distant they are from philosophy and reason, the more distant they will be from law and order, and the more illusive will be their pleasures.
他们离哲学和理性越远，离法律和秩序就越远，他们的快乐就越虚幻。
The desires of love and tyranny are the farthest from law, and those of the king are nearest to it.
爱情和暴政的欲望离法律最远，而国王的欲望离法律最近。
There is one genuine pleasure, and two spurious ones: the tyrant goes beyond even the latter; he has run away altogether from law and reason.
有一种真正的快乐，有两种虚假的快乐：暴君甚至超越了后者。他完全逃离了法律和理性。
Nor can the measure of his inferiority be told, except in a figure.
除了通过数字之外，也无法看出他的自卑程度。
The tyrant is the third removed from the oligarch, and has therefore, not a shadow of his pleasure, but the shadow of a shadow only.
暴君是寡头之外的第三者，因此，他的快乐没有影子，而只是影子的影子。
The oligarch, again, is thrice removed from the king, and thus we get the formula 3 x 3, which is the number of a surface, representing the shadow which is the tyrant’s pleasure, and if you like to cube this ‘number of the beast,’ you will find that the measure of the difference amounts to 729; the king is 729 times more happy than the tyrant.
寡头又从国王身边被除掉了三次，因此我们得到了公式3 x 3，这是一个表面的数字，代表了暴君的快乐的阴影，如果你想把这个“野兽的数字”立方起来，你会发现差值是729；国王比暴君幸福729倍。
And this extraordinary number is NEARLY equal to the number of days and nights in a year (365 x 2 = 730); and is therefore concerned with human life.
这个非凡的数字几乎等于一年中的昼夜数（365 x 2 = 730）；因此关心人类的生命。
This is the interval between a good and bad man in happiness only: what must be the difference between them in comeliness of life and virtue!
这只是好人和坏人在幸福方面的差距：他们在生活的美丽和美德方面有什么区别！
Perhaps you may remember some one saying at the beginning of our discussion that the unjust man was profited if he had the reputation of justice.
也许你可能还记得，在我们讨论开始时有人说过，不公正的人如果拥有正义的声誉，就会受益。
Now that we know the nature of justice and injustice, let us make an image of the soul, which will personify his words.
现在我们知道了正义和非正义的本质，让我们塑造一个灵魂的形象，这将体现他的话语。
First of all, fashion a multitudinous beast, having a ring of heads of all manner of animals, tame and wild, and able to produce and change them at pleasure.
首先，塑造一头众多的野兽，拥有一圈各种动物的头，无论是驯服的还是野生的，并且能够随意生产和改变它们。
Suppose now another form of a lion, and another of a man; the second smaller than the first, the third than the second; join them together and cover them with a human skin, in which they are completely concealed.
现在假设有另一种形式的狮子和另一种形式的人；第二个比第一个小，第三个比第二个小；将它们连接在一起，并用人皮覆盖它们，将它们完全隐藏在其中。
When this has been done, let us tell the supporter of injustice that he is feeding up the beasts and starving the man.
当这一切完成后，让我们告诉那些不公正的支持者，他正在喂养野兽，让人类挨饿。
The maintainer of justice, on the other hand, is trying to strengthen the man; he is nourishing the gentle principle within him, and making an alliance with the lion heart, in order that he may be able to keep down the many-headed hydra, and bring all into unity with each other and with themselves.
另一方面，正义的维护者则试图增强人的力量。他正在滋养自己内心的温柔原则，并与狮心结盟，以便能够压制多头九头蛇，并使所有人彼此团结并与他们自己团结起来。
Thus in every point of view, whether in relation to pleasure, honour, or advantage, the just man is right, and the unjust wrong.
因此，从任何观点来看，无论是与快乐、荣誉还是利益有关，正义的人都是对的，不正义的人都是错误的。
But now, let us reason with the unjust, who is not intentionally in error.
但现在，让我们与那些并非故意犯错的不公正者讲道理。
Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast?
使野兽服从于人，或者更确切地说，服从于人中的上帝，这不是高贵的吗？卑鄙的东西，使人屈服于野兽的东西？
And if so, who would receive gold on condition that he was to degrade the noblest part of himself under the worst?—who would sell his son or daughter into the hands of brutal and evil men, for any amount of money?
如果是这样，谁会在最坏的情况下贬低自己最高贵的部分的情况下获得黄金？谁会为了任何金钱而将自己的儿子或女儿卖到残酷和邪恶的人手中？
And will he sell his own fairer and diviner part without any compunction to the most godless and foul?
他会毫无愧疚地将自己更美好、更神圣的部分出卖给那些最不敬虔、最邪恶的人吗？
Would he not be worse than Eriphyle, who sold her husband’s life for a necklace?
难道他不比为了一条项链而出卖丈夫生命的埃里菲勒更糟糕吗？
And intemperance is the letting loose of the multiform monster, and pride and sullenness are the growth and increase of the lion and serpent element, while luxury and effeminacy are caused by a too great relaxation of spirit.
而放纵是各种怪物的放纵，傲慢和阴沉是狮子和蛇元素的生长和增加，奢侈和女性化是精神过度放松造成的。
Flattery and meanness again arise when the spirited element is subjected to avarice, and the lion is habituated to become a monkey.
当活泼的元素遭受贪婪时，阿谀奉承和卑鄙再次出现，狮子习惯了变成猴子。
The real disgrace of handicraft arts is, that those who are engaged in them have to flatter, instead of mastering their desires; therefore we say that they should be placed under the control of the better principle in another because they have none in themselves; not, as Thrasymachus imagined, to the injury of the subjects, but for their good.
手工艺的真正耻辱在于，从事手工艺的人必须奉承，而不是掌握自己的欲望；因此我们说，他们应该受到另一个人更好的原则的控制，因为他们本身没有更好的原则。并不是像色拉叙马科斯想象的那样，对臣民造成伤害，而是为了他们的利益。
And our intention in educating the young, is to give them self-control; the law desires to nurse up in them a higher principle, and when they have acquired this, they may go their ways.
我们教育年轻人的目的，是让他们有自制力；法律希望在他们心中培养更高的原则，当他们掌握了这一原则后，他们就可以走自己的路了。
‘What, then, shall a man profit, if he gain the whole world’ and become more and more wicked?
‘人若赚得全世界’，却变得越来越邪恶，有什么益处呢？
Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure?
或者，如果隐藏邪恶阻碍了治愈，他逃避被发现又有什么好处呢？
If he had been punished, the brute within him would have been silenced, and the gentler element liberated; and he would have united temperance, justice, and wisdom in his soul—a union better far than any combination of bodily gifts.
如果他受到惩罚，他内心的野蛮就会被压制，而温和的元素就会被解放；他的灵魂将节制、正义和智慧结合起来——这种结合比任何身体天赋的结合都要好。
The man of understanding will honour knowledge above all; in the next place he will keep under his body, not only for the sake of health and strength, but in order to attain the most perfect harmony of body and soul.
有智慧的人会尊重知识高于一切；接下来，他将保持在身体之下，不仅是为了健康和力量，更是为了达到身体和灵魂最完美的和谐。
In the acquisition of riches, too, he will aim at order and harmony; he will not desire to heap up wealth without measure, but he will fear that the increase of wealth will disturb the constitution of his own soul.
在获得财富的过程中，他也会追求秩序与和谐；他不会渴望无节制地积累财富，但他会担心财富的增加会扰乱自己灵魂的构成。
For the same reason he will only accept such honours as will make him a better man; any others he will decline.
出于同样的原因，他只会接受那些能让他成为一个更好的人的荣誉。其他任何人他都会拒绝。
‘In that case,’ said he, ‘he will never be a politician.’ Yes, but he will, in his own city; though probably not in his native country, unless by some divine accident.
“那样的话，”他说，“他永远不会成为一名政治家。”是的，但他会，在他自己的城市；他会成为一名政治家。尽管可能不在他的祖国，除非有某种神圣的偶然。
‘You mean that he will be a citizen of the ideal city, which has no place upon earth.’ But in heaven, I replied, there is a pattern of such a city, and he who wishes may order his life after that image.
“你的意思是，他将成为理想城市的公民，而这个城市在地球上没有立足之地。”但我回答说，在天堂里，有这样一个城市的模型，愿意的人可以按照这个形象来安排自己的生活。
Whether such a state is or ever will be matters not; he will act according to that pattern and no other...
这种状态是否存在或是否会存在并不重要；重要的是。他会按照这个模式行事，而不是其他……
The most noticeable points in the 9th Book of the Republic are:—(1) the account of pleasure; (2) the number of the interval which divides the king from the tyrant; (3) the pattern which is in heaven.
《理想国》第九卷中最引人注目的一点是：（1）对快乐的描述； (2) 国王与暴君之间的间隔数； (3)天上的样式。
1.
1.
Plato’s account of pleasure is remarkable for moderation, and in this respect contrasts with the later Platonists and the views which are attributed to them by Aristotle.
柏拉图对快乐的描述在节制方面是引人注目的，在这方面与后来的柏拉图主义者以及亚里士多德所赋予他们的观点形成鲜明对比。
He is not, like the Cynics, opposed to all pleasure, but rather desires that the several parts of the soul shall have their natural satisfaction; he even agrees with the Epicureans in describing pleasure as something more than the absence of pain.
他并不像犬儒派那样反对所有的快乐，而是希望灵魂的各个部分得到其自然的满足。他甚至同意伊壁鸠鲁派的观点，认为快乐不仅仅是没有痛苦。
This is proved by the circumstance that there are pleasures which have no antecedent pains (as he also remarks in the Philebus), such as the pleasures of smell, and also the pleasures of hope and anticipation.
事实证明，有些快乐是没有先在的痛苦的（正如他在《斐莱布》中也提到的那样），例如嗅觉的快乐，以及希望和期待的快乐。
In the previous book he had made the distinction between necessary and unnecessary pleasure, which is repeated by Aristotle, and he now observes that there are a further class of ‘wild beast’ pleasures, corresponding to Aristotle’s (Greek).
在上一本书中，他区分了必要的快乐和不必要的快乐，亚里士多德重复了这一点，现在他观察到还有一类“野兽”的快乐，与亚里士多德（希腊语）的快乐相对应。
He dwells upon the relative and unreal character of sensual pleasures and the illusion which arises out of the contrast of pleasure and pain, pointing out the superiority of the pleasures of reason, which are at rest, over the fleeting pleasures of sense and emotion.
他详细阐述了感官愉悦的相对性和不真实性，以及由愉悦和痛苦的对比而产生的幻觉，指出静止的理性愉悦优于感官和情感的短暂愉悦。
The pre-eminence of royal pleasure is shown by the fact that reason is able to form a judgment of the lower pleasures, while the two lower parts of the soul are incapable of judging the pleasures of reason.
皇家快乐的卓越性表现在理性能够对低级快乐做出判断，而灵魂的两个低级部分却无法判断理性的快乐。
Thus, in his treatment of pleasure, as in many other subjects, the philosophy of Plato is ‘sawn up into quantities’ by Aristotle; the analysis which was originally made by him became in the next generation the foundation of further technical distinctions.
因此，在对待快乐的过程中，正如在许多其他主题中一样，柏拉图的哲学被亚里士多德“分解为数量”。他最初所做的分析成为下一代进一步技术区分的基础。
Both in Plato and Aristotle we note the illusion under which the ancients fell of regarding the transience of pleasure as a proof of its unreality, and of confounding the permanence of the intellectual pleasures with the unchangeableness of the knowledge from which they are derived.
在柏拉图和亚里士多德的著作中，我们都注意到了古人的一种幻觉，他们认为快乐的短暂性是其不真实性的证明，并且将智力快乐的持久性与从中获得知识的不变性混为一谈。
Neither do we like to admit that the pleasures of knowledge, though more elevating, are not more lasting than other pleasures, and are almost equally dependent on the accidents of our bodily state (Introduction to Philebus).
我们也不愿承认，知识的乐趣虽然更令人振奋，但并不比其他乐趣更持久，而且几乎同样依赖于我们身体状态的意外事件（《菲莱布斯导论》）。
2.
2.
The number of the interval which separates the king from the tyrant, and royal from tyrannical pleasures, is 729, the cube of 9.
国王与暴君、王室与暴虐享乐之间的间隔数是 729，即 9 的立方。
Which Plato characteristically designates as a number concerned with human life, because NEARLY equivalent to the number of days and nights in the year.
柏拉图特意地将其指定为与人类生活有关的数字，因为几乎相当于一年中的白天和黑夜的数量。
He is desirous of proclaiming that the interval between them is immeasurable, and invents a formula to give expression to his idea.
他渴望宣称它们之间的间隔是不可估量的，并发明了一个公式来表达他的想法。
Those who spoke of justice as a cube, of virtue as an art of measuring (Prot.), saw no inappropriateness in conceiving the soul under the figure of a line, or the pleasure of the tyrant as separated from the pleasure of the king by the numerical interval of 729.
那些将正义视为立方体、将美德视为测量艺术的人（Prot.）认为，将灵魂设想为一条线的图形，或者将暴君的快乐与国王的快乐相隔729的数字间隔，并没有什么不恰当的地方。
And in modern times we sometimes use metaphorically what Plato employed as a philosophical formula.
在现代，我们有时会比喻性地使用柏拉图所采用的哲学公式。
‘It is not easy to estimate the loss of the tyrant, except perhaps in this way,’ says Plato.
柏拉图说：“估计暴君的损失并不容易，除非以这种方式。”
So we might say, that although the life of a good man is not to be compared to that of a bad man, yet you may measure the difference between them by valuing one minute of the one at an hour of the other (‘One day in thy courts is better than a thousand’), or you might say that ‘there is an infinite difference.’ But this is not so much as saying, in homely phrase, ‘They are a thousand miles asunder.’ And accordingly Plato finds the natural vehicle of his thoughts in a progression of numbers; this arithmetical formula he draws out with the utmost seriousness, and both here and in the number of generation seems to find an additional proof of the truth of his speculation in forming the number into a geometrical figure; just as persons in our own day are apt to fancy that a statement is verified when it has been only thrown into an abstract form.
因此，我们可以说，虽然好人的生活不能与坏人的生活相比较，但你可以通过评价一个人的一分钟和另一个人的一小时来衡量他们之间的差异（“在你的宫廷里度过的一天比一千天好”），或者你可以说“存在无限的差异。”但这并不等于说，用一句通俗的话来说，“他们相距一千英里。”因此，柏拉图发现他的思想的自然载体是在数字；他以极其严肃的态度画出了这个算术公式，无论是在这里还是在世代数中，似乎都找到了额外的证据，证明了他将数字转化为几何图形的推测的真实性。正如我们这个时代的人们很容易认为，当一个陈述只是以抽象形式呈现时，它就得到了验证。
In speaking of the number 729 as proper to human life, he probably intended to intimate that one year of the tyrannical = 12 hours of the royal life.
在谈到数字 729 是人类生命所特有的数字时，他可能是想暗示暴政的一年 = 王室生活的 12 个小时。
The simple observation that the comparison of two similar solids is effected by the comparison of the cubes of their sides, is the mathematical groundwork of this fanciful expression.
两个相似固体的比较是通过比较它们边的立方体来实现的简单观察，这是这个奇特表达式的数学基础。
There is some difficulty in explaining the steps by which the number 729 is obtained; the oligarch is removed in the third degree from the royal and aristocratical, and the tyrant in the third degree from the oligarchical; but we have to arrange the terms as the sides of a square and to count the oligarch twice over, thus reckoning them not as = 5 but as = 9.
解释获得数字729的步骤有些困难；寡头从王室和贵族中除去第三级，暴君从寡头中除去第三级；但我们必须将这些项排列为正方形的边，并对寡头进行两次计数，从而将它们算作 = 9，而不是 = 5。
The square of 9 is passed lightly over as only a step towards the cube.
9 的平方被轻轻地越过，只是向立方体迈出了一步。
3.
3.
Towards the close of the Republic, Plato seems to be more and more convinced of the ideal character of his own speculations.
在《理想国》即将结束时，柏拉图似乎越来越相信他自己的推测的理想特征。
At the end of the 9th Book the pattern which is in heaven takes the place of the city of philosophers on earth.
在第九本书的结尾，天上的模式取代了地上哲学家之城的位置。
The vision which has received form and substance at his hands, is now discovered to be at a distance.
原本在他手中获得了形式和实质的幻象，现在却发现是在远处。
And yet this distant kingdom is also the rule of man’s life.
然而，这个遥远的王国也是人类生活的规则。
(‘Say not lo!
（‘别这样说！
here, or lo!
在这里，或者瞧！
there, for the kingdom of God is within you.’) Thus a note is struck which prepares for the revelation of a future life in the following Book.
在那里，因为神的国就在你里面。’）这样就敲响了一个音符，为下一本书中未来生活的启示做准备。
But the future life is present still; the ideal of politics is to be realized in the individual.
但未来的生活仍然存在；政治的理想是在个人身上实现的。
BOOK X.
书X。
Many things pleased me in the order of our State, but there was nothing which I liked better than the regulation about poetry.
我们国家的秩序中有很多事情令我满意，但没有什么比关于诗歌的规定更让我喜欢的了。
The division of the soul throws a new light on our exclusion of imitation.
灵魂的分裂为我们排除模仿提供了新的线索。
I do not mind telling you in confidence that all poetry is an outrage on the understanding, unless the hearers have that balm of knowledge which heals error.
我不介意私下告诉你，所有的诗歌都是对理解力的侮辱，除非听众有知识的良药来治愈错误。
I have loved Homer ever since I was a boy, and even now he appears to me to be the great master of tragic poetry.
我从小就喜欢荷马，即使现在他在我看来仍然是悲剧诗歌的伟大大师。
But much as I love the man, I love truth more, and therefore I must speak out: and first of all, will you explain what is imitation, for really I do not understand?
但尽管我爱这个人，但我更爱真理，因此我必须说出来：首先，你能解释一下什么是模仿吗，因为我真的不明白吗？
‘How likely then that I should understand!’ That might very well be, for the duller often sees better than the keener eye.
“那么我应该明白的可能性有多大！”这很有可能，因为迟钝的人往往比敏锐的眼睛看得更好。
‘True, but in your presence I can hardly venture to say what I think.’ Then suppose that we begin in our old fashion, with the doctrine of universals.
“确实如此，但当着你的面，我几乎不敢说出我的想法。”然后假设我们以旧有的方式，从共相学说开始。
Let us assume the existence of beds and tables.
让我们假设存在床和桌子。
There is one idea of a bed, or of a table, which the maker of each had in his mind when making them; he did not make the ideas of beds and tables, but he made beds and tables according to the ideas.
对于一张床或一张桌子，制作者在制作它们时心里都有一个想法。他没有制作床和桌子的想法，但他根据想法制作了床和桌子。
And is there not a maker of the works of all workmen, who makes not only vessels but plants and animals, himself, the earth and heaven, and things in heaven and under the earth?
难道不是有一个创造了所有工人的作品的人，他不仅制造了器皿，而且还制造了植物和动物，他自己，大地和天堂，以及天上和地下的事物吗？
He makes the Gods also.
他也创造众神。
‘He must be a wizard indeed!’ But do you not see that there is a sense in which you could do the same?
“他一定是个巫师！”但是你难道没有看到你也可以做同样的事情吗？
You have only to take a mirror, and catch the reflection of the sun, and the earth, or anything else—there now you have made them.
你只需拿起一面镜子，捕捉太阳、地球或其他任何东西的反射——现在你就已经创造了它们。
‘Yes, but only in appearance.’ Exactly so; and the painter is such a creator as you are with the mirror, and he is even more unreal than the carpenter; although neither the carpenter nor any other artist can be supposed to make the absolute bed.
“是的，但只是表面上的。”确实如此；而画家就是你对镜子的创造者，他比木匠还要虚幻。尽管木匠或任何其他艺术家都不能被认为是绝对的床。
‘Not if philosophers may be believed.’ Nor need we wonder that his bed has but an imperfect relation to the truth.
“如果哲学家可信的话就不会。”我们也不必奇怪他的床与真理的关系并不完美。
Reflect:—Here are three beds; one in nature, which is made by God; another, which is made by the carpenter; and the third, by the painter.
想一想：——这里有三张床；本质上是一，是神所造的；另一个是木匠做的；第三，画家的作品。
God only made one, nor could he have made more than one; for if there had been two, there would always have been a third—more absolute and abstract than either, under which they would have been included.
上帝只创造了一个，也不可能创造多个；因为如果有两个，那么总会有第三个——比任何一个都更绝对和抽象，它们将被包含在第三个之下。
We may therefore conceive God to be the natural maker of the bed, and in a lower sense the carpenter is also the maker; but the painter is rather the imitator of what the other two make; he has to do with a creation which is thrice removed from reality.
因此，我们可以认为上帝是床的天然制造者，而在较低的意义上，木匠也是制造者。但画家更像是其他两人作品的模仿者。他所涉及的创作与现实三次相距甚远。
And the tragic poet is an imitator, and, like every other imitator, is thrice removed from the king and from the truth.
悲剧诗人是一个模仿者，并且像所有其他模仿者一样，三次远离国王和真理。
The painter imitates not the original bed, but the bed made by the carpenter.
画家模仿的不是原来的床，而是木匠制作的床。
And this, without being really different, appears to be different, and has many points of view, of which only one is caught by the painter, who represents everything because he represents a piece of everything, and that piece an image.
而这，虽然并没有真正的不同，但似乎是不同的，并且有很多观点，其中只有一个被画家抓住，画家代表了一切，因为他代表了一切的一部分，而那部分是一个图像。
And he can paint any other artist, although he knows nothing of their arts; and this with sufficient skill to deceive children or simple people.
他可以画任何其他艺术家，尽管他对他们的艺术一无所知；并且有足够的技巧来欺骗儿童或简单的人。
Suppose now that somebody came to us and told us, how he had met a man who knew all that everybody knows, and better than anybody:—should we not infer him to be a simpleton who, having no discernment of truth and falsehood, had met with a wizard or enchanter, whom he fancied to be all-wise?
现在假设有人来找我们，告诉我们，他如何遇到了一个人，他知道所有人都知道的一切，而且比任何人都清楚：——我们是否应该推断他是一个傻瓜，无法辨别真假，遇到了一个他自认为是全智的巫师或巫师？
And when we hear persons saying that Homer and the tragedians know all the arts and all the virtues, must we not infer that they are under a similar delusion?
当我们听到有人说荷马和悲剧作家懂得一切艺术和一切美德时，我们难道不能推断他们也有类似的错觉吗？
they do not see that the poets are imitators, and that their creations are only imitations.
他们没有看到诗人是模仿者，他们的创作也只是模仿。
‘Very true.’ But if a person could create as well as imitate, he would rather leave some permanent work and not an imitation only; he would rather be the receiver than the giver of praise?
“确实如此。”但如果一个人既能创造又能模仿，他宁愿留下一些永久的作品，而不仅仅是模仿；他宁愿成为赞美的接受者而不是赞美的给予者？
‘Yes, for then he would have more honour and advantage.’
“是的，这样他就会有更多的荣誉和优势。”
Let us now interrogate Homer and the poets.
现在让我们来审视荷马和诗人。
Friend Homer, say I to him, I am not going to ask you about medicine, or any art to which your poems incidentally refer, but about their main subjects—war, military tactics, politics.
朋友荷马，我对他说，我不会问你有关医学或你的诗中顺便提及的任何艺术，而是有关它们的主要主题——战争、军事战术、政治。
If you are only twice and not thrice removed from the truth—not an imitator or an image-maker, please to inform us what good you have ever done to mankind?
如果你只是两次而不是三次地偏离真理——不是一个模仿者或一个形象制造者，请告诉我们你曾经为人类做过什么好事？
Is there any city which professes to have received laws from you, as Sicily and Italy have from Charondas, Sparta from Lycurgus, Athens from Solon?
有没有哪个城市自称从你那里接受了法律，就像西西里岛和意大利从卡龙达斯那里接受法律、斯巴达从莱库古斯那里接受法律、雅典从梭伦那里接受法律一样？
Or was any war ever carried on by your counsels?
或者你的顾问曾经发动过任何战争吗？
or is any invention attributed to you, as there is to Thales and Anacharsis?
或者有什么发明是你的，就像泰勒斯和阿纳卡西斯的发明一样？
Or is there any Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you?
或者是否存在某种荷马式的生活方式，例如毕达哥拉斯式的生活方式，你以这种方式教导人们，并以你的名字命名？
‘No, indeed; and Creophylus (Flesh-child) was even more unfortunate in his breeding than he was in his name, if, as tradition says, Homer in his lifetime was allowed by him and his other friends to starve.’ Yes, but could this ever have happened if Homer had really been the educator of Hellas?
“不，确实如此；”如果像传统所说的那样，荷马在生前被他和他的其他朋友允许挨饿，那么克里奥菲卢斯（肉身之子）在他的出生上比他的名字还要不幸。”是的，但是如果荷马真的是希腊的教育家，这可能会发生吗？
Would he not have had many devoted followers?
难道他没有很多忠实的追随者吗？
If Protagoras and Prodicus can persuade their contemporaries that no one can manage house or State without them, is it likely that Homer and Hesiod would have been allowed to go about as beggars—I mean if they had really been able to do the world any good?—would not men have compelled them to stay where they were, or have followed them about in order to get education?
如果普罗泰戈拉和普罗迪克斯能够说服他们的同时代人，没有他们，没有人能够管理家庭或国家，那么荷马和赫西奥德是否可能会被允许像乞丐一样到处流浪——我的意思是，如果他们真的能够为世界做任何好事？——人们会不会强迫他们留在原地，或者跟随他们以获得教育？
But they did not; and therefore we may infer that Homer and all the poets are only imitators, who do but imitate the appearances of things.
但他们没有；因此我们可以推断，荷马和所有诗人都只是模仿者，他们只是模仿事物的表象。
For as a painter by a knowledge of figure and colour can paint a cobbler without any practice in cobbling, so the poet can delineate any art in the colours of language, and give harmony and rhythm to the cobbler and also to the general; and you know how mere narration, when deprived of the ornaments of metre, is like a face which has lost the beauty of youth and never had any other.
因为，正如画家凭借图形和色彩的知识，无需任何修鞋练习就可以画出鞋匠一样，诗人也可以用语言的色彩来描绘任何艺术，为鞋匠和一般事物赋予和谐和节奏；你知道，单纯的叙述一旦失去了韵律的修饰，就像一张失去了青春之美、再也没有过任何其他面孔的脸。
Once more, the imitator has no knowledge of reality, but only of appearance.
再说一遍，模仿者对现实一无所知，而只了解表象。
The painter paints, and the artificer makes a bridle and reins, but neither understands the use of them—the knowledge of this is confined to the horseman; and so of other things.
画家作画，工匠制作缰绳和缰绳，但他们都不了解它们的用途——这方面的知识仅限于骑手；其他事情也是如此。
Thus we have three arts: one of use, another of invention, a third of imitation; and the user furnishes the rule to the two others.
因此，我们有三种艺术：一种是使用，另一种是发明，第三种是模仿；用户将规则提供给另外两个人。
The flute-player will know the good and bad flute, and the maker will put faith in him; but the imitator will neither know nor have faith—neither science nor true opinion can be ascribed to him.
吹笛者会知道笛子的好坏，制作者会信任他；但模仿者既不知道也没有信仰——科学或真实的观点都不能归因于他。
Imitation, then, is devoid of knowledge, being only a kind of play or sport, and the tragic and epic poets are imitators in the highest degree.
因此，模仿是缺乏知识的，只是一种游戏或运动，而悲剧诗人和史诗诗人是最高程度的模仿者。
And now let us enquire, what is the faculty in man which answers to imitation.
现在让我们探究一下，人类的模仿能力是什么？
Allow me to explain my meaning: Objects are differently seen when in the water and when out of the water, when near and when at a distance; and the painter or juggler makes use of this variation to impose upon us.
请允许我解释一下我的意思：物体在水中和离开水时、在近处和在远处时，所看到的物体是不同的；画家或杂耍者利用这种变化来强加给我们。
And the art of measuring and weighing and calculating comes in to save our bewildered minds from the power of appearance; for, as we were saying, two contrary opinions of the same about the same and at the same time, cannot both of them be true.
测量、称重和计算的艺术将我们迷惑的心灵从外表的力量中拯救出来。因为，正如我们所说，同一时间对同一事物提出两种相反的观点，不可能都是正确的。
But which of them is true is determined by the art of calculation; and this is allied to the better faculty in the soul, as the arts of imitation are to the worse.
但其中哪一个是真实的则取决于计算的艺术。这与灵魂中更好的能力有关，而模仿的艺术则更差。
And the same holds of the ear as well as of the eye, of poetry as well as painting.
耳朵和眼睛、诗歌和绘画也是如此。
The imitation is of actions voluntary or involuntary, in which there is an expectation of a good or bad result, and present experience of pleasure and pain.
模仿是自愿或非自愿的行为，其中有对好或坏结果的期望，以及当前快乐和痛苦的体验。
But is a man in harmony with himself when he is the subject of these conflicting influences?
但是，当一个人受到这些相互冲突的影响时，他还能与自己和谐相处吗？
Is there not rather a contradiction in him?
他身上不是有一点矛盾吗？
Let me further ask, whether he is more likely to control sorrow when he is alone or when he is in company.
让我进一步问，他独处时还是有人陪伴时更容易控制悲伤。
‘In the latter case.’ Feeling would lead him to indulge his sorrow, but reason and law control him and enjoin patience; since he cannot know whether his affliction is good or evil, and no human thing is of any great consequence, while sorrow is certainly a hindrance to good counsel.
“在后一种情况下。”情感会让他沉溺于悲伤，但理性和法律控制着他并要求他保持耐心。因为他不知道自己的苦难是善还是恶，而人类的任何事情都不会产生任何重大后果，而悲伤无疑会妨碍良好的劝告。
For when we stumble, we should not, like children, make an uproar; we should take the measures which reason prescribes, not raising a lament, but finding a cure.
因为当我们跌倒时，我们不应该像小孩子一样大声喧哗；我们应该采取理性规定的措施，不是哀叹，而是找到治疗方法。
And the better part of us is ready to follow reason, while the irrational principle is full of sorrow and distraction at the recollection of our troubles.
我们的大部分人都准备好遵循理性，而非理性的原则则在回想起我们的麻烦时充满悲伤和心烦意乱。
Unfortunately, however, this latter furnishes the chief materials of the imitative arts.
然而不幸的是，后者提供了模仿艺术的主要材料。
Whereas reason is ever in repose and cannot easily be displayed, especially to a mixed multitude who have no experience of her.
而理性却始终处于静止状态，不容易被展示出来，尤其是对于那些对她没有任何经验的混杂人群。
Thus the poet is like the painter in two ways: first he paints an inferior degree of truth, and secondly, he is concerned with an inferior part of the soul.
因此，诗人在两个方面就像画家：首先，他描绘的是低等程度的真实，其次，他关注的是灵魂的低等部分。
He indulges the feelings, while he enfeebles the reason; and we refuse to allow him to have authority over the mind of man; for he has no measure of greater and less, and is a maker of images and very far gone from truth.
他放纵感情，削弱理智；我们拒绝让他对人的思想拥有权威；因为他无法衡量大小，他是一个形象的制造者，与事实相去甚远。
But we have not yet mentioned the heaviest count in the indictment—the power which poetry has of injuriously exciting the feelings.
但我们还没有提到起诉书中最严重的罪名——诗歌具有有害地激发感情的力量。
When we hear some passage in which a hero laments his sufferings at tedious length, you know that we sympathize with him and praise the poet; and yet in our own sorrows such an exhibition of feeling is regarded as effeminate and unmanly (Ion).
当我们听到某个英雄用冗长的篇幅哀叹自己的苦难时，你就知道我们是同情他的，是赞扬诗人的。然而，在我们自己的悲伤中，这种情感的表现被认为是女性化的和缺乏男子气概的（离子）。
Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself?
现在，一个人应该因为看到别人做他自己所憎恶和厌恶的事情而感到高兴吗？
Is he not giving way to a sentiment which in his own case he would control?—he is off his guard because the sorrow is another’s; and he thinks that he may indulge his feelings without disgrace, and will be the gainer by the pleasure.
难道他没有屈服于一种在他自己的情况下他会控制的情感吗？——他失去了警惕，因为悲伤是别人的；他失去了警惕，因为悲伤是别人的；他失去了警惕，因为悲伤是别人的；他认为他可以放纵自己的感情而不会丢脸，并且会因快乐而受益。
But the inevitable consequence is that he who begins by weeping at the sorrows of others, will end by weeping at his own.
但不可避免的结果是，一个人开始为别人的悲伤而哭泣，最终也会为自己的悲伤而哭泣。
The same is true of comedy,—you may often laugh at buffoonery which you would be ashamed to utter, and the love of coarse merriment on the stage will at last turn you into a buffoon at home.
喜剧也是如此，你可能常常嘲笑你羞于说出来的滑稽表演，而在舞台上贪图粗俗的欢乐，最终会让你在家里变成一个滑稽的人。
Poetry feeds and waters the passions and desires; she lets them rule instead of ruling them.
诗歌滋养和浇灌激情和欲望；她让他们统治而不是统治他们。
And therefore, when we hear the encomiasts of Homer affirming that he is the educator of Hellas, and that all life should be regulated by his precepts, we may allow the excellence of their intentions, and agree with them in thinking Homer a great poet and tragedian.
因此，当我们听到荷马的赞美者肯定他是希腊的教育者，所有的生活都应该受到他的戒律的规范时，我们可以承认他们的意图是卓越的，并同意他们认为荷马是一位伟大的诗人和悲剧家。
But we shall continue to prohibit all poetry which goes beyond hymns to the Gods and praises of famous men.
但我们将继续禁止所有超出对众神的赞美诗和对名人的赞美的诗歌。
Not pleasure and pain, but law and reason shall rule in our State.
统治我们国家的不是快乐和痛苦，而是法律和理性。
These are our grounds for expelling poetry; but lest she should charge us with discourtesy, let us also make an apology to her.
这就是我们驱逐诗歌的理由；但免得她指责我们无礼，我们也向她道歉吧。
We will remind her that there is an ancient quarrel between poetry and philosophy, of which there are many traces in the writings of the poets, such as the saying of ‘the she-dog, yelping at her mistress,’ and ‘the philosophers who are ready to circumvent Zeus,’ and ‘the philosophers who are paupers.’ Nevertheless we bear her no ill-will, and will gladly allow her to return upon condition that she makes a defence of herself in verse; and her supporters who are not poets may speak in prose.
我们会提醒她，诗歌和哲学之间存在着一场古老的争论，在诗人的作品中，有很多痕迹，比如“母狗对她的情妇狂吠”、“准备绕过宙斯的哲学家”和“乞丐的哲学家”。尽管如此，我们对她没有恶意，并且很乐意允许她回来，条件是她在诗歌中为自己辩护；她的非诗人支持者也可以用散文来说话。
We confess her charms; but if she cannot show that she is useful as well as delightful, like rational lovers, we must renounce our love, though endeared to us by early associations.
我们承认她的魅力；但如果她不能表现出她既有用又令人愉快，就像理性的恋人一样，我们就必须放弃我们的爱，尽管我们在早期的交往中很受喜爱。
Having come to years of discretion, we know that poetry is not truth, and that a man should be careful how he introduces her to that state or constitution which he himself is; for there is a mighty issue at stake—no less than the good or evil of a human soul.
经过多年的谨慎，我们知道诗歌不是真理，一个人应该小心如何向她介绍他自己的状态或宪法；因为这是一个重大问题——不亚于人类灵魂的善或恶。
And it is not worth while to forsake justice and virtue for the attractions of poetry, any more than for the sake of honour or wealth.
为了诗歌的魅力而放弃正义和美德，就像为了荣誉或财富一样，是不值得的。
‘I agree with you.’
“我同意你的观点。”
And yet the rewards of virtue are greater far than I have described.
然而，美德的回报远比我所描述的要大。
‘And can we conceive things greater still?’ Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity?
“我们还能设想更伟大的事情吗？”也许不能，在这短暂的生命中：但是一个不朽的存在应该关心永恒之外的任何事情吗？
‘I do not understand what you mean?’ Do you not know that the soul is immortal?
“我不明白你的意思？”你不知道灵魂是不朽的吗？
‘Surely you are not prepared to prove that?’ Indeed I am.
“你肯定不准备证明这一点吗？”我确实准备好了。
‘Then let me hear this argument, of which you make so light.’
“那么让我听听你的这个论点，你对此说得很轻。”
You would admit that everything has an element of good and of evil.
你承认一切事物都有善恶的成分。
In all things there is an inherent corruption; and if this cannot destroy them, nothing else will.
一切事物都有一种内在的腐败；如果这都不能摧毁他们，那就没有什么可以摧毁他们了。
The soul too has her own corrupting principles, which are injustice, intemperance, cowardice, and the like.
灵魂也有她自己的败坏原则，比如不公正、不节制、怯懦等等。
But none of these destroy the soul in the same sense that disease destroys the body.
但这些都不像疾病摧毁身体那样摧毁灵魂。
The soul may be full of all iniquities, but is not, by reason of them, brought any nearer to death.
灵魂可能充满了一切罪孽，但并不会因此而更接近死亡。
Nothing which was not destroyed from within ever perished by external affection of evil.
凡是没有从内部被摧毁的东西，都不会被外在的邪恶情感所毁灭。
The body, which is one thing, cannot be destroyed by food, which is another, unless the badness of the food is communicated to the body.
身体是一回事，不能被食物破坏，而食物又是另一回事，除非食物的坏处传达给身体。
Neither can the soul, which is one thing, be corrupted by the body, which is another, unless she herself is infected.
灵魂是一回事，也不能被身体所腐蚀，而身体是另一回事，除非她自己被感染。
And as no bodily evil can infect the soul, neither can any bodily evil, whether disease or violence, or any other destroy the soul, unless it can be shown to render her unholy and unjust.
正如没有任何身体上的邪恶可以感染灵魂一样，任何身体上的邪恶，无论是疾病还是暴力，或任何其他的邪恶都不能摧毁灵魂，除非它可以证明它使她变得不圣洁和不公正。
But no one will ever prove that the souls of men become more unjust when they die.
但没有人能证明人死后灵魂会变得更加不公正。
If a person has the audacity to say the contrary, the answer is—Then why do criminals require the hand of the executioner, and not die of themselves?
如果有人敢说相反的话，答案是——那为什么罪犯需要刽子手的手，而不是自己死呢？
‘Truly,’ he said, ‘injustice would not be very terrible if it brought a cessation of evil; but I rather believe that the injustice which murders others may tend to quicken and stimulate the life of the unjust.’ You are quite right.
“确实，”他说，“如果不公正能够制止邪恶，那么它就不会很可怕；但我宁愿相信，谋杀他人的不公正可能会加速和刺激不公正的人的生活。”你说得很对。
If sin which is her own natural and inherent evil cannot destroy the soul, hardly will anything else destroy her.
如果罪恶——她自己的本性和固有的邪恶——无法摧毁她的灵魂，那么其他任何事物也很难摧毁她。
But the soul which cannot be destroyed either by internal or external evil must be immortal and everlasting.
但是，不能被内在或外在的邪恶所摧毁的灵魂必定是不朽的和永恒的。
And if this be true, souls will always exist in the same number.
如果这是真的，那么灵魂将永远以相同的数量存在。
They cannot diminish, because they cannot be destroyed; nor yet increase, for the increase of the immortal must come from something mortal, and so all would end in immortality.
它们不能减少，因为它们不能被摧毁；也不会增加，因为不朽的增加必须来自于必死的事物，因此一切都会以不朽而告终。
Neither is the soul variable and diverse; for that which is immortal must be of the fairest and simplest composition.
灵魂也不是可变的和多样化的；因为不朽的东西必定是最美丽、最简单的。
If we would conceive her truly, and so behold justice and injustice in their own nature, she must be viewed by the light of reason pure as at birth, or as she is reflected in philosophy when holding converse with the divine and immortal and eternal.
如果我们要真实地想象她，并在其本质中看到正义和非正义，那么她必须用纯粹的理性之光来看待，就像她与生俱来的那样，或者当她与神圣、不朽和永恒对话时在哲学中反映出来的那样。
In her present condition we see her only like the sea-god Glaucus, bruised and maimed in the sea which is the world, and covered with shells and stones which are incrusted upon her from the entertainments of earth.
在她目前的状况下，我们只看到她像海神格劳克斯一样，在大海即世界中受伤和受伤，并覆盖着贝壳和石头，这些贝壳和石头是地球娱乐活动在她身上留下的。
Thus far, as the argument required, we have said nothing of the rewards and honours which the poets attribute to justice; we have contented ourselves with showing that justice in herself is best for the soul in herself, even if a man should put on a Gyges’ ring and have the helmet of Hades too.
到目前为止，正如论证所要求的那样，我们还没有谈到诗人赋予正义的奖励和荣誉；我们满足于表明，即使一个人应该戴上吉吉斯的戒指并戴上哈迪斯的头盔，但她自己的正义对于她自己的灵魂来说是最好的。
And now you shall repay me what you borrowed; and I will enumerate the rewards of justice in life and after death.
现在你该把你借的钱还给我了；我将列举生前和死后正义的回报。
I granted, for the sake of argument, as you will remember, that evil might perhaps escape the knowledge of Gods and men, although this was really impossible.
正如你们所记得的那样，为了论证的目的，我承认邪恶也许可以逃脱诸神和人类的认知，尽管这实际上是不可能的。
And since I have shown that justice has reality, you must grant me also that she has the palm of appearance.
既然我已经证明了正义是现实的，那么你也必须承认她拥有外表的手掌。
In the first place, the just man is known to the Gods, and he is therefore the friend of the Gods, and he will receive at their hands every good, always excepting such evil as is the necessary consequence of former sins.
首先，正义的人是诸神所认识的，因此他是诸神的朋友，他会从诸神的手中接受一切善行，但总是除了那些因先前的罪孽而必然导致的恶行之外。
All things end in good to him, either in life or after death, even what appears to be evil; for the Gods have a care of him who desires to be in their likeness.
一切事物的结局对他来说都是好的，无论是生前还是死后，即使是看似邪恶的事情；因为诸神会眷顾那些渴望与诸神相似的人。
And what shall we say of men?
那么我们该如何评价人类呢？
Is not honesty the best policy?
诚实不是最好的策略吗？
The clever rogue makes a great start at first, but breaks down before he reaches the goal, and slinks away in dishonour; whereas the true runner perseveres to the end, and receives the prize.
聪明的盗贼一开始起步不错，但还没达到目标就崩溃了，蒙羞地溜走了；而真正的跑步者则坚持到底，并获得奖品。
And you must allow me to repeat all the blessings which you attributed to the fortunate unjust—they bear rule in the city, they marry and give in marriage to whom they will; and the evils which you attributed to the unfortunate just, do really fall in the end on the unjust, although, as you implied, their sufferings are better veiled in silence.
您必须允许我重复您对幸运者不公正的所有祝福——他们在城市中担任统治者，他们与他们愿意的人结婚和结婚；你所归咎于不幸的正义者的罪恶，最终确实落到了不正义者身上，尽管，正如你所暗示的，他们的痛苦最好隐藏在沉默中。
But all the blessings of this present life are as nothing when compared with those which await good men after death.
但今生的一切福报，与善人死后的福报相比，根本算不了什么。
‘I should like to hear about them.’ Come, then, and I will tell you the story of Er, the son of Armenius, a valiant man.
“我想听听他们的故事。”那么，来吧，我会告诉你埃尔的故事，他是亚美尼乌斯的儿子，一个勇敢的人。
He was supposed to have died in battle, but ten days afterwards his body was found untouched by corruption and sent home for burial.
他本应战死，但十天后，人们发现他的尸体没有受到腐败的影响，并被送回家埋葬。
On the twelfth day he was placed on the funeral pyre and there he came to life again, and told what he had seen in the world below.
第十二天，他被放在火葬柴堆上，在那里他又复活了，并讲述了他在下面的世界所看到的一切。
He said that his soul went with a great company to a place, in which there were two chasms near together in the earth beneath, and two corresponding chasms in the heaven above.
他说，他的灵魂与一大群人一起去了一个地方，那里有两个紧邻的地下深渊，以及上面的天堂两个相应的深渊。
And there were judges sitting in the intermediate space, bidding the just ascend by the heavenly way on the right hand, having the seal of their judgment set upon them before, while the unjust, having the seal behind, were bidden to descend by the way on the left hand.
中间有审判者，吩咐义人从右边的天道上去，前面有审判的印；不义的人，有印在后面，从左边的天道下去。
Him they told to look and listen, as he was to be their messenger to men from the world below.
他们让他去看、听，因为他是他们给来自地下世界的人们的信使。
And he beheld and saw the souls departing after judgment at either chasm; some who came from earth, were worn and travel-stained; others, who came from heaven, were clean and bright.
他看到并看到灵魂在审判后离开这两个裂缝。有些来自地球，衣衫褴褛，风尘仆仆；其他人则来自天堂，干净明亮。
They seemed glad to meet and rest awhile in the meadow; here they discoursed with one another of what they had seen in the other world.
他们似乎很高兴见到并在草地上休息了一会儿。在这里，他们互相谈论着在另一个世界所看到的一切。
Those who came from earth wept at the remembrance of their sorrows, but the spirits from above spoke of glorious sights and heavenly bliss.
那些来自地球的人因回忆起他们的悲伤而哭泣，但来自天上的灵魂却讲述着辉煌的景象和天堂的幸福。
He said that for every evil deed they were punished tenfold—now the journey was of a thousand years’ duration, because the life of man was reckoned as a hundred years—and the rewards of virtue were in the same proportion.
他说，他们为每一种恶行受到十倍的惩罚——现在旅程的时间是一千年，因为人的寿命被计算为一百年——而善行的回报也是同样的比例。
He added something hardly worth repeating about infants dying almost as soon as they were born.
他补充了一些几乎不值得重复的关于婴儿几乎一出生就死亡的事情。
Of parricides and other murderers he had tortures still more terrible to narrate.
对于弑父者和其他杀人犯，他所遭受的酷刑更加可怕。
He was present when one of the spirits asked—Where is Ardiaeus the Great?
当其中一位神灵问道：“阿迪厄斯大帝在哪里？”时，他也在场。
(This Ardiaeus was a cruel tyrant, who had murdered his father, and his elder brother, a thousand years before.) Another spirit answered, ‘He comes not hither, and will never come.
（这个阿迪厄斯是一个残酷的暴君，他在一千年前谋杀了他的父亲和他的哥哥。）另一个灵魂回答说：“他不会来这里，也永远不会来。”
And I myself,’ he added, ‘actually saw this terrible sight.
而我本人，”他补充道，“实际上亲眼目睹了这可怕的景象。
At the entrance of the chasm, as we were about to reascend, Ardiaeus appeared, and some other sinners—most of whom had been tyrants, but not all—and just as they fancied that they were returning to life, the chasm gave a roar, and then wild, fiery-looking men who knew the meaning of the sound, seized him and several others, and bound them hand and foot and threw them down, and dragged them along at the side of the road, lacerating them and carding them like wool, and explaining to the passers-by, that they were going to be cast into hell.’ The greatest terror of the pilgrims ascending was lest they should hear the voice, and when there was silence one by one they passed up with joy.
在我们正要重新上升的时候，阿迪亚厄斯出现在裂缝的入口处，还有其他一些罪人——其中大多数都是暴君，但不是全部——正当他们以为自己要复活的时候，裂缝发出一声咆哮，然后那些知道声音含义的狂野、火热的人抓住了他和其他几个人，绑住他们的手脚，把他们扔到路边，拖着他们走，他们像羊毛一样撕裂、梳理，并向路人解释说，他们将被扔进地狱。” 上山的朝圣者最害怕的就是生怕听到声音，当一切寂静无声时，他们一一欢喜地离开了。
To these sufferings there were corresponding delights.
这些痛苦也有相应的快乐。
On the eighth day the souls of the pilgrims resumed their journey, and in four days came to a spot whence they looked down upon a line of light, in colour like a rainbow, only brighter and clearer.
第八天，朝圣者的灵魂继续他们的旅程，四天后他们到达了一个地方，在那里他们俯视着一条光线，颜色像彩虹一样，而且更加明亮和清晰。
One day more brought them to the place, and they saw that this was the column of light which binds together the whole universe.
有一天，他们又来到了那个地方，他们看到，这就是将整个宇宙连在一起的光柱。
The ends of the column were fastened to heaven, and from them hung the distaff of Necessity, on which all the heavenly bodies turned—the hook and spindle were of adamant, and the whorl of a mixed substance.
柱子的两端固定在天空上，上面悬挂着必然性的杆，所有的天体都在它上面转动——钩子和纺锤是金刚砂的，螺旋是混合物质的。
The whorl was in form like a number of boxes fitting into one another with their edges turned upwards, making together a single whorl which was pierced by the spindle.
螺纹的形状就像许多盒子相互嵌合，边缘向上，形成一个被纺锤刺穿的螺纹。
The outermost had the rim broadest, and the inner whorls were smaller and smaller, and had their rims narrower.
最外层的轮缘最宽，内轮的轮缘越来越小，轮缘也越来越窄。
The largest (the fixed stars) was spangled—the seventh (the sun) was brightest—the eighth (the moon) shone by the light of the seventh—the second and fifth (Saturn and Mercury) were most like one another and yellower than the eighth—the third (Jupiter) had the whitest light—the fourth (Mars) was red—the sixth (Venus) was in whiteness second.
最大的（恒星）闪闪发光——第七颗（太阳）最亮——第八颗（月亮）被第七颗的光芒照亮——第二颗和第五颗（土星和水星）彼此最相似，而且比第八颗更黄——第三颗（木星）的光最白——第四颗（火星）是红色的——第六颗（金星）其次是白色。
The whole had one motion, but while this was revolving in one direction the seven inner circles were moving in the opposite, with various degrees of swiftness and slowness.
整体只有一个运动，但在向一个方向旋转的同时，七个内圈却在相反方向运动，有不同程度的快慢。
The spindle turned on the knees of Necessity, and a Siren stood hymning upon each circle, while Lachesis, Clotho, and Atropos, the daughters of Necessity, sat on thrones at equal intervals, singing of past, present, and future, responsive to the music of the Sirens; Clotho from time to time guiding the outer circle with a touch of her right hand; Atropos with her left hand touching and guiding the inner circles; Lachesis in turn putting forth her hand from time to time to guide both of them.
纺锤在必然性的膝盖上转动，每个圆圈上都有一个塞壬在吟唱赞美诗，而必然性的女儿拉克西斯、克洛托和阿特罗波斯则以相等的间隔坐在王座上，歌颂着过去、现在和未来，响应着塞壬的音乐；克洛托时不时用右手轻轻一点引导外圈；阿特罗波斯号用左手触摸并引导内圈；拉克西丝时不时地伸出手来引导两人。
On their arrival the pilgrims went to Lachesis, and there was an interpreter who arranged them, and taking from her knees lots, and samples of lives, got up into a pulpit and said: ‘Mortal souls, hear the words of Lachesis, the daughter of Necessity.
朝圣者抵达后前往拉克西斯，有一位翻译为他们安排了行程，并从膝上取出许多物品和生活样本，走上讲坛说：“凡人的灵魂，请听听必然性之女拉克西斯的话。”
A new period of mortal life has begun, and you may choose what divinity you please; the responsibility of choosing is with you—God is blameless.’ After speaking thus, he cast the lots among them and each one took up the lot which fell near him.
一个新的凡人生活时期已经开始，你可以选择你喜欢的神性；选择的责任在于你们——神是无可指摘的。”说完，他在他们中间拈阄，每个人都拿起了落在他身边的阄。
He then placed on the ground before them the samples of lives, many more than the souls present; and there were all sorts of lives, of men and of animals.
然后他把生命样本放在他们面前的地上，比在场的灵魂还要多。这里有各种各样的生命，有人类也有动物。
There were tyrannies ending in misery and exile, and lives of men and women famous for their different qualities; and also mixed lives, made up of wealth and poverty, sickness and health.
有的暴政以痛苦和流放告终，有的男人和女人的生活因不同的品质而闻名。还有财富与贫穷、疾病与健康的混杂生活。
Here, Glaucon, is the great risk of human life, and therefore the whole of education should be directed to the acquisition of such a knowledge as will teach a man to refuse the evil and choose the good.
格劳孔，这就是人类生命面临的巨大风险，因此整个教育应该旨在获得这样的知识，以教导人们拒绝邪恶并选择善良。
He should know all the combinations which occur in life—of beauty with poverty or with wealth,—of knowledge with external goods,—and at last choose with reference to the nature of the soul, regarding that only as the better life which makes men better, and leaving the rest.
他应该知道生活中发生的所有组合——美丽与贫穷或财富的组合，知识与外在物品的组合，最后根据灵魂的本质进行选择，只将其视为使人变得更好的更好的生活，而放弃其他。
And a man must take with him an iron sense of truth and right into the world below, that there too he may remain undazzled by wealth or the allurements of evil, and be determined to avoid the extremes and choose the mean.
一个人必须带着铁一般的真理感，直入尘世，这样他也能不被财富或邪恶的诱惑所迷惑，并决心避免走极端，选择中庸之道。
For this, as the messenger reported the interpreter to have said, is the true happiness of man; and any one, as he proclaimed, may, if he choose with understanding, have a good lot, even though he come last.
正如使者报告翻译者所说，这是人类真正的幸福；正如他所宣称的那样，任何一个人，如果他明智地选择，都可以拥有很多，即使他是最后一名。
‘Let not the first be careless in his choice, nor the last despair.’ He spoke; and when he had spoken, he who had drawn the first lot chose a tyranny: he did not see that he was fated to devour his own children—and when he discovered his mistake, he wept and beat his breast, blaming chance and the Gods and anybody rather than himself.
“让第一个选择时不要粗心，最后一个也不要绝望。”他说道。当他说话时，第一个抽签的人选择了暴政：他没有意识到他注定要吞噬自己的孩子——当他发现自己的错误时，他哭泣并捶胸顿足，责怪机会、诸神和任何人而不是他自己。
He was one of those who had come from heaven, and in his previous life had been a citizen of a well-ordered State, but he had only habit and no philosophy.
他是天上来的人之一，前世是秩序良好的国家的公民，但他只有习惯，没有哲学。
Like many another, he made a bad choice, because he had no experience of life; whereas those who came from earth and had seen trouble were not in such a hurry to choose.
和许多人一样，他做出了错误的选择，因为他没有生活经验；而那些来自地球、见过麻烦的人却并不急于做出选择。
But if a man had followed philosophy while upon earth, and had been moderately fortunate in his lot, he might not only be happy here, but his pilgrimage both from and to this world would be smooth and heavenly.
但是，如果一个人在地球上就遵循哲学，并且在命运上有一定的幸运，那么他不仅在这里会感到幸福，而且他往返于这个世界的朝圣之旅都会顺利而神圣。
Nothing was more curious than the spectacle of the choice, at once sad and laughable and wonderful; most of the souls only seeking to avoid their own condition in a previous life.
没有什么比这个选择的景象更令人好奇的了，既悲伤又可笑，又美妙。大多数灵魂只是寻求避免自己前世的处境。
He saw the soul of Orpheus changing into a swan because he would not be born of a woman; there was Thamyras becoming a nightingale; musical birds, like the swan, choosing to be men; the twentieth soul, which was that of Ajax, preferring the life of a lion to that of a man, in remembrance of the injustice which was done to him in the judgment of the arms; and Agamemnon, from a like enmity to human nature, passing into an eagle.
他看到俄耳甫斯的灵魂变成了一只天鹅，因为他不会由女人所生。塔米拉斯变成了夜莺；音乐之鸟，如天鹅，选择成为人；第二十个灵魂是埃阿斯，他宁愿选择狮子的生命，也不愿选择人的生命，以纪念在武器的审判中对他所造成的不公正。阿伽门农则从对人性的同样的敌意变成了一只鹰。
About the middle was the soul of Atalanta choosing the honours of an athlete, and next to her Epeus taking the nature of a workwoman; among the last was Thersites, who was changing himself into a monkey.
中间是亚特兰大的灵魂，选择了运动员的荣誉，旁边的埃佩斯选择了女工的本性；最后一个是忒耳忒斯，他正在把自己变成一只猴子。
Thither, the last of all, came Odysseus, and sought the lot of a private man, which lay neglected and despised, and when he found it he went away rejoicing, and said that if he had been first instead of last, his choice would have been the same.
最后，奥德修斯来到那里，寻找一个被忽视和鄙视的私人人的命运，当他找到它时，他高兴地走了，并说，如果他是第一个而不是最后一个，他的选择也会是一样的。
Men, too, were seen passing into animals, and wild and tame animals changing into one another.
人们也看到人类转变为动物，野生动物和驯养动物也相互转变。
When all the souls had chosen they went to Lachesis, who sent with each of them their genius or attendant to fulfil their lot.
当所有的灵魂都做出选择后，他们就去了拉克西斯，拉克西斯派出了他们每个人的天才或侍从来完成他们的命运。
He first of all brought them under the hand of Clotho, and drew them within the revolution of the spindle impelled by her hand; from her they were carried to Atropos, who made the threads irreversible; whence, without turning round, they passed beneath the throne of Necessity; and when they had all passed, they moved on in scorching heat to the plain of Forgetfulness and rested at evening by the river Unmindful, whose water could not be retained in any vessel; of this they had all to drink a certain quantity—some of them drank more than was required, and he who drank forgot all things.
他首先把它们放在克洛托的手下，然后将它们拉入由她的手推动的纺锤的旋转中。它们从她那里被带到阿特罗波斯，阿特罗波斯使这些线变得不可逆转。从那里，他们头也不回地从必然的宝座下经过。当他们全部过去后，他们在酷热中继续前往忘却平原，晚上在忘念河边休息，河水无法保留在任何容器中。他们都必须喝一定量的酒——有些人喝得比要求的多，喝了的人就忘记了一切。
Er himself was prevented from drinking.
尔本人也被禁止饮酒。
When they had gone to rest, about the middle of the night there were thunderstorms and earthquakes, and suddenly they were all driven divers ways, shooting like stars to their birth.
当他们休息时，大约半夜，雷雨交加，地震不断，突然，他们都被驱赶到不同的方向，像星星一样射向他们的诞生。
Concerning his return to the body, he only knew that awaking suddenly in the morning he found himself lying on the pyre.
关于回到肉身，他只知道早上突然醒来，发现自己躺在柴堆上。
Thus, Glaucon, the tale has been saved, and will be our salvation, if we believe that the soul is immortal, and hold fast to the heavenly way of Justice and Knowledge.
因此，格劳孔，如果我们相信灵魂不朽，并坚守正义和知识的天堂之路，那么这个故事就被拯救了，也将成为我们的救赎。
So shall we pass undefiled over the river of Forgetfulness, and be dear to ourselves and to the Gods, and have a crown of reward and happiness both in this world and also in the millennial pilgrimage of the other.
这样，我们就能毫无玷污地渡过忘却之河，对自己和众神都珍爱，在今生和来世的千年朝圣中都拥有奖赏和幸福的王冠。
The Tenth Book of the Republic of Plato falls into two divisions: first, resuming an old thread which has been interrupted, Socrates assails the poets, who, now that the nature of the soul has been analyzed, are seen to be very far gone from the truth; and secondly, having shown the reality of the happiness of the just, he demands that appearance shall be restored to him, and then proceeds to prove the immortality of the soul.
柏拉图的《理想国》第十卷分为两部分：第一，苏格拉底重新开始一条被打断的旧线索，攻击诗人，既然灵魂的本质已经被分析过，那么诗人就被认为与真理相去甚远；第二，苏格拉底攻击诗人。其次，在展示了正义者幸福的现实之后，他要求恢复外表，然后继续证明灵魂的不朽。
The argument, as in the Phaedo and Gorgias, is supplemented by the vision of a future life.
正如《斐多篇》和《高尔吉亚篇》中的论证一样，这一论点还得到了未来生活的愿景的补充。
Why Plato, who was himself a poet, and whose dialogues are poems and dramas, should have been hostile to the poets as a class, and especially to the dramatic poets; why he should not have seen that truth may be embodied in verse as well as in prose, and that there are some indefinable lights and shadows of human life which can only be expressed in poetry—some elements of imagination which always entwine with reason; why he should have supposed epic verse to be inseparably associated with the impurities of the old Hellenic mythology; why he should try Homer and Hesiod by the unfair and prosaic test of utility,—are questions which have always been debated amongst students of Plato.
为什么柏拉图本身就是一位诗人，他的对话是诗歌和戏剧，他应该敌视诗人这个阶级，尤其是戏剧诗人？为什么他不应该看到真理可以体现在诗歌和散文中，而人类生活中有一些无法定义的光影只能用诗歌来表达——一些想象的元素总是与理性交织在一起；为什么他应该认为史诗与古希腊神话的杂质密不可分？为什么他应该通过不公平且平淡的效用检验来考验荷马和赫西俄德——这些问题一直在柏拉图的学生中争论不休。
Though unable to give a complete answer to them, we may show—first, that his views arose naturally out of the circumstances of his age; and secondly, we may elicit the truth as well as the error which is contained in them.
虽然我们无法对这些问题给出完整的答案，但我们可以表明：第一，他的观点是在他所处的时代环境下自然产生的；其次，我们可以找出其中包含的真相以及错误。
He is the enemy of the poets because poetry was declining in his own lifetime, and a theatrocracy, as he says in the Laws, had taken the place of an intellectual aristocracy.
他是诗人的敌人，因为在他一生中诗歌正在衰落，正如他在《法律》中所说，戏剧政治已经取代了知识贵族。
Euripides exhibited the last phase of the tragic drama, and in him Plato saw the friend and apologist of tyrants, and the Sophist of tragedy.
欧里庇得斯展示了悲剧的最后阶段，柏拉图在他身上看到了暴君的朋友和辩护者，以及悲剧的智者。
The old comedy was almost extinct; the new had not yet arisen.
老喜剧几乎绝迹了。新的事物还没有出现。
Dramatic and lyric poetry, like every other branch of Greek literature, was falling under the power of rhetoric.
与希腊文学的其他分支一样，戏剧诗和抒情诗也受到修辞的影响。
There was no ‘second or third’ to Aeschylus and Sophocles in the generation which followed them.
在埃斯库罗斯和索福克勒斯之后的一代人中，没有“第二个或第三个”。
Aristophanes, in one of his later comedies (Frogs), speaks of ‘thousands of tragedy-making prattlers,’ whose attempts at poetry he compares to the chirping of swallows; ‘their garrulity went far beyond Euripides,’—‘they appeared once upon the stage, and there was an end of them.’ To a man of genius who had a real appreciation of the godlike Aeschylus and the noble and gentle Sophocles, though disagreeing with some parts of their ‘theology’ (Rep.), these ‘minor poets’ must have been contemptible and intolerable.
阿里斯托芬在他后来的一部喜剧《青蛙》中谈到了“成千上万的制造悲剧的喋喋不休的人”，他将他们对诗歌的尝试比作燕子的鸣叫； “他们的喋喋不休远远超过了欧里庇得斯”——“他们一旦登上舞台，就完蛋了。”对于一个真正欣赏神一般的埃斯库罗斯和高贵温柔的索福克勒斯的天才来说，虽然不同意他们的“神学”（Rep.）的某些部分，但这些“小诗人”一定是可鄙的和无法容忍的。
There is no feeling stronger in the dialogues of Plato than a sense of the decline and decay both in literature and in politics which marked his own age.
在柏拉图的对话中，没有什么比他那个时代标志性的文学和政治的衰落和衰落的感觉更强烈的了。
Nor can he have been expected to look with favour on the licence of Aristophanes, now at the end of his career, who had begun by satirizing Socrates in the Clouds, and in a similar spirit forty years afterwards had satirized the founders of ideal commonwealths in his Eccleziazusae, or Female Parliament (Laws).
也不能指望他会青睐阿里斯托芬的许可，阿里斯托芬现在已是其职业生涯的末期，他一开始是讽刺云中的苏格拉底，四十年后本着类似的精神，在他的《女性议会》（《法律》）中讽刺了理想共和国的缔造者。
There were other reasons for the antagonism of Plato to poetry.
柏拉图反对诗歌还有其他原因。
The profession of an actor was regarded by him as a degradation of human nature, for ‘one man in his life’ cannot ‘play many parts;’ the characters which the actor performs seem to destroy his own character, and to leave nothing which can be truly called himself.
他认为演员这个职业是人性的退化，因为“一个人一生”无法“扮演多个角色”；演员所扮演的角色似乎摧毁了他自己的性格，没有留下任何可以真正称为他自己的东西。
Neither can any man live his life and act it.
任何人都无法过自己的生活并付诸行动。
The actor is the slave of his art, not the master of it.
演员是他艺术的奴隶，而不是艺术的主人。
Taking this view Plato is more decided in his expulsion of the dramatic than of the epic poets, though he must have known that the Greek tragedians afforded noble lessons and examples of virtue and patriotism, to which nothing in Homer can be compared.
持这种观点的柏拉图在驱逐戏剧方面比驱逐史诗诗人更为坚决，尽管他一定知道希腊悲剧家提供了崇高的教训以及美德和爱国主义的榜样，而荷马的作品无法与之相比。
But great dramatic or even great rhetorical power is hardly consistent with firmness or strength of mind, and dramatic talent is often incidentally associated with a weak or dissolute character.
但伟大的戏剧甚至伟大的修辞力量很难与坚定或坚强的心灵相一致，而戏剧天赋往往会偶然与软弱或放荡的性格联系在一起。
In the Tenth Book Plato introduces a new series of objections.
在第十本书中，柏拉图提出了一系列新的反对意见。
First, he says that the poet or painter is an imitator, and in the third degree removed from the truth.
首先，他说诗人或画家是模仿者，在第三个程度上远离了真理。
His creations are not tested by rule and measure; they are only appearances.
他的创作不受规则和措施的检验；它们只是表象。
In modern times we should say that art is not merely imitation, but rather the expression of the ideal in forms of sense.
在现代，我们应该说艺术不仅仅是模仿，而是理想以感觉形式的表达。
Even adopting the humble image of Plato, from which his argument derives a colour, we should maintain that the artist may ennoble the bed which he paints by the folds of the drapery, or by the feeling of home which he introduces; and there have been modern painters who have imparted such an ideal interest to a blacksmith’s or a carpenter’s shop.
即使采用柏拉图的卑微形象（他的论证从中衍生出一种色彩），我们也应该坚持认为，艺术家可以通过窗帘的褶皱或通过他引入的家的感觉来使他所画的床变得高贵;也有一些现代画家对铁匠铺或木匠铺赋予了如此理想的兴趣。
The eye or mind which feels as well as sees can give dignity and pathos to a ruined mill, or a straw-built shed (Rembrandt), to the hull of a vessel ‘going to its last home’ (Turner).
感觉和看到的眼睛或心灵可以给一座被毁的磨坊、一个稻草搭建的棚屋（伦勃朗）、一艘“驶向最后的家园”的船体（特纳）赋予尊严和悲伤。
Still more would this apply to the greatest works of art, which seem to be the visible embodiment of the divine.
这更适用于最伟大的艺术作品，它们似乎是神圣的可见体现。
Had Plato been asked whether the Zeus or Athene of Pheidias was the imitation of an imitation only, would he not have been compelled to admit that something more was to be found in them than in the form of any mortal; and that the rule of proportion to which they conformed was ‘higher far than any geometry or arithmetic could express?’ (Statesman.)
如果柏拉图被问到宙斯或菲迪亚斯的雅典娜是否只是模仿品的模仿品，他是否会被迫承认，在他们身上可以找到比任何凡人的形式更多的东西？他们所遵循的比例规则“远远高于任何几何或算术所能表达的？”（政治家。）
Again, Plato objects to the imitative arts that they express the emotional rather than the rational part of human nature.
柏拉图再次反对模仿艺术，因为它们表达的是人性的情感部分而不是理性部分。
He does not admit Aristotle’s theory, that tragedy or other serious imitations are a purgation of the passions by pity and fear; to him they appear only to afford the opportunity of indulging them.
他不承认亚里士多德的理论，即悲剧或其他严肃的模仿是通过怜悯和恐惧来净化激情；对他来说，它们似乎只是提供了纵容它们的机会。
Yet we must acknowledge that we may sometimes cure disordered emotions by giving expression to them; and that they often gain strength when pent up within our own breast.
然而我们必须承认，有时我们可以通过表达来治愈混乱的情绪。当它们被压抑在我们自己的胸中时，它们常常会获得力量。
It is not every indulgence of the feelings which is to be condemned.
并不是所有的感情放纵都应该受到谴责。
For there may be a gratification of the higher as well as of the lower—thoughts which are too deep or too sad to be expressed by ourselves, may find an utterance in the words of poets.
因为，高层次和低层次的思想都可能得到满足——那些太深刻或太悲伤而无法用我们自己表达的思想，可能会在诗人的言语中找到表达。
Every one would acknowledge that there have been times when they were consoled and elevated by beautiful music or by the sublimity of architecture or by the peacefulness of nature.
每个人都会承认，曾几何时，他们会因优美的音乐、宏伟的建筑或宁静的大自然而得到安慰和提升。
Plato has himself admitted, in the earlier part of the Republic, that the arts might have the effect of harmonizing as well as of enervating the mind; but in the Tenth Book he regards them through a Stoic or Puritan medium.
柏拉图本人在《理想国》的早期就承认，艺术可能具有协调和削弱精神的作用。但在第十本书中，他通过斯多葛派或清教徒的媒介来看待它们。
He asks only ‘What good have they done?’ and is not satisfied with the reply, that ‘They have given innocent pleasure to mankind.’
他只问“他们做了什么好事？”并对“他们给人类带来了无辜的快乐”的回答不满意。
He tells us that he rejoices in the banishment of the poets, since he has found by the analysis of the soul that they are concerned with the inferior faculties.
他告诉我们，他对诗人被放逐感到高兴，因为他通过对灵魂的分析发现他们与低等的才能有关。
He means to say that the higher faculties have to do with universals, the lower with particulars of sense.
他的意思是说，较高的能力与普遍性有关，较低的能力与感觉的特殊性有关。
The poets are on a level with their own age, but not on a level with Socrates and Plato; and he was well aware that Homer and Hesiod could not be made a rule of life by any process of legitimate interpretation; his ironical use of them is in fact a denial of their authority; he saw, too, that the poets were not critics—as he says in the Apology, ‘Any one was a better interpreter of their writings than they were themselves.
诗人与他们的时代是同一水平的，但与苏格拉底、柏拉图不是同一水平；他很清楚荷马和赫西俄德不能通过任何合法的解释过程成为生活规则。他对它们的讽刺性使用实际上是对它们权威的否认。他还看到诗人不是批评家——正如他在《申辩》中所说，“任何人都比他们自己更好地解释他们的作品。”
He himself ceased to be a poet when he became a disciple of Socrates; though, as he tells us of Solon, ‘he might have been one of the greatest of them, if he had not been deterred by other pursuits’ (Tim.) Thus from many points of view there is an antagonism between Plato and the poets, which was foreshadowed to him in the old quarrel between philosophy and poetry.
当他成为苏格拉底的弟子时，他自己就不再是诗人了。然而，正如他向我们讲述梭伦那样，“如果他没有被其他追求所吓倒，他可能是其中最伟大的人之一”（蒂姆。）因此，从许多角度来看，柏拉图和诗人之间存在着对立，这在哲学和诗歌之间的古老争吵中为他预示了这一点。
The poets, as he says in the Protagoras, were the Sophists of their day; and his dislike of the one class is reflected on the other.
正如他在《普罗泰戈拉》中所说，诗人是他们那个时代的诡辩家。他对一个阶级的厌恶反映在另一个阶级上。
He regards them both as the enemies of reasoning and abstraction, though in the case of Euripides more with reference to his immoral sentiments about tyrants and the like.
他将他们视为推理和抽象的敌人，尽管在欧里庇得斯的情况下，更多的是指他对暴君等人的不道德情感。
For Plato is the prophet who ‘came into the world to convince men’—first of the fallibility of sense and opinion, and secondly of the reality of abstract ideas.
因为柏拉图是一位先知，他“来到世上是为了说服人们”——首先是要说服人们相信感觉和观点的错误性，其次是要相信抽象观念的现实性。
Whatever strangeness there may be in modern times in opposing philosophy to poetry, which to us seem to have so many elements in common, the strangeness will disappear if we conceive of poetry as allied to sense, and of philosophy as equivalent to thought and abstraction.
无论在现代，哲学与诗歌的对立可能有什么奇怪之处，在我们看来，诗歌有很多共同点，但如果我们将诗歌视为与感觉相结合，将哲学视为与思想和抽象等同，那么这种陌生感就会消失。
Unfortunately the very word ‘idea,’ which to Plato is expressive of the most real of all things, is associated in our minds with an element of subjectiveness and unreality.
不幸的是，对柏拉图来说，“理念”这个词表达了最真实的事物，但在我们的头脑中却与主观性和不真实性的元素联系在一起。
We may note also how he differs from Aristotle who declares poetry to be truer than history, for the opposite reason, because it is concerned with universals, not like history, with particulars (Poet).
我们还可以注意到他与亚里士多德的不同之处，亚里士多德宣称诗歌比历史更真实，原因恰恰相反，因为它关注的是普遍性，而不是像历史那样关注细节（诗人）。
The things which are seen are opposed in Scripture to the things which are unseen—they are equally opposed in Plato to universals and ideas.
在圣经中，看得见的事物与看不见的事物相对立——在柏拉图那里，它们同样与共相和观念相对立。
To him all particulars appear to be floating about in a world of sense; they have a taint of error or even of evil.
对他来说，所有细节似乎都漂浮在感官世界中。他们有错误甚至邪恶的污点。
There is no difficulty in seeing that this is an illusion; for there is no more error or variation in an individual man, horse, bed, etc., than in the class man, horse, bed, etc.; nor is the truth which is displayed in individual instances less certain than that which is conveyed through the medium of ideas.
不难看出这是一种幻觉。因为单个人、马、床等的误差或变化并不比类人、马、床等的误差或变化多。个别事例中所展现的真理并不比通过思想媒介所传达的真理更确定。
But Plato, who is deeply impressed with the real importance of universals as instruments of thought, attributes to them an essential truth which is imaginary and unreal; for universals may be often false and particulars true.
但柏拉图对共相作为思想工具的真正重要性印象深刻，并赋予它们一个虚构的、不真实的基本真理。因为普遍性往往是错误的，而特殊性往往是正确的。
Had he attained to any clear conception of the individual, which is the synthesis of the universal and the particular; or had he been able to distinguish between opinion and sensation, which the ambiguity of the words (Greek) and the like, tended to confuse, he would not have denied truth to the particulars of sense.
他是否获得了关于个体的任何清晰概念，即普遍性与特殊性的综合？或者，如果他能够区分意见和感觉（希腊语）等词语的模糊性往往会造成混淆，他就不会否认感觉细节的真实性。
But the poets are also the representatives of falsehood and feigning in all departments of life and knowledge, like the sophists and rhetoricians of the Gorgias and Phaedrus; they are the false priests, false prophets, lying spirits, enchanters of the world.
但诗人也是生活和知识各个领域中虚假和伪装的代表，就像《高尔吉亚》和《斐德罗》中的诡辩家和修辞学家一样；他们是假祭司、假先知、说谎的邪灵、世界的巫师。
There is another count put into the indictment against them by Plato, that they are the friends of the tyrant, and bask in the sunshine of his patronage.
柏拉图对他们的控诉中还有一项罪名，即他们是暴君的朋友，沐浴在暴君庇护的阳光下。
Despotism in all ages has had an apparatus of false ideas and false teachers at its service—in the history of Modern Europe as well as of Greece and Rome.
各个时代的专制主义都有一个由错误思想和错误教师组成的机构为其服务——在现代欧洲以及希腊和罗马的历史上。
For no government of men depends solely upon force; without some corruption of literature and morals—some appeal to the imagination of the masses—some pretence to the favour of heaven—some element of good giving power to evil, tyranny, even for a short time, cannot be maintained.
因为没有一个人的政府完全依赖于武力；如果没有一些文学和道德的腐败——一些吸引大众的想象力——一些假装上天的恩惠——一些善的因素赋予邪恶力量，暴政，即使是短暂的，也无法维持。
The Greek tyrants were not insensible to the importance of awakening in their cause a Pseudo-Hellenic feeling; they were proud of successes at the Olympic games; they were not devoid of the love of literature and art.
希腊暴君并非没有意识到在他们的事业中唤醒伪希腊情感的重要性。他们为在奥运会上取得的成功感到自豪；他们并不缺乏对文学艺术的热爱。
Plato is thinking in the first instance of Greek poets who had graced the courts of Dionysius or Archelaus: and the old spirit of freedom is roused within him at their prostitution of the Tragic Muse in the praises of tyranny.
柏拉图首先想到的是曾为狄奥尼修斯或阿凯劳斯的宫廷增光添彩的希腊诗人：当他们在歌颂暴政时对悲剧缪斯的卖淫时，古老的自由精神在他内心被唤醒。
But his prophetic eye extends beyond them to the false teachers of other ages who are the creatures of the government under which they live.
但他的预言之眼超越了他们，看到了其他时代的假教师，他们是他们所生活的政府的产物。
He compares the corruption of his contemporaries with the idea of a perfect society, and gathers up into one mass of evil the evils and errors of mankind; to him they are personified in the rhetoricians, sophists, poets, rulers who deceive and govern the world.
他将同时代人的腐败与完美社会的理念进行比较，并将人类的邪恶和错误聚集成一团邪恶；对他来说，他们是修辞学家、诡辩家、诗人、欺骗和统治世界的统治者的化身。
A further objection which Plato makes to poetry and the imitative arts is that they excite the emotions.
柏拉图对诗歌和模仿艺术的另一个反对意见是，它们会激发情感。
Here the modern reader will be disposed to introduce a distinction which appears to have escaped him.
在这里，现代读者将倾向于引入一个他似乎没有注意到的区别。
For the emotions are neither bad nor good in themselves, and are not most likely to be controlled by the attempt to eradicate them, but by the moderate indulgence of them.
因为情绪本身并无好坏之分，也不太可能通过试图根除它们来控制，而是通过适度放纵它们来控制。
And the vocation of art is to present thought in the form of feeling, to enlist the feelings on the side of reason, to inspire even for a moment courage or resignation; perhaps to suggest a sense of infinity and eternity in a way which mere language is incapable of attaining.
艺术的使命是以情感的形式呈现思想，将情感争取到理性的一边，激发哪怕是片刻的勇气或放弃；也许是为了以一种单纯的语言无法达到的方式暗示无限和永恒的感觉。
True, the same power which in the purer age of art embodies gods and heroes only, may be made to express the voluptuous image of a Corinthian courtezan.
诚然，在纯粹的艺术时代，仅体现诸神和英雄的力量，也可以用来表达科林斯式交际花的性感形象。
But this only shows that art, like other outward things, may be turned to good and also to evil, and is not more closely connected with the higher than with the lower part of the soul.
但这仅仅表明，艺术与其他外在事物一样，可以转向善，也可以转向恶，并且与灵魂的高级部分的联系并不比与灵魂的低级部分的联系更紧密。
All imitative art is subject to certain limitations, and therefore necessarily partakes of the nature of a compromise.
所有的模仿艺术都受到一定的限制，因此必然具有妥协的性质。
Something of ideal truth is sacrificed for the sake of the representation, and something in the exactness of the representation is sacrificed to the ideal.
为了再现而牺牲了一些理想真理，为了理想而牺牲了再现的精确性。
Still, works of art have a permanent element; they idealize and detain the passing thought, and are the intermediates between sense and ideas.
尽管如此，艺术作品仍具有永恒的元素。它们理想化并保留了转瞬即逝的思想，是感觉和观念之间的中间人。
In the present stage of the human mind, poetry and other forms of fiction may certainly be regarded as a good.
在人类思想的现阶段，诗歌和其他形式的小说无疑可以被视为一件好事。
But we can also imagine the existence of an age in which a severer conception of truth has either banished or transformed them.
但我们也可以想象存在一个时代，在这个时代中，更严格的真理观念要么驱逐了它们，要么改变了它们。
At any rate we must admit that they hold a different place at different periods of the world’s history.
无论如何，我们必须承认它们在世界历史的不同时期占有不同的地位。
In the infancy of mankind, poetry, with the exception of proverbs, is the whole of literature, and the only instrument of intellectual culture; in modern times she is the shadow or echo of her former self, and appears to have a precarious existence.
在人类的幼年时期，除了谚语之外，诗歌是文学的全部，是知识文化的唯一工具。在现代，她是以前的自己的影子或回声，并且似乎过着不稳定的生活。
Milton in his day doubted whether an epic poem was any longer possible.
在他那个时代，弥尔顿怀疑史诗是否还有可能存在。
At the same time we must remember, that what Plato would have called the charms of poetry have been partly transferred to prose; he himself (Statesman) admits rhetoric to be the handmaiden of Politics, and proposes to find in the strain of law (Laws) a substitute for the old poets.
与此同时，我们必须记住，柏拉图所说的诗歌的魅力已经部分转移到了散文中。他本人（政治家）承认修辞学是政治的婢女，并提议在法律（法律）的张力中寻找古代诗人的替代品。
Among ourselves the creative power seems often to be growing weaker, and scientific fact to be more engrossing and overpowering to the mind than formerly.
在我们中间，创造力似乎常常变得越来越弱，而科学事实却比以前更加引人入胜、难以抗拒。
The illusion of the feelings commonly called love, has hitherto been the inspiring influence of modern poetry and romance, and has exercised a humanizing if not a strengthening influence on the world.
迄今为止，通常被称为爱情的情感幻想一直是现代诗歌和浪漫主义的鼓舞人心的影响，并且对世界产生了人性化的影响，即使不是加强的影响。
But may not the stimulus which love has given to fancy be some day exhausted?
但爱情给予幻想的刺激总有一天会耗尽吗？
The modern English novel which is the most popular of all forms of reading is not more than a century or two old: will the tale of love a hundred years hence, after so many thousand variations of the same theme, be still received with unabated interest?
现代英国小说是所有阅读形式中最受欢迎的，它的历史不超过一两个世纪：一百年后的爱情故事，在同一主题有数千种变化之后，仍然会受到不减的兴趣吗？
Art cannot claim to be on a level with philosophy or religion, and may often corrupt them.
艺术不能声称与哲学或宗教处于同一水平，而且常常可能腐蚀它们。
It is possible to conceive a mental state in which all artistic representations are regarded as a false and imperfect expression, either of the religious ideal or of the philosophical ideal.
可以设想一种精神状态，在这种状态下，所有艺术表现都被视为虚假和不完美的表达，无论是宗教理想还是哲学理想。
The fairest forms may be revolting in certain moods of mind, as is proved by the fact that the Mahometans, and many sects of Christians, have renounced the use of pictures and images.
最美丽的形式可能会在某些心境中引起反感，伊斯兰教徒和基督教的许多教派已经放弃使用图画和图像的事实证明了这一点。
The beginning of a great religion, whether Christian or Gentile, has not been ‘wood or stone,’ but a spirit moving in the hearts of men.
一个伟大宗教的开始，无论是基督教还是外邦宗教，都不是“木头或石头”，而是一种在人心中流动的精神。
The disciples have met in a large upper room or in ‘holes and caves of the earth’; in the second or third generation, they have had mosques, temples, churches, monasteries.
门徒们在一个大的楼上房间或“地球上的洞穴”里聚会。在第二代或第三代，他们有了清真寺、寺庙、教堂、修道院。
And the revival or reform of religions, like the first revelation of them, has come from within and has generally disregarded external ceremonies and accompaniments.
宗教的复兴或改革，就像它们的最初启示一样，是来自内部的，并且通常忽视外在的仪式和伴奏。
But poetry and art may also be the expression of the highest truth and the purest sentiment.
但诗歌和艺术也可能是最高真理和最纯粹情感的表达。
Plato himself seems to waver between two opposite views—when, as in the third Book, he insists that youth should be brought up amid wholesome imagery; and again in Book X, when he banishes the poets from his Republic.
柏拉图本人似乎在两种相反的观点之间摇摆不定——正如在第三本书中那样，他坚持认为年轻人应该在健康的意象中成长；而在第三本书中，他坚持认为年轻人应该在健康的意象中成长。在第十卷中，他再次将诗人驱逐出他的共和国。
Admitting that the arts, which some of us almost deify, have fallen short of their higher aim, we must admit on the other hand that to banish imagination wholly would be suicidal as well as impossible.
我们承认，我们中的一些人几乎将艺术视为神化，但它并没有达到其更高的目标，但另一方面，我们也必须承认，完全消除想象力无异于自杀，也是不可能的。
For nature too is a form of art; and a breath of the fresh air or a single glance at the varying landscape would in an instant revive and reillumine the extinguished spark of poetry in the human breast.
因为自然也是一种艺术形式。呼吸一口新鲜空气，或瞥一眼不同的风景，就会立即复活并重新点燃人类胸中熄灭的诗歌火花。
In the lower stages of civilization imagination more than reason distinguishes man from the animals; and to banish art would be to banish thought, to banish language, to banish the expression of all truth.
在文明的低级阶段，想象力不仅仅是理性将人与动物区分开来的因素。消除艺术就等于消除思想、消除语言、消除一切真理的表达。
No religion is wholly devoid of external forms; even the Mahometan who renounces the use of pictures and images has a temple in which he worships the Most High, as solemn and beautiful as any Greek or Christian building.
没有一种宗教是完全没有外在形式的。即使是放弃使用图画和图像的伊斯兰教徒也拥有一座供奉至高者的寺庙，它与任何希腊或基督教建筑一样庄严而美丽。
Feeling too and thought are not really opposed; for he who thinks must feel before he can execute.
感觉和思想并不是真正对立的；因为思考者必须先感受，然后才能执行。
And the highest thoughts, when they become familiarized to us, are always tending to pass into the form of feeling.
当我们熟悉最高的思想时，它们总是倾向于转化为感觉的形式。
Plato does not seriously intend to expel poets from life and society.
柏拉图并没有认真地打算将诗人驱逐出生活和社会。
But he feels strongly the unreality of their writings; he is protesting against the degeneracy of poetry in his own day as we might protest against the want of serious purpose in modern fiction, against the unseemliness or extravagance of some of our poets or novelists, against the time-serving of preachers or public writers, against the regardlessness of truth which to the eye of the philosopher seems to characterize the greater part of the world.
但他强烈地感觉到他们的作品的不真实性；他是在抗议他那个时代诗歌的堕落，就像我们抗议现代小说中缺乏严肃的目的，反对我们的一些诗人或小说家的不体面或奢侈，反对传教士或公共作家的时间服务，反对在哲学家看来似乎是世界大部分地区特征的对真理的漠视一样。
For we too have reason to complain that our poets and novelists ‘paint inferior truth’ and ‘are concerned with the inferior part of the soul’; that the readers of them become what they read and are injuriously affected by them.
因为我们也有理由抱怨我们的诗人和小说家“描绘低劣的真理”和“关注灵魂的低劣部分”；它们的读者变成了他们所读到的东西，并受到它们的有害影响。
And we look in vain for that healthy atmosphere of which Plato speaks,—‘the beauty which meets the sense like a breeze and imperceptibly draws the soul, even in childhood, into harmony with the beauty of reason.’
我们徒劳地寻找柏拉图所说的健康氛围——“美如微风般与感官相遇，不知不觉地吸引灵魂，甚至在童年时期，与理性之美和谐相处。”
For there might be a poetry which would be the hymn of divine perfection, the harmony of goodness and truth among men: a strain which should renew the youth of the world, and bring back the ages in which the poet was man’s only teacher and best friend,—which would find materials in the living present as well as in the romance of the past, and might subdue to the fairest forms of speech and verse the intractable materials of modern civilisation,—which might elicit the simple principles, or, as Plato would have called them, the essential forms, of truth and justice out of the variety of opinion and the complexity of modern society,—which would preserve all the good of each generation and leave the bad unsung,—which should be based not on vain longings or faint imaginings, but on a clear insight into the nature of man.
因为可能有一种诗歌，它是神圣完美的赞歌，人类之间善良与真理的和谐：一种应该使世界焕发青春的活力，并带回诗人是人类唯一的老师和最好的朋友的时代，它会在现在的生活和过去的浪漫中找到素材，并可能征服最公平的语言形式和诗歌现代文明的棘手材料，它可能会引出简单的原则，或者，如柏拉图会在意见的多样性和现代社会的复杂性中将它们称为真理和正义的基本形式，这将保留每一代人的所有美好事物，而不会歌颂坏事，它不应该基于徒劳的渴望或微弱的想象，而是基于对人性的清晰洞察。
Then the tale of love might begin again in poetry or prose, two in one, united in the pursuit of knowledge, or the service of God and man; and feelings of love might still be the incentive to great thoughts and heroic deeds as in the days of Dante or Petrarch; and many types of manly and womanly beauty might appear among us, rising above the ordinary level of humanity, and many lives which were like poems (Laws), be not only written, but lived by us.
然后，爱情的故事可能会在诗歌或散文中再次开始，合而为一，共同追求知识，或服务上帝和人类；就像但丁或彼特拉克时代那样，爱的感觉可能仍然是伟大思想和英雄事迹的激励因素。许多类型的男性和女性之美可能会出现在我们中间，超越人类的普通水平，许多像诗（法律）一样的生活，不仅由我们书写，而且由我们生活。
A few such strains have been heard among men in the tragedies of Aeschylus and Sophocles, whom Plato quotes, not, as Homer is quoted by him, in irony, but with deep and serious approval,—in the poetry of Milton and Wordsworth, and in passages of other English poets,—first and above all in the Hebrew prophets and psalmists.
人们在埃斯库罗斯和索福克勒斯的悲剧中听到了一些这样的曲调，柏拉图在弥尔顿和华兹华斯的诗歌以及其他英国诗人的段落中，首先是在希伯来先知和诗篇作者中，而不是像他引用荷马那样，以讽刺的方式引用他们的话，而是带着深刻而严肃的认可。
Shakespeare has taught us how great men should speak and act; he has drawn characters of a wonderful purity and depth; he has ennobled the human mind, but, like Homer (Rep.), he ‘has left no way of life.’ The next greatest poet of modern times, Goethe, is concerned with ‘a lower degree of truth’; he paints the world as a stage on which ‘all the men and women are merely players’; he cultivates life as an art, but he furnishes no ideals of truth and action.
莎士比亚教导我们伟人应该如何说话和行动；他所描绘的人物具有奇妙的纯洁性和深度。他使人类的思想变得高贵，但是，像荷马（众议员）一样，他“没有留下任何生活方式”。现代第二伟大的诗人歌德关心的是“较低程度的真理”；他把世界描绘成一个舞台，“所有的男人和女人都只是演员”。他把生活当作一门艺术来培养，但他没有提供真理和行动的理想。
The poet may rebel against any attempt to set limits to his fancy; and he may argue truly that moralizing in verse is not poetry.
诗人可能会反抗任何限制他的想象力的企图。他可能确实认为诗歌中的道德说教不是诗歌。
Possibly, like Mephistopheles in Faust, he may retaliate on his adversaries.
也许，就像浮士德中的梅菲斯特一样，他可能会报复他的对手。
But the philosopher will still be justified in asking, ‘How may the heavenly gift of poesy be devoted to the good of mankind?’
但哲学家仍然有理由问：“诗歌的天赐礼物如何能够奉献给人类的福祉？”
Returning to Plato, we may observe that a similar mixture of truth and error appears in other parts of the argument.
回到柏拉图，我们可以观察到类似的真理与错误的混合出现在论证的其他部分。
He is aware of the absurdity of mankind framing their whole lives according to Homer; just as in the Phaedrus he intimates the absurdity of interpreting mythology upon rational principles; both these were the modern tendencies of his own age, which he deservedly ridicules.
他意识到人类按照荷马的方式构建自己的一生是荒谬的。正如在《斐德罗篇》中，他暗示了根据理性原则解释神话是荒谬的。这两种都是他那个时代的现代倾向，他理应嘲笑它们。
On the other hand, his argument that Homer, if he had been able to teach mankind anything worth knowing, would not have been allowed by them to go about begging as a rhapsodist, is both false and contrary to the spirit of Plato (Rep.).
另一方面，他认为荷马如果能够教给人类任何值得知道的东西，他们就不会被允许以狂想曲家的身份去乞讨，这一论点既错误又违背了柏拉图（众议员）的精神。
It may be compared with those other paradoxes of the Gorgias, that ‘No statesman was ever unjustly put to death by the city of which he was the head’; and that ‘No Sophist was ever defrauded by his pupils’ (Gorg.)...
与《高尔吉亚》中的其他悖论相比，“没有一个政治家被他所领导的城市不公正地处死”。并且“没有智者被他的学生欺骗过”（Gorg.）......
The argument for immortality seems to rest on the absolute dualism of soul and body.
不朽的论点似乎建立在灵魂和身体的绝对二元论之上。
Admitting the existence of the soul, we know of no force which is able to put an end to her.
承认灵魂的存在，我们知道没有任何力量能够终结她。
Vice is her own proper evil; and if she cannot be destroyed by that, she cannot be destroyed by any other.
恶行是她本身的恶行；如果她不能被它摧毁，那么她也不能被其他任何东西摧毁。
Yet Plato has acknowledged that the soul may be so overgrown by the incrustations of earth as to lose her original form; and in the Timaeus he recognizes more strongly than in the Republic the influence which the body has over the mind, denying even the voluntariness of human actions, on the ground that they proceed from physical states (Tim.).
然而柏拉图承认，灵魂可能因大地的结垢而过度生长，以致失去其原有的形态。在《蒂迈欧篇》中，他比在《理想国》中更强烈地认识到身体对心灵的影响，甚至否认人类行为的自愿性，理由是它们来自物理状态（蒂姆）。
In the Republic, as elsewhere, he wavers between the original soul which has to be restored, and the character which is developed by training and education...
在共和国，和其他地方一样，他在必须恢复的原始灵魂和通过训练和教育发展的性格之间摇摆不定……
The vision of another world is ascribed to Er, the son of Armenius, who is said by Clement of Alexandria to have been Zoroaster.
另一个世界的幻象被认为是亚美尼乌斯的儿子埃尔所创造，亚历山大的克莱门特称他是琐罗亚斯德。
The tale has certainly an oriental character, and may be compared with the pilgrimages of the soul in the Zend Avesta (Haug, Avesta).
这个故事无疑具有东方特色，可以与《阿维斯塔》（Haug，Avesta）中的灵魂朝圣相比较。
But no trace of acquaintance with Zoroaster is found elsewhere in Plato’s writings, and there is no reason for giving him the name of Er the Pamphylian.
但在柏拉图的著作中，没有发现任何与琐罗亚斯德相识的痕迹，也没有理由给他取庞菲利安尔的名字。
The philosophy of Heracleitus cannot be shown to be borrowed from Zoroaster, and still less the myths of Plato.
赫拉克利特的哲学不能被证明是借鉴于琐罗亚斯德的，更不用说是借鉴柏拉图的神话了。
The local arrangement of the vision is less distinct than that of the Phaedrus and Phaedo.
异象的局部安排不如《斐德罗篇》和《斐多篇》那么清晰。
Astronomy is mingled with symbolism and mythology; the great sphere of heaven is represented under the symbol of a cylinder or box, containing the seven orbits of the planets and the fixed stars; this is suspended from an axis or spindle which turns on the knees of Necessity; the revolutions of the seven orbits contained in the cylinder are guided by the fates, and their harmonious motion produces the music of the spheres.
天文学与象征主义和神话交织在一起。巨大的天球以圆柱体或盒子的符号表示，其中包含行星和恒星的七个轨道；它悬挂在一根轴或主轴上，该轴或主轴在必然性的膝盖上转动；圆柱体中的七个轨道的旋转受命运的引导，它们的和谐运动产生了球体的音乐。
Through the innermost or eighth of these, which is the moon, is passed the spindle; but it is doubtful whether this is the continuation of the column of light, from which the pilgrims contemplate the heavens; the words of Plato imply that they are connected, but not the same.
纺锤穿过最里面的或第八个，也就是月亮。但值得怀疑的是，这是否是朝圣者凝视天空的光柱的延续；柏拉图的话暗示它们是有联系的，但并不相同。
The column itself is clearly not of adamant.
专栏本身显然并不坚定。
The spindle (which is of adamant) is fastened to the ends of the chains which extend to the middle of the column of light—this column is said to hold together the heaven; but whether it hangs from the spindle, or is at right angles to it, is not explained.
纺锤（金刚砂）固定在链条的末端，链条延伸到光柱的中间——据说这根光柱将天堂维系在一起；但它是悬挂在主轴上，还是与主轴成直角，却没有解释。
The cylinder containing the orbits of the stars is almost as much a symbol as the figure of Necessity turning the spindle;—for the outermost rim is the sphere of the fixed stars, and nothing is said about the intervals of space which divide the paths of the stars in the heavens.
包含恒星轨道的圆柱体几乎与转动纺锤的必然性图形一样具有象征意义；因为最外层的边缘是恒星的球体，而没有提及分隔天空中恒星路径的空间间隔。
The description is both a picture and an orrery, and therefore is necessarily inconsistent with itself.
该描述既是图片又是太阳系仪，因此必然与其本身不一致。
The column of light is not the Milky Way—which is neither straight, nor like a rainbow—but the imaginary axis of the earth.
光柱不是银河系——它既不笔直，也不像彩虹——而是地球的假想轴。
This is compared to the rainbow in respect not of form but of colour, and not to the undergirders of a trireme, but to the straight rope running from prow to stern in which the undergirders meet.
这与彩虹相比，不是在形式上，而是在颜色上，也不是与三层战舰的下梁相比，而是与从船头延伸到船尾、下梁在其中相遇的直绳进行比较。
The orrery or picture of the heavens given in the Republic differs in its mode of representation from the circles of the same and of the other in the Timaeus.
《理想国》中的太阳系仪或天空图画在表现方式上与《蒂迈欧篇》中的相同或另一方的圆圈不同。
In both the fixed stars are distinguished from the planets, and they move in orbits without them, although in an opposite direction: in the Republic as in the Timaeus they are all moving round the axis of the world.
在这两部作品中，恒星都与行星不同，它们在没有行星的轨道上运动，尽管方向相反：在《共和国》和《蒂迈欧篇》中，它们都围绕世界轴运动。
But we are not certain that in the former they are moving round the earth.
但我们不确定前者是否绕地球运动。
No distinct mention is made in the Republic of the circles of the same and other; although both in the Timaeus and in the Republic the motion of the fixed stars is supposed to coincide with the motion of the whole.
《共和国》中没有明确提及同一圈子和其他圈子；尽管在《蒂迈欧篇》和《理想国》中，恒星的运动都被认为与整体的运动一致。
The relative thickness of the rims is perhaps designed to express the relative distances of the planets.
边缘的相对厚度也许是为了表达行星的相对距离而设计的。
Plato probably intended to represent the earth, from which Er and his companions are viewing the heavens, as stationary in place; but whether or not herself revolving, unless this is implied in the revolution of the axis, is uncertain (Timaeus).
柏拉图可能想代表地球，埃尔和他的同伴们从地球上看到天空，静止不动。但它本身是否旋转是不确定的，除非轴的旋转暗示着这一点（蒂迈欧斯）。
The spectator may be supposed to look at the heavenly bodies, either from above or below.
观众可能应该从上方或下方观看天体。
The earth is a sort of earth and heaven in one, like the heaven of the Phaedrus, on the back of which the spectator goes out to take a peep at the stars and is borne round in the revolution.
地球是一种天地合一的东西，就像《斐德罗篇》中的天堂一样，观众背着它出去窥视星星，并在旋转中旋转。
There is no distinction between the equator and the ecliptic.
赤道和黄道之间没有区别。
But Plato is no doubt led to imagine that the planets have an opposite motion to that of the fixed stars, in order to account for their appearances in the heavens.
但柏拉图无疑会认为行星的运动与恒星的运动相反，以解释它们在天空中的出现。
In the description of the meadow, and the retribution of the good and evil after death, there are traces of Homer.
在对草地的描写，以及死后善恶的报应中，都有荷马的痕迹。
The description of the axis as a spindle, and of the heavenly bodies as forming a whole, partly arises out of the attempt to connect the motions of the heavenly bodies with the mythological image of the web, or weaving of the Fates.
将轴描述为纺锤，将天体描述为一个整体，部分原因是试图将天体的运动与神话中的网形象或命运的编织联系起来。
The giving of the lots, the weaving of them, and the making of them irreversible, which are ascribed to the three Fates—Lachesis, Clotho, Atropos, are obviously derived from their names.
抽签的给予、抽签的编织以及抽签的不可逆转性，这些都归功于三位命运女神——拉克西斯、克洛托、阿特罗波斯，显然源自他们的名字。
The element of chance in human life is indicated by the order of the lots.
人类生活中的机会因素是通过抽签的顺序来体现的。
But chance, however adverse, may be overcome by the wisdom of man, if he knows how to choose aright; there is a worse enemy to man than chance; this enemy is himself.
但是，如果人知道如何做出正确的选择，那么无论机遇有多么不利，他都可以被人的智慧所克服。 there is a worse enemy to man than chance;这个敌人就是他自己。
He who was moderately fortunate in the number of the lot—even the very last comer—might have a good life if he chose with wisdom.
那些在抽签中幸运的人——即使是最后一个——如果他明智地选择，也可能会过上美好的生活。
And as Plato does not like to make an assertion which is unproven, he more than confirms this statement a few sentences afterwards by the example of Odysseus, who chose last.
由于柏拉图不喜欢做出未经证实的断言，他在几句话后就以选择最后的奥德修斯为例证实了这一说法。
But the virtue which is founded on habit is not sufficient to enable a man to choose; he must add to virtue knowledge, if he is to act rightly when placed in new circumstances.
But the virtue which is founded on habit is not sufficient to enable a man to choose;如果他想在新的环境中采取正确的行动，他就必须增加美德知识。
The routine of good actions and good habits is an inferior sort of goodness; and, as Coleridge says, ‘Common sense is intolerable which is not based on metaphysics,’ so Plato would have said, ‘Habit is worthless which is not based upon philosophy.’
良好的行为和良好的习惯是一种低等的善；正如柯勒律治所说，“不基于形而上学的常识是无法容忍的”，柏拉图也会说，“不基于哲学的习惯是毫无价值的。”
The freedom of the will to refuse the evil and to choose the good is distinctly asserted.
明确主张拒绝邪恶和选择善的意志自由。
‘Virtue is free, and as a man honours or dishonours her he will have more or less of her.’ The life of man is ‘rounded’ by necessity; there are circumstances prior to birth which affect him (Pol.).
“美德是自由的，当一个人尊重或羞辱她时，他就会或多或少地拥有她。”人的生活因必然而“圆润”。出生前有一些情况影响了他（Pol.）。
But within the walls of necessity there is an open space in which he is his own master, and can study for himself the effects which the variously compounded gifts of nature or fortune have upon the soul, and act accordingly.
但在必然性的围墙之内，有一个开放的空间，在其中，他是自己的主人，可以自己研究自然或财富的各种复合恩赐对灵魂的影响，并采取相应的行动。
All men cannot have the first choice in everything.
All men cannot have the first choice in everything.
But the lot of all men is good enough, if they choose wisely and will live diligently.
但所有人的命运都足够好，只要他们明智地选择并勤奋地生活。
The verisimilitude which is given to the pilgrimage of a thousand years, by the intimation that Ardiaeus had lived a thousand years before; the coincidence of Er coming to life on the twelfth day after he was supposed to have been dead with the seven days which the pilgrims passed in the meadow, and the four days during which they journeyed to the column of light; the precision with which the soul is mentioned who chose the twentieth lot; the passing remarks that there was no definite character among the souls, and that the souls which had chosen ill blamed any one rather than themselves; or that some of the souls drank more than was necessary of the waters of Forgetfulness, while Er himself was hindered from drinking; the desire of Odysseus to rest at last, unlike the conception of him in Dante and Tennyson; the feigned ignorance of how Er returned to the body, when the other souls went shooting like stars to their birth,—add greatly to the probability of the narrative.
通过暗示阿迪厄斯曾生活在一千年前，一千年的朝圣之旅显得十分真实。尔在本应死亡后的第十二天复活，与朝圣者在草地上度过的七天以及他们前往光柱的四天的巧合； the precision with which the soul is mentioned who chose the twentieth lot;顺便说一句，灵魂之间没有明确的性格，做出错误选择的灵魂会责怪任何人而不是他们自己； or that some of the souls drank more than was necessary of the waters of Forgetfulness, while Er himself was hindered from drinking; the desire of Odysseus to rest at last, unlike the conception of him in Dante and Tennyson;当其他灵魂像星星一样诞生时，他假装不知道埃尔如何回到身体，这大大增加了叙述的可能性。
They are such touches of nature as the art of Defoe might have introduced when he wished to win credibility for marvels and apparitions.
They are such touches of nature as the art of Defoe might have introduced when he wished to win credibility for marvels and apparitions.
There still remain to be considered some points which have been intentionally reserved to the end: (1) the Janus-like character of the Republic, which presents two faces—one an Hellenic state, the other a kingdom of philosophers.
还有一些观点被有意保留到最后，值得考虑：（1）共和国的两面派特征，它呈现出两副面孔——一张是希腊国家，一张是哲学家王国。
Connected with the latter of the two aspects are (2) the paradoxes of the Republic, as they have been termed by Morgenstern: (a) the community of property; (b) of families; (c) the rule of philosophers; (d) the analogy of the individual and the State, which, like some other analogies in the Republic, is carried too far.
与这两个方面中的后者相关的是（2）共和国的悖论，正如摩根斯特恩所说的那样：（a）财产共同体； (b) 家庭； (c) the rule of philosophers; (d) the analogy of the individual and the State, which, like some other analogies in the Republic, is carried too far.
We may then proceed to consider (3) the subject of education as conceived by Plato, bringing together in a general view the education of youth and the education of after-life; (4) we may note further some essential differences between ancient and modern politics which are suggested by the Republic; (5) we may compare the Politicus and the Laws; (6) we may observe the influence exercised by Plato on his imitators; and (7) take occasion to consider the nature and value of political, and (8) of religious ideals.
然后我们可以继续考虑（3）柏拉图所设想的教育主题，将青年教育和来世教育综合起来； (4) we may note further some essential differences between ancient and modern politics which are suggested by the Republic; (5) we may compare the Politicus and the Laws; （6）我们可以观察柏拉图对他的模仿者所产生的影响； and (7) take occasion to consider the nature and value of political, and (8) of religious ideals.
1.
1.
Plato expressly says that he is intending to found an Hellenic State (Book V).
Plato expressly says that he is intending to found an Hellenic State (Book V).
Many of his regulations are characteristically Spartan; such as the prohibition of gold and silver, the common meals of the men, the military training of the youth, the gymnastic exercises of the women.
Many of his regulations are characteristically Spartan;如禁止金银、男子的共餐、青年的军事训练、女子的体操等。
The life of Sparta was the life of a camp (Laws), enforced even more rigidly in time of peace than in war; the citizens of Sparta, like Plato’s, were forbidden to trade—they were to be soldiers and not shopkeepers.
斯巴达的生活就是集中营（法律）的生活，在和平时期比在战争时期执行得更加严格。 the citizens of Sparta, like Plato’s, were forbidden to trade—they were to be soldiers and not shopkeepers.
Nowhere else in Greece was the individual so completely subjected to the State; the time when he was to marry, the education of his children, the clothes which he was to wear, the food which he was to eat, were all prescribed by law.
Nowhere else in Greece was the individual so completely subjected to the State;结婚的时间、子女的教育、穿的衣服、吃的食物，都是法律规定的。
Some of the best enactments in the Republic, such as the reverence to be paid to parents and elders, and some of the worst, such as the exposure of deformed children, are borrowed from the practice of Sparta.
共和国的一些最好的规定，例如对父母和长辈的尊敬，以及一些最糟糕的规定，例如暴露畸形儿童，都是借鉴了斯巴达的做法。
The encouragement of friendships between men and youths, or of men with one another, as affording incentives to bravery, is also Spartan; in Sparta too a nearer approach was made than in any other Greek State to equality of the sexes, and to community of property; and while there was probably less of licentiousness in the sense of immorality, the tie of marriage was regarded more lightly than in the rest of Greece.
鼓励男子与青年之间或男子与男子之间建立友谊，以此激励勇敢，这也是斯巴达式的。斯巴达也比任何其他希腊国家都更接近两性平等和财产共有。虽然不道德意义上的放荡行为可能较少，但与希腊其他地方相比，人们对婚姻关系的重视程度较低。
The ‘suprema lex’ was the preservation of the family, and the interest of the State.
“最高法律”是保护家庭和国家利益。
The coarse strength of a military government was not favourable to purity and refinement; and the excessive strictness of some regulations seems to have produced a reaction.
军政府的力量粗陋，不利于纯洁和精致； and the excessive strictness of some regulations seems to have produced a reaction.
Of all Hellenes the Spartans were most accessible to bribery; several of the greatest of them might be described in the words of Plato as having a ‘fierce secret longing after gold and silver.’ Though not in the strict sense communists, the principle of communism was maintained among them in their division of lands, in their common meals, in their slaves, and in the free use of one another’s goods.
Of all Hellenes the Spartans were most accessible to bribery;他们中的一些最伟大的人可以用柏拉图的话来形容，“对金银有着强烈的秘密渴望”。尽管他们不是严格意义上的共产主义者，但他们在分割土地、共同膳食、奴隶以及自由使用彼此的财产方面都坚持着共产主义原则。
Marriage was a public institution: and the women were educated by the State, and sang and danced in public with the men.
婚姻是一项公共制度：女性接受国家教育，并与男性一起在公共场合唱歌跳舞。
Many traditions were preserved at Sparta of the severity with which the magistrates had maintained the primitive rule of music and poetry; as in the Republic of Plato, the new-fangled poet was to be expelled.
斯巴达保留了许多传统，即地方官员严格维护音乐和诗歌的原始统治。就像在柏拉图的理想国一样，新奇的诗人将被驱逐。
Hymns to the Gods, which are the only kind of music admitted into the ideal State, were the only kind which was permitted at Sparta.
诸神的赞美诗是理想国家唯一允许的音乐类型，也是斯巴达唯一允许的音乐类型。
The Spartans, though an unpoetical race, were nevertheless lovers of poetry; they had been stirred by the Elegiac strains of Tyrtaeus, they had crowded around Hippias to hear his recitals of Homer; but in this they resembled the citizens of the timocratic rather than of the ideal State.
斯巴达人虽然是一个不懂得诗意的种族，但却是诗歌的爱好者。 they had been stirred by the Elegiac strains of Tyrtaeus, they had crowded around Hippias to hear his recitals of Homer;但在这一点上，他们更像是君主政治的公民，而不是理想国家的公民。
The council of elder men also corresponds to the Spartan gerousia; and the freedom with which they are permitted to judge about matters of detail agrees with what we are told of that institution.
长老议会也相当于斯巴达的gerousia。他们被允许对细节问题进行判断的自由与我们对该机构的了解是一致的。
Once more, the military rule of not spoiling the dead or offering arms at the temples; the moderation in the pursuit of enemies; the importance attached to the physical well-being of the citizens; the use of warfare for the sake of defence rather than of aggression—are features probably suggested by the spirit and practice of Sparta.
再次，军事规则是不溺爱死者或向寺庙供奉武器； the moderation in the pursuit of enemies;对公民身体健康的重视；使用战争是为了防御而不是为了侵略——这些特征可能是斯巴达的精神和实践所暗示的。
To the Spartan type the ideal State reverts in the first decline; and the character of the individual timocrat is borrowed from the Spartan citizen.
对于斯巴达式的人来说，理想状态在第一次衰落时就会恢复；个体统治者的性格是从斯巴达公民那里借来的。
The love of Lacedaemon not only affected Plato and Xenophon, but was shared by many undistinguished Athenians; there they seemed to find a principle which was wanting in their own democracy.
对拉栖代梦的热爱不仅影响了柏拉图和色诺芬，也为许多不起眼的雅典人所共有。在那里，他们似乎找到了他们自己的民主所缺乏的原则。
The (Greek) of the Spartans attracted them, that is to say, not the goodness of their laws, but the spirit of order and loyalty which prevailed.
斯巴达人（希腊人）吸引他们的不是他们法律的善良，而是盛行的秩序和忠诚精神。
Fascinated by the idea, citizens of Athens would imitate the Lacedaemonians in their dress and manners; they were known to the contemporaries of Plato as ‘the persons who had their ears bruised,’ like the Roundheads of the Commonwealth.
雅典公民对这个想法着迷，他们会模仿拉栖代梦人的衣着和举止。他们被柏拉图同时代的人称为“耳朵受伤的人”，就像联邦的圆头党一样。
The love of another church or country when seen at a distance only, the longing for an imaginary simplicity in civilized times, the fond desire of a past which never has been, or of a future which never will be,—these are aspirations of the human mind which are often felt among ourselves.
对另一个教会或国家的远距离的爱，对文明时代想象中的简单的渴望，对从未有过的过去或永远不会有的未来的美好渴望——这些是我们自己经常感受到的人类心灵的渴望。
Such feelings meet with a response in the Republic of Plato.
这种感受在柏拉图的《理想国》中得到了回应。
But there are other features of the Platonic Republic, as, for example, the literary and philosophical education, and the grace and beauty of life, which are the reverse of Spartan.
但柏拉图共和国还有其他特点，例如文学和哲学教育、生活的优雅和美丽，这些都是斯巴达的反面。
Plato wishes to give his citizens a taste of Athenian freedom as well as of Lacedaemonian discipline.
柏拉图希望让他的公民体验雅典的自由和拉栖代梦的纪律。
His individual genius is purely Athenian, although in theory he is a lover of Sparta; and he is something more than either—he has also a true Hellenic feeling.
他的个人天才纯粹是雅典人的，尽管理论上他是斯巴达的爱好者；他比这两者都更重要——他还有一种真正的希腊风情。
He is desirous of humanizing the wars of Hellenes against one another; he acknowledges that the Delphian God is the grand hereditary interpreter of all Hellas.
他渴望将希腊人之间的战争变得人性化。他承认德尔斐神是所有希腊的伟大世袭解释者。
The spirit of harmony and the Dorian mode are to prevail, and the whole State is to have an external beauty which is the reflex of the harmony within.
和谐精神和多利安模式将盛行，整个国家将拥有一种外在美，这是内在和谐的反映。
But he has not yet found out the truth which he afterwards enunciated in the Laws—that he was a better legislator who made men to be of one mind, than he who trained them for war.
但他还没有发现他后来在法律中阐明的真理——他是一位更好的立法者，他使人们保持一致，而不是训练他们参加战争。
The citizens, as in other Hellenic States, democratic as well as aristocratic, are really an upper class; for, although no mention is made of slaves, the lower classes are allowed to fade away into the distance, and are represented in the individual by the passions.
与其他希腊国家一样，公民是民主的和贵族的，实际上是上层阶级。因为，虽然没有提到奴隶，但下层阶级却被允许逐渐消失，并在个人中以激情为代表。
Plato has no idea either of a social State in which all classes are harmonized, or of a federation of Hellas or the world in which different nations or States have a place.
柏拉图既不知道所有阶级和谐相处的社会国家，也不知道希腊联邦或不同民族或国家拥有一席之地的世界。
His city is equipped for war rather than for peace, and this would seem to be justified by the ordinary condition of Hellenic States.
他的城市是为战争而不是和平做好准备的，而希腊国家的普通状况似乎证明了这一点。
The myth of the earth-born men is an embodiment of the orthodox tradition of Hellas, and the allusion to the four ages of the world is also sanctioned by the authority of Hesiod and the poets.
地球出生的人类神话是希腊正统传统的体现，而对世界四个时代的暗示也得到了赫西奥德和诗人权威的认可。
Thus we see that the Republic is partly founded on the ideal of the old Greek polis, partly on the actual circumstances of Hellas in that age.
由此可见，共和国部分是建立在古希腊城邦的理想之上，部分是建立在那个时代希腊的实际情况之上。
Plato, like the old painters, retains the traditional form, and like them he has also a vision of a city in the clouds.
柏拉图和古代画家一样，保留了传统的形式，并且和他们一样，他也有云中之城的愿景。
There is yet another thread which is interwoven in the texture of the work; for the Republic is not only a Dorian State, but a Pythagorean league.
还有另一根线交织在作品的结构中。因为共和国不仅是一个多利安国家，而且是一个毕达哥拉斯联盟。
The ‘way of life’ which was connected with the name of Pythagoras, like the Catholic monastic orders, showed the power which the mind of an individual might exercise over his contemporaries, and may have naturally suggested to Plato the possibility of reviving such ‘mediaeval institutions.’ The Pythagoreans, like Plato, enforced a rule of life and a moral and intellectual training.
与毕达哥拉斯名字相关的“生活方式”，就像天主教修道院的秩序一样，显示了一个人的思想可能对他的同时代人行使的力量，并且可能自然地向柏拉图暗示了复兴这种“中世纪制度”的可能性。毕达哥拉斯学派像柏拉图一样，强制执行生活规则以及道德和智力训练。
The influence ascribed to music, which to us seems exaggerated, is also a Pythagorean feature; it is not to be regarded as representing the real influence of music in the Greek world.
音乐的影响力在我们看来有些夸大，但它也是毕达哥拉斯学派的一个特征。它不应被视为代表音乐对希腊世界的真正影响。
More nearly than any other government of Hellas, the Pythagorean league of three hundred was an aristocracy of virtue.
与希腊任何其他政府相比，由三百人组成的毕达哥拉斯联盟更像是一个美德贵族。
For once in the history of mankind the philosophy of order or (Greek), expressing and consequently enlisting on its side the combined endeavours of the better part of the people, obtained the management of public affairs and held possession of it for a considerable time (until about B.C.
在人类历史上，秩序哲学（希腊语）曾一度表达并最终争取到大多数人的共同努力，获得了公共事务的管理权并在相当长的一段时间内占据了公共事务的地位（直到公元前 10 世纪左右）。
500).
500）。
Probably only in States prepared by Dorian institutions would such a league have been possible.
也许只有在多利安机构准备的国家中，这样的联盟才有可能实现。
The rulers, like Plato’s (Greek), were required to submit to a severe training in order to prepare the way for the education of the other members of the community.
像柏拉图（希腊）那样的统治者必须接受严格的训练，以便为社会其他成员的教育铺平道路。
Long after the dissolution of the Order, eminent Pythagoreans, such as Archytas of Tarentum, retained their political influence over the cities of Magna Graecia.
在骑士团解散很久之后，塔伦图姆的阿基塔斯等杰出的毕达哥拉斯主义者仍然保留着对大希腊各城市的政治影响力。
There was much here that was suggestive to the kindred spirit of Plato, who had doubtless meditated deeply on the ‘way of life of Pythagoras’ (Rep.) and his followers.
这里有很多东西与柏拉图的志趣相投，柏拉图无疑对“毕达哥拉斯的生活方式”（众议员）及其追随者进行了深入的思考。
Slight traces of Pythagoreanism are to be found in the mystical number of the State, in the number which expresses the interval between the king and the tyrant, in the doctrine of transmigration, in the music of the spheres, as well as in the great though secondary importance ascribed to mathematics in education.
毕达哥拉斯主义的痕迹可以在国家的神秘数字中、在表示国王与暴君之间的间隔的数字中、在轮回的教义中、在天体的音乐中、以及在教育中数学的巨大但次要的重要性中找到。
But as in his philosophy, so also in the form of his State, he goes far beyond the old Pythagoreans.
但正如他的哲学一样，他的国家形式也如此，他远远超出了古老的毕达哥拉斯学派。
He attempts a task really impossible, which is to unite the past of Greek history with the future of philosophy, analogous to that other impossibility, which has often been the dream of Christendom, the attempt to unite the past history of Europe with the kingdom of Christ.
他尝试了一项真正不可能的任务，即将希腊历史的过去与哲学的未来结合起来，类似于另一个不可能的任务，这常常是基督教世界的梦想，即试图将欧洲的过去历史与基督王国结合起来。
Nothing actually existing in the world at all resembles Plato’s ideal State; nor does he himself imagine that such a State is possible.
世界上实际存在的一切都与柏拉图的理想国家完全不同。他本人也不认为这样的国家是可能的。
This he repeats again and again; e.g. in the Republic, or in the Laws where, casting a glance back on the Republic, he admits that the perfect state of communism and philosophy was impossible in his own age, though still to be retained as a pattern.
This he repeats again and again;例如在《共和国》中，或者在《法律》中，回顾《共和国》，他承认共产主义和哲学的完美状态在他那个时代是不可能的，尽管仍然作为一种模式被保留。
The same doubt is implied in the earnestness with which he argues in the Republic that ideals are none the worse because they cannot be realized in fact, and in the chorus of laughter, which like a breaking wave will, as he anticipates, greet the mention of his proposals; though like other writers of fiction, he uses all his art to give reality to his inventions.
同样的怀疑也隐含在他在《理想国》中的真诚论证中，即理想并没有因为它们实际上无法实现而变得更糟，并且笑声中也隐含着同样的怀疑，正如他所预料的那样，笑声将像破浪一样迎接他的建议的提及。尽管像其他小说家一样，他用他所有的艺术来实现他的发明。
When asked how the ideal polity can come into being, he answers ironically, ‘When one son of a king becomes a philosopher’; he designates the fiction of the earth-born men as ‘a noble lie’; and when the structure is finally complete, he fairly tells you that his Republic is a vision only, which in some sense may have reality, but not in the vulgar one of a reign of philosophers upon earth.
当被问及理想政体如何形成时，他讽刺地回答说：“当国王的一个儿子成为哲学家时”；他将地球上出生的人类的虚构称为“高尚的谎言”。当这个结构最终完成时，他公平地告诉你，他的共和国只是一种愿景，在某种意义上可能具有现实性，但在地球上哲学家统治的粗俗现实中却不是。
It has been said that Plato flies as well as walks, but this falls short of the truth; for he flies and walks at the same time, and is in the air and on firm ground in successive instants.
有人说柏拉图不仅会走路而且会飞，但这与事实不符。因为他同时飞行和行走，并且在连续的瞬间在空中和坚实的地面上。
Niebuhr has asked a trifling question, which may be briefly noticed in this place—Was Plato a good citizen?
尼布尔问了一个琐碎的问题，在这里可能会被短暂注意到——柏拉图是一个好公民吗？
If by this is meant, Was he loyal to Athenian institutions?—he can hardly be said to be the friend of democracy: but neither is he the friend of any other existing form of government; all of them he regarded as ‘states of faction’ (Laws); none attained to his ideal of a voluntary rule over voluntary subjects, which seems indeed more nearly to describe democracy than any other; and the worst of them is tyranny.
如果这意味着，他忠于雅典机构吗？——他很难说是民主的朋友：但他也不是任何其他现有形式的政府的朋友；他是民主的朋友。他将所有这些都视为“派系状态”（法律）；没有人达到他的理想，即对自愿臣民进行自愿统治，这似乎确实比任何其他民主更接近于描述民主。 and the worst of them is tyranny.
The truth is, that the question has hardly any meaning when applied to a great philosopher whose writings are not meant for a particular age and country, but for all time and all mankind.
事实上，这个问题对于一位伟大的哲学家来说几乎没有任何意义，因为他的著作不是针对特定时代和国家，而是针对所有时代和全人类的。
The decline of Athenian politics was probably the motive which led Plato to frame an ideal State, and the Republic may be regarded as reflecting the departing glory of Hellas.
雅典政治的衰落可能是柏拉图构建理想国家的动机，而共和国可以被视为反映了希腊正在逝去的辉煌。
As well might we complain of St. Augustine, whose great work ‘The City of God’ originated in a similar motive, for not being loyal to the Roman Empire.
我们也可以抱怨圣奥古斯丁不忠于罗马帝国，他的伟大著作《上帝之城》也出于类似的动机。
Even a nearer parallel might be afforded by the first Christians, who cannot fairly be charged with being bad citizens because, though ‘subject to the higher powers,’ they were looking forward to a city which is in heaven.
最早的基督徒甚至可以提供更接近的相似之处，他们不能被公平地指责为坏公民，因为尽管他们“服从于更高的权力”，但他们却期待着一座天上的城市。
2.
2.
The idea of the perfect State is full of paradox when judged of according to the ordinary notions of mankind.
如果按照人类的普通观念来判断，完美国家的观念充满了悖论。
The paradoxes of one age have been said to become the commonplaces of the next; but the paradoxes of Plato are at least as paradoxical to us as they were to his contemporaries.
据说，一个时代的悖论会成为下一个时代的司空见惯。但柏拉图的悖论对我们来说至少和对他同时代的人一样矛盾。
The modern world has either sneered at them as absurd, or denounced them as unnatural and immoral; men have been pleased to find in Aristotle’s criticisms of them the anticipation of their own good sense.
现代世界要么嘲笑它们荒谬，要么谴责它们不自然、不道德。人们很高兴地在亚里士多德对他们的批评中发现了对他们自己良好判断力的期待。
The wealthy and cultivated classes have disliked and also dreaded them; they have pointed with satisfaction to the failure of efforts to realize them in practice.
富裕阶层和有教养的阶层既不喜欢他们，又害怕他们；他们满意地指出，在实践中实现这些目标的努力失败了。
Yet since they are the thoughts of one of the greatest of human intelligences, and of one who had done most to elevate morality and religion, they seem to deserve a better treatment at our hands.
然而，由于它们是人类最伟大的智慧之一的思想，也是为提升道德和宗教做出最大努力的人的思想，因此它们似乎值得我们更好地对待。
We may have to address the public, as Plato does poetry, and assure them that we mean no harm to existing institutions.
我们可能必须向公众发表讲话，就像柏拉图对待诗歌一样，并向他们保证我们无意伤害现有机构。
There are serious errors which have a side of truth and which therefore may fairly demand a careful consideration: there are truths mixed with error of which we may indeed say, ‘The half is better than the whole.’ Yet ‘the half’ may be an important contribution to the study of human nature.
有些严重的错误有其正确的一面，因此可能需要仔细考虑：有些真理与错误混合在一起，我们确实可以说，“一半比整体好。”然而，“一半”可能是对人性研究的重要贡献。
(a) The first paradox is the community of goods, which is mentioned slightly at the end of the third Book, and seemingly, as Aristotle observes, is confined to the guardians; at least no mention is made of the other classes.
(a) 第一个悖论是商品共同体，在第三本书的结尾处稍微提到了这一点，并且正如亚里士多德所观察到的，似乎仅限于监护人；至少没有提及其他类别。
But the omission is not of any real significance, and probably arises out of the plan of the work, which prevents the writer from entering into details.
但这一遗漏并没有任何实际意义，很可能是出于作品的计划，使作者无法深入细节。
Aristotle censures the community of property much in the spirit of modern political economy, as tending to repress industry, and as doing away with the spirit of benevolence.
亚里士多德在很大程度上本着现代政治经济学的精神谴责财产共同体，因为它倾向于抑制工业，并消除仁慈的精神。
Modern writers almost refuse to consider the subject, which is supposed to have been long ago settled by the common opinion of mankind.
现代作家几乎拒绝考虑这个问题，这个问题本应早已由人类的共同意见解决。
But it must be remembered that the sacredness of property is a notion far more fixed in modern than in ancient times.
但必须记住，财产的神圣性这一观念在现代比在古代更加根深蒂固。
The world has grown older, and is therefore more conservative.
世界变得更加老龄化，因此变得更加保守。
Primitive society offered many examples of land held in common, either by a tribe or by a township, and such may probably have been the original form of landed tenure.
原始社会提供了许多由部落或乡镇共同拥有土地的例子，这可能是土地保有权的原始形式。
Ancient legislators had invented various modes of dividing and preserving the divisions of land among the citizens; according to Aristotle there were nations who held the land in common and divided the produce, and there were others who divided the land and stored the produce in common.
古代立法者发明了各种划分和保留公民土地划分的模式。根据亚里士多德的说法，有些民族共有土地并瓜分农产品，而另一些民族则瓜分土地并共同储存农产品。
The evils of debt and the inequality of property were far greater in ancient than in modern times, and the accidents to which property was subject from war, or revolution, or taxation, or other legislative interference, were also greater.
古代的债务和财产不平等的祸害远比现代严重，财产遭受战争、革命、税收或其他立法干预的意外事故也更大。
All these circumstances gave property a less fixed and sacred character.
所有这些情况都赋予财产不那么固定和神圣的性质。
The early Christians are believed to have held their property in common, and the principle is sanctioned by the words of Christ himself, and has been maintained as a counsel of perfection in almost all ages of the Church.
据信，早期的基督徒拥有共同的财产，这一原则得到了基督本人的认可，并且在几乎所有时代的教会中都被视为完美的忠告。
Nor have there been wanting instances of modern enthusiasts who have made a religion of communism; in every age of religious excitement notions like Wycliffe’s ‘inheritance of grace’ have tended to prevail.
现代狂热分子将共产主义宗教化的例子也不在少数。在每一个宗教狂热的时代，像威克利夫的“恩典的继承”这样的观念往往会盛行。
A like spirit, but fiercer and more violent, has appeared in politics.
政治上也出现了类似的精神，但更加激烈和暴力。
‘The preparation of the Gospel of peace’ soon becomes the red flag of Republicanism.
“准备和平福音”很快就成为共和主义的危险信号。
We can hardly judge what effect Plato’s views would have upon his own contemporaries; they would perhaps have seemed to them only an exaggeration of the Spartan commonwealth.
我们很难判断柏拉图的观点会对他同时代的人产生什么影响。在他们看来，它们或许只是斯巴达联邦的夸张。
Even modern writers would acknowledge that the right of private property is based on expediency, and may be interfered with in a variety of ways for the public good.
即使是现代作家也会承认，私有财产权是基于权宜之计，并且可以为了公共利益以各种方式受到干扰。
Any other mode of vesting property which was found to be more advantageous, would in time acquire the same basis of right; ‘the most useful,’ in Plato’s words, ‘would be the most sacred.’ The lawyers and ecclesiastics of former ages would have spoken of property as a sacred institution.
任何其他被认为更有利的财产归属方式，最终都会获得相同的权利基础；用柏拉图的话说，“最有用的就是最神圣的。”古代的律师和神职人员会把财产视为一种神圣的制度。
But they only meant by such language to oppose the greatest amount of resistance to any invasion of the rights of individuals and of the Church.
但他们用这样的语言只是为了反对对个人和教会权利的任何侵犯的最大程度的抵抗。
When we consider the question, without any fear of immediate application to practice, in the spirit of Plato’s Republic, are we quite sure that the received notions of property are the best?
当我们考虑这个问题时，不担心立即应用于实践，本着柏拉图理想国的精神，我们是否确信所接受的财产概念是最好的？
Is the distribution of wealth which is customary in civilized countries the most favourable that can be conceived for the education and development of the mass of mankind?
文明国家惯用的财富分配方式是否是对人类大众的教育和发展最有利的分配方式？
Can ‘the spectator of all time and all existence’ be quite convinced that one or two thousand years hence, great changes will not have taken place in the rights of property, or even that the very notion of property, beyond what is necessary for personal maintenance, may not have disappeared?
“所有时间和所有存在的旁观者”能否完全相信，一两千年后，财产权不会发生巨大变化，甚至超出个人维持所需的财产概念可能不会消失？
This was a distinction familiar to Aristotle, though likely to be laughed at among ourselves.
这是亚里士多德熟悉的区别，尽管我们之间可能会被嘲笑。
Such a change would not be greater than some other changes through which the world has passed in the transition from ancient to modern society, for example, the emancipation of the serfs in Russia, or the abolition of slavery in America and the West Indies; and not so great as the difference which separates the Eastern village community from the Western world.
这种变化不会比世界从古代社会向现代社会过渡过程中所经历的一些变化更大，例如俄罗斯农奴的解放，或者美国和西印度群岛废除奴隶制；东方乡村社区与西方世界之间的差异并不那么大。
To accomplish such a revolution in the course of a few centuries, would imply a rate of progress not more rapid than has actually taken place during the last fifty or sixty years.
要在几个世纪的时间内完成这样的革命，意味着进步的速度不会比过去五十或六十年实际发生的速度快。
The kingdom of Japan underwent more change in five or six years than Europe in five or six hundred.
日本王国五六年的变化，比欧洲五六百年的变化还多。
Many opinions and beliefs which have been cherished among ourselves quite as strongly as the sacredness of property have passed away; and the most untenable propositions respecting the right of bequests or entail have been maintained with as much fervour as the most moderate.
我们之间像财产神圣不可侵犯一样强烈地珍视的许多观点和信仰已经消失了。尊重遗赠权或继承权的最站不住脚的主张与最温和的主张一样热情地得到维持。
Some one will be heard to ask whether a state of society can be final in which the interests of thousands are perilled on the life or character of a single person.
有人会问，是否会出现一种最终的社会状态，即数千人的利益受到一个人的生命或品格的威胁。
And many will indulge the hope that our present condition may, after all, be only transitional, and may conduct to a higher, in which property, besides ministering to the enjoyment of the few, may also furnish the means of the highest culture to all, and will be a greater benefit to the public generally, and also more under the control of public authority.
许多人会寄希望于，我们目前的状况毕竟只是过渡性的，可能会走向更高的境界，即财产除了服务于少数人的享受之外，还可以为所有人提供最高文化的手段，并且将为广大公众带来更大的利益，并且更多地受到公共当局的控制。
There may come a time when the saying, ‘Have I not a right to do what I will with my own?’ will appear to be a barbarous relic of individualism;—when the possession of a part may be a greater blessing to each and all than the possession of the whole is now to any one.
也许有一天，“我难道没有权利用我自己的东西做我想做的事吗？”这句话将显得是个人主义的野蛮遗风；——那时，拥有一部分对每个人和所有人来说可能比现在拥有整体对任何人来说都是更大的祝福。
Such reflections appear visionary to the eye of the practical statesman, but they are within the range of possibility to the philosopher.
这些思考对于务实的政治家来说似乎是有远见的，但对于哲学家来说却是可能的。
He can imagine that in some distant age or clime, and through the influence of some individual, the notion of common property may or might have sunk as deep into the heart of a race, and have become as fixed to them, as private property is to ourselves.
他可以想象，在某个遥远的时代或地区，通过某些个人的影响，公共财产的概念可能已经或可能已经深入到一个种族的心中，并变得像私有财产对我们自己一样固定。
He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning?
他知道后一个制度不过四五千年的历史：结局难道不会回到开始吗？
In our own age even Utopias affect the spirit of legislation, and an abstract idea may exercise a great influence on practical politics.
在我们这个时代，即使是乌托邦也会影响立法精神，抽象的想法可能对现实政治产生巨大影响。
The objections that would be generally urged against Plato’s community of property, are the old ones of Aristotle, that motives for exertion would be taken away, and that disputes would arise when each was dependent upon all.
人们普遍对柏拉图的财产共同体提出的反对意见是亚里士多德的旧观点，即努力的动机将被剥夺，当每个人都依赖于所有人时，就会出现争议。
Every man would produce as little and consume as much as he liked.
每个人都想生产多少就生产多少，想消费多少就消费多少。
The experience of civilized nations has hitherto been adverse to Socialism.
迄今为止，文明国家的经验都是不利于社会主义的。
The effort is too great for human nature; men try to live in common, but the personal feeling is always breaking in.
对于人性来说，努力太大了；人们试图共同生活，但个人感情总是闯入。
On the other hand it may be doubted whether our present notions of property are not conventional, for they differ in different countries and in different states of society.
另一方面，我们可能会怀疑我们目前的财产观念是否不符合传统，因为它们在不同的国家和不同的社会状态中有所不同。
We boast of an individualism which is not freedom, but rather an artificial result of the industrial state of modern Europe.
我们吹嘘的个人主义不是自由，而是现代欧洲工业国家的人为结果。
The individual is nominally free, but he is also powerless in a world bound hand and foot in the chains of economic necessity.
个人名义上是自由的，但在一个手脚被经济必然性束缚的世界里，他也是无能为力的。
Even if we cannot expect the mass of mankind to become disinterested, at any rate we observe in them a power of organization which fifty years ago would never have been suspected.
即使我们不能期望人类大众变得无私，至少我们在他们身上观察到了五十年前从未被怀疑过的组织力量。
The same forces which have revolutionized the political system of Europe, may effect a similar change in the social and industrial relations of mankind.
彻底改变了欧洲政治制度的力量，也可能对人类的社会和产业关系产生类似的变化。
And if we suppose the influence of some good as well as neutral motives working in the community, there will be no absurdity in expecting that the mass of mankind having power, and becoming enlightened about the higher possibilities of human life, when they learn how much more is attainable for all than is at present the possession of a favoured few, may pursue the common interest with an intelligence and persistency which mankind have hitherto never seen.
如果我们假设某些良好和中立的动机在社会中发挥着作用，那么期望人类大众拥有权力，并开始了解人类生活的更高可能性，当他们了解到所有人可以实现的目标比目前少数受青睐的人所拥有的要多得多时，期望他们能够以人类迄今为止从未见过的智慧和毅力追求共同利益，那就不是荒谬的了。
Now that the world has once been set in motion, and is no longer held fast under the tyranny of custom and ignorance; now that criticism has pierced the veil of tradition and the past no longer overpowers the present,—the progress of civilization may be expected to be far greater and swifter than heretofore.
现在，世界已经开始运转，不再受习俗和无知的暴政所束缚；既然批评已经刺破了传统的面纱，过去不再压倒现在，那么文明的进步可能会比以前更大、更快。
Even at our present rate of speed the point at which we may arrive in two or three generations is beyond the power of imagination to foresee.
即使按照我们目前的速度，我们在两到三代人的时间内可能达到的水平也超出了想象的能力。
There are forces in the world which work, not in an arithmetical, but in a geometrical ratio of increase.
世界上有一些力量的作用，不是以算术比率，而是以几何比率增长。
Education, to use the expression of Plato, moves like a wheel with an ever-multiplying rapidity.
用柏拉图的话来说，教育就像一个轮子，以不断倍增的速度运转。
Nor can we say how great may be its influence, when it becomes universal,—when it has been inherited by many generations,—when it is freed from the trammels of superstition and rightly adapted to the wants and capacities of different classes of men and women.
我们也无法说，当它变得普遍时，当它被许多代人继承时，当它摆脱了迷信的束缚并正确地适应不同阶级的男人和女人的需求和能力时，它的影响力会有多大。
Neither do we know how much more the co-operation of minds or of hands may be capable of accomplishing, whether in labour or in study.
我们也不知道，无论是在劳动还是在学习中，思想或双手的合作能够取得多少成果。
The resources of the natural sciences are not half-developed as yet; the soil of the earth, instead of growing more barren, may become many times more fertile than hitherto; the uses of machinery far greater, and also more minute than at present.
自然科学的资源还没有开发一半；地球的土壤不但不会变得更加贫瘠，反而会变得比以前更加肥沃许多倍。机械的使用比现在更广泛、也更精细。
New secrets of physiology may be revealed, deeply affecting human nature in its innermost recesses.
生理学的新秘密可能会被揭示，深刻影响人性的最深处。
The standard of health may be raised and the lives of men prolonged by sanitary and medical knowledge.
卫生和医学知识可以提高健康水平并延长人类的寿命。
There may be peace, there may be leisure, there may be innocent refreshments of many kinds.
也许有和平，可能有闲暇，可能有各种各样的无辜茶点。
The ever-increasing power of locomotion may join the extremes of earth.
不断增强的运动能力可能会进入地球的极端。
There may be mysterious workings of the human mind, such as occur only at great crises of history.
人类思维可能存在神秘的运作方式，这种运作方式只有在历史上的重大危机时才会发生。
The East and the West may meet together, and all nations may contribute their thoughts and their experience to the common stock of humanity.
东方和西方可以相聚，各国可以为人类共同贡献自己的思想和经验。
Many other elements enter into a speculation of this kind.
许多其他因素也参与了这种推测。
But it is better to make an end of them.
但最好结束它们。
For such reflections appear to the majority far-fetched, and to men of science, commonplace.
因为这样的想法对于大多数人来说似乎是牵强的，而对于科学家来说却是司空见惯的。
(b) Neither to the mind of Plato nor of Aristotle did the doctrine of community of property present at all the same difficulty, or appear to be the same violation of the common Hellenic sentiment, as the community of wives and children.
(b) 在柏拉图和亚里士多德看来，财产共有学说并不像妻子和孩子的共有那样存在同样的困难，或者似乎同样违反了希腊人的共同情感。
This paradox he prefaces by another proposal, that the occupations of men and women shall be the same, and that to this end they shall have a common training and education.
他以另一项建议作为这一悖论的开端，即男性和女性的职业应相同，为此目的，他们应接受共同的培训和教育。
Male and female animals have the same pursuits—why not also the two sexes of man?
雄性和雌性动物有同样的追求，为什么人类的两种性别不也有同样的追求呢？
But have we not here fallen into a contradiction?
但我们这里不是陷入了矛盾吗？
for we were saying that different natures should have different pursuits.
因为我们说不同的本性应该有不同的追求。
How then can men and women have the same?
那么男人和女人怎么能有相同的呢？
And is not the proposal inconsistent with our notion of the division of labour?—These objections are no sooner raised than answered; for, according to Plato, there is no organic difference between men and women, but only the accidental one that men beget and women bear children.
难道这个提议不符合我们的劳动分工观念吗？——这些反对意见刚提出，就得到了答复。因为，根据柏拉图的说法，男人和女人之间没有本质上的区别，只是男人生孩子、女人生孩子这一偶然的区别。
Following the analogy of the other animals, he contends that all natural gifts are scattered about indifferently among both sexes, though there may be a superiority of degree on the part of the men.
按照其他动物的类比，他认为所有的天赋在两性中都无差别地分布，尽管男性可能在程度上具有优势。
The objection on the score of decency to their taking part in the same gymnastic exercises, is met by Plato’s assertion that the existing feeling is a matter of habit.
对于他们参加同样的体操练习是否体面的反对意见，柏拉图断言现有的感觉是习惯问题。
That Plato should have emancipated himself from the ideas of his own country and from the example of the East, shows a wonderful independence of mind.
柏拉图应该把自己从自己国家的思想和东方的榜样中解放出来，这表明了他惊人的思想独立性。
He is conscious that women are half the human race, in some respects the more important half (Laws); and for the sake both of men and women he desires to raise the woman to a higher level of existence.
他意识到女性是人类的一半，在某些方面是更重要的一半（法律）；为了男人和女人，他希望将女人提升到更高的存在水平。
He brings, not sentiment, but philosophy to bear upon a question which both in ancient and modern times has been chiefly regarded in the light of custom or feeling.
他带来的不是情感，而是哲学来解决一个在古代和现代主要根据习惯或感觉来考虑的问题。
The Greeks had noble conceptions of womanhood in the goddesses Athene and Artemis, and in the heroines Antigone and Andromache.
希腊人对女神雅典娜和阿耳忒弥斯以及女英雄安提戈涅和安德洛玛刻抱有崇高的女性观念。
But these ideals had no counterpart in actual life.
但这些理想在现实生活中没有对应物。
The Athenian woman was in no way the equal of her husband; she was not the entertainer of his guests or the mistress of his house, but only his housekeeper and the mother of his children.
雅典女人根本无法与她的丈夫平等。她不是他客人的招待员，也不是他家的女主人，而只是他的管家和孩子们的母亲。
She took no part in military or political matters; nor is there any instance in the later ages of Greece of a woman becoming famous in literature.
她不参与军事或政治事务；在希腊的后期也没有任何女性在文学上出名的例子。
‘Hers is the greatest glory who has the least renown among men,’ is the historian’s conception of feminine excellence.
“她的荣耀是男人中名气最小的人”，这是历史学家对女性卓越的看法。
A very different ideal of womanhood is held up by Plato to the world; she is to be the companion of the man, and to share with him in the toils of war and in the cares of government.
柏拉图向世人提出了一种截然不同的女性理想。她将成为男人的伴侣，与他一起分担战争的辛劳和政府的忧虑。
She is to be similarly trained both in bodily and mental exercises.
她将接受类似的身体和精神锻炼训练。
She is to lose as far as possible the incidents of maternity and the characteristics of the female sex.
她要尽可能地失去母性事件和女性特征。
The modern antagonist of the equality of the sexes would argue that the differences between men and women are not confined to the single point urged by Plato; that sensibility, gentleness, grace, are the qualities of women, while energy, strength, higher intelligence, are to be looked for in men.
现代两性平等的反对者会争辩说，男性和女性之间的差异并不局限于柏拉图所主张的一点；感性、温柔、优雅是女性的品质，而精力、力量、高智商则是男性的品质。
And the criticism is just: the differences affect the whole nature, and are not, as Plato supposes, confined to a single point.
批评是公正的：差异影响整个性质，而不是像柏拉图假设的那样，仅限于一点。
But neither can we say how far these differences are due to education and the opinions of mankind, or physically inherited from the habits and opinions of former generations.
但我们也不能说这些差异在多大程度上是由于人类的教育和观点造成的，或者是从前几代人的习惯和观点中遗传下来的。
Women have been always taught, not exactly that they are slaves, but that they are in an inferior position, which is also supposed to have compensating advantages; and to this position they have conformed.
妇女一直被教导，不完全是她们是奴隶，而是她们处于劣势地位，这也应该具有补偿优势；他们已经遵守了这个立场。
It is also true that the physical form may easily change in the course of generations through the mode of life; and the weakness or delicacy, which was once a matter of opinion, may become a physical fact.
确实，随着生活方式的改变，身体形态很容易在世代相传中发生变化。曾经只是观点问题的弱点或脆弱可能会成为事实。
The characteristics of sex vary greatly in different countries and ranks of society, and at different ages in the same individuals.
不同国家、不同社会阶层以及同一个人不同年龄段的性别特征差异很大。
Plato may have been right in denying that there was any ultimate difference in the sexes of man other than that which exists in animals, because all other differences may be conceived to disappear in other states of society, or under different circumstances of life and training.
柏拉图否认除了动物中存在的性别之外，人类的性别存在任何最终的差异，这可能是正确的，因为所有其他差异可能被认为在其他社会状态下，或在不同的生活和训练环境下消失。
The first wave having been passed, we proceed to the second—community of wives and children.
第一波过去了，我们进入第二波——妻子和孩子的社区。
‘Is it possible?
'是否可以？
Is it desirable?’ For as Glaucon intimates, and as we far more strongly insist, ‘Great doubts may be entertained about both these points.’ Any free discussion of the question is impossible, and mankind are perhaps right in not allowing the ultimate bases of social life to be examined.
正如格劳孔所暗示的，正如我们更加强烈地坚持的那样，“对这两点都可能抱有极大的怀疑。”对这个问题的任何自由讨论都是不可能的，人类不允许社会生活的最终基础受到检验也许是正确的。
Few of us can safely enquire into the things which nature hides, any more than we can dissect our own bodies.
我们很少有人能够安全地探究自然隐藏的事物，就像我们能够解剖自己的身体一样。
Still, the manner in which Plato arrived at his conclusions should be considered.
尽管如此，柏拉图得出结论的方式仍然值得考虑。
For here, as Mr. Grote has remarked, is a wonderful thing, that one of the wisest and best of men should have entertained ideas of morality which are wholly at variance with our own.
因为，正如格罗特先生所说，最聪明、最优秀的人竟然持有与我们完全不同的道德观念，这是一件奇妙的事情。
And if we would do Plato justice, we must examine carefully the character of his proposals.
如果我们要公正地对待柏拉图，我们就必须仔细审视他的建议的性质。
First, we may observe that the relations of the sexes supposed by him are the reverse of licentious: he seems rather to aim at an impossible strictness.
首先，我们可以观察到，他所设想的两性关系是放荡的反面：他的目标似乎是一种不可能的严格。
Secondly, he conceives the family to be the natural enemy of the state; and he entertains the serious hope that an universal brotherhood may take the place of private interests—an aspiration which, although not justified by experience, has possessed many noble minds.
其次，他认为家庭是国家的天敌；他真诚地希望普遍的兄弟情谊能够取代私人利益——这种愿望虽然没有得到经验的证实，但却是许多高尚思想家的愿望。
On the other hand, there is no sentiment or imagination in the connections which men and women are supposed by him to form; human beings return to the level of the animals, neither exalting to heaven, nor yet abusing the natural instincts.
另一方面，在他所设想的男人和女人之间建立的联系中，没有任何感情或想象。人类回归到动物的层面，既不崇尚天性，也不滥用自然本能。
All that world of poetry and fancy which the passion of love has called forth in modern literature and romance would have been banished by Plato.
现代文学和浪漫主义中爱情的激情所引发的所有诗歌和幻想的世界都会被柏拉图驱逐。
The arrangements of marriage in the Republic are directed to one object—the improvement of the race.
共和国的婚姻安排都是为了一个目的——提高种族。
In successive generations a great development both of bodily and mental qualities might be possible.
在一代又一代的人中，身体和心理素质都有可能得到巨大发展。
The analogy of animals tends to show that mankind can within certain limits receive a change of nature.
动物的类比往往表明人类可以在一定限度内接受自然的改变。
And as in animals we should commonly choose the best for breeding, and destroy the others, so there must be a selection made of the human beings whose lives are worthy to be preserved.
正如在动物中，我们通常应该选择最好的进行繁殖，并消灭其他的，所以必须选择那些生命值得保存的人类。
We start back horrified from this Platonic ideal, in the belief, first, that the higher feelings of humanity are far too strong to be crushed out; secondly, that if the plan could be carried into execution we should be poorly recompensed by improvements in the breed for the loss of the best things in life.
我们一开始就对这种柏拉图式的理想感到震惊，因为我们相信，首先，人类的高级情感太强烈，无法被压制；其次，人类的高级情感太强烈，无法被消灭；其次，如果这个计划能够付诸实施，我们应该通过品种改良来弥补生活中最美好的事物的损失。
The greatest regard for the weakest and meanest of human beings—the infant, the criminal, the insane, the idiot, truly seems to us one of the noblest results of Christianity.
在我们看来，对人类中最弱小和最卑贱的人——婴儿、罪犯、疯子、白痴——的最大尊重确实是基督教最崇高的成果之一。
We have learned, though as yet imperfectly, that the individual man has an endless value in the sight of God, and that we honour Him when we honour the darkened and disfigured image of Him (Laws).
我们已经了解到，虽然还不完美，但个体在上帝眼中具有无限的价值，当我们尊重他黑暗和毁容的形象时，我们就是在尊重他（法律）。
This is the lesson which Christ taught in a parable when He said, ‘Their angels do always behold the face of My Father which is in heaven.’ Such lessons are only partially realized in any age; they were foreign to the age of Plato, as they have very different degrees of strength in different countries or ages of the Christian world.
这是基督在一个比喻中所教导的教训，他说：“他们的天使常常看见我在天上的父的面。”这样的教训在任何时代都只能部分实现。它们对于柏拉图时代来说是陌生的，因为它们在基督教世界的不同国家或时代具有非常不同的力量程度。
To the Greek the family was a religious and customary institution binding the members together by a tie inferior in strength to that of friendship, and having a less solemn and sacred sound than that of country.
对希腊人来说，家庭是一种宗教和习惯机构，通过一种强度低于友谊的纽带将成员联系在一起，并且其声音也不如国家那样庄严和神圣。
The relationship which existed on the lower level of custom, Plato imagined that he was raising to the higher level of nature and reason; while from the modern and Christian point of view we regard him as sanctioning murder and destroying the first principles of morality.
柏拉图认为，存在于较低层次的习俗的关系，他正在提升到较高层次的自然和理性；而从现代和基督教的角度来看，我们认为他认可谋杀并破坏道德的首要原则。
The great error in these and similar speculations is that the difference between man and the animals is forgotten in them.
这些以及类似的推测的最大错误在于它们忘记了人与动物之间的区别。
The human being is regarded with the eye of a dog- or bird-fancier, or at best of a slave-owner; the higher or human qualities are left out.
人们用狗或鸟爱好者的眼光来看待人类，或者充其量是用奴隶主的眼光来看待人类。更高的或人类的品质被排除在外。
The breeder of animals aims chiefly at size or speed or strength; in a few cases at courage or temper; most often the fitness of the animal for food is the great desideratum.
动物饲养者的主要目标是体型、速度或力量；在少数情况下，需要勇气或脾气；大多数情况下，动物是否适合食用是人们最迫切的愿望。
But mankind are not bred to be eaten, nor yet for their superiority in fighting or in running or in drawing carts.
但人类生来并不是为了被吃掉的，也不是因为他们在战斗、奔跑或拉车方面的优势。
Neither does the improvement of the human race consist merely in the increase of the bones and flesh, but in the growth and enlightenment of the mind.
人类的进步不仅仅在于骨骼和肉体的增长，更在于心灵的成长和启迪。
Hence there must be ‘a marriage of true minds’ as well as of bodies, of imagination and reason as well as of lusts and instincts.
因此，必须有“真实思想”与身体、想象力与理性以及欲望与本能的结合。
Men and women without feeling or imagination are justly called brutes; yet Plato takes away these qualities and puts nothing in their place, not even the desire of a noble offspring, since parents are not to know their own children.
没有感情、没有想象力的男人和女人被称为畜生，这是理所应当的。然而，柏拉图却剥夺了这些品质，没有放置任何东西，甚至没有放置高贵后代的愿望，因为父母不了解自己的孩子。
The most important transaction of social life, he who is the idealist philosopher converts into the most brutal.
社会生活中最重要的事务，唯心主义哲学家变成了最残酷的人。
For the pair are to have no relation to one another, except at the hymeneal festival; their children are not theirs, but the state’s; nor is any tie of affection to unite them.
因为除了处女膜节之外，两人之间不得有任何关系。他们的孩子不是他们的，而是国家的；也没有任何情感纽带将他们联系在一起。
Yet here the analogy of the animals might have saved Plato from a gigantic error, if he had ‘not lost sight of his own illustration.’ For the ‘nobler sort of birds and beasts’ nourish and protect their offspring and are faithful to one another.
然而，在这里，动物的类比可能会让柏拉图免于犯下一个巨大的错误，如果他“没有忘记自己的例证”。因为“高贵的鸟类和野兽”会滋养和保护它们的后代，并且彼此忠诚。
An eminent physiologist thinks it worth while ‘to try and place life on a physical basis.’ But should not life rest on the moral rather than upon the physical?
一位杰出的生理学家认为“尝试将生命建立在身体基础上”是值得的。但是生命不应该建立在道德之上而不是身体之上吗？
The higher comes first, then the lower, first the human and rational, afterwards the animal.
先是高级的，然后是低级的，首先是人类和理性，然后是动物。
Yet they are not absolutely divided; and in times of sickness or moments of self-indulgence they seem to be only different aspects of a common human nature which includes them both.
然而，它们并不是绝对分裂的。在生病或自我放纵的时候，它们似乎只是共同人性的不同方面，而人性也包括两者。
Neither is the moral the limit of the physical, but the expansion and enlargement of it,—the highest form which the physical is capable of receiving.
道德并不是物质的限制，而是物质的扩展和扩展——物质能够接受的最高形式。
As Plato would say, the body does not take care of the body, and still less of the mind, but the mind takes care of both.
正如柏拉图所说，身体不照顾身体，更不照顾心灵，但心灵却照顾两者。
In all human action not that which is common to man and the animals is the characteristic element, but that which distinguishes him from them.
在所有人类行为中，人与动物的共同点并不是其特征要素，而是人与动物的区别所在。
Even if we admit the physical basis, and resolve all virtue into health of body ‘la facon que notre sang circule,’ still on merely physical grounds we must come back to ideas.
即使我们承认身体基础，并将所有美德都转化为身体的健康“la facon que notre sang circule”，但仍然仅仅基于身体基础，我们必须回到思想上来。
Mind and reason and duty and conscience, under these or other names, are always reappearing.
心灵、理性、责任和良知，总是以这些或其他的名字重新出现。
There cannot be health of body without health of mind; nor health of mind without the sense of duty and the love of truth (Charm).
没有心灵的健康，就不可能有身体的健康；没有责任感和对真理的热爱（魅力），也没有健康的心灵。
That the greatest of ancient philosophers should in his regulations about marriage have fallen into the error of separating body and mind, does indeed appear surprising.
最伟大的古代哲学家在他关于婚姻的规定中竟然陷入了身心分离的错误，这确实令人惊讶。
Yet the wonder is not so much that Plato should have entertained ideas of morality which to our own age are revolting, but that he should have contradicted himself to an extent which is hardly credible, falling in an instant from the heaven of idealism into the crudest animalism.
然而，令人惊奇的并不是柏拉图竟然接受了对我们这个时代来说令人反感的道德观念，而是他竟然自相矛盾到了令人难以置信的程度，瞬间从唯心主义的天堂跌落到最原始的动物主义。
Rejoicing in the newly found gift of reflection, he appears to have thought out a subject about which he had better have followed the enlightened feeling of his own age.
他对新发现的反思天赋感到高兴，似乎已经想出了一个他最好遵循他那个时代的开明感觉的主题。
The general sentiment of Hellas was opposed to his monstrous fancy.
希腊的普遍情绪与他的怪诞幻想相悖。
The old poets, and in later time the tragedians, showed no want of respect for the family, on which much of their religion was based.
古代诗人和后来的悲剧家都对家庭表现出不遗余力的尊重，而他们的宗教信仰大多以家庭为基础。
But the example of Sparta, and perhaps in some degree the tendency to defy public opinion, seems to have misled him.
但斯巴达的例子，或许在某种程度上蔑视公众舆论的倾向，似乎误导了他。
He will make one family out of all the families of the state.
他将使国家的所有家庭成为一个家庭。
He will select the finest specimens of men and women and breed from these only.
他将选择最优秀的男性和女性样本并从中进行繁殖。
Yet because the illusion is always returning (for the animal part of human nature will from time to time assert itself in the disguise of philosophy as well as of poetry), and also because any departure from established morality, even where this is not intended, is apt to be unsettling, it may be worth while to draw out a little more at length the objections to the Platonic marriage.
然而，由于幻觉总是会回来（因为人性的动物部分会时不时地以哲学和诗歌的伪装来表现自己），而且因为任何背离既定道德的行为，即使不是有意的，也很容易令人不安，所以可能值得更详细地提出对柏拉图式婚姻的反对意见。
In the first place, history shows that wherever polygamy has been largely allowed the race has deteriorated.
首先，历史表明，只要一夫多妻制在很大程度上被允许，种族就会恶化。
One man to one woman is the law of God and nature.
一男一女是上帝和自然的法则。
Nearly all the civilized peoples of the world at some period before the age of written records, have become monogamists; and the step when once taken has never been retraced.
世界上几乎所有文明民族在有文字记载的时代之前的某个时期都已成为一夫一妻制国家。一旦迈出的一步就不会再回头。
The exceptions occurring among Brahmins or Mahometans or the ancient Persians, are of that sort which may be said to prove the rule.
婆罗门、伊斯兰教或古代波斯人中发生的例外，可以说证明了这一规则。
The connexions formed between superior and inferior races hardly ever produce a noble offspring, because they are licentious; and because the children in such cases usually despise the mother and are neglected by the father who is ashamed of them.
高等种族和低等种族之间的联系几乎不会产生高贵的后代，因为他们是放荡的。因为在这种情况下，孩子通常会鄙视母亲，而父亲会因他们感到羞耻而忽视他们。
Barbarous nations when they are introduced by Europeans to vice die out; polygamist peoples either import and adopt children from other countries, or dwindle in numbers, or both.
野蛮民族一旦被欧洲人引入恶习，就会消亡；一夫多妻制的民族要么从其他国家进口和收养儿童，要么数量减少，或者两者兼而有之。
Dynasties and aristocracies which have disregarded the laws of nature have decreased in numbers and degenerated in stature; ‘mariages de convenance’ leave their enfeebling stamp on the offspring of them (King Lear).
不顾自然规律的王朝和贵族，数量减少，地位堕落； “契约婚姻”在他们的后代（《李尔王》）身上留下了令人衰弱的印记。
The marriage of near relations, or the marrying in and in of the same family tends constantly to weakness or idiocy in the children, sometimes assuming the form as they grow older of passionate licentiousness.
近亲结婚，或者同一家庭内的通婚，往往会导致孩子变得软弱或愚蠢，有时随着年龄的增长，会呈现出狂热放荡的形式。
The common prostitute rarely has any offspring.
普通的妓女很少有后代。
By such unmistakable evidence is the authority of morality asserted in the relations of the sexes: and so many more elements enter into this ‘mystery’ than are dreamed of by Plato and some other philosophers.
通过这些明确无误的证据，道德的权威在两性关系中得以确立：进入这个“神秘”的因素比柏拉图和其他一些哲学家所梦想的要多得多。
Recent enquirers have indeed arrived at the conclusion that among primitive tribes there existed a community of wives as of property, and that the captive taken by the spear was the only wife or slave whom any man was permitted to call his own.
最近的调查者确实得出这样的结论：在原始部落中，存在着一种作为财产的妻子共同体，而被长矛俘虏的人是唯一允许任何男人称为自己的妻子或奴隶。
The partial existence of such customs among some of the lower races of man, and the survival of peculiar ceremonies in the marriages of some civilized nations, are thought to furnish a proof of similar institutions having been once universal.
这种习俗在一些低等人类中的部分存在，以及一些文明国家婚姻中特殊仪式的延续，被认为证明了类似的制度曾经是普遍存在的。
There can be no question that the study of anthropology has considerably changed our views respecting the first appearance of man upon the earth.
毫无疑问，人类学的研究极大地改变了我们对人类在地球上首次出现的看法。
We know more about the aborigines of the world than formerly, but our increasing knowledge shows above all things how little we know.
我们对世界上原住民的了解比以前更多，但我们不断增长的知识首先表明我们所知是多么的少。
With all the helps which written monuments afford, we do but faintly realize the condition of man two thousand or three thousand years ago.
凭借文字纪念碑提供的所有帮助，我们只能隐约地了解两千三千年前人类的状况。
Of what his condition was when removed to a distance 200,000 or 300,000 years, when the majority of mankind were lower and nearer the animals than any tribe now existing upon the earth, we cannot even entertain conjecture.
当距离20万或30万年前，当大多数人类比现在地球上存在的任何部落都低等且更接近动物时，他的状况如何，我们甚至无法猜测。
Plato (Laws) and Aristotle (Metaph.) may have been more right than we imagine in supposing that some forms of civilisation were discovered and lost several times over.
柏拉图（法律）和亚里士多德（Metaph.）可能比我们想象的更正确地假设某些形式的文明多次被发现和消失。
If we cannot argue that all barbarism is a degraded civilization, neither can we set any limits to the depth of degradation to which the human race may sink through war, disease, or isolation.
如果我们不能说所有的野蛮行为都是一种退化的文明，那么我们也不能对人类因战争、疾病或孤立而可能陷入的退化深度设定任何限制。
And if we are to draw inferences about the origin of marriage from the practice of barbarous nations, we should also consider the remoter analogy of the animals.
如果我们要从野蛮民族的习俗中推断婚姻的起源，我们还应该考虑动物的更遥远的类比。
Many birds and animals, especially the carnivorous, have only one mate, and the love and care of offspring which seems to be natural is inconsistent with the primitive theory of marriage.
许多鸟类和动物，尤其是肉食性动物，只有一个配偶，对后代看似理所当然的爱护和照顾，与原始的婚姻理论不符。
If we go back to an imaginary state in which men were almost animals and the companions of them, we have as much right to argue from what is animal to what is human as from the barbarous to the civilized man.
如果我们回到一个想象的状态，在这个状态中，人几乎是动物，也是它们的同伴，我们就同样有权利从动物到人类，就像从野蛮人到文明人一样。
The record of animal life on the globe is fragmentary,—the connecting links are wanting and cannot be supplied; the record of social life is still more fragmentary and precarious.
地球上动物生活的记录是零散的——缺乏联系且无法提供；社会生活的记录仍然更加零碎和不稳定。
Even if we admit that our first ancestors had no such institution as marriage, still the stages by which men passed from outer barbarism to the comparative civilization of China, Assyria, and Greece, or even of the ancient Germans, are wholly unknown to us.
即使我们承认我们的祖先没有婚姻这样的制度，我们仍然完全不知道人类从外部野蛮状态过渡到中国、亚述和希腊甚至古代德国的相对文明的阶段。
Such speculations are apt to be unsettling, because they seem to show that an institution which was thought to be a revelation from heaven, is only the growth of history and experience.
这样的推测很容易令人不安，因为它们似乎表明，一个被认为是来自天堂的启示的制度只是历史和经验的增长。
We ask what is the origin of marriage, and we are told that like the right of property, after many wars and contests, it has gradually arisen out of the selfishness of barbarians.
当我们问婚姻的起源是什么时，我们被告知，婚姻就像财产权一样，经过多次战争和争夺，是在野蛮人的自私中逐渐产生的。
We stand face to face with human nature in its primitive nakedness.
我们与原始赤裸的人性面对面。
We are compelled to accept, not the highest, but the lowest account of the origin of human society.
我们被迫接受的，不是对人类社会起源的最高的解释，而是最低的解释。
But on the other hand we may truly say that every step in human progress has been in the same direction, and that in the course of ages the idea of marriage and of the family has been more and more defined and consecrated.
但另一方面，我们确实可以说，人类进步的每一步都朝着同一个方向，而且随着时间的推移，婚姻和家庭的观念已经越来越明确和神圣。
The civilized East is immeasurably in advance of any savage tribes; the Greeks and Romans have improved upon the East; the Christian nations have been stricter in their views of the marriage relation than any of the ancients.
文明的东方远远领先于任何野蛮部落。希腊人和罗马人比东方人进步了。基督教国家对婚姻关系的看法比任何古代人都更加严格。
In this as in so many other things, instead of looking back with regret to the past, we should look forward with hope to the future.
在这件事上，就像在许多其他事情上一样，我们不应该带着遗憾回顾过去，而应该满怀希望地展望未来。
We must consecrate that which we believe to be the most holy, and that ‘which is the most holy will be the most useful.’ There is more reason for maintaining the sacredness of the marriage tie, when we see the benefit of it, than when we only felt a vague religious horror about the violation of it.
我们必须奉献我们认为最神圣的东西，并且“最神圣的东西就是最有用的”。当我们看到婚姻关系的好处时，我们更有理由保持婚姻关系的神圣性，而不是当我们对违反婚姻关系的行为感到模糊的宗教恐惧时。
But in all times of transition, when established beliefs are being undermined, there is a danger that in the passage from the old to the new we may insensibly let go the moral principle, finding an excuse for listening to the voice of passion in the uncertainty of knowledge, or the fluctuations of opinion.
但在所有转型时期，当既定信念遭到破坏时，就存在这样一种危险：在从旧到新的过渡过程中，我们可能会不知不觉地放弃道德原则，在知识的不确定性或观点的波动中寻找借口聆听激情的声音。
And there are many persons in our own day who, enlightened by the study of anthropology, and fascinated by what is new and strange, some using the language of fear, others of hope, are inclined to believe that a time will come when through the self-assertion of women, or the rebellious spirit of children, by the analysis of human relations, or by the force of outward circumstances, the ties of family life may be broken or greatly relaxed.
在我们这个时代，有许多人受到人类学研究的启发，对新奇事物着迷，有些人使用恐惧的语言，有些人使用希望的语言，倾向于相信，通过妇女的自我主张，或儿童的叛逆精神，通过对人际关系的分析，或通过外在环境的力量，家庭生活的联系可能会被打破或大大放松。
They point to societies in America and elsewhere which tend to show that the destruction of the family need not necessarily involve the overthrow of all morality.
他们指出，美国和其他地方的社会往往表明，家庭的毁灭并不一定意味着所有道德的推翻。
Wherever we may think of such speculations, we can hardly deny that they have been more rife in this generation than in any other; and whither they are tending, who can predict?
无论我们在哪里想到这样的猜测，我们都不能否认，它们在这一代人中比在任何其他一代人中更为普遍。他们将走向何方，谁能预测呢？
To the doubts and queries raised by these ‘social reformers’ respecting the relation of the sexes and the moral nature of man, there is a sufficient answer, if any is needed.
对于这些“社会改革者”提出的关于两性关系和人的道德本质的怀疑和询问，如果需要的话，已经有足够的答案了。
The difference about them and us is really one of fact.
他们和我们的区别确实是事实之一。
They are speaking of man as they wish or fancy him to be, but we are speaking of him as he is.
他们谈论的是他们希望或想象的人，但我们谈论的是他本来的样子。
They isolate the animal part of his nature; we regard him as a creature having many sides, or aspects, moving between good and evil, striving to rise above himself and to become ‘a little lower than the angels.’ We also, to use a Platonic formula, are not ignorant of the dissatisfactions and incompatibilities of family life, of the meannesses of trade, of the flatteries of one class of society by another, of the impediments which the family throws in the way of lofty aims and aspirations.
他们孤立了他本性中的动物部分；我们认为他是一个具有多面性的生物，在善与恶之间移动，努力超越自己，变得“比天使低一点”。我们也不能忽视家庭生活的不满和不相容、商业的卑鄙、社会一个阶层对另一个社会阶层的奉承、家庭在实现崇高目标和实现目标的道路上设置的障碍。愿望。
But we are conscious that there are evils and dangers in the background greater still, which are not appreciated, because they are either concealed or suppressed.
但我们意识到，在更大的背景中还存在着邪恶和危险，但它们没有被意识到，因为它们要么被隐藏，要么被压制。
What a condition of man would that be, in which human passions were controlled by no authority, divine or human, in which there was no shame or decency, no higher affection overcoming or sanctifying the natural instincts, but simply a rule of health!
如果人类的激情不受神权或人权的控制，没有羞耻或正派，没有更高的情感来克服或神圣化自然本能，而只是健康的规则，那将是一种什么样的人的状况啊！
Is it for this that we are asked to throw away the civilization which is the growth of ages?
难道就是为了这个才要求我们抛弃世代相传的文明吗？
For strength and health are not the only qualities to be desired; there are the more important considerations of mind and character and soul.
因为力量和健康并不是唯一需要的品质；还有更重要的思想、品格和灵魂的考虑。
We know how human nature may be degraded; we do not know how by artificial means any improvement in the breed can be effected.
我们知道人性可能会如何退化；我们不知道如何通过人工手段对品种进行任何改良。
The problem is a complex one, for if we go back only four steps (and these at least enter into the composition of a child), there are commonly thirty progenitors to be taken into account.
这个问题是一个复杂的问题，因为如果我们只回溯四个步骤（这些步骤至少会进入到一个孩子的构成中），那么通常需要考虑三十个祖先。
Many curious facts, rarely admitting of proof, are told us respecting the inheritance of disease or character from a remote ancestor.
许多奇怪的事实，很少承认证据，被告知我们尊重远祖的疾病或性格的遗传。
We can trace the physical resemblances of parents and children in the same family—
我们可以追踪同一家庭中父母和孩子的外表相似之处——
‘Sic oculos, sic ille manus, sic ora ferebat’;
“Sic oculos，sic ille manus，sic ora ferebat”；
but scarcely less often the differences which distinguish children both from their parents and from one another.
但同样常见的是，孩子与父母以及彼此之间也存在差异。
We are told of similar mental peculiarities running in families, and again of a tendency, as in the animals, to revert to a common or original stock.
我们被告知，在家庭中存在着类似的心理特征，并且再次被告知，就像动物一样，有一种回归共同或原始种群的倾向。
But we have a difficulty in distinguishing what is a true inheritance of genius or other qualities, and what is mere imitation or the result of similar circumstances.
但我们很难区分什么是天才或其他品质的真正继承，什么是纯粹的模仿或类似情况的结果。
Great men and great women have rarely had great fathers and mothers.
伟大的男人和伟大的女人很少有伟大的父亲和母亲。
Nothing that we know of in the circumstances of their birth or lineage will explain their appearance.
我们对他们的出生或血统情况的了解无法解释他们的外表。
Of the English poets of the last and two preceding centuries scarcely a descendant remains,—none have ever been distinguished.
过去两个世纪和之前两个世纪的英国诗人几乎没有留下后裔——没有一个是杰出的。
So deeply has nature hidden her secret, and so ridiculous is the fancy which has been entertained by some that we might in time by suitable marriage arrangements or, as Plato would have said, ‘by an ingenious system of lots,’ produce a Shakespeare or a Milton.
大自然将她的秘密隐藏得如此之深，一些人的幻想又是如此荒谬，以至于我们可能及时通过合适的婚姻安排，或者像柏拉图所说的那样，“通过巧妙的抽签制度”，创造出莎士比亚或弥尔顿。
Even supposing that we could breed men having the tenacity of bulldogs, or, like the Spartans, ‘lacking the wit to run away in battle,’ would the world be any the better?
即使假设我们能够培养出像斗牛犬一样顽强的人，或者像斯巴达人一样“缺乏在战斗中逃跑的智慧”，世界会变得更好吗？
Many of the noblest specimens of the human race have been among the weakest physically.
人类中许多最崇高的人物却是体力最弱的人之一。
Tyrtaeus or Aesop, or our own Newton, would have been exposed at Sparta; and some of the fairest and strongest men and women have been among the wickedest and worst.
提尔泰俄斯或伊索，或者我们自己的牛顿，都会在斯巴达暴露出来；一些最美丽、最强壮的男人和女人却是最邪恶、最坏的。
Not by the Platonic device of uniting the strong and fair with the strong and fair, regardless of sentiment and morality, nor yet by his other device of combining dissimilar natures (Statesman), have mankind gradually passed from the brutality and licentiousness of primitive marriage to marriage Christian and civilized.
人类并不是通过柏拉图式的将强者和公平者与强者和公平者结合起来，不考虑情感和道德，也不是通过他的另一种将不同性质（政治家）结合起来的方法，使人类逐渐从原始婚姻的野蛮和放荡过渡到基督教和文明的婚姻。
Few persons would deny that we bring into the world an inheritance of mental and physical qualities derived first from our parents, or through them from some remoter ancestor, secondly from our race, thirdly from the general condition of mankind into which we are born.
很少有人会否认，我们给世界带来了精神和身体素质的遗传，这些素质首先来自我们的父母，或者通过他们从某个更遥远的祖先那里继承下来，其次来自我们的种族，第三来自我们出生时的人类一般状况。
Nothing is commoner than the remark, that ‘So and so is like his father or his uncle’; and an aged person may not unfrequently note a resemblance in a youth to a long-forgotten ancestor, observing that ‘Nature sometimes skips a generation.’ It may be true also, that if we knew more about our ancestors, these similarities would be even more striking to us.
没有什么比“某某就像他的父亲或叔叔”这样的说法更常见的了。老年人可能会经常注意到年轻人与被遗忘已久的祖先的相似之处，并观察到“自然有时会跳过一代人”。如果我们对我们的祖先了解更多，这些相似之处对我们来说可能会更加惊人，这也可能是真的。
Admitting the facts which are thus described in a popular way, we may however remark that there is no method of difference by which they can be defined or estimated, and that they constitute only a small part of each individual.
承认以通俗方式描述的事实，但我们可以指出，没有任何差异方法可以定义或估计它们，并且它们仅构成每个个体的一小部分。
The doctrine of heredity may seem to take out of our hands the conduct of our own lives, but it is the idea, not the fact, which is really terrible to us.
遗传学说似乎使我们无法掌控自己生活的行为，但对我们来说真正可怕的是这个想法，而不是事实。
For what we have received from our ancestors is only a fraction of what we are, or may become.
因为我们从祖先那里得到的只是我们现在或可能成为的一小部分。
The knowledge that drunkenness or insanity has been prevalent in a family may be the best safeguard against their recurrence in a future generation.
了解醉酒或精神错乱在一个家庭中盛行可能是防止后代再次发生这种情况的最佳保障。
The parent will be most awake to the vices or diseases in his child of which he is most sensible within himself.
父母对孩子的恶习或疾病最为清醒，而他自己对这些恶习或疾病最敏感。
The whole of life may be directed to their prevention or cure.
整个生命都可以用于预防或治疗它们。
The traces of consumption may become fainter, or be wholly effaced: the inherent tendency to vice or crime may be eradicated.
消费的痕迹可能会变得更加模糊，或者完全消失：罪恶或犯罪的内在倾向可能会被根除。
And so heredity, from being a curse, may become a blessing.
因此，遗传可能从诅咒变成祝福。
We acknowledge that in the matter of our birth, as in our nature generally, there are previous circumstances which affect us.
我们承认，就我们的出生而言，就像我们的本性一样，之前的环境会影响我们。
But upon this platform of circumstances or within this wall of necessity, we have still the power of creating a life for ourselves by the informing energy of the human will.
但在这种环境的平台上或在这种必然性的围墙内，我们仍然有能力通过人类意志的信息能量为自己创造生活。
There is another aspect of the marriage question to which Plato is a stranger.
柏拉图对婚姻问题的另一个方面很陌生。
All the children born in his state are foundlings.
在他的州出生的所有孩子都是弃儿。
It never occurred to him that the greater part of them, according to universal experience, would have perished.
他从来没有想到，根据普遍经验，他们中的大部分人都会灭亡。
For children can only be brought up in families.
因为孩子只能在家庭中长大。
There is a subtle sympathy between the mother and the child which cannot be supplied by other mothers, or by ‘strong nurses one or more’ (Laws).
母亲和孩子之间存在着一种微妙的同情心，这是其他母亲或“一个或多个强有力的护士”（法律）无法提供的。
If Plato’s ‘pen’ was as fatal as the Creches of Paris, or the foundling hospital of Dublin, more than nine-tenths of his children would have perished.
如果柏拉图的“笔”像巴黎的基督诞生塑像或都柏林的育婴院一样致命，那么他的孩子超过十分之九就会丧生。
There would have been no need to expose or put out of the way the weaklier children, for they would have died of themselves.
没有必要暴露或排除较弱的孩子，因为他们会自己死。
So emphatically does nature protest against the destruction of the family.
大自然如此强烈地抗议家庭的破坏。
What Plato had heard or seen of Sparta was applied by him in a mistaken way to his ideal commonwealth.
柏拉图所听到或看到的斯巴达被他错误地应用到了他理想的共和国中。
He probably observed that both the Spartan men and women were superior in form and strength to the other Greeks; and this superiority he was disposed to attribute to the laws and customs relating to marriage.
他可能观察到斯巴达男人和女人在体格和力量上都优于其他希腊人。他倾向于将这种优越性归因于与婚姻有关的法律和习俗。
He did not consider that the desire of a noble offspring was a passion among the Spartans, or that their physical superiority was to be attributed chiefly, not to their marriage customs, but to their temperance and training.
他并不认为斯巴达人对贵族后代的渴望是一种激情，也不认为他们的身体优势主要归因于他们的节制和训练，而不是他们的婚姻习俗。
He did not reflect that Sparta was great, not in consequence of the relaxation of morality, but in spite of it, by virtue of a political principle stronger far than existed in any other Grecian state.
他并没有想到斯巴达的伟大，不是因为道德放松的结果，而是尽管如此，凭借比任何其他希腊国家都强大得多的政治原则。
Least of all did he observe that Sparta did not really produce the finest specimens of the Greek race.
他最重要的是没有注意到，斯巴达并没有真正培养出希腊种族中最优秀的样本。
The genius, the political inspiration of Athens, the love of liberty—all that has made Greece famous with posterity, were wanting among the Spartans.
天才、雅典的政治灵感、对自由的热爱——所有这些使希腊闻名于后世的东西，在斯巴达人中都是缺乏的。
They had no Themistocles, or Pericles, or Aeschylus, or Sophocles, or Socrates, or Plato.
他们没有地米斯托克利、伯里克利、埃斯库罗斯、索福克勒斯、苏格拉底或柏拉图。
The individual was not allowed to appear above the state; the laws were fixed, and he had no business to alter or reform them.
个人不得出现在国家之上；法律是固定的，他无权改变或改革它们。
Yet whence has the progress of cities and nations arisen, if not from remarkable individuals, coming into the world we know not how, and from causes over which we have no control?
然而，城市和国家的进步是从何而来的，如果不是来自杰出的个人，他们是如何来到这个我们不知道的世界的，也不是来自我们无法控制的原因呢？
Something too much may have been said in modern times of the value of individuality.
现代对于个性的价值可能说得太多了。
But we can hardly condemn too strongly a system which, instead of fostering the scattered seeds or sparks of genius and character, tends to smother and extinguish them.
但我们不能太强烈地谴责这样一种制度，因为它不但不能培育分散的天才和品格的种子或火花，反而往往会窒息和消灭它们。
Still, while condemning Plato, we must acknowledge that neither Christianity, nor any other form of religion and society, has hitherto been able to cope with this most difficult of social problems, and that the side from which Plato regarded it is that from which we turn away.
然而，在谴责柏拉图的同时，我们必须承认，无论是基督教，还是任何其他形式的宗教和社会，迄今为止都无法解决这一最困难的社会问题，而柏拉图看待这个问题的一面正是我们所回避的一面。
Population is the most untameable force in the political and social world.
人口是政治和社会世界中最难以驯服的力量。
Do we not find, especially in large cities, that the greatest hindrance to the amelioration of the poor is their improvidence in marriage?—a small fault truly, if not involving endless consequences.
难道我们没有发现，特别是在大城市，穷人改善生活的最大障碍是他们在婚姻方面缺乏远见吗？——这确实是一个小错误，如果不会带来无尽的后果的话。
There are whole countries too, such as India, or, nearer home, Ireland, in which a right solution of the marriage question seems to lie at the foundation of the happiness of the community.
也有一些国家，例如印度，或者更近的爱尔兰，婚姻问题的正确解决似乎是社会幸福的基础。
There are too many people on a given space, or they marry too early and bring into the world a sickly and half-developed offspring; or owing to the very conditions of their existence, they become emaciated and hand on a similar life to their descendants.
某个空间里的人太多，或者结婚太早，生下一个体弱多病、发育不全的后代；或者由于他们的生存条件，他们变得憔悴，并将类似的生活传给他们的后代。
But who can oppose the voice of prudence to the ‘mightiest passions of mankind’ (Laws), especially when they have been licensed by custom and religion?
但谁能反对对“人类最强大的激情”（法律）的审慎声音，尤其是当它们得到习俗和宗教的许可时？
In addition to the influences of education, we seem to require some new principles of right and wrong in these matters, some force of opinion, which may indeed be already heard whispering in private, but has never affected the moral sentiments of mankind in general.
除了教育的影响之外，我们似乎在这些问题上需要一些新的正确与错误的原则，一些舆论的力量，这可能确实已经在私下里耳语了，但从未影响过人类普遍的道德情感。
We unavoidably lose sight of the principle of utility, just in that action of our lives in which we have the most need of it.
我们不可避免地忽视了功利原则，只是在我们生活中最需要它的行动中。
The influences which we can bring to bear upon this question are chiefly indirect.
我们对这个问题所能施加的影响主要是间接的。
In a generation or two, education, emigration, improvements in agriculture and manufactures, may have provided the solution.
在一两代人的时间里，教育、移民、农业和制造业的进步可能会提供解决方案。
The state physician hardly likes to probe the wound: it is beyond his art; a matter which he cannot safely let alone, but which he dare not touch:
州医生几乎不喜欢探查伤口：这超出了他的技术范围；一件他不能放心地放开的事情，但他也不敢触碰：
‘We do but skin and film the ulcerous place.’
“我们只是对溃疡部位进行剥皮和拍膜。”
When again in private life we see a whole family one by one dropping into the grave under the Ate of some inherited malady, and the parents perhaps surviving them, do our minds ever go back silently to that day twenty-five or thirty years before on which under the fairest auspices, amid the rejoicings of friends and acquaintances, a bride and bridegroom joined hands with one another?
当我们再次在私人生活中看到整个家庭因某种遗传性疾病而一一坠入坟墓，而父母也许幸存下来时，我们的思绪是否会默默地回到二十五年或三十年前的那一天，在最美好的祝福下，在朋友和熟人的欢呼声中，新娘和新郎彼此牵手？
In making such a reflection we are not opposing physical considerations to moral, but moral to physical; we are seeking to make the voice of reason heard, which drives us back from the extravagance of sentimentalism on common sense.
在进行这样的反思时，我们并不是将物理考虑与道德相对立，而是将道德与物理考虑相对立。我们正在寻求让人们听到理性的声音，这使我们摆脱对常识的过度感伤主义。
The late Dr. Combe is said by his biographer to have resisted the temptation to marriage, because he knew that he was subject to hereditary consumption.
据他的传记作者称，已故的库姆博士抵制了婚姻的诱惑，因为他知道自己患有遗传性消费。
One who deserved to be called a man of genius, a friend of my youth, was in the habit of wearing a black ribbon on his wrist, in order to remind him that, being liable to outbreaks of insanity, he must not give way to the natural impulses of affection: he died unmarried in a lunatic asylum.
一位堪称天才的人，我年轻时的朋友，习惯于在手腕上系一条黑丝带，以提醒他，他很容易发疯，决不能屈服于自然的感情冲动：他未婚就死在疯人院里。
These two little facts suggest the reflection that a very few persons have done from a sense of duty what the rest of mankind ought to have done under like circumstances, if they had allowed themselves to think of all the misery which they were about to bring into the world.
这两个小事实表明，如果他们允许自己思考他们将给世界带来的所有苦难，那么极少数人出于责任感做了其他人在类似情况下应该做的事情。
If we could prevent such marriages without any violation of feeling or propriety, we clearly ought; and the prohibition in the course of time would be protected by a ‘horror naturalis’ similar to that which, in all civilized ages and countries, has prevented the marriage of near relations by blood.
如果我们能够在不违反感情或礼节的情况下阻止这种婚姻，我们显然应该这么做；随着时间的推移，这一禁令将受到“自然恐怖”的保护，类似于在所有文明时代和国家中，禁止血缘近亲通婚的情况。
Mankind would have been the happier, if some things which are now allowed had from the beginning been denied to them; if the sanction of religion could have prohibited practices inimical to health; if sanitary principles could in early ages have been invested with a superstitious awe.
如果现在允许的某些事情从一开始就被拒绝的话，人类会更加幸福。宗教制裁是否可以禁止有害健康的行为；如果卫生原则在早期就被赋予了迷信的敬畏的话。
But, living as we do far on in the world’s history, we are no longer able to stamp at once with the impress of religion a new prohibition.
但是，正如我们在世界历史上所做的那样，我们不再能够立即打上宗教的印记新的禁令。
A free agent cannot have his fancies regulated by law; and the execution of the law would be rendered impossible, owing to the uncertainty of the cases in which marriage was to be forbidden.
自由球员不能让自己的幻想受到法律的约束；由于禁止婚姻的情况不确定，该法律的执行将变得不可能。
Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily?
谁能权衡美德，甚至财富与健康，或者道德和精神品质与身体？
Who can measure probabilities against certainties?
谁能根据确定性来衡量概率？
There has been some good as well as evil in the discipline of suffering; and there are diseases, such as consumption, which have exercised a refining and softening influence on the character.
受苦的训练有好处也有坏处。还有一些疾病，例如肺病，会对性格产生精炼和软化的影响。
Youth is too inexperienced to balance such nice considerations; parents do not often think of them, or think of them too late.
年轻人太缺乏经验，无法平衡这些美好的考虑；父母不常想起他们，或者想起他们太晚了。
They are at a distance and may probably be averted; change of place, a new state of life, the interests of a home may be the cure of them.
它们距离较远，可能会被避开；换个地方、一种新的生活状态、一个家的兴趣可能是治愈他们的良药。
So persons vainly reason when their minds are already made up and their fortunes irrevocably linked together.
所以，当人们已经下定决心，他们的命运已经不可逆转地联系在一起时，他们的推理也是徒劳的。
Nor is there any ground for supposing that marriages are to any great extent influenced by reflections of this sort, which seem unable to make any head against the irresistible impulse of individual attachment.
也没有任何理由认为婚姻在很大程度上受到此类反思的影响，这种反思似乎无法抵抗个人依恋的不可抗拒的冲动。
Lastly, no one can have observed the first rising flood of the passions in youth, the difficulty of regulating them, and the effects on the whole mind and nature which follow from them, the stimulus which is given to them by the imagination, without feeling that there is something unsatisfactory in our method of treating them.
最后，任何人在观察到青年时期激情的第一次涌动、调节它们的困难、随之而来的对整个心灵和本性的影响、想象力给予它们的刺激时，都会感到我们对待它们的方法有一些不令人满意的地方。
That the most important influence on human life should be wholly left to chance or shrouded in mystery, and instead of being disciplined or understood, should be required to conform only to an external standard of propriety—cannot be regarded by the philosopher as a safe or satisfactory condition of human things.
对人类生活最重要的影响应该完全交给偶然性或笼罩在神秘之中，而不是受到纪律或理解，而应该只要求符合外在的礼节标准——这不能被哲学家视为人类事物的安全或令人满意的条件。
And still those who have the charge of youth may find a way by watchfulness, by affection, by the manliness and innocence of their own lives, by occasional hints, by general admonitions which every one can apply for himself, to mitigate this terrible evil which eats out the heart of individuals and corrupts the moral sentiments of nations.
然而，那些负有青春责任的人仍然可以找到一种方法，通过警觉、通过感情、通过自己生活中的男子气概和纯真、通过偶尔的暗示、通过每个人都可以为自己应用的一般性警告，来减轻这种吞噬个人心灵、腐蚀国家道德情感的可怕邪恶。
In no duty towards others is there more need of reticence and self-restraint.
在对他人的责任中，没有比这更需要沉默和自我克制的了。
So great is the danger lest he who would be the counsellor of another should reveal the secret prematurely, lest he should get another too much into his power; or fix the passing impression of evil by demanding the confession of it.
危险是巨大的，因为如果一个想成为另一个人顾问的人过早地透露这个秘密，以免他让另一个人过多地掌握在他的权力之下，那么他就会面临巨大的危险。或者通过要求坦白来纠正短暂的邪恶印象。
Nor is Plato wrong in asserting that family attachments may interfere with higher aims.
柏拉图断言家庭依恋可能会干扰更高的目标，这一点也没有错。
If there have been some who ‘to party gave up what was meant for mankind,’ there have certainly been others who to family gave up what was meant for mankind or for their country.
如果说有人“为了党而放弃了对人类的意义”，那么肯定也有人为了家庭而放弃了对人类或国家的意义。
The cares of children, the necessity of procuring money for their support, the flatteries of the rich by the poor, the exclusiveness of caste, the pride of birth or wealth, the tendency of family life to divert men from the pursuit of the ideal or the heroic, are as lowering in our own age as in that of Plato.
对孩子的关心、为养家糊口而获得金钱的必要性、穷人对富人的阿谀奉承、种姓的排他性、出身或财富的骄傲、家庭生活使人们偏离对理想或英雄追求的倾向，这些在我们这个时代和柏拉图的时代一样都是低落的。
And if we prefer to look at the gentle influences of home, the development of the affections, the amenities of society, the devotion of one member of a family for the good of the others, which form one side of the picture, we must not quarrel with him, or perhaps ought rather to be grateful to him, for having presented to us the reverse.
如果我们更愿意看到家庭的温和影响、情感的发展、社会的便利、家庭中的一个成员为了其他人的利益而做出的奉献，这些都是画面的一方面，那么我们就不必与他争吵，或者也许应该感谢他，因为他向我们展示了相反的情况。
Without attempting to defend Plato on grounds of morality, we may allow that there is an aspect of the world which has not unnaturally led him into error.
在不试图以道德为基础为柏拉图辩护的情况下，我们可以承认世界的某些方面并没有不自然地导致他犯错误。
We hardly appreciate the power which the idea of the State, like all other abstract ideas, exercised over the mind of Plato.
我们很难理解国家观念，像所有其他抽象观念一样，对柏拉图的思想所发挥的力量。
To us the State seems to be built up out of the family, or sometimes to be the framework in which family and social life is contained.
对我们来说，国家似乎是在家庭的基础上建立起来的，或者有时是包含家庭和社会生活的框架。
But to Plato in his present mood of mind the family is only a disturbing influence which, instead of filling up, tends to disarrange the higher unity of the State.
但对柏拉图目前的心态来说，家庭只是一种令人不安的影响，它不但不会充实，反而会破坏国家的更高层次的统一。
No organization is needed except a political, which, regarded from another point of view, is a military one.
除了政治组织之外不需要任何组织，从另一个角度来看，政治组织是军事组织。
The State is all-sufficing for the wants of man, and, like the idea of the Church in later ages, absorbs all other desires and affections.
国家能够满足人类的一切需要，并且像后来教会的理念一样，吸收了所有其他的欲望和情感。
In time of war the thousand citizens are to stand like a rampart impregnable against the world or the Persian host; in time of peace the preparation for war and their duties to the State, which are also their duties to one another, take up their whole life and time.
在战争时期，成千上万的公民将像一座坚不可摧的壁垒，抵御世界或波斯军队。在和平时期，备战和对国家的义务，这也是他们对彼此的义务，占据了他们的一生和时间。
The only other interest which is allowed to them besides that of war, is the interest of philosophy.
除了战争之外，他们唯一允许的兴趣就是哲学的兴趣。
When they are too old to be soldiers they are to retire from active life and to have a second novitiate of study and contemplation.
当他们年纪太大而不能当兵时，他们就要退出活跃的生活，并进行第二次见习学习和沉思。
There is an element of monasticism even in Plato’s communism.
即使在柏拉图的共产主义中也有修道院主义的成分。
If he could have done without children, he might have converted his Republic into a religious order.
如果他可以没有孩子，他可能会将他的共和国转变为宗教团体。
Neither in the Laws, when the daylight of common sense breaks in upon him, does he retract his error.
在法律中，当常识的曙光降临到他身上时，他也没有收回自己的错误。
In the state of which he would be the founder, there is no marrying or giving in marriage: but because of the infirmity of mankind, he condescends to allow the law of nature to prevail.
在他所创建的国家中，不存在婚姻或婚姻：但由于人类的软弱，他屈尊允许自然法占上风。
(c) But Plato has an equal, or, in his own estimation, even greater paradox in reserve, which is summed up in the famous text, ‘Until kings are philosophers or philosophers are kings, cities will never cease from ill.’ And by philosophers he explains himself to mean those who are capable of apprehending ideas, especially the idea of good.
(c) 但柏拉图也有一个同样的，或者按照他自己的看法，甚至更大的悖论，这在著名的文本中得到了总结：“除非国王是哲学家，或者哲学家是国王，否则城市永远不会停止罪恶。”他解释说，哲学家指的是那些能够理解思想，尤其是善的思想的人。
To the attainment of this higher knowledge the second education is directed.
第二次教育就是为了获得这种更高的知识。
Through a process of training which has already made them good citizens they are now to be made good legislators.
通过已经使他们成为好公民的培训过程，他们现在将成为优秀的立法者。
We find with some surprise (not unlike the feeling which Aristotle in a well-known passage describes the hearers of Plato’s lectures as experiencing, when they went to a discourse on the idea of good, expecting to be instructed in moral truths, and received instead of them arithmetical and mathematical formulae) that Plato does not propose for his future legislators any study of finance or law or military tactics, but only of abstract mathematics, as a preparation for the still more abstract conception of good.
我们有些惊讶地发现（与亚里士多德在一段著名的段落中所描述的柏拉图演讲的听众所体验到的感觉一样，当他们谈论善的概念时，期望得到道德真理的指导，而得到的却是算术和数学公式），柏拉图并没有建议他未来的立法者学习任何金融、法律或军事战术，而只是抽象的数学，作为为更抽象的善概念做准备。
We ask, with Aristotle, What is the use of a man knowing the idea of good, if he does not know what is good for this individual, this state, this condition of society?
我们像亚里士多德一样问，如果一个人不知道什么对这个个人、这个国家、这个社会状况有好处，那么他知道善的概念有什么用呢？
We cannot understand how Plato’s legislators or guardians are to be fitted for their work of statesmen by the study of the five mathematical sciences.
我们无法理解柏拉图笔下的立法者或监护人如何通过对五种数学科学的研究来适应他们的政治家工作。
We vainly search in Plato’s own writings for any explanation of this seeming absurdity.
我们在柏拉图自己的著作中徒劳地寻找对这种看似荒谬的解释。
The discovery of a great metaphysical conception seems to ravish the mind with a prophetic consciousness which takes away the power of estimating its value.
一个伟大的形而上学概念的发现似乎用一种预言意识来迷惑心灵，从而剥夺了评估其价值的能力。
No metaphysical enquirer has ever fairly criticised his own speculations; in his own judgment they have been above criticism; nor has he understood that what to him seemed to be absolute truth may reappear in the next generation as a form of logic or an instrument of thought.
没有一个形而上学的探究者公正地批评过他自己的推测。根据他自己的判断，他们是无可非议的。他也不明白，在他看来绝对真理的东西可能会以逻辑形式或思想工具的形式重新出现在下一代人身上。
And posterity have also sometimes equally misapprehended the real value of his speculations.
后人有时也同样误解了他的推测的真正价值。
They appear to them to have contributed nothing to the stock of human knowledge.
在他们看来，它们对人类知识储备没有任何贡献。
The IDEA of good is apt to be regarded by the modern thinker as an unmeaning abstraction; but he forgets that this abstraction is waiting ready for use, and will hereafter be filled up by the divisions of knowledge.
现代思想家很容易将善的理念视为毫无意义的抽象概念。但他忘记了这种抽象正在等待使用，并且此后将被知识的划分所填补。
When mankind do not as yet know that the world is subject to law, the introduction of the mere conception of law or design or final cause, and the far-off anticipation of the harmony of knowledge, are great steps onward.
当人类还不知道世界受法律管辖时，引入法律、设计或最终原因的纯粹概念，以及对知识和谐的遥远期待，就是向前迈出的一大步。
Even the crude generalization of the unity of all things leads men to view the world with different eyes, and may easily affect their conception of human life and of politics, and also their own conduct and character (Tim).
即使是对万物统一体的粗略概括，也会导致人们以不同的眼光看待世界，很容易影响他们的人生观、政治观以及自己的行为和性格（蒂姆）。
We can imagine how a great mind like that of Pericles might derive elevation from his intercourse with Anaxagoras (Phaedr.).
我们可以想象像伯里克利这样伟大的思想家如何能够从与阿那克萨哥拉（斐德）的交往中获得提升。
To be struggling towards a higher but unattainable conception is a more favourable intellectual condition than to rest satisfied in a narrow portion of ascertained fact.
与满足于一小部分已确定的事实相比，为更高但无法实现的观念而奋斗是一种更有利的智力条件。
And the earlier, which have sometimes been the greater ideas of science, are often lost sight of at a later period.
早期的科学思想有时是更伟大的科学思想，但在后来的时期常常被忽视。
How rarely can we say of any modern enquirer in the magnificent language of Plato, that ‘He is the spectator of all time and of all existence!’
我们很少能用柏拉图的宏伟语言对任何现代探究者说：“他是所有时间和所有存在的旁观者！”
Nor is there anything unnatural in the hasty application of these vast metaphysical conceptions to practical and political life.
将这些庞大的形而上学概念仓促地应用到实际和政治生活中也没有什么不自然的。
In the first enthusiasm of ideas men are apt to see them everywhere, and to apply them in the most remote sphere.
在最初的想法热情中，人们很容易在任何地方看到它们，并将它们应用到最遥远的领域。
They do not understand that the experience of ages is required to enable them to fill up ‘the intermediate axioms.’ Plato himself seems to have imagined that the truths of psychology, like those of astronomy and harmonics, would be arrived at by a process of deduction, and that the method which he has pursued in the Fourth Book, of inferring them from experience and the use of language, was imperfect and only provisional.
他们不明白，需要多年的经验才能使他们填补“中间公理”。柏拉图本人似乎想象，心理学的真理，就像天文学和谐波的真理一样，可以通过演绎过程得出，而他在第四本书中所追求的从经验和语言的使用中推断它们的方法是不完美的，而且只是暂时的。
But when, after having arrived at the idea of good, which is the end of the science of dialectic, he is asked, What is the nature, and what are the divisions of the science?
但是，当他到达善的观念，即辩证科学的终点之后，他被问到，本质是什么，科学的划分是什么？
He refuses to answer, as if intending by the refusal to intimate that the state of knowledge which then existed was not such as would allow the philosopher to enter into his final rest.
他拒绝回答，似乎有意通过拒绝暗示当时存在的知识状态不允许哲学家进入最后的安息。
The previous sciences must first be studied, and will, we may add, continue to be studied till the end of time, although in a sense different from any which Plato could have conceived.
以前的科学必须首先被研究，并且我们可以补充说，将继续被研究直到时间的终结，尽管在某种意义上与柏拉图可能构想的不同。
But we may observe, that while he is aware of the vacancy of his own ideal, he is full of enthusiasm in the contemplation of it.
但我们可以看到，他在意识到自己理想的空缺的同时，却对自己的理想的思考充满了热情。
Looking into the orb of light, he sees nothing, but he is warmed and elevated.
看着光球，他什么也看不见，但他感到温暖和提升。
The Hebrew prophet believed that faith in God would enable him to govern the world; the Greek philosopher imagined that contemplation of the good would make a legislator.
这位希伯来先知相信，对上帝的信仰将使他能够统治世界。这位希腊哲学家认为，对善的沉思可以成为立法者。
There is as much to be filled up in the one case as in the other, and the one mode of conception is to the Israelite what the other is to the Greek.
一种情况和另一种情况一样有很多需要填补的地方，而一种观念模式对于以色列人来说就像另一种观念模式对于希腊人一样。
Both find a repose in a divine perfection, which, whether in a more personal or impersonal form, exists without them and independently of them, as well as within them.
两者都在神圣的完美中找到了休息，无论是以更个人的还是非个人的形式，这种完美都存在于他们之外、独立于他们之外，也存在于他们之内。
There is no mention of the idea of good in the Timaeus, nor of the divine Creator of the world in the Republic; and we are naturally led to ask in what relation they stand to one another.
《蒂迈欧篇》中没有提到善的观念，《理想国》中也没有提到世界的神圣创造者。我们很自然地会问它们之间是什么关系。
Is God above or below the idea of good?
上帝是高于还是低于善的观念？
Or is the Idea of Good another mode of conceiving God?
或者善的理念是另一种构想上帝的方式？
The latter appears to be the truer answer.
后者似乎是更真实的答案。
To the Greek philosopher the perfection and unity of God was a far higher conception than his personality, which he hardly found a word to express, and which to him would have seemed to be borrowed from mythology.
对于希腊哲学家来说，上帝的完美性和统一性是一个比他的人格更高的概念，他几乎找不到一个词来表达，对他来说，这似乎是从神话中借来的。
To the Christian, on the other hand, or to the modern thinker in general, it is difficult, if not impossible, to attach reality to what he terms mere abstraction; while to Plato this very abstraction is the truest and most real of all things.
另一方面，对于基督徒或一般的现代思想家来说，将现实与他所说的纯粹抽象联系起来，即使不是不可能，也是很困难的。而对柏拉图来说，这种抽象是所有事物中最真实、最真实的。
Hence, from a difference in forms of thought, Plato appears to be resting on a creation of his own mind only.
因此，从思想形式的差异来看，柏拉图似乎只是依赖于他自己心灵的创造。
But if we may be allowed to paraphrase the idea of good by the words ‘intelligent principle of law and order in the universe, embracing equally man and nature,’ we begin to find a meeting-point between him and ourselves.
但如果我们可以用“宇宙中法律和秩序的智能原则，平等地拥抱人与自然”来解释善的概念，我们就开始找到他和我们之间的交汇点。
The question whether the ruler or statesman should be a philosopher is one that has not lost interest in modern times.
统治者或政治家是否应该成为哲学家这个问题在现代并没有失去兴趣。
In most countries of Europe and Asia there has been some one in the course of ages who has truly united the power of command with the power of thought and reflection, as there have been also many false combinations of these qualities.
在欧洲和亚洲的大多数国家，多年来一直有人真正将指挥的力量与思想和反思的力量结合起来，因为也有许多这些品质的错误组合。
Some kind of speculative power is necessary both in practical and political life; like the rhetorician in the Phaedrus, men require to have a conception of the varieties of human character, and to be raised on great occasions above the commonplaces of ordinary life.
某种投机能力在实际生活和政治生活中都是必要的。就像《斐德罗篇》中的修辞学家一样，人们需要了解人类性格的多样性，并在重大场合超越平凡生活的平凡。
Yet the idea of the philosopher-statesman has never been popular with the mass of mankind; partly because he cannot take the world into his confidence or make them understand the motives from which he acts; and also because they are jealous of a power which they do not understand.
然而，哲学家政治家的观念从来没有受到人类大众的欢迎。部分原因是他无法向世界倾诉，也无法让他们理解他行事的动机；也因为他们嫉妒一种他们不理解的力量。
The revolution which human nature desires to effect step by step in many ages is likely to be precipitated by him in a single year or life.
人性在许多时代所渴望逐步实现的革命很可能是由他在一年或一生中促成的。
They are afraid that in the pursuit of his greater aims he may disregard the common feelings of humanity, he is too apt to be looking into the distant future or back into the remote past, and unable to see actions or events which, to use an expression of Plato’s ‘are tumbling out at his feet.’ Besides, as Plato would say, there are other corruptions of these philosophical statesmen.
他们担心，在追求更大目标的过程中，他可能会忽视人类的共同情感，他太容易展望遥远的未来或回溯遥远的过去，而看不到那些用柏拉图的话来说“在他脚下翻滚”的行动或事件。此外，正如柏拉图所说，这些哲学政治家还有其他的腐败。
Either ‘the native hue of resolution is sicklied o’er with the pale cast of thought,’ and at the moment when action above all things is required he is undecided, or general principles are enunciated by him in order to cover some change of policy; or his ignorance of the world has made him more easily fall a prey to the arts of others; or in some cases he has been converted into a courtier, who enjoys the luxury of holding liberal opinions, but was never known to perform a liberal action.
要么“决心的本色因思想的苍白而变得病态”，在需要采取行动高于一切的时刻，他犹豫不决，要么他阐明了一般原则，以掩盖政策的某些变化；或者他对世界的无知使他更容易成为别人艺术的牺牲品；或者在某些情况下，他被转变为一名朝臣，享有持有自由主义观点的奢侈，但从未采取过自由主义行动。
No wonder that mankind have been in the habit of calling statesmen of this class pedants, sophisters, doctrinaires, visionaries.
难怪人类习惯于称这类政治家为学究、诡辩家、教条主义者、空想家。
For, as we may be allowed to say, a little parodying the words of Plato, ‘they have seen bad imitations of the philosopher-statesman.’ But a man in whom the power of thought and action are perfectly balanced, equal to the present, reaching forward to the future, ‘such a one,’ ruling in a constitutional state, ‘they have never seen.’
因为，正如我们可以戏仿柏拉图的话所说的那样，“他们看到了对哲学家政治家的蹩脚模仿。”但是，一个思想和行动的力量完美平衡、平等于当下、面向未来的人，“这样一个人”，在宪政国家中统治，“他们从未见过”。
But as the philosopher is apt to fail in the routine of political life, so the ordinary statesman is also apt to fail in extraordinary crises.
但正如哲学家容易在日常政治生活中失败一样，普通政治家也容易在异常危机中失败。
When the face of the world is beginning to alter, and thunder is heard in the distance, he is still guided by his old maxims, and is the slave of his inveterate party prejudices; he cannot perceive the signs of the times; instead of looking forward he looks back; he learns nothing and forgets nothing; with ‘wise saws and modern instances’ he would stem the rising tide of revolution.
当世界的面貌开始改变，远处传来雷声时，他仍然遵循他的旧格言，成为他根深蒂固的党派偏见的奴隶；他看不到时代的迹象；他不向前看，而是向后看；他什么也没学到，也什么也没忘记；他将用“智慧的锯子和现代的实例”阻止革命浪潮的高涨。
He lives more and more within the circle of his own party, as the world without him becomes stronger.
他越来越生活在自己政党的圈子里，因为没有他的世界变得更加强大。
This seems to be the reason why the old order of things makes so poor a figure when confronted with the new, why churches can never reform, why most political changes are made blindly and convulsively.
这似乎就是为什么旧秩序在面对新秩序时变得如此糟糕的原因，为什么教会永远无法改革，为什么大多数政治变革都是盲目和抽搐的。
The great crises in the history of nations have often been met by an ecclesiastical positiveness, and a more obstinate reassertion of principles which have lost their hold upon a nation.
国家历史上的重大危机常常伴随着教会的积极态度，以及更顽固地重申对一个国家已经失去控制的原则。
The fixed ideas of a reactionary statesman may be compared to madness; they grow upon him, and he becomes possessed by them; no judgement of others is ever admitted by him to be weighed in the balance against his own.
反动政治家的固执己见可以比作疯狂。它们在他身上生长，他被它们附身；他从来不承认别人的判断与他自己的判断相权衡。
(d) Plato, labouring under what, to modern readers, appears to have been a confusion of ideas, assimilates the state to the individual, and fails to distinguish Ethics from Politics.
(d) 柏拉图的思想在现代读者看来是混乱的，他将国家同化为个人，并且未能区分伦理学和政治学。
He thinks that to be most of a state which is most like one man, and in which the citizens have the greatest uniformity of character.
他认为，一个国家最像一个人，公民的性格也最一致。
He does not see that the analogy is partly fallacious, and that the will or character of a state or nation is really the balance or rather the surplus of individual wills, which are limited by the condition of having to act in common.
他没有看到这个类比有部分错误，一个国家或民族的意志或特征实际上是个人意志的平衡或更确切地说是个人意志的剩余，而个人意志受到必须共同行动的条件的限制。
The movement of a body of men can never have the pliancy or facility of a single man; the freedom of the individual, which is always limited, becomes still more straitened when transferred to a nation.
一群人的行动永远不可能像一个人那样灵活或自如。个人的自由一向是有限的，当转移到国家时就变得更加受限。
The powers of action and feeling are necessarily weaker and more balanced when they are diffused through a community; whence arises the often discussed question, ‘Can a nation, like an individual, have a conscience?’ We hesitate to say that the characters of nations are nothing more than the sum of the characters of the individuals who compose them; because there may be tendencies in individuals which react upon one another.
当行动和情感在社区中传播时，它们的力量必然会减弱并且更加平衡；由此产生了一个经常被讨论的问题：“一个民族能否像一个个人一样有良心？”我们毫不犹豫地说，民族的性格只不过是构成该民族的个人的性格的总和；因为个体之间可能存在相互反应的倾向。
A whole nation may be wiser than any one man in it; or may be animated by some common opinion or feeling which could not equally have affected the mind of a single person, or may have been inspired by a leader of genius to perform acts more than human.
整个国家可能比其中任何一个人都更聪明；或者可能受到某种共同意见或感觉的激励，而这些意见或感觉不可能同等地影响一个人的思想，或者可能受到天才领袖的启发，做出比人类更多的行为。
Plato does not appear to have analysed the complications which arise out of the collective action of mankind.
柏拉图似乎没有分析过人类集体行动所产生的复杂性。
Neither is he capable of seeing that analogies, though specious as arguments, may often have no foundation in fact, or of distinguishing between what is intelligible or vividly present to the mind, and what is true.
他也无法看出类比虽然作为论证似是而非，但往往没有事实基础，也无法区分可理解的或生动地呈现在头脑中的东西与真实的东西。
In this respect he is far below Aristotle, who is comparatively seldom imposed upon by false analogies.
在这方面，他远远低于亚里士多德，亚里士多德相对而言很少被错误的类比所强加。
He cannot disentangle the arts from the virtues—at least he is always arguing from one to the other.
他无法将艺术与美德分开——至少他总是在争论其中之一。
His notion of music is transferred from harmony of sounds to harmony of life: in this he is assisted by the ambiguities of language as well as by the prevalence of Pythagorean notions.
他的音乐观念从声音的和谐转变为生活的和谐：在这一点上，他得到了语言的模糊性以及毕达哥拉斯观念的盛行的帮助。
And having once assimilated the state to the individual, he imagines that he will find the succession of states paralleled in the lives of individuals.
一旦将国家同化为个人，他想象他会发现国家的继承与个人的生活是相似的。
Still, through this fallacious medium, a real enlargement of ideas is attained.
尽管如此，通过这种错误的媒介，思想得到了真正的扩展。
When the virtues as yet presented no distinct conception to the mind, a great advance was made by the comparison of them with the arts; for virtue is partly art, and has an outward form as well as an inward principle.
当美德尚未在头脑中呈现出明确的概念时，通过将它们与艺术进行比较，就取得了巨大的进步。因为美德部分是艺术，既有外在的形式，也有内在的原则。
The harmony of music affords a lively image of the harmonies of the world and of human life, and may be regarded as a splendid illustration which was naturally mistaken for a real analogy.
音乐的和声为世界和人类生活的和谐提供了生动的形象，可以被视为一个精彩的例证，但很自然地被误认为是一个真实的类比。
In the same way the identification of ethics with politics has a tendency to give definiteness to ethics, and also to elevate and ennoble men’s notions of the aims of government and of the duties of citizens; for ethics from one point of view may be conceived as an idealized law and politics; and politics, as ethics reduced to the conditions of human society.
同样，伦理与政治的认同往往会赋予伦理以明确性，也会提升和提高人们对政府目标和公民义务的观念。因为从一个角度来看，伦理可以被视为一种理想化的法律和政治；和政治，因为道德沦为人类社会的条件。
There have been evils which have arisen out of the attempt to identify them, and this has led to the separation or antagonism of them, which has been introduced by modern political writers.
由于试图识别它们而产生了邪恶，这导致了它们的分离或对立，这是现代政治作家所引入的。
But we may likewise feel that something has been lost in their separation, and that the ancient philosophers who estimated the moral and intellectual wellbeing of mankind first, and the wealth of nations and individuals second, may have a salutary influence on the speculations of modern times.
但我们同样可能会感到，在它们的分离中失去了一些东西，首先评估人类道德和智力福祉，其次评估国家和个人财富的古代哲学家可能对现代思辨产生有益的影响。
Many political maxims originate in a reaction against an opposite error; and when the errors against which they were directed have passed away, they in turn become errors.
许多政治格言都源于对相反错误的反应。当它们所针对的错误消失后，它们又变成了错误。
3.
3.
Plato’s views of education are in several respects remarkable; like the rest of the Republic they are partly Greek and partly ideal, beginning with the ordinary curriculum of the Greek youth, and extending to after-life.
柏拉图的教育观在几个方面都非常出色。与共和国的其他部分一样，他们部分是希腊人，部分是理想的，从希腊青年的普通课程开始，一直延伸到来世。
Plato is the first writer who distinctly says that education is to comprehend the whole of life, and to be a preparation for another in which education begins again.
柏拉图是第一个明确指出教育是为了理解整个生活，并为教育再次开始的另一个生活做准备的作家。
This is the continuous thread which runs through the Republic, and which more than any other of his ideas admits of an application to modern life.
这是贯穿《理想国》的一条连续的线索，比他的任何其他思想都更能应用于现代生活。
He has long given up the notion that virtue cannot be taught; and he is disposed to modify the thesis of the Protagoras, that the virtues are one and not many.
他早已放弃了德不可教的观念；他倾向于修改普罗泰戈拉的论点，即美德是一种而不是多种。
He is not unwilling to admit the sensible world into his scheme of truth.
他并非不愿意将感性世界纳入他的真理体系中。
Nor does he assert in the Republic the involuntariness of vice, which is maintained by him in the Timaeus, Sophist, and Laws (Protag., Apol., Gorg.).
他在《理想国》中也没有断言罪恶的非自愿性，而他在《蒂迈欧篇》、《诡辩家》和《法律》（Protag.、Apol.、Gorg.）中则主张这一点。
Nor do the so-called Platonic ideas recovered from a former state of existence affect his theory of mental improvement.
从以前的存在状态中恢复的所谓柏拉图思想也不会影响他的精神改善理论。
Still we observe in him the remains of the old Socratic doctrine, that true knowledge must be elicited from within, and is to be sought for in ideas, not in particulars of sense.
我们仍然在他身上看到了旧苏格拉底学说的残余，即真正的知识必须从内部引出，并且要在观念中而不是在意义的细节中寻求。
Education, as he says, will implant a principle of intelligence which is better than ten thousand eyes.
正如他所说，教育将灌输一种胜过一万只眼睛的智力原则。
The paradox that the virtues are one, and the kindred notion that all virtue is knowledge, are not entirely renounced; the first is seen in the supremacy given to justice over the rest; the second in the tendency to absorb the moral virtues in the intellectual, and to centre all goodness in the contemplation of the idea of good.
美德是一种的悖论，以及所有美德都是知识的相似观念，并没有完全被放弃；第一个体现在正义高于其他事物；第二个倾向是吸收知识分子的道德美德，并将所有善行集中在对善的观念的沉思中。
The world of sense is still depreciated and identified with opinion, though admitted to be a shadow of the true.
尽管人们承认感官世界是真实世界的影子，但它仍然受到贬低并与观点等同。
In the Republic he is evidently impressed with the conviction that vice arises chiefly from ignorance and may be cured by education; the multitude are hardly to be deemed responsible for what they do.
在《理想国》中，他显然对以下信念印象深刻：罪恶主要源于无知，可以通过教育来治愈。大众很难被认为对他们所做的事情负责。
A faint allusion to the doctrine of reminiscence occurs in the Tenth Book; but Plato’s views of education have no more real connection with a previous state of existence than our own; he only proposes to elicit from the mind that which is there already.
第十本书中隐约提到了回忆学说。但柏拉图的教育观与我们之前的存在状态并没有更真实的联系。他只是建议从头脑中引出已经存在的东西。
Education is represented by him, not as the filling of a vessel, but as the turning the eye of the soul towards the light.
他所代表的教育，不是容器的填充，而是灵魂的眼睛转向光明。
He treats first of music or literature, which he divides into true and false, and then goes on to gymnastics; of infancy in the Republic he takes no notice, though in the Laws he gives sage counsels about the nursing of children and the management of the mothers, and would have an education which is even prior to birth.
他首先讨论音乐或文学，将其分为真假，然后再讨论体操。在共和国的婴儿期，他没有注意到，尽管在法律中他对儿童的护理和母亲的管理提出了明智的建议，并且甚至在出生之前就接受了教育。
But in the Republic he begins with the age at which the child is capable of receiving ideas, and boldly asserts, in language which sounds paradoxical to modern ears, that he must be taught the false before he can learn the true.
但在《理想国》中，他从孩子能够接受思想的年龄开始，并用现代人听起来自相矛盾的语言大胆地断言，在他能够学习真理之前，必须先教他错误的东西。
The modern and ancient philosophical world are not agreed about truth and falsehood; the one identifies truth almost exclusively with fact, the other with ideas.
现代和古代哲学界对于真理和谬误的看法并不一致。一个人几乎完全用事实来识别真理，另一种则用想法来识别真理。
This is the difference between ourselves and Plato, which is, however, partly a difference of words.
这就是我们和柏拉图之间的区别，但部分是言语上的区别。
For we too should admit that a child must receive many lessons which he imperfectly understands; he must be taught some things in a figure only, some too which he can hardly be expected to believe when he grows older; but we should limit the use of fiction by the necessity of the case.
因为我们也应该承认，孩子必须接受许多他并不完全理解的课程；有些东西只能通过形象来教导他，有些东西当他长大后也很难指望他相信。但我们应该根据案件的必要性来限制虚构的使用。
Plato would draw the line differently; according to him the aim of early education is not truth as a matter of fact, but truth as a matter of principle; the child is to be taught first simple religious truths, and then simple moral truths, and insensibly to learn the lesson of good manners and good taste.
柏拉图会以不同的方式划定界限。在他看来，早期教育的目的不是作为事实的真理，而是作为原则的真理。首先要教孩子简单的宗教真理，然后是简单的道德真理，并在不知不觉中学习良好的举止和品味。
He would make an entire reformation of the old mythology; like Xenophanes and Heracleitus he is sensible of the deep chasm which separates his own age from Homer and Hesiod, whom he quotes and invests with an imaginary authority, but only for his own purposes.
他将对古老的神话进行彻底的改革；像色诺芬尼和赫拉克利特一样，他意识到自己的时代与荷马和赫西奥德之间存在着深深的鸿沟，他引用了荷马和赫西奥德，并赋予他们想象中的权威，但只是为了他自己的目的。
The lusts and treacheries of the gods are to be banished; the terrors of the world below are to be dispelled; the misbehaviour of the Homeric heroes is not to be a model for youth.
众神的欲望和背叛必须被消除；地下世界的恐惧将被驱散；荷马英雄的不当行为不应该成为年轻人的榜样。
But there is another strain heard in Homer which may teach our youth endurance; and something may be learnt in medicine from the simple practice of the Homeric age.
但在荷马史诗中还可以听到另一种诗句，它可以教会我们年轻人的忍耐力。从荷马时代的简单实践中可以学到一些医学知识。
The principles on which religion is to be based are two only: first, that God is true; secondly, that he is good.
宗教所依据的原则只有两个：第一，上帝是真实的；第二，上帝是真实的。其次，他很好。
Modern and Christian writers have often fallen short of these; they can hardly be said to have gone beyond them.
现代和基督教作家常常达不到这些。很难说他们已经超越了他们。
The young are to be brought up in happy surroundings, out of the way of sights or sounds which may hurt the character or vitiate the taste.
年轻人应该在快乐的环境中长大，远离可能伤害性格或破坏品味的景象或声音。
They are to live in an atmosphere of health; the breeze is always to be wafting to them the impressions of truth and goodness.
他们要生活在健康的氛围中；微风总是向他们吹来真理和善良的印象。
Could such an education be realized, or if our modern religious education could be bound up with truth and virtue and good manners and good taste, that would be the best hope of human improvement.
这样的教育能否实现，或者说，如果我们现代的宗教教育能够与真理、美德、良好的举止、良好的品味联系在一起，那就是人类进步的最大希望。
Plato, like ourselves, is looking forward to changes in the moral and religious world, and is preparing for them.
柏拉图和我们一样，期待着道德和宗教世界的变化，并正在为此做好准备。
He recognizes the danger of unsettling young men’s minds by sudden changes of laws and principles, by destroying the sacredness of one set of ideas when there is nothing else to take their place.
他认识到法律和原则的突然改变，在没有其他东西可以取代一套观念的情况下破坏一套观念的神圣性，从而使年轻人的思想不安的危险。
He is afraid too of the influence of the drama, on the ground that it encourages false sentiment, and therefore he would not have his children taken to the theatre; he thinks that the effect on the spectators is bad, and on the actors still worse.
他也害怕戏剧的影响，因为它会助长错误的情绪，因此他不会让孩子们去看戏。他认为这对观众的影响不好，对演员的影响更糟。
His idea of education is that of harmonious growth, in which are insensibly learnt the lessons of temperance and endurance, and the body and mind develope in equal proportions.
他的教育理念是和谐成长，在不知不觉中学会节制和忍耐的功课，身心同等发展。
The first principle which runs through all art and nature is simplicity; this also is to be the rule of human life.
贯穿所有艺术和自然的首要原则是简单；这也是人类生活的法则。
The second stage of education is gymnastic, which answers to the period of muscular growth and development.
教育的第二阶段是体操，它适合肌肉生长和发展的时期。
The simplicity which is enforced in music is extended to gymnastic; Plato is aware that the training of the body may be inconsistent with the training of the mind, and that bodily exercise may be easily overdone.
音乐中强调的简单性也延伸到了体操中。柏拉图意识到，身体的训练可能与心灵的训练不一致，身体的锻炼很容易过度。
Excessive training of the body is apt to give men a headache or to render them sleepy at a lecture on philosophy, and this they attribute not to the true cause, but to the nature of the subject.
过度的身体训练很容易让人头痛，或者在哲学讲座上打瞌睡，他们把这归咎于学科的本质，而不是真正的原因。
Two points are noticeable in Plato’s treatment of gymnastic:—First, that the time of training is entirely separated from the time of literary education.
柏拉图对体操的论述有两点值得注意：第一，训练的时间与文学教育的时间完全分开。
He seems to have thought that two things of an opposite and different nature could not be learnt at the same time.
他似乎认为两种相反、不同性质的东西不能同时学习。
Here we can hardly agree with him; and, if we may judge by experience, the effect of spending three years between the ages of fourteen and seventeen in mere bodily exercise would be far from improving to the intellect.
在这一点上我们很难同意他的观点。而且，如果我们可以根据经验来判断，在十四岁到十七岁之间花三年的时间进行单纯的身体锻炼远不会提高智力。
Secondly, he affirms that music and gymnastic are not, as common opinion is apt to imagine, intended, the one for the cultivation of the mind and the other of the body, but that they are both equally designed for the improvement of the mind.
其次，他断言，音乐和体操并不像人们普遍认为的那样，一种是为了培养思想，另一种是为了锻炼身体，但它们同样是为了提高思想而设计的。
The body, in his view, is the servant of the mind; the subjection of the lower to the higher is for the advantage of both.
在他看来，身体是心灵的仆人。低级对高级的服从是为了双方的利益。
And doubtless the mind may exercise a very great and paramount influence over the body, if exerted not at particular moments and by fits and starts, but continuously, in making preparation for the whole of life.
毫无疑问，心灵可以对身体产生非常巨大和至关重要的影响，如果不是在特定的时刻、断断续续地发挥作用，而是持续不断地为整个生命做准备。
Other Greek writers saw the mischievous tendency of Spartan discipline (Arist.
其他希腊作家也看到了斯巴达纪律的恶作剧倾向（Arist.
Pol; Thuc.).
波尔； Thuc。）。
But only Plato recognized the fundamental error on which the practice was based.
但只有柏拉图认识到这种做法所基于的根本错误。
The subject of gymnastic leads Plato to the sister subject of medicine, which he further illustrates by the parallel of law.
体操主题将柏拉图引向了医学的姊妹主题，他通过与法律的相似性进一步说明了这一主题。
The modern disbelief in medicine has led in this, as in some other departments of knowledge, to a demand for greater simplicity; physicians are becoming aware that they often make diseases ‘greater and more complicated’ by their treatment of them (Rep.).
现代对医学的怀疑导致了这一点，就像其他一些知识部门一样，要求更加简单。医生们开始意识到，他们的治疗常常使疾病变得“更大、更复杂”（众议员）。
In two thousand years their art has made but slender progress; what they have gained in the analysis of the parts is in a great degree lost by their feebler conception of the human frame as a whole.
两千多年来，他们的艺术进步甚微；他们在对人体各部分的分析中所获得的成果在很大程度上因他们对人体整体框架的较弱的概念而丧失了。
They have attended more to the cure of diseases than to the conditions of health; and the improvements in medicine have been more than counterbalanced by the disuse of regular training.
他们更多地关注疾病的治疗而不是健康状况。医学方面的进步被定期培训的取消所抵消。
Until lately they have hardly thought of air and water, the importance of which was well understood by the ancients; as Aristotle remarks, ‘Air and water, being the elements which we most use, have the greatest effect upon health’ (Polit.).
直到最近，他们还几乎没有想到空气和水，而古人已经充分了解了空气和水的重要性。正如亚里士多德所说，“空气和水是我们最常使用的元素，对健康影响最大”（政治学）。
For ages physicians have been under the dominion of prejudices which have only recently given way; and now there are as many opinions in medicine as in theology, and an equal degree of scepticism and some want of toleration about both.
多年来，医生一直受到偏见的支配，但直到最近才消失。现在，医学界和神学界都有同样多的观点，对两者都有同样程度的怀疑和某种程度的宽容。
Plato has several good notions about medicine; according to him, ‘the eye cannot be cured without the rest of the body, nor the body without the mind’ (Charm.).
柏拉图对医学有几个很好的观念：根据他的说法，“如果没有身体的其他部分，眼睛就无法治愈，没有思想，身体也无法治愈”（魅力）。
No man of sense, he says in the Timaeus, would take physic; and we heartily sympathize with him in the Laws when he declares that ‘the limbs of the rustic worn with toil will derive more benefit from warm baths than from the prescriptions of a not over wise doctor.’ But we can hardly praise him when, in obedience to the authority of Homer, he depreciates diet, or approve of the inhuman spirit in which he would get rid of invalid and useless lives by leaving them to die.
他在《蒂迈欧篇》中说，没有一个有理智的人会接受医学。当他在《法律》中宣称“对乡下人劳累劳累的四肢来说，从温水浴中得到的好处比从一个不太明智的医生的处方中得到的益处更大时，我们由衷地同情他。但是，当他服从荷马的权威，贬低饮食，或者赞同他通过让无效和无用的生命死去而摆脱它们的非人精神时，我们很难赞扬他。
He does not seem to have considered that the ‘bridle of Theages’ might be accompanied by qualities which were of far more value to the State than the health or strength of the citizens; or that the duty of taking care of the helpless might be an important element of education in a State.
他似乎没有考虑到“泰阿格斯的缰绳”可能伴随着对国家比公民的健康或力量更有价值的品质；或者说，照顾无助者的义务可能是国家教育的一个重要组成部分。
The physician himself (this is a delicate and subtle observation) should not be a man in robust health; he should have, in modern phraseology, a nervous temperament; he should have experience of disease in his own person, in order that his powers of observation may be quickened in the case of others.
医生本人（这是一个微妙而微妙的观察）不应该是一个健康的人；用现代的话来说，他应该有一种神经质的气质；他应该对自己的疾病有亲身经历，这样才能增强他对他人疾病的观察力。
The perplexity of medicine is paralleled by the perplexity of law; in which, again, Plato would have men follow the golden rule of simplicity.
医学的困惑与法律的困惑是相似的。柏拉图再次要求人们遵循简单的黄金法则。
Greater matters are to be determined by the legislator or by the oracle of Delphi, lesser matters are to be left to the temporary regulation of the citizens themselves.
大事由立法者或德尔菲神谕决定，小事由公民自己临时调节。
Plato is aware that laissez faire is an important element of government.
柏拉图意识到自由放任是政府的一个重要组成部分。
The diseases of a State are like the heads of a hydra; they multiply when they are cut off.
国家的疾病就像九头蛇的头；当它们被切断时，它们就会繁殖。
The true remedy for them is not extirpation but prevention.
对他们来说，真正的补救措施不是消灭而是预防。
And the way to prevent them is to take care of education, and education will take care of all the rest.
预防这些问题的方法就是照顾好教育，而教育会照顾好剩下的一切。
So in modern times men have often felt that the only political measure worth having—the only one which would produce any certain or lasting effect, was a measure of national education.
因此，在现代，人们常常认为，唯一值得拥有的政治措施——唯一能产生一定或持久效果的政治措施，就是国民教育措施。
And in our own more than in any previous age the necessity has been recognized of restoring the ever-increasing confusion of law to simplicity and common sense.
在我们这个时代，人们比以往任何一个时代都更加认识到将日益混乱的法律恢复到简单性和常识的必要性。
When the training in music and gymnastic is completed, there follows the first stage of active and public life.
当音乐和体操训练完成后，接下来就是积极和公共生活的第一阶段。
But soon education is to begin again from a new point of view.
但很快教育将从新的角度重新开始。
In the interval between the Fourth and Seventh Books we have discussed the nature of knowledge, and have thence been led to form a higher conception of what was required of us.
在第四本书和第七本书之间的间隙，我们讨论了知识的本质，并由此对我们的要求形成了更高的概念。
For true knowledge, according to Plato, is of abstractions, and has to do, not with particulars or individuals, but with universals only; not with the beauties of poetry, but with the ideas of philosophy.
因为根据柏拉图的说法，真正的知识是抽象的，并且与特殊或个体无关，而只与共相有关。不是诗歌的美，而是哲学的思想。
And the great aim of education is the cultivation of the habit of abstraction.
而教育的伟大目的就是培养抽象的习惯。
This is to be acquired through the study of the mathematical sciences.
这是通过数学科学研究获得的。
They alone are capable of giving ideas of relation, and of arousing the dormant energies of thought.
只有它们才能给出关系的想法，并唤醒休眠的思想能量。
Mathematics in the age of Plato comprehended a very small part of that which is now included in them; but they bore a much larger proportion to the sum of human knowledge.
柏拉图时代的数学所理解的只是现在所包含的数学的一小部分。但它们在人类知识总量中所占的比例要大得多。
They were the only organon of thought which the human mind at that time possessed, and the only measure by which the chaos of particulars could be reduced to rule and order.
它们是当时人类思想所拥有的唯一思想器官，也是将细节的混乱简化为规则和秩序的唯一措施。
The faculty which they trained was naturally at war with the poetical or imaginative; and hence to Plato, who is everywhere seeking for abstractions and trying to get rid of the illusions of sense, nearly the whole of education is contained in them.
他们所训练的才能自然而然地与诗意或想象力发生冲突。因此，对于到处寻找抽象并试图摆脱感官幻觉的柏拉图来说，几乎整个教育都包含在其中。
They seemed to have an inexhaustible application, partly because their true limits were not yet understood.
它们似乎有无穷无尽的应用，部分原因是它们的真正局限性尚不清楚。
These Plato himself is beginning to investigate; though not aware that number and figure are mere abstractions of sense, he recognizes that the forms used by geometry are borrowed from the sensible world.
柏拉图本人正在开始研究这些问题；尽管他没有意识到数字和图形仅仅是感觉的抽象，但他认识到几何所使用的形式是从感性世界借用的。
He seeks to find the ultimate ground of mathematical ideas in the idea of good, though he does not satisfactorily explain the connexion between them; and in his conception of the relation of ideas to numbers, he falls very far short of the definiteness attributed to him by Aristotle (Met.).
他试图在善的观念中找到数学观念的最终基础，尽管他没有令人满意地解释它们之间的联系。在他关于观念与数字关系的概念中，他远远低于亚里士多德（Met.）所赋予他的明确性。
But if he fails to recognize the true limits of mathematics, he also reaches a point beyond them; in his view, ideas of number become secondary to a higher conception of knowledge.
但如果他未能认识到数学的真正极限，他也会达到超越极限的地步。在他看来，数字的观念对于更高的知识概念来说是次要的。
The dialectician is as much above the mathematician as the mathematician is above the ordinary man.
辩证家高于数学家，正如数学家高于普通人一样。
The one, the self-proving, the good which is the higher sphere of dialectic, is the perfect truth to which all things ascend, and in which they finally repose.
一、自我证明、善是辩证法的更高领域，是一切事物上升并最终安息的完美真理。
This self-proving unity or idea of good is a mere vision of which no distinct explanation can be given, relative only to a particular stage in Greek philosophy.
这种自我证明的统一性或善的观念只是一种愿景，无法给出明确的解释，仅相对于希腊哲学的特定阶段。
It is an abstraction under which no individuals are comprehended, a whole which has no parts (Arist., Nic.
它是一个抽象概念，在它之下没有个体被理解，是一个没有部分的整体（Arist.，Nic.
Eth.).
以太。）。
The vacancy of such a form was perceived by Aristotle, but not by Plato.
亚里士多德意识到了这种形式的空缺，但柏拉图却没有意识到。
Nor did he recognize that in the dialectical process are included two or more methods of investigation which are at variance with each other.
他也没有认识到，辩证过程中包含着两种或两种以上互不相同的研究方法。
He did not see that whether he took the longer or the shorter road, no advance could be made in this way.
他没有看到，无论走更长的路还是走更短的路，这样都无法取得进展。
And yet such visions often have an immense effect; for although the method of science cannot anticipate science, the idea of science, not as it is, but as it will be in the future, is a great and inspiring principle.
然而，这样的愿景往往会产生巨大的影响。因为虽然科学方法不能预见科学，但科学的理念，无论是现在的样子，还是未来的样子，都是一个伟大而鼓舞人心的原则。
In the pursuit of knowledge we are always pressing forward to something beyond us; and as a false conception of knowledge, for example the scholastic philosophy, may lead men astray during many ages, so the true ideal, though vacant, may draw all their thoughts in a right direction.
在追求知识的过程中，我们总是在向超越我们的事物前进；正如一种错误的知识观念，例如经院哲学，可能会在许多世纪中使人们误入歧途，因此，真正的理想虽然是空洞的，但可能会将他们的所有思想引向正确的方向。
It makes a great difference whether the general expectation of knowledge, as this indefinite feeling may be termed, is based upon a sound judgment.
对知识的一般期望（正如这种不确定的感觉可以被称为）是否基于正确的判断，是有很大不同的。
For mankind may often entertain a true conception of what knowledge ought to be when they have but a slender experience of facts.
因为当人类对事实的经验很少时，他们可能常常对知识应该是什么抱有真正的概念。
The correlation of the sciences, the consciousness of the unity of nature, the idea of classification, the sense of proportion, the unwillingness to stop short of certainty or to confound probability with truth, are important principles of the higher education.
科学的相关性、自然统一的意识、分类的观念、分寸感、不放弃确定性或将概率与真理混为一谈，是高等教育的重要原则。
Although Plato could tell us nothing, and perhaps knew that he could tell us nothing, of the absolute truth, he has exercised an influence on the human mind which even at the present day is not exhausted; and political and social questions may yet arise in which the thoughts of Plato may be read anew and receive a fresh meaning.
尽管柏拉图无法告诉我们任何关于绝对真理的事情，也许他也知道他无法告诉我们任何事情，但他对人类心灵的影响甚至在今天还没有耗尽。政治和社会问题可能还会出现，柏拉图的思想可能会被重新解读并获得新的含义。
The Idea of good is so called only in the Republic, but there are traces of it in other dialogues of Plato.
善的理念只在《理想国》中被称为，但在柏拉图的其他对话中也有它的踪迹。
It is a cause as well as an idea, and from this point of view may be compared with the creator of the Timaeus, who out of his goodness created all things.
它既是一个原因，也是一个理念，从这个角度来看，它可以与《蒂迈欧篇》的创造者相比较，后者出于他的善良创造了万物。
It corresponds to a certain extent with the modern conception of a law of nature, or of a final cause, or of both in one, and in this regard may be connected with the measure and symmetry of the Philebus.
它在一定程度上对应于现代自然法则或最终原因或两者合一的概念，并且在这方面可能与菲莱布斯的度量和对称性有关。
It is represented in the Symposium under the aspect of beauty, and is supposed to be attained there by stages of initiation, as here by regular gradations of knowledge.
它在《研讨会》中以美的方面来表现，并且应该通过启蒙阶段来实现，就像这里通过知识的定期分级一样。
Viewed subjectively, it is the process or science of dialectic.
从主观上看，它是辩证法的过程或科学。
This is the science which, according to the Phaedrus, is the true basis of rhetoric, which alone is able to distinguish the natures and classes of men and things; which divides a whole into the natural parts, and reunites the scattered parts into a natural or organized whole; which defines the abstract essences or universal ideas of all things, and connects them; which pierces the veil of hypotheses and reaches the final cause or first principle of all; which regards the sciences in relation to the idea of good.
根据《斐德罗篇》的说法，这门科学是修辞学的真正基础，只有修辞学才能区分人和事物的本质和类别。它将整体分成自然的部分，并将分散的部分重新组合成一个自然的或有组织的整体；它定义了万物的抽象本质或普遍观念，并将它们联系起来；它刺破了假设的面纱，到达了一切的最终原因或首要原则；它把科学与善的观念联系起来。
This ideal science is the highest process of thought, and may be described as the soul conversing with herself or holding communion with eternal truth and beauty, and in another form is the everlasting question and answer—the ceaseless interrogative of Socrates.
这种理想的科学是最高的思维过程，可以说是灵魂与自己对话，或者与永恒的真与美相交，而另一种形式则是永恒的问答——苏格拉底不断的追问。
The dialogues of Plato are themselves examples of the nature and method of dialectic.
柏拉图的对话录本身就是辩证法的性质和方法的例子。
Viewed objectively, the idea of good is a power or cause which makes the world without us correspond with the world within.
客观地看，善的观念是一种力量或原因，使我们之外的世界与我们内心的世界相对应。
Yet this world without us is still a world of ideas.
然而，这个没有我们的世界仍然是一个思想的世界。
With Plato the investigation of nature is another department of knowledge, and in this he seeks to attain only probable conclusions (Timaeus).
对于柏拉图来说，对自然的研究是另一个知识部门，他在这方面只寻求获得可能的结论（蒂迈欧斯）。
If we ask whether this science of dialectic which Plato only half explains to us is more akin to logic or to metaphysics, the answer is that in his mind the two sciences are not as yet distinguished, any more than the subjective and objective aspects of the world and of man, which German philosophy has revealed to us.
如果我们问柏拉图只向我们解释了一半的辩证法科学是否更类似于逻辑或形而上学，答案是，在他看来，这两种科学还没有区别，就像德国哲学向我们揭示的世界和人的主观和客观方面一样。
Nor has he determined whether his science of dialectic is at rest or in motion, concerned with the contemplation of absolute being, or with a process of development and evolution.
他也没有确定他的辩证法科学是静止的还是运动的，关注的是绝对存在的沉思，还是关注发展和进化的过程。
Modern metaphysics may be described as the science of abstractions, or as the science of the evolution of thought; modern logic, when passing beyond the bounds of mere Aristotelian forms, may be defined as the science of method.
现代形而上学可以被描述为抽象的科学，或者思想进化的科学。现代逻辑当超越亚里士多德形式的界限时，可以被定义为方法科学。
The germ of both of them is contained in the Platonic dialectic; all metaphysicians have something in common with the ideas of Plato; all logicians have derived something from the method of Plato.
两者的根源都蕴含在柏拉图辩证法之中；所有形而上学家都与柏拉图的思想有一些共同点。所有逻辑学家都从柏拉图的方法中得出了一些东西。
The nearest approach in modern philosophy to the universal science of Plato, is to be found in the Hegelian ‘succession of moments in the unity of the idea.’ Plato and Hegel alike seem to have conceived the world as the correlation of abstractions; and not impossibly they would have understood one another better than any of their commentators understand them (Swift’s Voyage to Laputa.
现代哲学中最接近柏拉图普遍科学的方法可以在黑格尔的“观念统一中的时刻的连续性”中找到。柏拉图和黑格尔似乎都将世界视为抽象概念的相互关联；他们都认为世界是抽象的。而且他们之间的相互理解也并非不可能，比他们的评论者对他们的理解还要深入（斯威夫特的《拉普达之旅》）。
‘Having a desire to see those ancients who were most renowned for wit and learning, I set apart one day on purpose.
‘我欲见古人以智学而著称，故特意留出一日。
I proposed that Homer and Aristotle might appear at the head of all their commentators; but these were so numerous that some hundreds were forced to attend in the court and outward rooms of the palace.
我建议荷马和亚里士多德可能出现在他们所有评论家的首位；但人数太多，以至于数百人被迫在宫廷和宫殿外的房间里参加。
I knew, and could distinguish these two heroes, at first sight, not only from the crowd, but from each other.
我一眼就认出了这两位英雄，不仅从人群中，而且从彼此中辨别出来。
Homer was the taller and comelier person of the two, walked very erect for one of his age, and his eyes were the most quick and piercing I ever beheld.
荷马是两个人中更高、更英俊的一个，就他的年龄而言，他走路时非常笔直，他的眼睛是我见过的最敏捷、最锐利的。
Aristotle stooped much, and made use of a staff.
亚里士多德弯腰很多，并使用了一根拐杖。
His visage was meagre, his hair lank and thin, and his voice hollow.
他面容贫乏，头发稀疏，声音低沉。
I soon discovered that both of them were perfect strangers to the rest of the company, and had never seen or heard of them before.
我很快发现他们俩对公司其他人来说都是完全陌生的人，以前从未见过或听说过他们。
And I had a whisper from a ghost, who shall be nameless, “That these commentators always kept in the most distant quarters from their principals, in the lower world, through a consciousness of shame and guilt, because they had so horribly misrepresented the meaning of these authors to posterity.” I introduced Didymus and Eustathius to Homer, and prevailed on him to treat them better than perhaps they deserved, for he soon found they wanted a genius to enter into the spirit of a poet.
我听到一个无名的鬼魂的低语，“这些评论家总是出于羞耻和内疚的意识，与他们的校长最遥远的地方，在下层世界，因为他们向后代严重歪曲了这些作者的意思。”我向荷马介绍了迪迪莫斯和尤斯塔修斯，并说服他对他们比他们应得的更好，因为他很快发现他们需要一位具有诗人精神的天才。
But Aristotle was out of all patience with the account I gave him of Scotus and Ramus, as I presented them to him; and he asked them “whether the rest of the tribe were as great dunces as themselves?”’).
但当我向亚里士多德介绍司各脱和拉穆斯时，他对他们的描述失去了耐心。他问他们“部落的其他人是否和他们一样大笨蛋？”）。
There is, however, a difference between them: for whereas Hegel is thinking of all the minds of men as one mind, which developes the stages of the idea in different countries or at different times in the same country, with Plato these gradations are regarded only as an order of thought or ideas; the history of the human mind had not yet dawned upon him.
然而，它们之间是有区别的：因为黑格尔认为所有人类的心灵都是一个心灵，它在不同的国家或在同一个国家的不同时期发展出思想的各个阶段，而柏拉图则将这些层次仅仅视为思想或观念的一种秩序；而柏拉图则认为这些阶段只是思想或观念的一种秩序。他还没有了解人类思想的历史。
Many criticisms may be made on Plato’s theory of education.
柏拉图的教育理论可能会受到很多批评。
While in some respects he unavoidably falls short of modern thinkers, in others he is in advance of them.
虽然在某些方面他不可避免地落后于现代思想家，但在其他方面他却领先于他们。
He is opposed to the modes of education which prevailed in his own time; but he can hardly be said to have discovered new ones.
他反对他那个时代盛行的教育模式。但很难说他发现了新的东西。
He does not see that education is relative to the characters of individuals; he only desires to impress the same form of the state on the minds of all.
他不认为教育与个人的性格有关；相反，教育与个人的性格有关。他只想让所有人都记住同样的国家形式。
He has no sufficient idea of the effect of literature on the formation of the mind, and greatly exaggerates that of mathematics.
他对文学对心智形成的影响认识不足，并且过分夸大了数学的作用。
His aim is above all things to train the reasoning faculties; to implant in the mind the spirit and power of abstraction; to explain and define general notions, and, if possible, to connect them.
他的目标首先是训练推理能力。在头脑中植入抽象的精神和力量；解释和定义一般概念，并在可能的情况下将它们联系起来。
No wonder that in the vacancy of actual knowledge his followers, and at times even he himself, should have fallen away from the doctrine of ideas, and have returned to that branch of knowledge in which alone the relation of the one and many can be truly seen—the science of number.
难怪在缺乏实际知识的情况下，他的追随者，有时甚至他本人，都应该放弃观念学说，而回归到只有在其中才能真正看到一与多的关系的知识分支——数科学。
In his views both of teaching and training he might be styled, in modern language, a doctrinaire; after the Spartan fashion he would have his citizens cast in one mould; he does not seem to consider that some degree of freedom, ‘a little wholesome neglect,’ is necessary to strengthen and develope the character and to give play to the individual nature.
从他对教学和培训的看法来看，用现代语言来说，他可能是一个教条主义者。按照斯巴达的方式，他将把他的公民塑造成一个模子。他似乎并不认为某种程度的自由，即“一点点有益的忽视”对于加强和发展性格以及发挥个人天性是必要的。
His citizens would not have acquired that knowledge which in the vision of Er is supposed to be gained by the pilgrims from their experience of evil.
他的公民不会获得在厄尔的视野中应该由朝圣者从他们的邪恶经历中获得的知识。
On the other hand, Plato is far in advance of modern philosophers and theologians when he teaches that education is to be continued through life and will begin again in another.
另一方面，柏拉图远远领先于现代哲学家和神学家，他教导说，教育要在一生中持续下去，并在另一生中重新开始。
He would never allow education of some kind to cease; although he was aware that the proverbial saying of Solon, ‘I grow old learning many things,’ cannot be applied literally.
他永远不会允许某种教育停止；尽管他知道梭伦的谚语“我随着年龄的增长学到很多东西”不能按字面意思应用。
Himself ravished with the contemplation of the idea of good, and delighting in solid geometry (Rep.), he has no difficulty in imagining that a lifetime might be passed happily in such pursuits.
他自己沉迷于对善的思想的沉思，并且对立体几何学感到高兴（众议员），他毫不费力地想象一生可以在这样的追求中幸福地度过。
We who know how many more men of business there are in the world than real students or thinkers, are not equally sanguine.
我们知道世界上的商人比真正的学生或思想家多多少，但我们并不同样乐观。
The education which he proposes for his citizens is really the ideal life of the philosopher or man of genius, interrupted, but only for a time, by practical duties,—a life not for the many, but for the few.
他为公民提出的教育实际上是哲学家或天才的理想生活，但只是暂时地被实际职责所打断——这种生活不是为多数人，而是为少数人。
Yet the thought of Plato may not be wholly incapable of application to our own times.
然而，柏拉图的思想或许并非完全不能应用到我们这个时代。
Even if regarded as an ideal which can never be realized, it may have a great effect in elevating the characters of mankind, and raising them above the routine of their ordinary occupation or profession.
即使被视为永远无法实现的理想，它也可能对提升人类的品格，并使他们超越其日常职业或职业产生巨大的影响。
It is the best form under which we can conceive the whole of life.
这是我们构想整个生命的最佳形式。
Nevertheless the idea of Plato is not easily put into practice.
然而，柏拉图的想法并不容易付诸实践。
For the education of after life is necessarily the education which each one gives himself.
因为来世的教育必然是每个人给予自己的教育。
Men and women cannot be brought together in schools or colleges at forty or fifty years of age; and if they could the result would be disappointing.
四十岁或五十岁的男人和女人不能在学校或大学里在一起；如果他们能做到的话，结果将是令人失望的。
The destination of most men is what Plato would call ‘the Den’ for the whole of life, and with that they are content.
大多数人一生的目的地就是柏拉图所说的“巢穴”，他们对此感到满意。
Neither have they teachers or advisers with whom they can take counsel in riper years.
他们也没有老师或顾问可以在他们成年后向他们寻求建议。
There is no ‘schoolmaster abroad’ who will tell them of their faults, or inspire them with the higher sense of duty, or with the ambition of a true success in life; no Socrates who will convict them of ignorance; no Christ, or follower of Christ, who will reprove them of sin.
没有“国外的校长”会告诉他们的错误，或者激励他们以更高的责任感，或者以人生真正成功的野心；没有苏格拉底会指责他们无知；没有基督或基督的跟随者能够责备他们的罪。
Hence they have a difficulty in receiving the first element of improvement, which is self-knowledge.
因此，他们很难获得改善的第一个要素，即自我认识。
The hopes of youth no longer stir them; they rather wish to rest than to pursue high objects.
年轻时的希望不再激励他们；他们宁愿休息，也不愿追求崇高的目标。
A few only who have come across great men and women, or eminent teachers of religion and morality, have received a second life from them, and have lighted a candle from the fire of their genius.
只有少数人遇到了伟大的男人和女人，或者杰出的宗教和道德导师，从他们那里获得了第二次生命，并点燃了他们天才之火的蜡烛。
The want of energy is one of the main reasons why so few persons continue to improve in later years.
缺乏能量是很少有人在晚年继续进步的主要原因之一。
They have not the will, and do not know the way.
他们没有意愿，也不知道路。
They ‘never try an experiment,’ or look up a point of interest for themselves; they make no sacrifices for the sake of knowledge; their minds, like their bodies, at a certain age become fixed.
他们“从不尝试实验”，或者为自己寻找兴趣点；他们不会为了知识而做出牺牲；他们的思想就像他们的身体一样，到了一定年龄就会变得固定。
Genius has been defined as ‘the power of taking pains’; but hardly any one keeps up his interest in knowledge throughout a whole life.
天才被定义为“付出努力的力量”；但几乎没有人能够终生保持对知识的兴趣。
The troubles of a family, the business of making money, the demands of a profession destroy the elasticity of the mind.
家庭的烦恼、赚钱的生意、职业的要求都会破坏心灵的弹性。
The waxen tablet of the memory which was once capable of receiving ‘true thoughts and clear impressions’ becomes hard and crowded; there is not room for the accumulations of a long life (Theaet.).
曾经能够接受“真实想法和清晰印象”的记忆蜡板变得坚硬而拥挤；没有空间供长寿的积累（Theaet.）。
The student, as years advance, rather makes an exchange of knowledge than adds to his stores.
随着岁月的流逝，学生宁愿交流知识，也不愿增加自己的商店。
There is no pressing necessity to learn; the stock of Classics or History or Natural Science which was enough for a man at twenty-five is enough for him at fifty.
没有迫切需要学习；对于一个二十五岁的人来说足够的古典学、历史学或者自然科学的储备对于他五十岁时来说也足够了。
Neither is it easy to give a definite answer to any one who asks how he is to improve.
对于任何询问他如何提高的人来说，给出明确的答案也不是一件容易的事。
For self-education consists in a thousand things, commonplace in themselves,—in adding to what we are by nature something of what we are not; in learning to see ourselves as others see us; in judging, not by opinion, but by the evidence of facts; in seeking out the society of superior minds; in a study of lives and writings of great men; in observation of the world and character; in receiving kindly the natural influence of different times of life; in any act or thought which is raised above the practice or opinions of mankind; in the pursuit of some new or original enquiry; in any effort of mind which calls forth some latent power.
因为自我教育包括上千种本身很平常的事情——除了我们本性之外，还添加了我们所不存在的东西；学会像别人看待我们一样看待自己；判断时，不是根据意见，而是根据事实证据；寻找优秀思想的社会；研究伟人的生平和著作；对世界和性格的观察；善意地接受生命不同时期的自然影响；任何超越人类实践或观点的行为或思想；追求一些新的或原创的探究；任何需要激发某种潜在力量的心灵努力。
If any one is desirous of carrying out in detail the Platonic education of after-life, some such counsels as the following may be offered to him:—That he shall choose the branch of knowledge to which his own mind most distinctly inclines, and in which he takes the greatest delight, either one which seems to connect with his own daily employment, or, perhaps, furnishes the greatest contrast to it.
如果有人希望详细地进行柏拉图式的来世教育，那么可以向他提供如下一些建议：——他应该选择他自己的思想最明显倾向的知识领域，并从中获得最大的乐趣，要么是一个似乎与他自己的日常工作相关的知识，要么是与之形成最大对比的知识。
He may study from the speculative side the profession or business in which he is practically engaged.
他可能会从思辨的角度研究他实际从事的职业或业务。
He may make Homer, Dante, Shakespeare, Plato, Bacon the friends and companions of his life.
他可能会让荷马、但丁、莎士比亚、柏拉图、培根成为他一生的朋友和伴侣。
He may find opportunities of hearing the living voice of a great teacher.
他可能会找到机会听到一位伟大老师的生动声音。
He may select for enquiry some point of history or some unexplained phenomenon of nature.
他可能会选择某些历史点或某些无法解释的自然现象来进行探究。
An hour a day passed in such scientific or literary pursuits will furnish as many facts as the memory can retain, and will give him ‘a pleasure not to be repented of’ (Timaeus).
每天在这样的科学或文学追求中度过一个小时，将提供记忆所能保留的尽可能多的事实，并将给他带来“一种不后悔的快乐”（蒂迈欧斯）。
Only let him beware of being the slave of crotchets, or of running after a Will o’ the Wisp in his ignorance, or in his vanity of attributing to himself the gifts of a poet or assuming the air of a philosopher.
只是让他当心成为异想天开的奴隶，或者因为无知而追随鬼火意志，或者因为自以为拥有诗人的天赋或假装哲学家的虚荣心。
He should know the limits of his own powers.
他应该知道自己的力量有限。
Better to build up the mind by slow additions, to creep on quietly from one thing to another, to gain insensibly new powers and new interests in knowledge, than to form vast schemes which are never destined to be realized.
最好通过缓慢的添加来增强头脑，悄悄地从一件事爬到另一件事，获得不知不觉的新力量和对知识的新兴趣，而不是形成永远注定无法实现的庞大计划。
But perhaps, as Plato would say, ‘This is part of another subject’ (Tim.); though we may also defend our digression by his example (Theaet.).
但也许，正如柏拉图所说，“这是另一个主题的一部分”（蒂姆）；尽管我们也可以用他的例子来为我们的离题辩护（Theaet.）。
4.
4.
We remark with surprise that the progress of nations or the natural growth of institutions which fill modern treatises on political philosophy seem hardly ever to have attracted the attention of Plato and Aristotle.
我们惊讶地注意到，现代政治哲学论文中充斥的国家进步或制度自然发展似乎从未引起过柏拉图和亚里士多德的注意。
The ancients were familiar with the mutability of human affairs; they could moralize over the ruins of cities and the fall of empires (Plato, Statesman, and Sulpicius’ Letter to Cicero); by them fate and chance were deemed to be real powers, almost persons, and to have had a great share in political events.
古人深知人事的易变性。他们可以对城市的废墟和帝国的衰落进行道德说教（柏拉图、政治家和苏尔皮修斯给西塞罗的信）；他们认为命运和机遇是真正的力量，几乎是个人的力量，并且在政治事件中占有很大的份额。
The wiser of them like Thucydides believed that ‘what had been would be again,’ and that a tolerable idea of the future could be gathered from the past.
他们中比较聪明的人，比如修昔底德，相信“过去的事情将会再次发生”，并且可以从过去中收集到关于未来的一个可以接受的想法。
Also they had dreams of a Golden Age which existed once upon a time and might still exist in some unknown land, or might return again in the remote future.
他们还梦想着一个曾经存在过的黄金时代，并且可能仍然存在于某个未知的土地上，或者可能在遥远的未来再次回归。
But the regular growth of a state enlightened by experience, progressing in knowledge, improving in the arts, of which the citizens were educated by the fulfilment of political duties, appears never to have come within the range of their hopes and aspirations.
但是，一个通过经验启蒙、知识进步、艺术进步的国家的正常发展，公民通过履行政治义务接受教育，似乎从来都没有达到他们的希望和愿望的范围。
Such a state had never been seen, and therefore could not be conceived by them.
这样的状态他们从未见过，因此无法想象。
Their experience (Aristot.
他们的经验（亚里士多.
Metaph.; Plato, Laws) led them to conclude that there had been cycles of civilization in which the arts had been discovered and lost many times over, and cities had been overthrown and rebuilt again and again, and deluges and volcanoes and other natural convulsions had altered the face of the earth.
隐喻。柏拉图的《法律》）让他们得出这样的结论：文明存在着循环，其中艺术多次被发现又失落，城市一次又一次被推翻和重建，洪水、火山和其他自然动乱改变了地球的面貌。
Tradition told them of many destructions of mankind and of the preservation of a remnant.
传统告诉他们，人类曾遭受过多次毁灭，但也有幸存下来的遗迹。
The world began again after a deluge and was reconstructed out of the fragments of itself.
世界在一场洪水之后重新开始，并从自身的碎片中重建出来。
Also they were acquainted with empires of unknown antiquity, like the Egyptian or Assyrian; but they had never seen them grow, and could not imagine, any more than we can, the state of man which preceded them.
他们还熟悉未知的古代帝国，例如埃及或亚述。但他们从未见过它们成长，也无法像我们一样想象在他们之前人类的状态。
They were puzzled and awestricken by the Egyptian monuments, of which the forms, as Plato says, not in a figure, but literally, were ten thousand years old (Laws), and they contrasted the antiquity of Egypt with their own short memories.
他们对埃及的纪念碑感到困惑和敬畏，正如柏拉图所说，这些纪念碑的形式，不是图形，而是字面意思，已有一万年的历史（法律），他们将埃及的古代与自己短暂的记忆进行了对比。
The early legends of Hellas have no real connection with the later history: they are at a distance, and the intermediate region is concealed from view; there is no road or path which leads from one to the other.
希腊的早期传说与后来的历史没有真正的联系：它们距离很远，中间的区域是看不见的；没有任何道路或路径可以从一处通向另一处。
At the beginning of Greek history, in the vestibule of the temple, is seen standing first of all the figure of the legislator, himself the interpreter and servant of the God.
在希腊历史之初，在神庙的前厅里，首先看到的是立法者的形象，他本人就是上帝的解释者和仆人。
The fundamental laws which he gives are not supposed to change with time and circumstances.
他给出的基本法则不应该随着时间和环境而改变。
The salvation of the state is held rather to depend on the inviolable maintenance of them.
国家的拯救被认为取决于对它们的不可侵犯的维护。
They were sanctioned by the authority of heaven, and it was deemed impiety to alter them.
它们受到了上天权威的认可，改变它们被认为是不敬虔的。
The desire to maintain them unaltered seems to be the origin of what at first sight is very surprising to us—the intolerant zeal of Plato against innovators in religion or politics (Laws); although with a happy inconsistency he is also willing that the laws of other countries should be studied and improvements in legislation privately communicated to the Nocturnal Council (Laws).
维持它们不变的愿望似乎是乍一看令我们非常惊讶的根源——柏拉图对宗教或政治（法律）创新者的不宽容热情；尽管存在令人高兴的不一致，但他也愿意研究其他国家的法律，并将立法的改进私下传达给夜间理事会（法律）。
The additions which were made to them in later ages in order to meet the increasing complexity of affairs were still ascribed by a fiction to the original legislator; and the words of such enactments at Athens were disputed over as if they had been the words of Solon himself.
后来为了应对日益复杂的事务而对它们进行的补充，仍然被虚构地归咎于最初的立法者。雅典颁布的此类法令的措辞引起了争议，就好像它们是梭伦本人所说的话一样。
Plato hopes to preserve in a later generation the mind of the legislator; he would have his citizens remain within the lines which he has laid down for them.
柏拉图希望在后代中保留立法者的思想。他希望他的公民遵守他为他们规定的界限。
He would not harass them with minute regulations, he would have allowed some changes in the laws: but not changes which would affect the fundamental institutions of the state, such for example as would convert an aristocracy into a timocracy, or a timocracy into a popular form of government.
他不会用细枝末节的规定来骚扰他们，他会允许对法律进行一些修改：但不允许进行会影响国家基本机构的修改，例如将贵族政治转变为帝王政治，或者将帝王政治转变为大众化的政府形式。
Passing from speculations to facts, we observe that progress has been the exception rather than the law of human history.
从猜测到事实，我们发现进步只是人类历史的例外，而不是规律。
And therefore we are not surprised to find that the idea of progress is of modern rather than of ancient date; and, like the idea of a philosophy of history, is not more than a century or two old.
因此，我们毫不惊讶地发现进步的观念是现代的而不是古代的。而且，就像历史哲学的观念一样，它的历史也不超过一两个世纪。
It seems to have arisen out of the impression left on the human mind by the growth of the Roman Empire and of the Christian Church, and to be due to the political and social improvements which they introduced into the world; and still more in our own century to the idealism of the first French Revolution and the triumph of American Independence; and in a yet greater degree to the vast material prosperity and growth of population in England and her colonies and in America.
它似乎是由于罗马帝国和基督教会的发展给人类留下的印象而产生的，也是由于它们给世界带来了政治和社会的进步；尤其是在我们这个世纪，第一次法国大革命的理想主义和美国独立的胜利；并在更大程度上促进了英国及其殖民地和美洲的巨大物质繁荣和人口增长。
It is also to be ascribed in a measure to the greater study of the philosophy of history.
这在一定程度上也可以归因于对历史哲学的深入研究。
The optimist temperament of some great writers has assisted the creation of it, while the opposite character has led a few to regard the future of the world as dark.
一些伟大作家的乐观气质帮助了它的创作，而相反的性格却让一些人认为世界的未来是黑暗的。
The ‘spectator of all time and of all existence’ sees more of ‘the increasing purpose which through the ages ran’ than formerly: but to the inhabitant of a small state of Hellas the vision was necessarily limited like the valley in which he dwelt.
“所有时间和所有存在的旁观者”比以前更多地看到“历代以来不断增长的目的”：但对于希腊小国的居民来说，视野必然像他所居住的山谷一样有限。
There was no remote past on which his eye could rest, nor any future from which the veil was partly lifted up by the analogy of history.
没有任何遥远的过去可以让他的目光停留，也没有任何未来可以通过历史的类比来部分揭开面纱。
The narrowness of view, which to ourselves appears so singular, was to him natural, if not unavoidable.
在我们看来，这种狭隘的视野是很奇怪的，但对他来说，即使不是不可避免的，也是自然的。
5.
5.
For the relation of the Republic to the Statesman and the Laws, and the two other works of Plato which directly treat of politics, see the Introductions to the two latter; a few general points of comparison may be touched upon in this place.
关于《理想国》与《政治家》和《法律》的关系，以及柏拉图另外两部直接讨论政治的著作，请参阅后两部著作的导言；这里可以谈及一些一般性的比较点。
And first of the Laws.
以及第一条法律。
(1) The Republic, though probably written at intervals, yet speaking generally and judging by the indications of thought and style, may be reasonably ascribed to the middle period of Plato’s life: the Laws are certainly the work of his declining years, and some portions of them at any rate seem to have been written in extreme old age.
（1）《理想国》虽然可能是每隔一段时间写成的，但从总体上看，并从思想和风格的迹象来看，可以合理地归因于柏拉图生命的中期：《律法书》无疑是他晚年的作品，而且其中的某些部分至少似乎是在他耄耋之年写成的。
(2) The Republic is full of hope and aspiration: the Laws bear the stamp of failure and disappointment.
（2）共和国充满希望和抱负，而法律则带有失败和失望的印记。
The one is a finished work which received the last touches of the author: the other is imperfectly executed, and apparently unfinished.
一幅是完成的作品，接受了作者最后的润色；另一幅则执行不完美，显然还没有完成。
The one has the grace and beauty of youth: the other has lost the poetical form, but has more of the severity and knowledge of life which is characteristic of old age.
一个具有青春的优雅和美丽；另一个失去了诗意的形式，但更多的是老年特有的严肃和生活知识。
(3) The most conspicuous defect of the Laws is the failure of dramatic power, whereas the Republic is full of striking contrasts of ideas and oppositions of character.
(3)《法律》最明显的缺陷是戏剧性力量的失败，而《理想国》则充满了鲜明的思想对比和性格对立。
(4) The Laws may be said to have more the nature of a sermon, the Republic of a poem; the one is more religious, the other more intellectual.
（4）可以说，法律更像是一篇布道，一首诗的共和国；一个更宗教，另一个更知识分子。
(5) Many theories of Plato, such as the doctrine of ideas, the government of the world by philosophers, are not found in the Laws; the immortality of the soul is first mentioned in xii; the person of Socrates has altogether disappeared.
（5）柏拉图的许多理论，例如理念论、哲学家治理世界等，在《法律法》中都没有找到；灵魂不朽是在第十二章中首次提到的；苏格拉底这个人已经完全消失了。
The community of women and children is renounced; the institution of common or public meals for women (Laws) is for the first time introduced (Ar.
妇女和儿童群体被放弃；首次引入妇女共同或公共膳食制度（法律）（Ar.
Pol.).
波尔）。
(6) There remains in the Laws the old enmity to the poets, who are ironically saluted in high-flown terms, and, at the same time, are peremptorily ordered out of the city, if they are not willing to submit their poems to the censorship of the magistrates (Rep.).
（6）法律中仍然保留着对诗人的古老敌意，诗人会受到讽刺性的高调致敬，同时，如果他们不愿意将自己的诗歌提交给地方官员（众议员）的审查，他们就会被强行驱逐出城。
(7) Though the work is in most respects inferior, there are a few passages in the Laws, such as the honour due to the soul, the evils of licentious or unnatural love, the whole of Book x.
（7）虽然这部作品在大多数方面都是次等的，但《法则》中也有一些段落，例如灵魂应得的荣誉、放荡或不自然之爱的罪恶，以及整个第十卷。
(religion), the dishonesty of retail trade, and bequests, which come more home to us, and contain more of what may be termed the modern element in Plato than almost anything in the Republic.
（宗教）、零售贸易的不诚实和遗赠，这些对我们来说更熟悉，并且比《理想国》中的几乎任何内容都包含更多柏拉图的现代元素。
The relation of the two works to one another is very well given:
这两部作品之间的关系非常清楚：
(1) by Aristotle in the Politics from the side of the Laws:—
(1) 亚里士多德在《从法律角度看政治》中：——
‘The same, or nearly the same, objections apply to Plato’s later work, the Laws, and therefore we had better examine briefly the constitution which is therein described.
“相同或几乎相同的反对意见也适用于柏拉图后来的著作《法律》，因此我们最好简要地考察一下其中所描述的宪法。
In the Republic, Socrates has definitely settled in all a few questions only; such as the community of women and children, the community of property, and the constitution of the state.
在《理想国》中，苏格拉底确实只解决了所有几个问题；例如妇女儿童共同体、财产共同体、国家宪法等。
The population is divided into two classes—one of husbandmen, and the other of warriors; from this latter is taken a third class of counsellors and rulers of the state.
人口分为两类——一类是农夫，另一类是战士。后者是国家的第三类顾问和统治者。
But Socrates has not determined whether the husbandmen and artists are to have a share in the government, and whether they too are to carry arms and share in military service or not.
但苏格拉底还没有决定农民和艺术家是否应该参与政府，以及他们是否也应该携带武器并参与兵役。
He certainly thinks that the women ought to share in the education of the guardians, and to fight by their side.
他当然认为女性应该分享监护人的教育，并与他们并肩作战。
The remainder of the work is filled up with digressions foreign to the main subject, and with discussions about the education of the guardians.
本书的其余部分充满了与主题无关的题外话，以及有关监护人教育的讨论。
In the Laws there is hardly anything but laws; not much is said about the constitution.
在法律中，除了法律之外，几乎没有任何东西。关于宪法，没有太多提及。
This, which he had intended to make more of the ordinary type, he gradually brings round to the other or ideal form.
他原本打算将这种形式变得更加普通，但他逐渐将其转变为另一种或理想的形式。
For with the exception of the community of women and property, he supposes everything to be the same in both states; there is to be the same education; the citizens of both are to live free from servile occupations, and there are to be common meals in both.
因为除了妇女和财产的共同体之外，他认为两个州的一切都是一样的。必须有相同的教育；两国公民都应摆脱奴役性职业，并享有共同膳食。
The only difference is that in the Laws the common meals are extended to women, and the warriors number about 5000, but in the Republic only 1000.’
唯一的区别是，在法律中，普通膳食适用于妇女，武士人数约为 5000 人，但在共和国中只有 1000 人。
(2) by Plato in the Laws (Book v.), from the side of the Republic:—
(2) 柏拉图在《法律》（第五卷）中，从共和国的角度：
‘The first and highest form of the state and of the government and of the law is that in which there prevails most widely the ancient saying that “Friends have all things in common.” Whether there is now, or ever will be, this communion of women and children and of property, in which the private and individual is altogether banished from life, and things which are by nature private, such as eyes and ears and hands, have become common, and all men express praise and blame, and feel joy and sorrow, on the same occasions, and the laws unite the city to the utmost,—whether all this is possible or not, I say that no man, acting upon any other principle, will ever constitute a state more exalted in virtue, or truer or better than this.
“国家、政府和法律的第一个也是最高形式是最广泛盛行的古语“朋友有共同点”。无论现在还是将来，这种妇女、儿童和财产的共享，在这种共享中，私人和个人被完全从生活中消除，本质上私人的东西，如眼睛、耳朵和手，已经变得普遍，所有的人都在同样的场合表达赞扬和责备，感到快乐和悲伤，法律最大限度地团结了城市——无论这一切是否可能，我想说，没有人按照任何其他原则行事，能够建立一个比这更崇高的国家。美德，或者比这更真实或更美好。
Such a state, whether inhabited by Gods or sons of Gods, will make them blessed who dwell therein; and therefore to this we are to look for the pattern of the state, and to cling to this, and, as far as possible, to seek for one which is like this.
这样的状态，无论居住的是神还是神的儿子，居住在其中的人都会受到祝福。因此，我们要为此寻找国家的模式，并坚持这一模式，并尽可能地寻找类似的国家模式。
The state which we have now in hand, when created, will be nearest to immortality and unity in the next degree; and after that, by the grace of God, we will complete the third one.
我们现在所拥有的国家一旦被创造出来，将在下一个程度上最接近不朽和统一。之后，靠着神的恩典，我们将完成第三个。
And we will begin by speaking of the nature and origin of the second.’
我们将从谈论第二个的本质和起源开始。
The comparatively short work called the Statesman or Politicus in its style and manner is more akin to the Laws, while in its idealism it rather resembles the Republic.
这部被称为《政治家》或《政治家》的相对较短的作品，其风格和方式更类似于《法律》，而其理想主义则更类似于《共和国》。
As far as we can judge by various indications of language and thought, it must be later than the one and of course earlier than the other.
就我们从语言和思想的种种迹象来看，它肯定比一个晚，当然也比另一个早。
In both the Republic and Statesman a close connection is maintained between Politics and Dialectic.
在《理想国》和《政治家》中，政治与辩证法之间都保持着密切的联系。
In the Statesman, enquiries into the principles of Method are interspersed with discussions about Politics.
在《政治家》中，对方法原则的探究穿插着对政治的讨论。
The comparative advantages of the rule of law and of a person are considered, and the decision given in favour of a person (Arist.
考虑法治和个人的相对优势，并做出有利于个人的决定（Arist.
Pol.).
波尔）。
But much may be said on the other side, nor is the opposition necessary; for a person may rule by law, and law may be so applied as to be the living voice of the legislator.
但另一方可以说很多话，也没有必要反对。因为一个人可以依法统治，而法律的适用可以成为立法者的活生生的声音。
As in the Republic, there is a myth, describing, however, not a future, but a former existence of mankind.
正如《理想国》中一样，有一个神话，但描述的不是未来，而是人类的前世。
The question is asked, ‘Whether the state of innocence which is described in the myth, or a state like our own which possesses art and science and distinguishes good from evil, is the preferable condition of man.’ To this question of the comparative happiness of civilized and primitive life, which was so often discussed in the last century and in our own, no answer is given.
有人提出这样的问题：“神话中描述的纯真状态，还是像我们这样拥有艺术和科学、区分善恶的状态，才是人类的最佳状态。”对于文明生活与原始生活相对幸福的问题，这个问题在上个世纪和我们这个世纪经常被讨论，但没有给出答案。
The Statesman, though less perfect in style than the Republic and of far less range, may justly be regarded as one of the greatest of Plato’s dialogues.
《政治家》虽然在风格上不如《理想国》完美，范围也小得多，但可以公正地被视为柏拉图最伟大的对话录之一。
6.
6.
Others as well as Plato have chosen an ideal Republic to be the vehicle of thoughts which they could not definitely express, or which went beyond their own age.
其他人以及柏拉图都选择了一个理想的共和国作为他们无法明确表达或超越他们自己时代的思想的载体。
The classical writing which approaches most nearly to the Republic of Plato is the ‘De Republica’ of Cicero; but neither in this nor in any other of his dialogues does he rival the art of Plato.
最接近柏拉图理想国的古典著作是西塞罗的《理想国》。但无论是在这段对话中，还是在他的任何其他对话中，他都无法与柏拉图的艺术相媲美。
The manners are clumsy and inferior; the hand of the rhetorician is apparent at every turn.
举止笨拙、低劣；修辞学家的手处处可见。
Yet noble sentiments are constantly recurring: the true note of Roman patriotism—‘We Romans are a great people’—resounds through the whole work.
然而，高尚的情感不断出现：罗马爱国主义的真正基调——“我们罗马人是一个伟大的人民”——贯穿整部作品。
Like Socrates, Cicero turns away from the phenomena of the heavens to civil and political life.
像苏格拉底一样，西塞罗从天上的现象转向公民和政治生活。
He would rather not discuss the ‘two Suns’ of which all Rome was talking, when he can converse about ‘the two nations in one’ which had divided Rome ever since the days of the Gracchi.
当他可以谈论自格拉古家族时代以来就分裂罗马的“两个国家合而为一”时，他宁愿不讨论整个罗马都在谈论的“两个太阳”。
Like Socrates again, speaking in the person of Scipio, he is afraid lest he should assume too much the character of a teacher, rather than of an equal who is discussing among friends the two sides of a question.
再次像苏格拉底一样，以西庇阿的身份说话，他担心自己应该过多地扮演一个老师的角色，而不是一个在朋友之间讨论问题的两个方面的平等角色。
He would confine the terms King or State to the rule of reason and justice, and he will not concede that title either to a democracy or to a monarchy.
他将把“国王”或“国家”一词限制在理性和正义的统治范围内，并且他不会将这一头衔承认给民主国家或君主政体。
But under the rule of reason and justice he is willing to include the natural superior ruling over the natural inferior, which he compares to the soul ruling over the body.
但在理性和正义的统治下，他愿意包括自然上位者对自然下位者的统治，他将其比作灵魂对身体的统治。
He prefers a mixture of forms of government to any single one.
他更喜欢多种政府形式的混合，而不是任何单一的政府形式。
The two portraits of the just and the unjust, which occur in the second book of the Republic, are transferred to the state—Philus, one of the interlocutors, maintaining against his will the necessity of injustice as a principle of government, while the other, Laelius, supports the opposite thesis.
《理想国》第二本书中出现的正义与非正义的两幅肖像被转移到国家——对话者之一的菲卢斯违背自己的意愿坚持将非正义作为政府原则的必要性，而另一位莱利乌斯则支持相反的论点。
His views of language and number are derived from Plato; like him he denounces the drama.
他对语言和数字的看法源自柏拉图；和他一样，他也谴责这部戏剧。
He also declares that if his life were to be twice as long he would have no time to read the lyric poets.
他还宣称，如果他的寿命再长一倍，他就没有时间读抒情诗了。
The picture of democracy is translated by him word for word, though he had hardly shown himself able to ‘carry the jest’ of Plato.
他逐字逐句地翻译了民主的图景，尽管他几乎没有表现出自己能够“接受柏拉图的玩笑”。
He converts into a stately sentence the humorous fancy about the animals, who ‘are so imbued with the spirit of democracy that they make the passers-by get out of their way.’ His description of the tyrant is imitated from Plato, but is far inferior.
他把对动物的幽默想象转化为庄严的句子，它们“充满了民主精神，让路人让路。”他对暴君的描述是模仿柏拉图的，但要逊色得多。
The second book is historical, and claims for the Roman constitution (which is to him the ideal) a foundation of fact such as Plato probably intended to have given to the Republic in the Critias.
第二本书是历史性的，并声称罗马宪法（对他来说是理想的）是事实的基础，就像柏拉图可能打算在《克里蒂亚斯》中赋予共和国的那样。
His most remarkable imitation of Plato is the adaptation of the vision of Er, which is converted by Cicero into the ‘Somnium Scipionis’; he has ‘romanized’ the myth of the Republic, adding an argument for the immortality of the soul taken from the Phaedrus, and some other touches derived from the Phaedo and the Timaeus.
他对柏拉图最显着的模仿是对厄尔愿景的改编，西塞罗将其转化为“Somnium Scipionis”；他将《共和国》的神话“罗马化”，添加了取自《斐德罗篇》的灵魂不朽的论证，以及来自《斐多篇》和《蒂迈欧篇》的其他一些内容。
Though a beautiful tale and containing splendid passages, the ‘Somnium Scipionis; is very inferior to the vision of Er; it is only a dream, and hardly allows the reader to suppose that the writer believes in his own creation.
尽管《Somnium Scipionis》是一个美丽的故事，包含精彩的段落，远不如Er的视力；这只是一个梦，很难让读者认为作者相信自己的创作。
Whether his dialogues were framed on the model of the lost dialogues of Aristotle, as he himself tells us, or of Plato, to which they bear many superficial resemblances, he is still the Roman orator; he is not conversing, but making speeches, and is never able to mould the intractable Latin to the grace and ease of the Greek Platonic dialogue.
无论他的对话是按照已失传的亚里士多德对话（正如他自己告诉我们的那样）还是柏拉图的对话（表面上与柏拉图有许多相似之处）的模式构建的，他仍然是罗马演说家；他仍然是一位罗马演说家。他不是在交谈，而是在发表演讲，而且永远无法将难解的拉丁语塑造成希腊柏拉图对话的优雅和轻松。
But if he is defective in form, much more is he inferior to the Greek in matter; he nowhere in his philosophical writings leaves upon our minds the impression of an original thinker.
但如果他在形式上有缺陷，那么他在物质上就更不如希腊人了。他的哲学著作中没有任何一处给我们留下了一位原创思想家的印象。
Plato’s Republic has been said to be a church and not a state; and such an ideal of a city in the heavens has always hovered over the Christian world, and is embodied in St. Augustine’s ‘De Civitate Dei,’ which is suggested by the decay and fall of the Roman Empire, much in the same manner in which we may imagine the Republic of Plato to have been influenced by the decline of Greek politics in the writer’s own age.
柏拉图的理想国被认为是一个教会而不是一个国家。这种天上之城的理想一直萦绕在基督教世界的上空，并体现在圣奥古斯丁的《上帝之城》中，它是由罗马帝国的衰落所暗示的，就像我们想象柏拉图共和国受到作者所处时代希腊政治衰落的影响一样。
The difference is that in the time of Plato the degeneracy, though certain, was gradual and insensible: whereas the taking of Rome by the Goths stirred like an earthquake the age of St. Augustine.
不同之处在于，在柏拉图时代，堕落虽然是肯定的，但却是渐进的、无意识的；而哥特人占领罗马则像地震一样搅动了圣奥古斯丁时代。
Men were inclined to believe that the overthrow of the city was to be ascribed to the anger felt by the old Roman deities at the neglect of their worship.
人们倾向于相信，这座城市的倾覆是由于古罗马诸神对他们的崇拜被忽视而感到愤怒。
St. Augustine maintains the opposite thesis; he argues that the destruction of the Roman Empire is due, not to the rise of Christianity, but to the vices of Paganism.
圣奥古斯丁坚持相反的论点。他认为罗马帝国的毁灭不是由于基督教的兴起，而是由于异教的罪恶。
He wanders over Roman history, and over Greek philosophy and mythology, and finds everywhere crime, impiety and falsehood.
他游历了罗马历史、希腊哲学和神话，发现犯罪、不敬和谎言无处不在。
He compares the worst parts of the Gentile religions with the best elements of the faith of Christ.
他将外邦宗教中最糟糕的部分与基督信仰中最好的部分进行了比较。
He shows nothing of the spirit which led others of the early Christian Fathers to recognize in the writings of the Greek philosophers the power of the divine truth.
他没有表现出任何其他早期基督教教父在希腊哲学家的著作中认识到神圣真理的力量的精神。
He traces the parallel of the kingdom of God, that is, the history of the Jews, contained in their scriptures, and of the kingdoms of the world, which are found in gentile writers, and pursues them both into an ideal future.
他追溯了神国的相似之处，即包含在圣经中的犹太人的历史，以及外邦作家中发现的世界王国的历史，并将它们追寻到一个理想的未来。
It need hardly be remarked that his use both of Greek and of Roman historians and of the sacred writings of the Jews is wholly uncritical.
几乎不用说，他对希腊和罗马历史学家以及犹太人神圣著作的使用是完全不加批判的。
The heathen mythology, the Sybilline oracles, the myths of Plato, the dreams of Neo-Platonists are equally regarded by him as matter of fact.
异教神话、西比尔神谕、柏拉图神话、新柏拉图主义者的梦都同样被他视为事实。
He must be acknowledged to be a strictly polemical or controversial writer who makes the best of everything on one side and the worst of everything on the other.
必须承认他是一位严格的争论性或争议性作家，他一方面充分利用一切，另一方面又充分利用一切。
He has no sympathy with the old Roman life as Plato has with Greek life, nor has he any idea of the ecclesiastical kingdom which was to arise out of the ruins of the Roman empire.
他对古罗马生活没有像柏拉图对希腊生活那样的同情，他对在罗马帝国废墟中崛起的教会王国也没有任何想法。
He is not blind to the defects of the Christian Church, and looks forward to a time when Christian and Pagan shall be alike brought before the judgment-seat, and the true City of God shall appear...The work of St. Augustine is a curious repertory of antiquarian learning and quotations, deeply penetrated with Christian ethics, but showing little power of reasoning, and a slender knowledge of the Greek literature and language.
他并没有对基督教会的缺陷视而不见，并期待着有一天，基督徒和异教徒都将被同样地带到审判台前，真正的上帝之城将会出现……圣奥古斯丁的著作是一本奇特的古古学问和引文库，深深渗透了基督教伦理，但表现出很少的推理能力，对希腊文学和语言的了解也很少。
He was a great genius, and a noble character, yet hardly capable of feeling or understanding anything external to his own theology.
他是一位伟大的天才，品格高尚，但几乎无法感受或理解他自己的神学之外的任何事物。
Of all the ancient philosophers he is most attracted by Plato, though he is very slightly acquainted with his writings.
在所有古代哲学家中，他最受柏拉图的吸引，尽管他对柏拉图的著作知之甚少。
He is inclined to believe that the idea of creation in the Timaeus is derived from the narrative in Genesis; and he is strangely taken with the coincidence (?) of Plato’s saying that ‘the philosopher is the lover of God,’ and the words of the Book of Exodus in which God reveals himself to Moses (Exod.) He dwells at length on miracles performed in his own day, of which the evidence is regarded by him as irresistible.
他倾向于认为《蒂迈欧篇》中的创造思想源自《创世记》的叙述；他对柏拉图所说的“哲学家是上帝的爱人”与《出埃及记》中上帝向摩西启示自己的话语（出埃及记）的巧合（？）感到奇怪。他详细地阐述了他那个时代所发生的奇迹，他认为这些奇迹的证据是不可抗拒的。
He speaks in a very interesting manner of the beauty and utility of nature and of the human frame, which he conceives to afford a foretaste of the heavenly state and of the resurrection of the body.
他以一种非常有趣的方式谈论自然和人体的美丽和实用性，他认为这些可以让人们预尝天堂的状态和身体的复活。
The book is not really what to most persons the title of it would imply, and belongs to an age which has passed away.
对于大多数人来说，这本书并不像它的书名所暗示的那样，它属于一个已经过去的时代。
But it contains many fine passages and thoughts which are for all time.
但它包含了许多永恒的优秀段落和思想。
The short treatise de Monarchia of Dante is by far the most remarkable of mediaeval ideals, and bears the impress of the great genius in whom Italy and the Middle Ages are so vividly reflected.
但丁的短文《君主论》是迄今为止最引人注目的中世纪理想，带有这位伟大天才的印记，意大利和中世纪在其中得到了如此生动的反映。
It is the vision of an Universal Empire, which is supposed to be the natural and necessary government of the world, having a divine authority distinct from the Papacy, yet coextensive with it.
这是一个普世帝国的愿景，它被认为是世界上自然而必要的政府，拥有与教皇权不同的神圣权威，但又与教皇权具有共同的范围。
It is not ‘the ghost of the dead Roman Empire sitting crowned upon the grave thereof,’ but the legitimate heir and successor of it, justified by the ancient virtues of the Romans and the beneficence of their rule.
它不是“坐在坟墓上加冕的死去的罗马帝国的幽灵”，而是它的合法继承人和继承者，罗马人的古老美德和他们的统治的仁慈证明了它的合理性。
Their right to be the governors of the world is also confirmed by the testimony of miracles, and acknowledged by St. Paul when he appealed to Caesar, and even more emphatically by Christ Himself, Who could not have made atonement for the sins of men if He had not been condemned by a divinely authorized tribunal.
他们统治世界的权利也得到了奇迹的见证的证实，并得到了圣保罗在向凯撒上诉时的承认，更强调的是基督本人的承认，如果他没有被神圣授权的法庭定罪，他就不可能为人类赎罪。
The necessity for the establishment of an Universal Empire is proved partly by a priori arguments such as the unity of God and the unity of the family or nation; partly by perversions of Scripture and history, by false analogies of nature, by misapplied quotations from the classics, and by odd scraps and commonplaces of logic, showing a familiar but by no means exact knowledge of Aristotle (of Plato there is none).
建立宇宙帝国的必要性部分是由先验论据证明的，例如上帝的统一性和家庭或国家的统一性；部分是由于对圣经和历史的歪曲，对自然的错误类比，对经典的误用，以及逻辑上的奇怪片段和陈词滥调，显示出对亚里士多德的熟悉但绝不是精确的知识（柏拉图没有）。
But a more convincing argument still is the miserable state of the world, which he touchingly describes.
但更令人信服的论据仍然是他感人地描述的世界的悲惨现状。
He sees no hope of happiness or peace for mankind until all nations of the earth are comprehended in a single empire.
在地球上所有国家都被纳入一个单一帝国之前，他认为人类没有幸福或和平的希望。
The whole treatise shows how deeply the idea of the Roman Empire was fixed in the minds of his contemporaries.
整篇论文表明，罗马帝国的观念在他同时代的人心中根深蒂固。
Not much argument was needed to maintain the truth of a theory which to his own contemporaries seemed so natural and congenial.
不需要太多争论就可以维持这一理论的真实性，而在他同时代的人看来，这一理论是如此自然而令人愉快。
He speaks, or rather preaches, from the point of view, not of the ecclesiastic, but of the layman, although, as a good Catholic, he is willing to acknowledge that in certain respects the Empire must submit to the Church.
他不是从教会的角度，而是从平信徒的角度来说话，或者更确切地说，讲道，尽管作为一名优秀的天主教徒，他愿意承认在某些方面帝国必须服从教会。
The beginning and end of all his noble reflections and of his arguments, good and bad, is the aspiration ‘that in this little plot of earth belonging to mortal man life may pass in freedom and peace.’ So inextricably is his vision of the future bound up with the beliefs and circumstances of his own age.
他所有崇高的反思和论点（无论好坏）的起点和终点都是这样的愿望：“在属于凡人的地球这一小块土地上，生命可以自由与和平地度过。”他对未来的愿景与他自己时代的信仰和环境密不可分。
The ‘Utopia’ of Sir Thomas More is a surprising monument of his genius, and shows a reach of thought far beyond his contemporaries.
托马斯·莫尔爵士的“乌托邦”是他的天才的一座令人惊讶的纪念碑，并显示出远远超出他同时代人的思想范围。
The book was written by him at the age of about 34 or 35, and is full of the generous sentiments of youth.
这本书是他在34、35岁左右写的，充满了青春的豪爽情操。
He brings the light of Plato to bear upon the miserable state of his own country.
他用柏拉图的光芒来看待他自己国家的悲惨状况。
Living not long after the Wars of the Roses, and in the dregs of the Catholic Church in England, he is indignant at the corruption of the clergy, at the luxury of the nobility and gentry, at the sufferings of the poor, at the calamities caused by war.
他生活在玫瑰战争之后不久，生活在英国天主教会的渣滓中，对神职人员的腐败、贵族绅士的奢侈、穷人的苦难、战争造成的灾难感到愤慨。
To the eye of More the whole world was in dissolution and decay; and side by side with the misery and oppression which he has described in the First Book of the Utopia, he places in the Second Book the ideal state which by the help of Plato he had constructed.
在莫尔看来，整个世界都在瓦解和腐烂之中。除了他在第一本书中描述的乌托邦的苦难和压迫之外，他还在第二本书中提出了他在柏拉图的帮助下所构建的理想国家。
The times were full of stir and intellectual interest.
那个时代充满了轰动和知识分子的兴趣。
The distant murmur of the Reformation was beginning to be heard.
远处开始传来宗教改革的低语声。
To minds like More’s, Greek literature was a revelation: there had arisen an art of interpretation, and the New Testament was beginning to be understood as it had never been before, and has not often been since, in its natural sense.
对于像莫尔这样的人来说，希腊文学是一种启示：一种解释的艺术已经兴起，《新约》开始以一种以前从未有过的方式被理解，此后也很少有这样的自然意义。
The life there depicted appeared to him wholly unlike that of Christian commonwealths, in which ‘he saw nothing but a certain conspiracy of rich men procuring their own commodities under the name and title of the Commonwealth.’ He thought that Christ, like Plato, ‘instituted all things common,’ for which reason, he tells us, the citizens of Utopia were the more willing to receive his doctrines (‘Howbeit, I think this was no small help and furtherance in the matter, that they heard us say that Christ instituted among his, all things common, and that the same community doth yet remain in the rightest Christian communities’ (Utopia).).
在他看来，那里所描绘的生活完全不同于基督教国家的生活，其中“他只看到了富人以联邦的名义和头衔购买自己的商品的某种阴谋。”他认为基督像柏拉图一样，“制定了所有共同的事物”，因此，他告诉我们，乌托邦的公民更愿意接受他的学说（“但是，我认为这在这件事上是不小的帮助和促进，因为他们听到了我们的建议”。说基督在他的一切事物中建立了共同的事物，并且同样的社区仍然保留在最正确的基督教社区中”（乌托邦）。
The community of property is a fixed idea with him, though he is aware of the arguments which may be urged on the other side (‘These things (I say), when I consider with myself, I hold well with Plato, and do nothing marvel that he would make no laws for them that refused those laws, whereby all men should have and enjoy equal portions of riches and commodities.
财产共有制对他来说是一个固定的观念，尽管他知道另一方可能会提出的论点（“这些事情（我说），当我自己思考时，我完全同意柏拉图的观点，并且毫不奇怪他不会为那些拒绝这些法律的人制定法律，根据这些法律，所有人都应该拥有并享受平等的财富和商品。”
For the wise men did easily foresee this to be the one and only way to the wealth of a community, if equality of all things should be brought in and established’ (Utopia).).
因为智者们很容易预见到，如果应该引入并建立万物平等，那么这将是实现社会财富的唯一途径”（乌托邦）。
We wonder how in the reign of Henry VIII, though veiled in another language and published in a foreign country, such speculations could have been endured.
我们想知道，在亨利八世统治时期，尽管用另一种语言掩盖并在外国出版，但这种猜测如何能够忍受。
He is gifted with far greater dramatic invention than any one who succeeded him, with the exception of Swift.
除了斯威夫特之外，他比任何继任者都具有更伟大的戏剧发明天赋。
In the art of feigning he is a worthy disciple of Plato.
在佯装艺术方面，他是柏拉图的当之无愧的弟子。
Like him, starting from a small portion of fact, he founds his tale with admirable skill on a few lines in the Latin narrative of the voyages of Amerigo Vespucci.
和他一样，他从事实的一小部分开始，以令人钦佩的技巧在亚美利哥·韦斯普奇航行的拉丁文叙事中的几行文字上讲述了自己的故事。
He is very precise about dates and facts, and has the power of making us believe that the narrator of the tale must have been an eyewitness.
他对日期和事实的描述非常精确，并且有能力让我们相信故事的叙述者一定是目击者。
We are fairly puzzled by his manner of mixing up real and imaginary persons; his boy John Clement and Peter Giles, citizen of Antwerp, with whom he disputes about the precise words which are supposed to have been used by the (imaginary) Portuguese traveller, Raphael Hythloday.
我们对他混淆真实人物和想象人物的方式感到相当困惑。他的儿子约翰·克莱门特 (John Clement) 和安特卫普公民彼得·吉尔斯 (Peter Giles) 就（虚构的）葡萄牙旅行者拉斐尔·希斯洛迪 (Raphael Hythloday) 所使用的准确词语与他们发生了争执。
‘I have the more cause,’ says Hythloday, ‘to fear that my words shall not be believed, for that I know how difficultly and hardly I myself would have believed another man telling the same, if I had not myself seen it with mine own eyes.’ Or again: ‘If you had been with me in Utopia, and had presently seen their fashions and laws as I did which lived there five years and more, and would never have come thence, but only to make the new land known here,’ etc. More greatly regrets that he forgot to ask Hythloday in what part of the world Utopia is situated; he ‘would have spent no small sum of money rather than it should have escaped him,’ and he begs Peter Giles to see Hythloday or write to him and obtain an answer to the question.
希斯洛迪说，“我更有理由担心我的话不被相信，因为我知道，如果不是我亲眼所见，我自己也很难相信另一个人说的同样的话。”或者再说一遍：“如果你和我一起在乌托邦，并且像我一样立即看到他们在那里生活了五年多的时尚和法律，并且永远不会从那里来，而只是为了让这里的新土地为人所知，”等等。遗憾的是他忘记询问希斯洛迪乌托邦位于世界的哪个部分；他“本来应该花掉一大笔钱的，但这笔钱本不应该逃走的”，他恳求彼得·贾尔斯去见希斯洛迪，或者写信给他，以获得问题的答案。
After this we are not surprised to hear that a Professor of Divinity (perhaps ‘a late famous vicar of Croydon in Surrey,’ as the translator thinks) is desirous of being sent thither as a missionary by the High Bishop, ‘yea, and that he may himself be made Bishop of Utopia, nothing doubting that he must obtain this Bishopric with suit; and he counteth that a godly suit which proceedeth not of the desire of honour or lucre, but only of a godly zeal.’ The design may have failed through the disappearance of Hythloday, concerning whom we have ‘very uncertain news’ after his departure.
此后，我们毫不惊讶地听到一位神学教授（也许是“萨里郡克罗伊登的一位已故著名牧师”，如译者所想）渴望被大主教派往那里作为传教士，“是的，他本人可能被任命为乌托邦主教，毫无疑问他必须获得这个主教职位；”他认为这是一种敬虔的诉讼，不是出于对荣誉或金钱的渴望，而只是出于敬虔的热忱。”这一计划可能因希斯洛迪的失踪而失败，在他离开后我们得到了关于他的“非常不确定的消息”。
There is no doubt, however, that he had told More and Giles the exact situation of the island, but unfortunately at the same moment More’s attention, as he is reminded in a letter from Giles, was drawn off by a servant, and one of the company from a cold caught on shipboard coughed so loud as to prevent Giles from hearing.
然而，毫无疑问，他已经告诉莫尔和贾尔斯该岛的确切情况，但不幸的是，正如贾尔斯在一封信中提醒的那样，不幸的是，就在同一时刻，莫尔的注意力被一名仆人转移了，而船上的一个人因在船上感冒而咳嗽得很大，以至于贾尔斯听不到。
And ‘the secret has perished’ with him; to this day the place of Utopia remains unknown.
而“这个秘密也随之消失了”；直到今天，乌托邦的位置仍然未知。
The words of Phaedrus, ‘O Socrates, you can easily invent Egyptians or anything,’ are recalled to our mind as we read this lifelike fiction.
当我们阅读这部栩栩如生的小说时，我们的脑海中会回想起斐德罗的话：“苏格拉底啊，你可以轻松地发明埃及人或任何东西。”
Yet the greater merit of the work is not the admirable art, but the originality of thought.
然而，作品的更大优点并不在于令人钦佩的艺术，而是思想的独创性。
More is as free as Plato from the prejudices of his age, and far more tolerant.
莫尔像柏拉图一样摆脱了他那个时代的偏见，而且更加宽容。
The Utopians do not allow him who believes not in the immortality of the soul to share in the administration of the state (Laws), ‘howbeit they put him to no punishment, because they be persuaded that it is in no man’s power to believe what he list’; and ‘no man is to be blamed for reasoning in support of his own religion (‘One of our company in my presence was sharply punished.
乌托邦主义者不允许那些不相信灵魂不朽的人参与国家管理（法律），“尽管他们不会惩罚他，因为他们相信没有人有能力相信他所列出的东西”； “任何人都不应因为支持自己宗教的推理而受到指责（‘我们公司的一个人当着我的面受到了严厉的惩罚。
He, as soon as he was baptised, began, against our wills, with more earnest affection than wisdom, to reason of Christ’s religion, and began to wax so hot in his matter, that he did not only prefer our religion before all other, but also did despise and condemn all other, calling them profane, and the followers of them wicked and devilish, and the children of everlasting damnation.
他一受洗，就违背我们的意愿，开始以比智慧更真诚的感情来推理基督的宗教，并开始在他的问题上变得如此激烈，以至于他不仅在所有其他宗教之前更喜欢我们的宗教，而且鄙视和谴责所有其他宗教，称它们为亵渎，称它们的追随者为邪恶和魔鬼，为永远诅咒的孩子。
When he had thus long reasoned the matter, they laid hold on him, accused him, and condemned him into exile, not as a despiser of religion, but as a seditious person and a raiser up of dissension among the people’).’ In the public services ‘no prayers be used, but such as every man may boldly pronounce without giving offence to any sect.’ He says significantly, ‘There be that give worship to a man that was once of excellent virtue or of famous glory, not only as God, but also the chiefest and highest God.
当他对此事进行了如此长时间的推理后，他们抓住了他，指控了他，并将他判处流放，不是作为一个蔑视宗教的人，而是作为一个煽动者和在人民中煽动纷争的人。”）。在公共仪式中，“不可以使用祈祷，而是每个人都可以大胆地宣布，而不冒犯任何教派。”他意味深长地说，“有人崇拜一个曾经具有卓越美德或著名荣耀的人，而不仅仅是作为一个人。”神，也是至高无上的神。
But the most and the wisest part, rejecting all these, believe that there is a certain godly power unknown, far above the capacity and reach of man’s wit, dispersed throughout all the world, not in bigness, but in virtue and power.
但最聪明的人拒绝所有这些，相信有某种未知的神圣力量，远远超出人类智慧的能力和范围，它散布在世界各地，不是在伟大，而是在美德和力量。
Him they call the Father of all.
他们称他为万物之父。
To Him alone they attribute the beginnings, the increasings, the proceedings, the changes, and the ends of all things.
他们将万物的开始、增长、过程、变化和终结归于他一人。
Neither give they any divine honours to any other than him.’ So far was More from sharing the popular beliefs of his time.
除了他之外，他们也没有给予任何人任何神圣的荣誉。”到目前为止，莫尔还没有分享他那个时代的流行信仰。
Yet at the end he reminds us that he does not in all respects agree with the customs and opinions of the Utopians which he describes.
然而最后他提醒我们，他并不完全同意他所描述的乌托邦主义者的习俗和观点。
And we should let him have the benefit of this saving clause, and not rudely withdraw the veil behind which he has been pleased to conceal himself.
我们应该让他受益于这一拯救条款，而不是粗暴地揭开他乐于隐藏自己的面纱。
Nor is he less in advance of popular opinion in his political and moral speculations.
他的政治和道德思辨也同样超前于大众舆论。
He would like to bring military glory into contempt; he would set all sorts of idle people to profitable occupation, including in the same class, priests, women, noblemen, gentlemen, and ‘sturdy and valiant beggars,’ that the labour of all may be reduced to six hours a day.
他想让军事荣耀受到蔑视；他会让各种各样的闲人从事有利可图的职业，包括同一阶层的牧师、妇女、贵族、绅士和“坚强勇敢的乞丐”，这样所有人的劳动时间就可以减少到每天六个小时。
His dislike of capital punishment, and plans for the reformation of offenders; his detestation of priests and lawyers (Compare his satirical observation: ‘They (the Utopians) have priests of exceeding holiness, and therefore very few.); his remark that ‘although every one may hear of ravenous dogs and wolves and cruel man-eaters, it is not easy to find states that are well and wisely governed,’ are curiously at variance with the notions of his age and indeed with his own life.
他不喜欢死刑，并计划改造罪犯；他对牧师和律师的厌恶（比较一下他的讽刺观察：“他们（乌托邦人）拥有极其圣洁的牧师，因此很少。”）；他说“虽然每个人都听说过贪婪的狗、狼和残忍的食人者，但要找到治理良好且明智的国家并不容易”，这与他那个时代的观念甚至与他自己的生活出奇地不一致。
There are many points in which he shows a modern feeling and a prophetic insight like Plato.
他有很多地方表现出柏拉图那样的现代感和预言性洞察力。
He is a sanitary reformer; he maintains that civilized states have a right to the soil of waste countries; he is inclined to the opinion which places happiness in virtuous pleasures, but herein, as he thinks, not disagreeing from those other philosophers who define virtue to be a life according to nature.
他是一位卫生改革者；他认为文明国家有权使用荒废国家的土地；他倾向于将幸福置于美德快乐之中的观点，但正如他所认为的那样，他并不反对其他哲学家将美德定义为遵循自然的生活。
He extends the idea of happiness so as to include the happiness of others; and he argues ingeniously, ‘All men agree that we ought to make others happy; but if others, how much more ourselves!’ And still he thinks that there may be a more excellent way, but to this no man’s reason can attain unless heaven should inspire him with a higher truth.
他扩展了幸福的概念，使其包括他人的幸福；他巧妙地辩称：“所有人都同意我们应该让别人幸福；但我们应该让别人幸福。”但如果是别人，更何况是我们自己呢！”他仍然认为可能还有更好的方法，但没有人的理性能够达到这一点，除非上天启发他更高的真理。
His ceremonies before marriage; his humane proposal that war should be carried on by assassinating the leaders of the enemy, may be compared to some of the paradoxes of Plato.
他的婚前仪式；他提出的人道建议，即战争应该通过暗杀敌人的领导人来进行，这可以与柏拉图的一些悖论相比较。
He has a charming fancy, like the affinities of Greeks and barbarians in the Timaeus, that the Utopians learnt the language of the Greeks with the more readiness because they were originally of the same race with them.
他有一个迷人的幻想，就像《蒂迈欧篇》中希腊人和野蛮人的密切关系一样，乌托邦人更愿意学习希腊人的语言，因为他们最初与希腊人是同一种族。
He is penetrated with the spirit of Plato, and quotes or adapts many thoughts both from the Republic and from the Timaeus.
他深受柏拉图精神的影响，引用或改编了《理想国》和《蒂迈欧篇》中的许多思想。
He prefers public duties to private, and is somewhat impatient of the importunity of relations.
与私人事务相比，他更喜欢公共事务，并且对人际关系的纠缠有些不耐烦。
His citizens have no silver or gold of their own, but are ready enough to pay them to their mercenaries.
他的公民没有自己的金银，但已准备好将其支付给雇佣兵。
There is nothing of which he is more contemptuous than the love of money.
没有什么比贪爱金钱更令他鄙视的了。
Gold is used for fetters of criminals, and diamonds and pearls for children’s necklaces (When the ambassadors came arrayed in gold and peacocks’ feathers ‘to the eyes of all the Utopians except very few, which had been in other countries for some reasonable cause, all that gorgeousness of apparel seemed shameful and reproachful.
黄金被用作罪犯的脚镣，钻石和珍珠被用作儿童项链（当大使们身着黄金和孔雀羽毛装扮而来时，“在所有乌托邦主义者的眼中，除了极少数出于某种合理原因而在其他国家的乌托邦人之外，所有华丽的服装都显得可耻和可耻。”
In so much that they most reverently saluted the vilest and most abject of them for lords—passing over the ambassadors themselves without any honour, judging them by their wearing of golden chains to be bondmen.
他们如此虔诚地向他们中最卑鄙、最卑贱的人致敬，没有任何荣誉地忽略了大使本人，而是根据他们是否戴着金链来判断他们是奴隶。
You should have seen children also, that had cast away their pearls and precious stones, when they saw the like sticking upon the ambassadors’ caps, dig and push their mothers under the sides, saying thus to them—“Look, though he were a little child still.” But the mother; yea and that also in good earnest: “Peace, son,” saith she, “I think he be some of the ambassadors’ fools.”’)
你也应该看到那些扔掉珍珠和宝石的孩子们，当他们看到大使帽子上粘着类似的东西时，他们把他们的母亲挖到并推到帽子两侧，对他们这样说：“看，他还是个小孩子。”但母亲；是的，而且也是认真的：“安静，儿子，”她说，“我认为他是大使们的傻瓜。”）
Like Plato he is full of satirical reflections on governments and princes; on the state of the world and of knowledge.
像柏拉图一样，他充满了对政府和君主的讽刺反思。关于世界和知识的状况。
The hero of his discourse (Hythloday) is very unwilling to become a minister of state, considering that he would lose his independence and his advice would never be heeded (Compare an exquisite passage, of which the conclusion is as follows: ‘And verily it is naturally given...suppressed and ended.’) He ridicules the new logic of his time; the Utopians could never be made to understand the doctrine of Second Intentions (‘For they have not devised one of all those rules of restrictions, amplifications, and suppositions, very wittily invented in the small Logicals, which here our children in every place do learn.
他的话语中的主人公（希斯洛迪）非常不愿意成为一名国务大臣，因为他会失去独立性，而且他的建议永远不会被听取（比较一段精美的段落，其结论如下：“确实，它是自然赋予的……被压抑和结束。”）他嘲笑他那个时代的新逻辑；乌托邦主义者永远不可能理解第二意图的学说（“因为他们没有设计出所有这些限制、放大和假设的规则之一，这些规则是在小逻辑学中非常巧妙地发明的，而我们的孩子在每个地方都在学习这些规则。”
Furthermore, they were never yet able to find out the second intentions; insomuch that none of them all could ever see man himself in common, as they call him, though he be (as you know) bigger than was ever any giant, yea, and pointed to of us even with our finger.’) He is very severe on the sports of the gentry; the Utopians count ‘hunting the lowest, the vilest, and the most abject part of butchery.’ He quotes the words of the Republic in which the philosopher is described ‘standing out of the way under a wall until the driving storm of sleet and rain be overpast,’ which admit of a singular application to More’s own fate; although, writing twenty years before (about the year 1514), he can hardly be supposed to have foreseen this.
而且，他们也始终无法探知第二个意图。以至于他们中没有一个人能看到他们所称的人的共同点，尽管他（如你所知）比任何巨人都大，是的，甚至用我们的手指指着我们。乌托邦主义者认为“狩猎是屠宰中最低级、最卑鄙、最卑鄙的部分。”他引用了《理想国》中的一句话，其中哲学家被描述为“站在墙下，直到雨夹雪的暴风雨过去”，这对莫尔自己的命运有着独特的应用；尽管他写于二十年前（大约 1514 年），但很难认为他预见到了这一点。
There is no touch of satire which strikes deeper than his quiet remark that the greater part of the precepts of Christ are more at variance with the lives of ordinary Christians than the discourse of Utopia (‘And yet the most part of them is more dissident from the manners of the world now a days, than my communication was.
没有什么比他平静的评论更深刻的讽刺了，即基督的大部分戒律比乌托邦的话语更不符合普通基督徒的生活（“然而，它们中的大部分比我的传达更不符合当今世界的习俗。”
But preachers, sly and wily men, following your counsel (as I suppose) because they saw men evil-willing to frame their manners to Christ’s rule, they have wrested and wried his doctrine, and, like a rule of lead, have applied it to men’s manners, that by some means at the least way, they might agree together.’)
但是传道人，狡猾而狡猾的人，听从了你的劝告（正如我所想的），因为他们看到人们不怀好意地把自己的举止塑造成基督的统治，他们就歪曲和歪曲了他的教义，并像铅规则一样，将其应用到人们的举止上，以便通过某种方式，至少以某种方式，使他们能够达成一致。”）
The ‘New Atlantis’ is only a fragment, and far inferior in merit to the ‘Utopia.’ The work is full of ingenuity, but wanting in creative fancy, and by no means impresses the reader with a sense of credibility.
《新亚特兰蒂斯》只是一个片段，其价值远远不如《乌托邦》。作品充满巧思，但缺乏创意，绝不能给读者留下可信感。
In some places Lord Bacon is characteristically different from Sir Thomas More, as, for example, in the external state which he attributes to the governor of Solomon’s House, whose dress he minutely describes, while to Sir Thomas More such trappings appear simple ridiculous.
在某些地方，培根勋爵与托马斯·莫尔爵士有着典型的不同，例如，他将所罗门宫总督的外在状态归因于他的着装，而对托马斯·莫尔爵士来说，这种服饰显得简直荒谬。
Yet, after this programme of dress, Bacon adds the beautiful trait, ‘that he had a look as though he pitied men.’ Several things are borrowed by him from the Timaeus; but he has injured the unity of style by adding thoughts and passages which are taken from the Hebrew Scriptures.
然而，在这套着装方案之后，培根又加上了一个美丽的特征，“他的表情仿佛怜悯男人。”他从《蒂迈欧篇》借用了一些东西；但他通过添加取自希伯来圣经的思想和段落，损害了风格的统一。
The ‘City of the Sun’ written by Campanella (1568-1639), a Dominican friar, several years after the ‘New Atlantis’ of Bacon, has many resemblances to the Republic of Plato.
多米尼加修道士坎帕内拉（1568-1639）在培根的《新亚特兰蒂斯》几年后写下的《太阳之城》与柏拉图的《理想国》有很多相似之处。
The citizens have wives and children in common; their marriages are of the same temporary sort, and are arranged by the magistrates from time to time.
公民有共同的妻子和孩子；他们的婚姻同样是临时性的，由地方官员不时安排。
They do not, however, adopt his system of lots, but bring together the best natures, male and female, ‘according to philosophical rules.’ The infants until two years of age are brought up by their mothers in public temples; and since individuals for the most part educate their children badly, at the beginning of their third year they are committed to the care of the State, and are taught at first, not out of books, but from paintings of all kinds, which are emblazoned on the walls of the city.
然而，他们并没有采用他的抽签制度，而是“根据哲学规则”将最优秀的男性和女性聚集在一起。婴儿到两岁为止都是由母亲在公共寺庙中抚养长大的。由于大多数人对自己的孩子的教育很差，所以在第三年开始时，他们就致力于国家的照顾，并且首先不是通过书本，而是通过装饰在城市墙壁上的各种绘画来接受教育。
The city has six interior circuits of walls, and an outer wall which is the seventh.
这座城市有六圈内墙，还有第七圈外墙。
On this outer wall are painted the figures of legislators and philosophers, and on each of the interior walls the symbols or forms of some one of the sciences are delineated.
外墙上画着立法者和哲学家的形象，每面内墙上都描绘了某种科学的符号或形式。
The women are, for the most part, trained, like the men, in warlike and other exercises; but they have two special occupations of their own.
大部分女性都像男性一样接受过军事训练和其他训练。但他们有两个自己的特殊职业。
After a battle, they and the boys soothe and relieve the wounded warriors; also they encourage them with embraces and pleasant words.
战斗结束后，他们和男孩们安抚和救助受伤的战士；他们还用拥抱和愉快的话语来鼓励他们。
Some elements of the Christian or Catholic religion are preserved among them.
其中保留了基督教或天主教的一些元素。
The life of the Apostles is greatly admired by this people because they had all things in common; and the short prayer which Jesus Christ taught men is used in their worship.
使徒们的生活深受这个民族的钦佩，因为他们拥有一切共同的东西。耶稣基督教导人们的简短祈祷被用在他们的敬拜中。
It is a duty of the chief magistrates to pardon sins, and therefore the whole people make secret confession of them to the magistrates, and they to their chief, who is a sort of Rector Metaphysicus; and by this means he is well informed of all that is going on in the minds of men.
赦免罪孽是首席行政官的职责，因此全体人民向行政长官秘密忏悔罪孽，人民又向他们的首领（形而上学教区长）秘密忏悔。通过这种方式，他可以充分了解人们心中正在发生的一切。
After confession, absolution is granted to the citizens collectively, but no one is mentioned by name.
认罪后，公民集体获得赦免，但没有提及任何人的名字。
There also exists among them a practice of perpetual prayer, performed by a succession of priests, who change every hour.
他们中间还存在一种永久祈祷的做法，由一系列的牧师进行，他们每小时都会更换。
Their religion is a worship of God in Trinity, that is of Wisdom, Love and Power, but without any distinction of persons.
他们的宗教信仰三位一体的上帝，即智慧、爱和力量，但不分个人。
They behold in the sun the reflection of His glory; mere graven images they reject, refusing to fall under the ‘tyranny’ of idolatry.
他们在阳光下看到他荣耀的倒影；他们拒绝接受仅仅是雕刻的图像，拒绝落入偶像崇拜的“暴政”之下。
Many details are given about their customs of eating and drinking, about their mode of dressing, their employments, their wars.
关于他们的饮食习惯、穿着方式、他们的职业、他们的战争，有很多细节。
Campanella looks forward to a new mode of education, which is to be a study of nature, and not of Aristotle.
坎帕内拉期待一种新的教育模式，那就是对自然的研究，而不是对亚里士多德的研究。
He would not have his citizens waste their time in the consideration of what he calls ‘the dead signs of things.’ He remarks that he who knows one science only, does not really know that one any more than the rest, and insists strongly on the necessity of a variety of knowledge.
他不会让他的公民浪费时间去考虑他所谓的“事物的死亡迹象”。他评论说，只知道一门科学的人并不比其他人更了解那一门科学，并强烈坚持多种知识的必要性。
More scholars are turned out in the City of the Sun in one year than by contemporary methods in ten or fifteen.
太阳城一年内培养出的学者数量比按现代方法十到十五年培养出来的学者还要多。
He evidently believes, like Bacon, that henceforward natural science will play a great part in education, a hope which seems hardly to have been realized, either in our own or in any former age; at any rate the fulfilment of it has been long deferred.
显然，他像培根一样相信，今后自然科学将在教育中发挥重要作用，这一希望无论在我们这个时代还是在以前的任何时代似乎都很难实现。无论如何，它的实现已经被推迟了很长时间。
There is a good deal of ingenuity and even originality in this work, and a most enlightened spirit pervades it.
这部作品充满了独创性，甚至是独创性，并且弥漫着一种最开明的精神。
But it has little or no charm of style, and falls very far short of the ‘New Atlantis’ of Bacon, and still more of the ‘Utopia’ of Sir Thomas More.
但它几乎没有风格魅力，与培根的“新亚特兰蒂斯”相去甚远，更与托马斯·莫尔爵士的“乌托邦”相去甚远。
It is full of inconsistencies, and though borrowed from Plato, shows but a superficial acquaintance with his writings.
它充满了不一致之处，虽然是从柏拉图那里借用的，但仅表明我们对他的著作的了解很肤浅。
It is a work such as one might expect to have been written by a philosopher and man of genius who was also a friar, and who had spent twenty-seven years of his life in a prison of the Inquisition.
这是一部人们可能会想到的作品，作者是一位哲学家和天才，他也是一位修道士，在宗教裁判所的监狱里度过了二十七年的人生。
The most interesting feature of the book, common to Plato and Sir Thomas More, is the deep feeling which is shown by the writer, of the misery and ignorance prevailing among the lower classes in his own time.
这本书最有趣的特点是作者对他那个时代下层阶级普遍存在的苦难和无知所表现出的深刻感受，这也是柏拉图和托马斯·莫尔爵士所共有的。
Campanella takes note of Aristotle’s answer to Plato’s community of property, that in a society where all things are common, no individual would have any motive to work (Arist.
坎帕内拉注意到亚里士多德对柏拉图财产共同体的回答，即在一个所有事物都是共同的社会中，没有个人会有任何工作动机（Arist.
Pol.): he replies, that his citizens being happy and contented in themselves (they are required to work only four hours a day), will have greater regard for their fellows than exists among men at present.
Pol.）：他回答说，他的公民对自己感到幸福和满足（他们每天只需要工作四个小时），将会比目前的人类更加尊重他们的同胞。
He thinks, like Plato, that if he abolishes private feelings and interests, a great public feeling will take their place.
他像柏拉图一样认为，如果他废除私人感情和利益，伟大的公共感情就会取而代之。
Other writings on ideal states, such as the ‘Oceana’ of Harrington, in which the Lord Archon, meaning Cromwell, is described, not as he was, but as he ought to have been; or the ‘Argenis’ of Barclay, which is an historical allegory of his own time, are too unlike Plato to be worth mentioning.
其他关于理想国家的著作，例如哈林顿的《海洋》，其中对执政官（即克伦威尔）的描述不是他本来的样子，而是他应该的样子；巴克莱的《阿吉尼斯》（Argenis）是他那个时代的历史寓言，与柏拉图太不同了，不值一提。
More interesting than either of these, and far more Platonic in style and thought, is Sir John Eliot’s ‘Monarchy of Man,’ in which the prisoner of the Tower, no longer able ‘to be a politician in the land of his birth,’ turns away from politics to view ‘that other city which is within him,’ and finds on the very threshold of the grave that the secret of human happiness is the mastery of self.
比这两者更有趣、在风格和思想上更柏拉图式的是约翰·艾略特爵士的《人类的君主制》，其中塔楼的囚徒不再能够“在他出生的土地上成为一名政治家”，他从政治转向“他内心的另一个城市”，并在坟墓的门槛上发现人类幸福的秘密是对自我的掌握。
The change of government in the time of the English Commonwealth set men thinking about first principles, and gave rise to many works of this class...The great original genius of Swift owes nothing to Plato; nor is there any trace in the conversation or in the works of Dr. Johnson of any acquaintance with his writings.
英联邦时期的政府更迭让人们开始思考首要原则，并催生了许多此类著作……斯威夫特伟大的原创天才并不归功于柏拉图；他的伟大之处在于他的天才。在约翰逊博士的谈话或著作中也没有任何迹象表明他对他的著作有任何了解。
He probably would have refuted Plato without reading him, in the same fashion in which he supposed himself to have refuted Bishop Berkeley’s theory of the non-existence of matter.
他可能会在不读柏拉图的情况下反驳柏拉图，就像他认为自己反驳伯克利主教的物质不存在理论一样。
If we except the so-called English Platonists, or rather Neo-Platonists, who never understood their master, and the writings of Coleridge, who was to some extent a kindred spirit, Plato has left no permanent impression on English literature.
如果我们排除所谓的英国柏拉图主义者，或者更确切地说，新柏拉图主义者，他们从来不理解他们的老师，以及在某种程度上志同道合的柯勒律治的著作，柏拉图并没有给英国文学留下永久的印象。
7.
7.
Human life and conduct are affected by ideals in the same way that they are affected by the examples of eminent men.
人类的生活和行为受到理想的影响，就像受到杰出人物的榜样的影响一样。
Neither the one nor the other are immediately applicable to practice, but there is a virtue flowing from them which tends to raise individuals above the common routine of society or trade, and to elevate States above the mere interests of commerce or the necessities of self-defence.
两者都不能立即适用于实践，但从它们中流露出一种美德，这种美德往往使个人超越社会或贸易的共同惯例，并使国家超越单纯的商业利益或自卫的必要性。
Like the ideals of art they are partly framed by the omission of particulars; they require to be viewed at a certain distance, and are apt to fade away if we attempt to approach them.
就像艺术理想一样，它们部分地被细节的省略所框定。它们需要在一定距离处观看，如果我们试图接近它们，它们很容易消失。
They gain an imaginary distinctness when embodied in a State or in a system of philosophy, but they still remain the visions of ‘a world unrealized.’ More striking and obvious to the ordinary mind are the examples of great men, who have served their own generation and are remembered in another.
当它们体现在一个国家或一个哲学体系中时，它们获得了想象中的独特性，但它们仍然是“一个未实现的世界”的愿景。对于普通人来说，更引人注目和显而易见的是伟大人物的例子，他们为自己的一代人服务，并在另一代人中被铭记。
Even in our own family circle there may have been some one, a woman, or even a child, in whose face has shone forth a goodness more than human.
即使在我们自己的家庭圈子里，也可能有某个人，一个女人，甚至一个孩子，他的脸上闪耀着超越人类的善良。
The ideal then approaches nearer to us, and we fondly cling to it.
理想就会离我们越来越近，我们就会紧紧抓住它。
The ideal of the past, whether of our own past lives or of former states of society, has a singular fascination for the minds of many.
过去的理想，无论是我们自己的前世，还是以前的社会状态，对许多人来说都具有独特的吸引力。
Too late we learn that such ideals cannot be recalled, though the recollection of them may have a humanizing influence on other times.
当我们了解到这些理想无法被回忆起来时，已经太晚了，尽管对它们的回忆可能会对其他时代产生人性化的影响。
But the abstractions of philosophy are to most persons cold and vacant; they give light without warmth; they are like the full moon in the heavens when there are no stars appearing.
但哲学的抽象概念对大多数人来说都是冷漠而空洞的。它们发出光却没有温暖；它们就像天上没有星星的满月。
Men cannot live by thought alone; the world of sense is always breaking in upon them.
人不能仅靠思想生活；感官世界总是闯入他们的内心。
They are for the most part confined to a corner of earth, and see but a little way beyond their own home or place of abode; they ‘do not lift up their eyes to the hills’; they are not awake when the dawn appears.
他们大多被限制在地球的一个角落，只能看到自己的家或居住地以外的一点点；他们“不向山举目”；黎明出现时他们还没有醒来。
But in Plato we have reached a height from which a man may look into the distance and behold the future of the world and of philosophy.
但在柏拉图那里，我们已经达到了一个高度，一个人可以眺望远方，看到世界和哲学的未来。
The ideal of the State and of the life of the philosopher; the ideal of an education continuing through life and extending equally to both sexes; the ideal of the unity and correlation of knowledge; the faith in good and immortality—are the vacant forms of light on which Plato is seeking to fix the eye of mankind.
国家和哲学家生活的理想；终身接受教育并平等地惠及男女的理想；知识统一性和关联性的理想；对善和不朽的信仰——是柏拉图试图吸引人类目光的空虚之光。
8.
8.
Two other ideals, which never appeared above the horizon in Greek Philosophy, float before the minds of men in our own day: one seen more clearly than formerly, as though each year and each generation brought us nearer to some great change; the other almost in the same degree retiring from view behind the laws of nature, as if oppressed by them, but still remaining a silent hope of we know not what hidden in the heart of man.
另外两个理想，在希腊哲学中从未出现过，却在我们这个时代的人们的脑海中浮现：一个比以前看得更清楚，仿佛每一年、每一代都让我们更接近某种伟大的变化；另一个理想比以前更加清晰，仿佛每一年、每一代都让我们更接近某种伟大的变革；第二个理想，比以前更清晰，仿佛每一年、每一代都让我们更接近某种伟大的变革；第二个理想，比以前更加清晰。另一种几乎以同样的程度从自然法则的视野中退出，仿佛受到自然法则的压迫，但仍然保持着一种沉默的希望，我们不知道人类内心隐藏着什么。
The first ideal is the future of the human race in this world; the second the future of the individual in another.
第一个理想是人类在这个世界的未来；第二个是另一个人的未来。
The first is the more perfect realization of our own present life; the second, the abnegation of it: the one, limited by experience, the other, transcending it.
首先是对自己现在的生活有更完美的认识；第二，对它的放弃：一个受到经验的限制，另一个超越经验。
Both of them have been and are powerful motives of action; there are a few in whom they have taken the place of all earthly interests.
它们过去和现在都是强大的行动动机；在少数人身上，它们已经取代了所有世俗的利益。
The hope of a future for the human race at first sight seems to be the more disinterested, the hope of individual existence the more egotistical, of the two motives.
乍一看，在这两种动机中，对人类未来的希望似乎更加无私，而对个人存在的希望则更加自私。
But when men have learned to resolve their hope of a future either for themselves or for the world into the will of God—‘not my will but Thine,’ the difference between them falls away; and they may be allowed to make either of them the basis of their lives, according to their own individual character or temperament.
但是，当人们学会将他们对自己或世界的未来的希望化为上帝的旨意时——“不是我的旨意，而是你的旨意”，他们之间的区别就消失了；因为上帝的旨意是“不是我的旨意，而是你的旨意”。他们可以根据自己的个性或气质，将其中任何一个作为自己生活的基础。
There is as much faith in the willingness to work for an unseen future in this world as in another.
人们对在这个世界和另一个世界中为看不见的未来而努力的信心一样强烈。
Neither is it inconceivable that some rare nature may feel his duty to another generation, or to another century, almost as strongly as to his own, or that living always in the presence of God, he may realize another world as vividly as he does this.
一些罕见的人可能会像对自己的人一样强烈地感受到他对另一代人或另一世纪的责任，或者永远生活在上帝面前，他可能会像他这样做一样生动地认识到另一个世界，这也不是不可想象的。
The greatest of all ideals may, or rather must be conceived by us under similitudes derived from human qualities; although sometimes, like the Jewish prophets, we may dash away these figures of speech and describe the nature of God only in negatives.
所有理想中最伟大的理想可能，或者更确切地说，必须是我们根据人类品质的相似性来构想的。尽管有时，我们可能会像犹太先知一样，抛弃这些修辞手法，只用否定的方式描述上帝的本质。
These again by degrees acquire a positive meaning.
这些又逐渐获得了积极的意义。
It would be well, if when meditating on the higher truths either of philosophy or religion, we sometimes substituted one form of expression for another, lest through the necessities of language we should become the slaves of mere words.
如果我们在思考哲学或宗教的更高真理时，有时用一种表达形式代替另一种表达形式，那就太好了，以免由于语言的需要，我们成为纯粹文字的奴隶。
There is a third ideal, not the same, but akin to these, which has a place in the home and heart of every believer in the religion of Christ, and in which men seem to find a nearer and more familiar truth, the Divine man, the Son of Man, the Saviour of mankind, Who is the first-born and head of the whole family in heaven and earth, in Whom the Divine and human, that which is without and that which is within the range of our earthly faculties, are indissolubly united.
还有第三个理想，与这些理想不同，但与这些理想相似，它在基督宗教的每个信徒的家庭和心中占有一席之地，人们似乎在其中找到了一个更近、更熟悉的真理，即神人、人子、人类的救世主，他是天上和地上整个家庭的长子和元首，在他身上，神性和人性，以及我们尘世能力范围内的神性和人性，都是不可分割的。团结。
Neither is this divine form of goodness wholly separable from the ideal of the Christian Church, which is said in the New Testament to be ‘His body,’ or at variance with those other images of good which Plato sets before us.
这种神圣的善的形式也不是与基督教会的理想完全分离的，基督教会在新约中被称为“他的身体”，或者与柏拉图在我们面前提出的其他善的形象不一致。
We see Him in a figure only, and of figures of speech we select but a few, and those the simplest, to be the expression of Him.
我们只在一个形象中看到他，而在修辞手法中，我们只选择一些最简单的修辞手法来表达他。
We behold Him in a picture, but He is not there.
我们在图画中看到他，但他并不在那里。
We gather up the fragments of His discourses, but neither do they represent Him as He truly was.
我们收集了他话语的片段，但它们都不能代表他的真实面目。
His dwelling is neither in heaven nor earth, but in the heart of man.
他的居所不在天上，也不在地上，而是在人的心里。
This is that image which Plato saw dimly in the distance, which, when existing among men, he called, in the language of Homer, ‘the likeness of God,’ the likeness of a nature which in all ages men have felt to be greater and better than themselves, and which in endless forms, whether derived from Scripture or nature, from the witness of history or from the human heart, regarded as a person or not as a person, with or without parts or passions, existing in space or not in space, is and will always continue to be to mankind the Idea of Good.
这就是柏拉图在远处隐约看到的那个形象，当它存在于人类中间时，用荷马的语言，他称之为“上帝的肖像”，这是一种自然的肖像，在各个时代，人们都觉得它比自己更伟大、更好，它以无穷无尽的形式存在，无论是来自圣经还是自然，来自历史的见证还是来自人类的内心，被视为一个人或不被视为一个人，有或没有部分或激情，存在于空间或不存在于空间，现在是而且将永远是这样的。向人类传达善的理念。
THE REPUBLIC.
共和国。
PERSONS OF THE DIALOGUE.
对话人物。
Socrates, who is the narrator.
苏格拉底，是叙述者。
Glaucon.
格劳孔。
Adeimantus.
阿德曼图斯。
Polemarchus.
波勒马库斯。
Cephalus.
克法鲁斯。
Thrasymachus.
色拉叙马科斯。
Cleitophon.
克莱托丰。
And others who are mute auditors.
还有一些是沉默的审计员。
The scene is laid in the house of Cephalus at the Piraeus; and the whole dialogue is narrated by Socrates the day after it actually took place to Timaeus, Hermocrates, Critias, and a nameless person, who are introduced in the Timaeus.
场景发生在比雷埃夫斯的塞法洛斯的房子里。整个对话由苏格拉底在实际发生的第二天向《蒂迈欧篇》中介绍的蒂迈欧斯、赫莫克拉底、克里蒂亚斯和一个无名的人讲述。
BOOK I.
书一。
I went down yesterday to the Piraeus with Glaucon the son of Ariston, that I might offer up my prayers to the goddess (Bendis, the Thracian Artemis.); and also because I wanted to see in what manner they would celebrate the festival, which was a new thing.
昨天我和阿里斯顿的儿子格劳孔一起去了比雷埃夫斯，以便我可以向女神（本迪斯，色雷斯的阿耳忒弥斯）祈祷。也因为我想看看他们会以什么方式庆祝这个节日，这是一个新事物。
I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful.
我对居民们的游行感到很高兴。但色雷斯人的风景同样美丽，甚至更加美丽。
When we had finished our prayers and viewed the spectacle, we turned in the direction of the city; and at that instant Polemarchus the son of Cephalus chanced to catch sight of us from a distance as we were starting on our way home, and told his servant to run and bid us wait for him.
当我们完成祈祷并观看奇观后，我们转向城市的方向。就在这时，当我们正要回家的时候，克法洛斯的儿子波勒马库斯偶然从远处看到了我们，他让他的仆人跑去让我们等他。
The servant took hold of me by the cloak behind, and said: Polemarchus desires you to wait.
仆人抓住我身后的斗篷，说道：波勒马库斯希望你稍等。
I turned round, and asked him where his master was.
我转过身来，问他的师父在哪里。
There he is, said the youth, coming after you, if you will only wait.
年轻人说，他就在那里，正在追赶你，只要你愿意等待。
Certainly we will, said Glaucon; and in a few minutes Polemarchus appeared, and with him Adeimantus, Glaucon’s brother, Niceratus the son of Nicias, and several others who had been at the procession.
格劳孔说，我们当然会的。几分钟后，波勒马库斯出现了，同行的还有格劳孔的兄弟阿德曼图斯、尼西亚斯的儿子尼克拉图斯以及其他几个参加游行的人。
Polemarchus said to me: I perceive, Socrates, that you and your companion are already on your way to the city.
波勒马库斯对我说：苏格拉底，我发现你和你的同伴已经在去城里的路上了。
You are not far wrong, I said.
我说，你并没有错太多。
But do you see, he rejoined, how many we are?
但他反问道，你看到我们有多少人了吗？
Of course.
当然。
And are you stronger than all these?
而你比这一切都更强吗？
for if not, you will have to remain where you are.
因为如果没有，你将不得不留在原地。
May there not be the alternative, I said, that we may persuade you to let us go?
我说，难道我们就没有其他选择可以说服你让我们走吗？
But can you persuade us, if we refuse to listen to you?
但如果我们不听你的，你能说服我们吗？
he said.
他说。
Certainly not, replied Glaucon.
格劳孔回答说，当然不是。
Then we are not going to listen; of that you may be assured.
那么我们就不会去听；对此你可以放心。
Adeimantus added: Has no one told you of the torch-race on horseback in honour of the goddess which will take place in the evening?
阿德曼图斯补充道：没有人告诉过你晚上将举行的为纪念女神而举行的马背火炬竞赛吗？
With horses!
有马！
I replied: That is a novelty.
我回答：这很新鲜。
Will horsemen carry torches and pass them one to another during the race?
比赛期间，骑手们会携带火把并互相传递吗？
Yes, said Polemarchus, and not only so, but a festival will be celebrated at night, which you certainly ought to see.
是的，波勒马库斯说，不仅如此，晚上还会庆祝一个节日，你当然应该去看看。
Let us rise soon after supper and see this festival; there will be a gathering of young men, and we will have a good talk.
晚饭后我们就起来看看这个节日吧；会有一群年轻人聚集在一起，我们会好好谈谈。
Stay then, and do not be perverse.
那么就留下来吧，不要乖僻。
Glaucon said: I suppose, since you insist, that we must.
格劳孔说：既然你坚持，我想我们就必须这样做。
Very good, I replied.
很好，我回答道。
Accordingly we went with Polemarchus to his house; and there we found his brothers Lysias and Euthydemus, and with them Thrasymachus the Chalcedonian, Charmantides the Paeanian, and Cleitophon the son of Aristonymus.
因此，我们和波勒马库斯一起去了他的家。在那里我们找到了他的兄弟吕西亚斯（Lysias）和尤西德莫斯（Euthydemus），还有与他们在一起的还有卡尔西顿人色拉叙马科斯（Thrasymachus）、佩亚尼亚人查曼泰德斯（Charmantides）和阿里斯托尼姆斯（Aristonymus）的儿子克莱托丰（Cleitophon）。
There too was Cephalus the father of Polemarchus, whom I had not seen for a long time, and I thought him very much aged.
还有波勒马库斯的父亲克法洛斯，我已经很长时间没见到他了，我觉得他很老了。
He was seated on a cushioned chair, and had a garland on his head, for he had been sacrificing in the court; and there were some other chairs in the room arranged in a semicircle, upon which we sat down by him.
他坐在一张有软垫的椅子上，头上戴着花环，因为他一直在宫廷里祭祀。房间里还有一些椅子排成半圆形，我们在他旁边坐下。
He saluted me eagerly, and then he said:—
他热切地向我敬礼，然后说道：
You don’t come to see me, Socrates, as often as you ought: If I were still able to go and see you I would not ask you to come to me.
苏格拉底，你应该经常来看我：如果我还能去看你，我就不会要求你来见我了。
But at my age I can hardly get to the city, and therefore you should come oftener to the Piraeus.
但以我这个年纪，我几乎无法进城，因此你应该经常来比雷埃夫斯。
For let me tell you, that the more the pleasures of the body fade away, the greater to me is the pleasure and charm of conversation.
让我告诉你，身体的快乐越消失，对我来说谈话的快乐和魅力就越大。
Do not then deny my request, but make our house your resort and keep company with these young men; we are old friends, and you will be quite at home with us.
那么，请不要拒绝我的请求，而要把我们的房子当作你的度假胜地，并与这些年轻人作伴；我们是老朋友了，你和我们在一起会很自在的。
I replied: There is nothing which for my part I like better, Cephalus, than conversing with aged men; for I regard them as travellers who have gone a journey which I too may have to go, and of whom I ought to enquire, whether the way is smooth and easy, or rugged and difficult.
我回答说：克法勒斯，就我而言，没有什么比与年长的人交谈更令我喜欢的了。因为我把他们看作是走过了一段我也可能必须走的旅程的旅行者，我应该向他们询问，这条路是平坦而容易的，还是崎岖而艰难的。
And this is a question which I should like to ask of you who have arrived at that time which the poets call the ‘threshold of old age’—Is life harder towards the end, or what report do you give of it?
这是我想问你们的一个问题，你们已经到达了诗人所说的“老年的门槛”——生命的最后阶段是否更加艰难，或者您对此有何评价？
I will tell you, Socrates, he said, what my own feeling is.
“我会告诉你，苏格拉底，”他说，“我自己的感受是什么。”
Men of my age flock together; we are birds of a feather, as the old proverb says; and at our meetings the tale of my acquaintance commonly is—I cannot eat, I cannot drink; the pleasures of youth and love are fled away: there was a good time once, but now that is gone, and life is no longer life.
与我同龄的人们聚集在一起；正如古老的谚语所说，我们是同类之鸟；在我们的聚会上，我所认识的人的故事通常是——我不能吃，我不能喝；我不能吃，我不能喝。青春和爱情的快乐都消失了：曾经有过美好的时光，但现在已经过去了，生活不再是生活。
Some complain of the slights which are put upon them by relations, and they will tell you sadly of how many evils their old age is the cause.
有些人抱怨亲戚对他们的轻视，他们会悲伤地告诉你，他们的晚年造成了多少罪恶。
But to me, Socrates, these complainers seem to blame that which is not really in fault.
但对我来说，苏格拉底，这些抱怨者似乎把责任归咎于那些并没有真正过错的人。
For if old age were the cause, I too being old, and every other old man, would have felt as they do.
因为如果年老是原因的话，我也老了，其他所有老人也会有和他们一样的感觉。
But this is not my own experience, nor that of others whom I have known.
但这不是我自己的经历，也不是我认识的其他人的经历。
How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,—are you still the man you were?
我多么清楚地记得老年诗人索福克勒斯，当他回答“爱情如何与年龄相适应”这个问题时，索福克勒斯——你还是原来的那个人吗？
Peace, he replied; most gladly have I escaped the thing of which you speak; I feel as if I had escaped from a mad and furious master.
和平，他回答说；我很高兴逃脱了你所说的事情；我感觉自己好像逃离了一位疯狂而愤怒的主人。
His words have often occurred to my mind since, and they seem as good to me now as at the time when he uttered them.
从那时起，他的话经常出现在我的脑海中，现在对我来说，就像他说这些话时一样美好。
For certainly old age has a great sense of calm and freedom; when the passions relax their hold, then, as Sophocles says, we are freed from the grasp not of one mad master only, but of many.
因为老年确实有一种平静和自由的感觉。当激情放松时，正如索福克勒斯所说，我们不仅摆脱了一位疯狂大师的控制，而且摆脱了许多疯狂大师的控制。
The truth is, Socrates, that these regrets, and also the complaints about relations, are to be attributed to the same cause, which is not old age, but men’s characters and tempers; for he who is of a calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden.
苏格拉底，事实是，这些遗憾以及对关系的抱怨都是同一个原因造成的，这不是年老，而是人的性格和脾气。因为，性情平静、快乐的人几乎不会感受到年龄的压力，但对于性情相反的人来说，青春和年龄同样是一种负担。
I listened in admiration, and wanting to draw him out, that he might go on—Yes, Cephalus, I said: but I rather suspect that people in general are not convinced by you when you speak thus; they think that old age sits lightly upon you, not because of your happy disposition, but because you are rich, and wealth is well known to be a great comforter.
我怀着钦佩的心情听着，想把他拉出来，好让他继续说下去——是的，克法勒斯，我说，但我怀疑，当你这样说时，一般人不会相信你；因为你不相信你的观点。他们认为老年对你来说很轻松，不是因为你的性格快乐，而是因为你很富有，而众所周知，财富是一种伟大的安慰。
You are right, he replied; they are not convinced: and there is something in what they say; not, however, so much as they imagine.
你是对的，他回答说；他们不相信：他们所说的有一定道理；然而，情况并不像他们想象的那么严重。
I might answer them as Themistocles answered the Seriphian who was abusing him and saying that he was famous, not for his own merits but because he was an Athenian: ‘If you had been a native of my country or I of yours, neither of us would have been famous.’ And to those who are not rich and are impatient of old age, the same reply may be made; for to the good poor man old age cannot be a light burden, nor can a bad rich man ever have peace with himself.
我可能会像地米斯托克利回答塞里菲亚人那样回答他们，塞里菲亚人辱骂他，说他出名不是因为他自己的功绩，而是因为他是雅典人：“如果你是我的祖国，或者我是你们的祖国，我们都不会出名。”对于那些不富有、不耐烦年老的人，也可以做出同样的回答；因为对于善良的穷人来说，年老不能是一个轻松的负担，而对于一个坏的富人来说，他也永远无法内心平静。
May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
请问，克法勒斯，你的财产大部分是继承的还是获得的？
Acquired!
已获得！
Socrates; do you want to know how much I acquired?
苏格拉底；你想知道我赚了多少钱吗？
In the art of making money I have been midway between my father and grandfather: for my grandfather, whose name I bear, doubled and trebled the value of his patrimony, that which he inherited being much what I possess now; but my father Lysanias reduced the property below what it is at present: and I shall be satisfied if I leave to these my sons not less but a little more than I received.
在赚钱的艺术上，我一直处于父亲和祖父之间：因为我的祖父，我的名字，使他的遗产价值增加了一倍和三倍，他继承的财产相当于我现在拥有的财产；但是我的父亲吕萨尼亚斯将财产减少到了现在的水平以下。如果我给我的儿子们留下比我收到的不少于一点的财产，我就心满意足了。
That was why I asked you the question, I replied, because I see that you are indifferent about money, which is a characteristic rather of those who have inherited their fortunes than of those who have acquired them; the makers of fortunes have a second love of money as a creation of their own, resembling the affection of authors for their own poems, or of parents for their children, besides that natural love of it for the sake of use and profit which is common to them and all men.
我回答说，这就是为什么我问你这个问题，因为我看到你对金钱漠不关心，这是继承财富的人的特征，而不是获得财富的人的特征；财富创造者对金钱作为自己的创造物还有第二种热爱，就像作家对自己的诗歌的热爱，或者父母对孩子的热爱，除了他们和所有人共有的出于使用和利润的自然热爱之外。
And hence they are very bad company, for they can talk about nothing but the praises of wealth.
因此，他们是非常糟糕的伙伴，因为他们除了赞美财富之外什么都不会谈论。
That is true, he said.
他说，确实如此。
Yes, that is very true, but may I ask another question?—What do you consider to be the greatest blessing which you have reaped from your wealth?
是的，确实如此，但我可以问另一个问题吗？——你认为你从财富中获得的最大祝福是什么？
One, he said, of which I could not expect easily to convince others.
他说，其中之一是我无法轻易说服别人。
For let me tell you, Socrates, that when a man thinks himself to be near death, fears and cares enter into his mind which he never had before; the tales of a world below and the punishment which is exacted there of deeds done here were once a laughing matter to him, but now he is tormented with the thought that they may be true: either from the weakness of age, or because he is now drawing nearer to that other place, he has a clearer view of these things; suspicions and alarms crowd thickly upon him, and he begins to reflect and consider what wrongs he has done to others.
让我告诉你，苏格拉底，当一个人认为自己快要死的时候，恐惧和忧虑就会进入他的头脑，这是他以前从未有过的。地下世界的故事以及这里的行为所受到的惩罚曾经对他来说是一件可笑的事情，但现在他因为这些可能是真的而感到痛苦：要么是因为年老体弱，要么是因为他现在越来越接近另一个地方，他对这些事情有了更清晰的认识；怀疑和惊慌涌上心头，他开始反省和思索自己对别人做了什么错事。
And when he finds that the sum of his transgressions is great he will many a time like a child start up in his sleep for fear, and he is filled with dark forebodings.
当他发现自己犯下的罪过太多时，很多时候他会像一个孩子一样在睡梦中惊醒，心中充满了不祥的预感。
But to him who is conscious of no sin, sweet hope, as Pindar charmingly says, is the kind nurse of his age:
但对于那些无罪意识的人来说，甜蜜的希望，正如品达迷人地说，是他这个时代的善良护士：
‘Hope,’ he says, ‘cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey;—hope which is mightiest to sway the restless soul of man.’
他说，“希望珍视那些生活在正义和圣洁中的人的灵魂，是他这个时代的乳母和他旅程的伴侣；——希望最能影响人类不安的灵魂。”
How admirable are his words!
他的这句话是多么令人钦佩啊！
And the great blessing of riches, I do not say to every man, but to a good man, is, that he has had no occasion to deceive or to defraud others, either intentionally or unintentionally; and when he departs to the world below he is not in any apprehension about offerings due to the gods or debts which he owes to men.
我并不是说对每个人，而是对一个好人来说，财富的最大祝福是，他没有机会有意或无意地欺骗或欺骗他人；当他离开人间时，他不会担心向诸神的供奉或欠人类的债务。
Now to this peace of mind the possession of wealth greatly contributes; and therefore I say, that, setting one thing against another, of the many advantages which wealth has to give, to a man of sense this is in my opinion the greatest.
现在，拥有财富对这种内心的平静有很大的贡献。因此我说，从一件事与另一件事对比来看，在财富所带来的诸多好处中，我认为对于一个有理智的人来说，这是最大的好处。
Well said, Cephalus, I replied; but as concerning justice, what is it?—to speak the truth and to pay your debts—no more than this?
说得好，克法洛斯，我回答道；但说到正义，什么是正义？——说真话、还债——仅此而已？
And even to this are there not exceptions?
即使如此，也没有例外吗？
Suppose that a friend when in his right mind has deposited arms with me and he asks for them when he is not in his right mind, ought I to give them back to him?
假设一个朋友在神志正常的时候把武器交给了我，而他在神志不正常的时候向我索要武器，我应该把武器还给他吗？
No one would say that I ought or that I should be right in doing so, any more than they would say that I ought always to speak the truth to one who is in his condition.
没有人会说我应该这样做，或者我这样做是正确的，就像他们不会说我应该总是对处于他这种情况的人说实话一样。
You are quite right, he replied.
你说得很对，他回答道。
But then, I said, speaking the truth and paying your debts is not a correct definition of justice.
但我说，说真话、还债并不是正义的正确定义。
Quite correct, Socrates, if Simonides is to be believed, said Polemarchus interposing.
波勒马库斯插话道，“如果西蒙尼德斯可信的话，苏格拉底，那是完全正确的。”
I fear, said Cephalus, that I must go now, for I have to look after the sacrifices, and I hand over the argument to Polemarchus and the company.
克法勒斯说，恐怕我现在必须走了，因为我必须照顾祭品，我把争论交给了波勒马库斯和他的同伴。
Is not Polemarchus your heir?
波勒马库斯不是你的继承人吗？
I said.
我说。
To be sure, he answered, and went away laughing to the sacrifices.
可以肯定的是，他回答了，然后笑着离开了祭品。
Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
那么，请告诉我，你这个论点的继承人，西蒙尼德关于正义说了些什么，并且按照你的真实说法？
He said that the repayment of a debt is just, and in saying so he appears to me to be right.
他说偿还债务是正义的，我觉得他这样说是对的。
I should be sorry to doubt the word of such a wise and inspired man, but his meaning, though probably clear to you, is the reverse of clear to me.
我很抱歉怀疑这样一位睿智而富有灵感的人的话，但他的意思虽然对你来说可能很清楚，但对我来说却恰恰相反。
For he certainly does not mean, as we were just now saying, that I ought to return a deposit of arms or of anything else to one who asks for it when he is not in his right senses; and yet a deposit cannot be denied to be a debt.
因为，正如我们刚才所说，他的意思当然不是说我应该将武器押金或其他任何东西归还给那些在神志不清时提出要求的人；因为他的意思是，我应该把武器押金或其他任何东西归还给那些在神志不清时提出要求的人。但不能否认存款是债务。
True.
真的。
Then when the person who asks me is not in his right mind I am by no means to make the return?
那么当问我的人神智不清的时候我就决不回报了？
Certainly not.
当然不是。
When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
当西蒙尼德斯说偿还债务就是正义时，他的意思不是要把这个案子包括进来吗？
Certainly not; for he thinks that a friend ought always to do good to a friend and never evil.
当然不是；因为他认为朋友应该总是对朋友行善，而不是作恶。
You mean that the return of a deposit of gold which is to the injury of the receiver, if the two parties are friends, is not the repayment of a debt,—that is what you would imagine him to say?
你的意思是，如果双方是朋友，退还黄金存款对接收者来说是一种伤害，而不是偿还债务——你会想象他会这么说吗？
Yes.
是的。
And are enemies also to receive what we owe to them?
敌人也能得到我们欠他们的东西吗？
To be sure, he said, they are to receive what we owe them, and an enemy, as I take it, owes to an enemy that which is due or proper to him—that is to say, evil.
他说，可以肯定的是，他们应该得到我们欠他们的东西，而在我看来，敌人欠敌人应有的或应有的东西——也就是说，邪恶。
Simonides, then, after the manner of poets, would seem to have spoken darkly of the nature of justice; for he really meant to say that justice is the giving to each man what is proper to him, and this he termed a debt.
那么，按照诗人的方式，西蒙尼德斯似乎对正义的本质进行了阴暗的谈论。因为他真正想说的是，正义就是给予每个人适合他的东西，他称之为债务。
That must have been his meaning, he said.
他说，这一定是他的意思。
By heaven!
天哪！
I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
我回答说：如果我们问他医学给予什么应得的或适当的东西，以及给谁，你认为他会对我们做出什么回答？
He would surely reply that medicine gives drugs and meat and drink to human bodies.
他肯定会回答说，医学给人体提供药物、肉和饮料。
And what due or proper thing is given by cookery, and to what?
烹饪赋予了什么应有的或适当的东西，以及什么？
Seasoning to food.
给食物调味。
And what is that which justice gives, and to whom?
正义所赋予的是什么，又赋予了谁？
If, Socrates, we are to be guided at all by the analogy of the preceding instances, then justice is the art which gives good to friends and evil to enemies.
苏格拉底，如果我们完全按照前述例子的类比来指导，那么正义就是一门给予朋友以善、给予敌人以恶的艺术。
That is his meaning then?
那这就是他的意思吗？
I think so.
我想是的。
And who is best able to do good to his friends and evil to his enemies in time of sickness?
谁最有能力在生病时为朋友行善，为敌人行恶？
The physician.
医生。
Or when they are on a voyage, amid the perils of the sea?
或者当他们在海上航行时，在危险之中？
The pilot.
飞行员。
And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend?
正义之人最有能力以什么样的行动或为了达到什么结果而伤害敌人、善待朋友呢？
In going to war against the one and in making alliances with the other.
与一方作战并与另一方结盟。
But when a man is well, my dear Polemarchus, there is no need of a physician?
但是，当一个人健康时，我亲爱的波勒马库斯，就不需要医生了？
And he who is not on a voyage has no need of a pilot?
而不在航行的人就不需要领航员？
Then in time of peace justice will be of no use?
那么在和平时期正义就没有用处了吗？
I am very far from thinking so.
我的想法远非如此。
You think that justice may be of use in peace as well as in war?
您认为正义在和平时期和战争时期都可以发挥作用吗？
Yes.
是的。
Like husbandry for the acquisition of corn?
比如收购玉米的畜牧业？
Yes.
是的。
Or like shoemaking for the acquisition of shoes,—that is what you mean?
或者像制鞋是为了购买鞋子——这就是你的意思吗？
Yes.
是的。
And what similar use or power of acquisition has justice in time of peace?
在和平时期，什么样的类似用途或获取权才是正义的？
In contracts, Socrates, justice is of use.
苏格拉底，在契约中，正义是有用的。
And by contracts you mean partnerships?
您所说的合同是指合作伙伴关系吗？
Exactly.
确切地。
But is the just man or the skilful player a more useful and better partner at a game of draughts?
但在跳棋比赛中，正义的人还是技术娴熟的棋手，哪个才是更有用、更好的搭档呢？
The skilful player.
熟练的球员。
And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
在砌砖和砌石的过程中，正义的人是不是比建造者更有用或更好的合作伙伴呢？
Quite the reverse.
恰恰相反。
Then in what sort of partnership is the just man a better partner than the harp-player, as in playing the harp the harp-player is certainly a better partner than the just man?
那么，在什么样的伙伴关系中，正义的人比竖琴演奏者是更好的伙伴，就像在演奏竖琴时，竖琴演奏者肯定比正义的人更好的伙伴一样？
In a money partnership.
在金钱伙伴关系中。
Yes, Polemarchus, but surely not in the use of money; for you do not want a just man to be your counsellor in the purchase or sale of a horse; a man who is knowing about horses would be better for that, would he not?
是的，波勒马库斯，但肯定不是用金钱；因为你不希望有一个正义的人成为你买卖马匹的顾问；一个了解马的人会更好，不是吗？
Certainly.
当然。
And when you want to buy a ship, the shipwright or the pilot would be better?
当你想买一艘船时，造船师或飞行员会更好？
True.
真的。
Then what is that joint use of silver or gold in which the just man is to be preferred?
那么，什么是金银并用，而优先选择义人呢？
When you want a deposit to be kept safely.
当您希望安全保存存款时。
You mean when money is not wanted, but allowed to lie?
你的意思是当不需要钱但允许撒谎时？
Precisely.
恰恰。
That is to say, justice is useful when money is useless?
也就是说，钱没用的时候，正义还有用吗？
That is the inference.
这就是推论。
And when you want to keep a pruning-hook safe, then justice is useful to the individual and to the state; but when you want to use it, then the art of the vine-dresser?
当你想保证修枝钩的安全时，正义对个人和国家都是有用的；但当你想使用它时，那么葡萄树梳妆台的艺术呢？
Clearly.
清楚地。
And when you want to keep a shield or a lyre, and not to use them, you would say that justice is useful; but when you want to use them, then the art of the soldier or of the musician?
当你想保留盾牌或竖琴而不使用它们时，你会说正义是有用的；但当你想使用它们时，那么是士兵的艺术还是音乐家的艺术？
Certainly.
当然。
And so of all other things;—justice is useful when they are useless, and useless when they are useful?
所有其他事物也是如此；——当它们无用时，正义是有用的；当它们有用时，正义也是无用的？
That is the inference.
这就是推论。
Then justice is not good for much.
那么正义就没有多大用处了。
But let us consider this further point: Is not he who can best strike a blow in a boxing match or in any kind of fighting best able to ward off a blow?
但让我们进一步思考一下：在拳击比赛或任何形式的格斗中，难道不是最能出击的人最能抵挡攻击吗？
Certainly.
当然。
And he who is most skilful in preventing or escaping from a disease is best able to create one?
最擅长预防或逃避疾病的人也最有能力创造疾病？
True.
真的。
And he is the best guard of a camp who is best able to steal a march upon the enemy?
他是营地中最好的守卫，最有能力偷袭敌人？
Certainly.
当然。
Then he who is a good keeper of anything is also a good thief?
那么，一个善于保管东西的人也是一个善于偷窃的人吗？
That, I suppose, is to be inferred.
我想，这是可以推断的。
Then if the just man is good at keeping money, he is good at stealing it.
那么，如果正义的人善于保存金钱，那么他也善于偷窃。
That is implied in the argument.
这在论证中是隐含的。
Then after all the just man has turned out to be a thief.
结果正义之人却成了小偷。
And this is a lesson which I suspect you must have learnt out of Homer; for he, speaking of Autolycus, the maternal grandfather of Odysseus, who is a favourite of his, affirms that
我怀疑你一定是从荷马那里学到了这一教训。因为他在谈到他最喜欢的奥德修斯的外祖父奥托吕库斯时断言：
‘He was excellent above all men in theft and perjury.’
“他在盗窃和伪证方面比所有人都出色。”
And so, you and Homer and Simonides are agreed that justice is an art of theft; to be practised however ‘for the good of friends and for the harm of enemies,’—that was what you were saying?
因此，您和荷马以及西蒙尼德斯一致认为，正义是一种盗窃的艺术；然而，“为了朋友的利益，为了敌人的伤害”——这就是你所说的？
No, certainly not that, though I do not now know what I did say; but I still stand by the latter words.
不，当然不是那样，尽管我现在不知道我到底说了什么；但我仍然坚持后一句话。
Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
那么，还有一个问题：我们所说的朋友和敌人是指那些真正的人，还是只是表面上的人？
Surely, he said, a man may be expected to love those whom he thinks good, and to hate those whom he thinks evil.
他说，一个人当然应该爱那些他认为好的人，恨那些他认为坏的人。
Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
是的，但是人们不是常常在善恶方面犯下错误吗：许多不善良的人似乎都是如此，反之亦然？
That is true.
确实如此。
Then to them the good will be enemies and the evil will be their friends?
那么对他们来说，善者为敌，恶者为友？
True.
真的。
And in that case they will be right in doing good to the evil and evil to the good?
那么，他们向恶行善，向善行恶，这就是正确的吗？
Clearly.
清楚地。
But the good are just and would not do an injustice?
但好人都是正义的，不会做不公正的事吗？
True.
真的。
Then according to your argument it is just to injure those who do no wrong?
那么按照你的说法，这只是为了伤害那些没有做错的人吗？
Nay, Socrates; the doctrine is immoral.
不，苏格拉底；这种学说是不道德的。
Then I suppose that we ought to do good to the just and harm to the unjust?
那么我想我们应该对正义者行善，对不正义者进行伤害吗？
I like that better.
我更喜欢这样。
But see the consequence:—Many a man who is ignorant of human nature has friends who are bad friends, and in that case he ought to do harm to them; and he has good enemies whom he ought to benefit; but, if so, we shall be saying the very opposite of that which we affirmed to be the meaning of Simonides.
但请看看后果：——许多对人性无知的人，他们的朋友都是坏朋友，在这种情况下，他就应该伤害他们；他有好敌人，他应该帮助他们；但如果是这样，我们所说的就与我们所断言的西蒙尼德的意思恰恰相反。
Very true, he said: and I think that we had better correct an error into which we seem to have fallen in the use of the words ‘friend’ and ‘enemy.’
非常正确，他说：而且我认为我们最好纠正我们在使用“朋友”和“敌人”这两个词时似乎陷入的错误。
What was the error, Polemarchus?
错误是什么，波勒马库斯？
I asked.
我问。
We assumed that he is a friend who seems to be or who is thought good.
我们假设他是一个看起来很好或被认为很好的朋友。
And how is the error to be corrected?
以及如何纠正错误？
We should rather say that he is a friend who is, as well as seems, good; and that he who seems only, and is not good, only seems to be and is not a friend; and of an enemy the same may be said.
我们更应该说，他是一位朋友，而且看上去也是好朋友。那些看起来只是朋友而不是好人的人，看起来只是朋友而不是朋友。对于敌人来说也是如此。
You would argue that the good are our friends and the bad our enemies?
你会说好人是我们的朋友，坏人是我们的敌人？
Yes.
是的。
And instead of saying simply as we did at first, that it is just to do good to our friends and harm to our enemies, we should further say: It is just to do good to our friends when they are good and harm to our enemies when they are evil?
而不是像我们一开始那样简单地说，就是对朋友有利、对敌人不利，而是应该进一步说：朋友为善而为善，敌人为恶则为害？
Yes, that appears to me to be the truth.
是的，在我看来这就是事实。
But ought the just to injure any one at all?
但正义是否应该伤害任何人呢？
Undoubtedly he ought to injure those who are both wicked and his enemies.
毫无疑问，他应该伤害那些邪恶的人和他的敌人。
When horses are injured, are they improved or deteriorated?
当马受伤时，它们的状况是好转还是恶化？
The latter.
后者。
Deteriorated, that is to say, in the good qualities of horses, not of dogs?
也就是说，马的优良品质恶化了，而不是狗的优良品质恶化了？
Yes, of horses.
是的，是马。
And dogs are deteriorated in the good qualities of dogs, and not of horses?
狗的优良品质退化了，而不是马的优良品质？
Of course.
当然。
And will not men who are injured be deteriorated in that which is the proper virtue of man?
受过伤害的人难道不会在人性美德方面退化吗？
Certainly.
当然。
And that human virtue is justice?
那么人类的美德就是正义吗？
To be sure.
可以肯定的是。
Then men who are injured are of necessity made unjust?
那么，受伤的人就一定是不公正的吗？
That is the result.
这就是结果。
But can the musician by his art make men unmusical?
但音乐家能否通过他的艺术使人变得缺乏音乐性呢？
Certainly not.
当然不是。
Or the horseman by his art make them bad horsemen?
或者说，骑手的技艺使他们变成了坏骑手？
Impossible.
不可能的。
And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad?
正义的正义是否可以使人变得不正义，或者一般来说，德行的善是否可以使人变得邪恶？
Assuredly not.
肯定不是。
Any more than heat can produce cold?
除了热还能产生冷吗？
It cannot.
它不能。
Or drought moisture?
还是干旱潮湿？
Clearly not.
显然不是。
Nor can the good harm any one?
善意也不能伤害任何人吗？
Impossible.
不可能的。
And the just is the good?
正义即是善？
Certainly.
当然。
Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
那么，伤害朋友或任何其他人就不是正义者的行为，而是相反的行为，谁是不正义者？
I think that what you say is quite true, Socrates.
我认为你说的很对，苏格拉底。
Then if a man says that justice consists in the repayment of debts, and that good is the debt which a just man owes to his friends, and evil the debt which he owes to his enemies,—to say this is not wise; for it is not true, if, as has been clearly shown, the injuring of another can be in no case just.
那么，如果一个人说正义在于偿还债务，正义者欠朋友的债就是善，欠敌人的债就是恶，那么这样说是不明智的；因为，正如已经清楚表明的那样，如果伤害他人在任何情况下都不是正义的，那么这就是不正确的。
I agree with you, said Polemarchus.
我同意你的观点，波勒马库斯说。
Then you and I are prepared to take up arms against any one who attributes such a saying to Simonides or Bias or Pittacus, or any other wise man or seer?
那么你我准备好拿起武器反对任何将这种说法归因于西蒙尼德斯、比亚斯或皮塔库斯或任何其他智者或先知的人吗？
I am quite ready to do battle at your side, he said.
“我已经准备好与你并肩作战，”他说。
Shall I tell you whose I believe the saying to be?
我可以告诉你这句话是谁说的吗？
Whose?
谁？
I believe that Periander or Perdiccas or Xerxes or Ismenias the Theban, or some other rich and mighty man, who had a great opinion of his own power, was the first to say that justice is ‘doing good to your friends and harm to your enemies.’
我相信，佩里安德（Periander）、佩尔迪卡斯（Perdiccas）、薛西斯（Xerxes）、底比斯人伊斯梅尼亚斯（Ismenias），或者其他一些对自己的权力有很大看法的富人和有权势的人，是第一个说正义是“善待你的朋友，伤害你的敌人”的人。
Most true, he said.
最真实的，他说。
Yes, I said; but if this definition of justice also breaks down, what other can be offered?
是的，我说；但如果正义的这个定义也失效了，还能提供什么其他的定义呢？
Several times in the course of the discussion Thrasymachus had made an attempt to get the argument into his own hands, and had been put down by the rest of the company, who wanted to hear the end.
在讨论过程中，色拉叙马科斯多次试图将论点交到自己手中，但都被想听结局的其他人阻止了。
But when Polemarchus and I had done speaking and there was a pause, he could no longer hold his peace; and, gathering himself up, he came at us like a wild beast, seeking to devour us.
但当波勒马库斯和我说完之后，停顿了一下，他再也无法保持沉默了。他振作起来，像野兽一样向我们袭来，想要吞掉我们。
We were quite panic-stricken at the sight of him.
看到他，我们都惊慌失措。
He roared out to the whole company: What folly, Socrates, has taken possession of you all?
他向全队大喊：苏格拉底，你们大家都犯了什么蠢事？
And why, sillybillies, do you knock under to one another?
为什么你们这些蠢货要互相撞倒呢？
I say that if you want really to know what justice is, you should not only ask but answer, and you should not seek honour to yourself from the refutation of an opponent, but have your own answer; for there is many a one who can ask and cannot answer.
我说，如果你想真正知道什么是正义，你不仅要问，还要回答，不应该从对手的反驳中为自己谋取荣耀，而应该有自己的答案；因为有很多人可以提问却无法回答。
And now I will not have you say that justice is duty or advantage or profit or gain or interest, for this sort of nonsense will not do for me; I must have clearness and accuracy.
现在我不会让你说正义是义务、利益、利润、收益或利益，因为这种胡言乱语对我来说不起作用；我必须保持清晰和准确。
I was panic-stricken at his words, and could not look at him without trembling.
我听了他的话，惊慌失措，看着他，我浑身发抖。
Indeed I believe that if I had not fixed my eye upon him, I should have been struck dumb: but when I saw his fury rising, I looked at him first, and was therefore able to reply to him.
确实，我相信，如果我没有注视着他，我一定会哑口无言；但当我看到他的愤怒上升时，我先看了他一眼，因此能够回答他。
Thrasymachus, I said, with a quiver, don’t be hard upon us.
色拉叙马科斯，我颤抖着说道，别对我们太严厉了。
Polemarchus and I may have been guilty of a little mistake in the argument, but I can assure you that the error was not intentional.
波勒马库斯和我在论证中可能犯了一个小错误，但我可以向你保证，这个错误不是故意的。
If we were seeking for a piece of gold, you would not imagine that we were ‘knocking under to one another,’ and so losing our chance of finding it.
如果我们正在寻找一块金子，你不会想象我们正在“互相撞击”，从而失去了找到它的机会。
And why, when we are seeking for justice, a thing more precious than many pieces of gold, do you say that we are weakly yielding to one another and not doing our utmost to get at the truth?
为什么当我们在寻求比许多金子还珍贵的正义时，你却说我们软弱地屈服于彼此，而不是尽最大努力去探求真相呢？
Nay, my good friend, we are most willing and anxious to do so, but the fact is that we cannot.
不仅如此，我的好朋友，我们非常愿意也非常渴望这样做，但事实是我们做不到。
And if so, you people who know all things should pity us and not be angry with us.
如果是这样，你们这些知道一切的人应该怜悯我们，而不是生我们的气。
How characteristic of Socrates!
苏格拉底多么有特点啊！
he replied, with a bitter laugh;—that’s your ironical style!
他苦笑着回答道：——这就是你的讽刺风格！
Did I not foresee—have I not already told you, that whatever he was asked he would refuse to answer, and try irony or any other shuffle, in order that he might avoid answering?
难道我没有预见到——我不是已经告诉过你了吗，无论别人问他什么，他都会拒绝回答，并尝试讽刺或其他任何方式，以避免回答？
You are a philosopher, Thrasymachus, I replied, and well know that if you ask a person what numbers make up twelve, taking care to prohibit him whom you ask from answering twice six, or three times four, or six times two, or four times three, ‘for this sort of nonsense will not do for me,’—then obviously, if that is your way of putting the question, no one can answer you.
我回答道，色拉叙马科斯，你是一位哲学家，并且很清楚，如果你问一个人十二是由什么数字组成的，请注意不要让你问的人回答两倍六、三倍四、六倍二、四倍三，“因为这种胡言乱语对我来说不起作用”——那么显然，如果这是你提出问题的方式，那么没有人能回答你。
But suppose that he were to retort, ‘Thrasymachus, what do you mean?
但假设他反驳道：‘特拉叙马科斯，你是什么意思？
If one of these numbers which you interdict be the true answer to the question, am I falsely to say some other number which is not the right one?—is that your meaning?’—How would you answer him?
如果你禁止的这些数字中的一个是问题的真实答案，那么我是否会错误地说出其他不正确的数字？——这就是你的意思吗？”——你会如何回答他？
Just as if the two cases were at all alike!
就好像这两个案例完全一样！
he said.
他说。
Why should they not be?
为什么他们不应该这样呢？
I replied; and even if they are not, but only appear to be so to the person who is asked, ought he not to say what he thinks, whether you and I forbid him or not?
我回答说：即使事实并非如此，而只是被问到的人看起来如此，那么无论你我是否禁止他，他是否不应该说出他的想法？
I presume then that you are going to make one of the interdicted answers?
我想你会做出被禁止的答案之一？
I dare say that I may, notwithstanding the danger, if upon reflection I approve of any of them.
我敢说，尽管有危险，但如果经过深思熟虑，我会同意其中的任何一个。
But what if I give you an answer about justice other and better, he said, than any of these?
但如果我给你一个关于正义的答案，他说，比这些都更好，怎么办？
What do you deserve to have done to you?
你应该对你做什么？
Done to me!—as becomes the ignorant, I must learn from the wise—that is what I deserve to have done to me.
就这样对我吧！——就像无知者一样，我必须向智者学习——这是我应得的。
What, and no payment!
什么，而且不付款！
a pleasant notion!
一个愉快的想法！
I will pay when I have the money, I replied.
“等我有钱了，我就付钱。”我回答道。
But you have, Socrates, said Glaucon: and you, Thrasymachus, need be under no anxiety about money, for we will all make a contribution for Socrates.
但你有，苏格拉底，格劳孔说：而你，色拉叙马科斯，不必担心金钱，因为我们都会为苏格拉底做出贡献。
Yes, he replied, and then Socrates will do as he always does—refuse to answer himself, but take and pull to pieces the answer of some one else.
是的，他回答道，然后苏格拉底就会像往常一样——拒绝回答自己，而是将别人的答案撕成碎片。
Why, my good friend, I said, how can any one answer who knows, and says that he knows, just nothing; and who, even if he has some faint notions of his own, is told by a man of authority not to utter them?
哎呀，我的好朋友，我说，一个人怎么能回答说他知道，却说他一无所知？即使一个人有一些自己微弱的想法，谁也会被权威人士告知不要说出来呢？
The natural thing is, that the speaker should be some one like yourself who professes to know and can tell what he knows.
自然的事情是，说话者应该是像你一样自称知道并且能够说出他所知道的人。
Will you then kindly answer, for the edification of the company and of myself?
那么为了公司和我自己的启发，您能回答一下吗？
Glaucon and the rest of the company joined in my request, and Thrasymachus, as any one might see, was in reality eager to speak; for he thought that he had an excellent answer, and would distinguish himself.
格劳孔和其他人也加入了我的请求，正如任何人都可能看到的那样，色拉叙马科斯实际上很想发言。因为他认为自己的答案非常出色，并且能够脱颖而出。
But at first he affected to insist on my answering; at length he consented to begin.
但一开始他假装坚持要我回答。最后他同意开始。
Behold, he said, the wisdom of Socrates; he refuses to teach himself, and goes about learning of others, to whom he never even says Thank you.
他说，看哪，苏格拉底的智慧；他拒绝自学，而是向别人学习，他甚至从未对别人说声“谢谢”。
That I learn of others, I replied, is quite true; but that I am ungrateful I wholly deny.
我回答说，我从别人那里了解到的情况是千真万确的。但我完全否认我忘恩负义。
Money I have none, and therefore I pay in praise, which is all I have; and how ready I am to praise any one who appears to me to speak well you will very soon find out when you answer; for I expect that you will answer well.
我没有钱，所以我赞美，这就是我所拥有的一切；我是多么愿意赞扬任何在我看来讲得好的人，当你回答时你很快就会发现。因为我希望你能回答得好。
Listen, then, he said; I proclaim that justice is nothing else than the interest of the stronger.
那么听着，他说；我宣称正义不过是强者的利益。
And now why do you not praise me?
现在你为什么不表扬我呢？
But of course you won’t.
但你当然不会。
Let me first understand you, I replied.
“让我先了解一下你，”我回答道。
Justice, as you say, is the interest of the stronger.
正如你所说，正义是强者的利益。
What, Thrasymachus, is the meaning of this?
色拉叙马科斯，这是什么意思？
You cannot mean to say that because Polydamas, the pancratiast, is stronger than we are, and finds the eating of beef conducive to his bodily strength, that to eat beef is therefore equally for our good who are weaker than he is, and right and just for us?
难道你的意思是说，因为煎锅师波吕达马斯比我们强壮，并且发现吃牛肉有助于他的身体力量，所以吃牛肉同样对我们比他弱的人有好处，对我们来说是正确和公正的？
That’s abominable of you, Socrates; you take the words in the sense which is most damaging to the argument.
苏格拉底，你的行为太可恶了；你从对论证最具破坏性的意义上理解这些词。
Not at all, my good sir, I said; I am trying to understand them; and I wish that you would be a little clearer.
一点也不，我的好先生，我说；我试图理解他们；我希望你能更清楚一点。
Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
好吧，他说，你难道没有听说过政府的形式是不同的吗？有专制、有民主、有贵族吗？
Yes, I know.
是的，我知道。
And the government is the ruling power in each state?
政府是每个州的统治权力？
Certainly.
当然。
And the different forms of government make laws democratical, aristocratical, tyrannical, with a view to their several interests; and these laws, which are made by them for their own interests, are the justice which they deliver to their subjects, and him who transgresses them they punish as a breaker of the law, and unjust.
不同形式的政府根据各自的利益制定民主的、贵族的、专制的法律。这些法律是他们为了自己的利益而制定的，是他们给予臣民的正义，违反这些法律的人，他们会作为违法者和不公正者进行惩罚。
And that is what I mean when I say that in all states there is the same principle of justice, which is the interest of the government; and as the government must be supposed to have power, the only reasonable conclusion is, that everywhere there is one principle of justice, which is the interest of the stronger.
这就是我所说的，在所有国家都有同样的正义原则，即政府的利益；这就是我的意思。由于政府必须拥有权力，因此唯一合理的结论是，到处都存在一项正义原则，即强者的利益。
Now I understand you, I said; and whether you are right or not I will try to discover.
现在我明白你了，我说；无论你是对还是错，我都会尝试去发现。
But let me remark, that in defining justice you have yourself used the word ‘interest’ which you forbade me to use.
但我要指出的是，在定义正义时，你自己使用了“利益”这个词，而你却禁止我使用这个词。
It is true, however, that in your definition the words ‘of the stronger’ are added.
然而，在你的定义中确实添加了“强者”一词。
A small addition, you must allow, he said.
他说，你必须允许做一点小小的补充。
Great or small, never mind about that: we must first enquire whether what you are saying is the truth.
不管大小，先不问你说的是真是假。
Now we are both agreed that justice is interest of some sort, but you go on to say ‘of the stronger’; about this addition I am not so sure, and must therefore consider further.
现在我们都同意正义是某种利益，但你接着说“强者的利益”；关于这个添加我不太确定，因此必须进一步考虑。
Proceed.
继续。
I will; and first tell me, Do you admit that it is just for subjects to obey their rulers?
我会;你先告诉我，你承认臣民服从统治者是正当的吗？
I do.
我愿意。
But are the rulers of states absolutely infallible, or are they sometimes liable to err?
但国家的统治者是绝对不会犯错的，还是有时会犯错？
To be sure, he replied, they are liable to err.
他回答说，可以肯定的是，他们很容易犯错误。
Then in making their laws they may sometimes make them rightly, and sometimes not?
那么，他们在制定法律时有时可能是正确的，有时则不是？
True.
真的。
When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
当他们做出正确的事情时，他们会根据自己的利益做出事情；当他们犯了错误，违背了他们的利益时；你承认吗？
Yes.
是的。
And the laws which they make must be obeyed by their subjects,—and that is what you call justice?
他们制定的法律必须得到臣民的遵守，——这就是你所谓的正义吗？
Doubtless.
毫无疑问。
Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
那么按照你的说法，正义不仅是服从强者的利益，而且是相反的？
What is that you are saying?
你在说什么？
he asked.
他问道。
I am only repeating what you are saying, I believe.
我相信我只是重复你所说的话。
But let us consider: Have we not admitted that the rulers may be mistaken about their own interest in what they command, and also that to obey them is justice?
但让我们思考一下：我们难道没有承认统治者在他们的命令上可能会错误地认识到自己的利益，而且服从他们就是正义吗？
Has not that been admitted?
这还没有被承认吗？
Yes.
是的。
Then you must also have acknowledged justice not to be for the interest of the stronger, when the rulers unintentionally command things to be done which are to their own injury.
那么，当统治者无意中命令人们做一些对他们自己造成伤害的事情时，你也必须承认正义不是为了强者的利益。
For if, as you say, justice is the obedience which the subject renders to their commands, in that case, O wisest of men, is there any escape from the conclusion that the weaker are commanded to do, not what is for the interest, but what is for the injury of the stronger?
因为，如果正如你所说，正义是主体对他们的命令的服从，那么，最聪明的人啊，在这种情况下，是否有任何逃避的结论：弱者被命令做的事情不是为了利益，而是为了伤害强者？
Nothing can be clearer, Socrates, said Polemarchus.
波勒马库斯说，苏格拉底，没有比这更清楚的了。
Yes, said Cleitophon, interposing, if you are allowed to be his witness.
是的，克莱托芬插话道，如果你被允许成为他的证人的话。
But there is no need of any witness, said Polemarchus, for Thrasymachus himself acknowledges that rulers may sometimes command what is not for their own interest, and that for subjects to obey them is justice.
但波勒马科斯说，不需要任何证人，因为色拉叙马科斯本人也承认，统治者有时可能会做出不符合自己利益的命令，而臣民服从他们就是正义。
Yes, Polemarchus,—Thrasymachus said that for subjects to do what was commanded by their rulers is just.
是的，波勒马科斯，色拉叙马科斯说过，臣民听从统治者的命令是正义的。
Yes, Cleitophon, but he also said that justice is the interest of the stronger, and, while admitting both these propositions, he further acknowledged that the stronger may command the weaker who are his subjects to do what is not for his own interest; whence follows that justice is the injury quite as much as the interest of the stronger.
是的，克莱托丰，但他也说，正义是强者的利益，并且在承认这两个命题的同时，他进一步承认，强者可以命令他的臣民中的弱者去做不符合他自己利益的事情；由此可见，正义既是强者的利益，也是伤害。
But, said Cleitophon, he meant by the interest of the stronger what the stronger thought to be his interest,—this was what the weaker had to do; and this was affirmed by him to be justice.
但是，克莱托丰说，他所说的强者的利益是指强者认为是他的利益的东西——这是弱者必须做的；他确认这是正义的。
Those were not his words, rejoined Polemarchus.
波勒马库斯回答说，这不是他的话。
Never mind, I replied, if he now says that they are, let us accept his statement.
没关系，我回答说，如果他现在这么说，让我们接受他的说法。
Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
告诉我，色拉叙马科斯，我说，你所说的正义是指强者认为自己感兴趣的东西吗？无论事实是否如此？
Certainly not, he said.
当然不是，他说。
Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
你认为我会在他犯错的时候称他犯错的人更强吗？
Yes, I said, my impression was that you did so, when you admitted that the ruler was not infallible but might be sometimes mistaken.
是的，我说，我的印象是你这样做了，你承认统治者并非绝对正确，但有时可能会犯错误。
You argue like an informer, Socrates.
苏格拉底，你像告密者一样争论。
Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
例如，你的意思是说，对病人有错误认识的人是医生，因为他是错误的？
or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake?
或者说，在算术或语法中犯错的人在犯错误时就该错误而言是算术学家或语法学家？
True, we say that the physician or arithmetician or grammarian has made a mistake, but this is only a way of speaking; for the fact is that neither the grammarian nor any other person of skill ever makes a mistake in so far as he is what his name implies; they none of them err unless their skill fails them, and then they cease to be skilled artists.
诚然，我们说医生、算术家或语法学家犯了错误，但这只是一种说法；事实上，这只是一种说法而已。因为事实是，无论是语法学家还是任何其他有技能的人，只要他的名字所暗示的那样，就不会犯错误。他们不会犯任何错误，除非他们的技能失败了，然后他们就不再是熟练的艺术家了。
No artist or sage or ruler errs at the time when he is what his name implies; though he is commonly said to err, and I adopted the common mode of speaking.
任何艺术家、圣人或统治者在其名副其实的时候都会犯错误。尽管人们普遍认为他犯了错误，但我还是采用了常见的说话方式。
But to be perfectly accurate, since you are such a lover of accuracy, we should say that the ruler, in so far as he is a ruler, is unerring, and, being unerring, always commands that which is for his own interest; and the subject is required to execute his commands; and therefore, as I said at first and now repeat, justice is the interest of the stronger.
但为了完全准确，既然你如此热爱准确，我们就应该说统治者，就其作为统治者而言，是无误的，而且，无误的，总是为了他自己的利益而下令；并且主体需要执行他的命令；因此，正如我一开始所说的，现在又重复一遍，正义是强者的利益。
Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
确实如此，色拉叙马科斯，在你看来我真的像一个告密者一样争论吗？
Certainly, he replied.
当然，他回答道。
And do you suppose that I ask these questions with any design of injuring you in the argument?
你认为我问这些问题的目的是为了在争论中伤害你吗？
Nay, he replied, ‘suppose’ is not the word—I know it; but you will be found out, and by sheer force of argument you will never prevail.
不，他回答说，“假设”不是这个词——我知道；但我知道。但你终将被发现，并且仅靠辩论的力量你永远不会获胜。
I shall not make the attempt, my dear man; but to avoid any misunderstanding occurring between us in future, let me ask, in what sense do you speak of a ruler or stronger whose interest, as you were saying, he being the superior, it is just that the inferior should execute—is he a ruler in the popular or in the strict sense of the term?
我不会尝试的，亲爱的；但为了避免将来我们之间产生误会，我想问一下，您所说的统治者或强者是指什么意思，正如您所说的，他是上级，下级应该执行的利益，他是通俗意义上的统治者还是严格意义上的统治者？
In the strictest of all senses, he said.
他说，从最严格的意义上来说。
And now cheat and play the informer if you can; I ask no quarter at your hands.
如果可以的话，现在就作弊并扮演告密者的角色；我不会要求你宽恕。
But you never will be able, never.
但你永远做不到，永远做不到。
And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
我说，你是否认为我是一个疯狂的人，会试图欺骗，色拉叙马科斯？
I might as well shave a lion.
我还不如给狮子剃毛呢。
Why, he said, you made the attempt a minute ago, and you failed.
为什么，他说，你一分钟前就尝试过，但失败了。
Enough, I said, of these civilities.
我说，这些礼貌已经够了。
It will be better that I should ask you a question: Is the physician, taken in that strict sense of which you are speaking, a healer of the sick or a maker of money?
我最好问你一个问题：从你所说的严格意义上来说，医生是病人的治疗者还是金钱的创造者？
And remember that I am now speaking of the true physician.
请记住，我现在谈论的是真正的医生。
A healer of the sick, he replied.
他回答说，他是病人的治疗师。
And the pilot—that is to say, the true pilot—is he a captain of sailors or a mere sailor?
而飞行员——也就是说，真正的飞行员——是水手中的船长还是单纯的水手？
A captain of sailors.
一位水手的船长。
The circumstance that he sails in the ship is not to be taken into account; neither is he to be called a sailor; the name pilot by which he is distinguished has nothing to do with sailing, but is significant of his skill and of his authority over the sailors.
不考虑他在船上航行的情况；他也不能被称为水手；飞行员的名字与航海无关，但对他的技能和对水手的权威具有重要意义。
Very true, he said.
非常正确，他说。
Now, I said, every art has an interest?
现在，我说，每种艺术都有兴趣吗？
Certainly.
当然。
For which the art has to consider and provide?
艺术必须考虑和提供哪些内容？
Yes, that is the aim of art.
是的，这就是艺术的目的。
And the interest of any art is the perfection of it—this and nothing else?
任何艺术的兴趣在于它的完美——仅此而已？
What do you mean?
你是什么意思？
I mean what I may illustrate negatively by the example of the body.
我的意思是我可以用身体的例子来说明负面的情况。
Suppose you were to ask me whether the body is self-sufficing or has wants, I should reply: Certainly the body has wants; for the body may be ill and require to be cured, and has therefore interests to which the art of medicine ministers; and this is the origin and intention of medicine, as you will acknowledge.
假设你问我身体是自给自足还是有需要，我会回答：身体当然有需要；但身体肯定有需要。因为身体可能生病并需要治愈，因此医学艺术对身体有兴趣；正如您所承认的，这就是医学的起源和目的。
Am I not right?
难道我不对吗？
Quite right, he replied.
完全正确，他回答道。
But is the art of medicine or any other art faulty or deficient in any quality in the same way that the eye may be deficient in sight or the ear fail of hearing, and therefore requires another art to provide for the interests of seeing and hearing—has art in itself, I say, any similar liability to fault or defect, and does every art require another supplementary art to provide for its interests, and that another and another without end?
但是，医学艺术或任何其他艺术是否在任何质量上都有缺陷或缺陷，就像眼睛可能有视力缺陷或耳朵无法听力一样，因此需要另一种艺术来提供视觉和听觉的利益——我说，艺术本身对错误或缺陷有任何类似的责任，并且每一种艺术都需要另一种补充艺术来提供其利益，而且这种艺术没有止境吗？
Or have the arts to look only after their own interests?
还是艺术只顾自己的利益？
Or have they no need either of themselves or of another?—having no faults or defects, they have no need to correct them, either by the exercise of their own art or of any other; they have only to consider the interest of their subject-matter.
或者他们不需要自己或他人？——他们没有过错或缺陷，因此不需要通过运用自己的艺术或任何其他艺术来纠正它们；他们只需考虑其主题的兴趣即可。
For every art remains pure and faultless while remaining true—that is to say, while perfect and unimpaired.
因为每一种艺术都保持纯粹和完美，同时保持真实——也就是说，同时保持完美和完好无损。
Take the words in your precise sense, and tell me whether I am not right.
请按照你的确切意思理解这句话，并告诉我我是否正确。
Yes, clearly.
是的，很明显。
Then medicine does not consider the interest of medicine, but the interest of the body?
那么医学考虑的不是医学的利益，而是身体的利益？
True, he said.
是的，他说。
Nor does the art of horsemanship consider the interests of the art of horsemanship, but the interests of the horse; neither do any other arts care for themselves, for they have no needs; they care only for that which is the subject of their art?
马术也不是考虑马术的利益，而是马的利益；其他艺术也不关心自己，因为它们没有需要。他们只关心他们艺术的主题？
True, he said.
是的，他说。
But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
但是，色拉叙马科斯，艺术肯定是其臣民的上级和统治者吗？
To this he assented with a good deal of reluctance.
他非常不情愿地同意了这一点。
Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker?
那么，我说，没有任何科学或艺术考虑或要求强者或优越者的利益，而只考虑主体和弱者的利益？
He made an attempt to contest this proposition also, but finally acquiesced.
他也曾试图对这个提议提出异议，但最终还是默许了。
Then, I continued, no physician, in so far as he is a physician, considers his own good in what he prescribes, but the good of his patient; for the true physician is also a ruler having the human body as a subject, and is not a mere money-maker; that has been admitted?
然后，我继续说，没有哪个医生，就他是一名医生而言，在开处方时会考虑自己的利益，而只会考虑病人的利益。因为真正的医生也是一个以人体为主体的统治者，而不仅仅是一个赚钱的人。那已经被承认了？
Yes.
是的。
And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
同样，飞行员，从严格意义上来说，是水手的统治者，而不仅仅是水手？
That has been admitted.
这已经被承认了。
And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler’s interest?
这样的飞行员和统治者会为他手下的水手的利益提供和规定，而不是为了他自己或统治者的利益？
He gave a reluctant ‘Yes.’
他不情愿地说“是”。
Then, I said, Thrasymachus, there is no one in any rule who, in so far as he is a ruler, considers or enjoins what is for his own interest, but always what is for the interest of his subject or suitable to his art; to that he looks, and that alone he considers in everything which he says and does.
然后，我说，色拉叙马科斯，在任何统治中，没有一个人，只要他是一个统治者，就会考虑或命令什么是为了他自己的利益，而总是为了他的臣民的利益或适合他的艺术；他所注视的就是这一点，他所说所做的一切都只考虑这一点。
When we had got to this point in the argument, and every one saw that the definition of justice had been completely upset, Thrasymachus, instead of replying to me, said: Tell me, Socrates, have you got a nurse?
当我们的争论进行到这一点时，每个人都看到正义的定义已经完全被打乱了，色拉叙马科斯没有回答我，而是说：告诉我，苏格拉底，你有护士吗？
Why do you ask such a question, I said, when you ought rather to be answering?
我说，当你应该回答时，你为什么要问这样的问题？
Because she leaves you to snivel, and never wipes your nose: she has not even taught you to know the shepherd from the sheep.
因为她让你哭泣，从来不擦你的鼻子：她甚至没有教你区分牧羊人和羊。
What makes you say that?
是什么让你这么说？
I replied.
我回答道。
Because you fancy that the shepherd or neatherd fattens or tends the sheep or oxen with a view to their own good and not to the good of himself or his master; and you further imagine that the rulers of states, if they are true rulers, never think of their subjects as sheep, and that they are not studying their own advantage day and night.
因为你认为牧羊人或牧羊人养肥或饲养羊或牛是为了他们自己的利益，而不是为了他自己或他的主人的利益；你进一步想象，国家的统治者如果是真正的统治者，决不会把自己的臣民视为羊群，也不会日夜研究自己的利益。
Oh, no; and so entirely astray are you in your ideas about the just and unjust as not even to know that justice and the just are in reality another’s good; that is to say, the interest of the ruler and stronger, and the loss of the subject and servant; and injustice the opposite; for the unjust is lord over the truly simple and just: he is the stronger, and his subjects do what is for his interest, and minister to his happiness, which is very far from being their own.
哦，不；你对正义和不正义的看法完全误入歧途，甚至不知道正义和正义实际上是他人的利益；即君者利而强，臣仆者失；不公正则相反；因为不公正的人是真正简单和公正的人的统治者：他是更强大的，他的臣民为他的利益做事，并为他的幸福服务，而这与他们自己的幸福相去甚远。
Consider further, most foolish Socrates, that the just is always a loser in comparison with the unjust.
最愚蠢的苏格拉底，再想一想，与不公正的人相比，正义的人总是失败者。
First of all, in private contracts: wherever the unjust is the partner of the just you will find that, when the partnership is dissolved, the unjust man has always more and the just less.
首先，在私人合同中：只要不公正者与公正者合伙，你就会发现，当合伙关系解散时，不公正者总是多，而公正者总是少。
Secondly, in their dealings with the State: when there is an income-tax, the just man will pay more and the unjust less on the same amount of income; and when there is anything to be received the one gains nothing and the other much.
其次，在他们与国家打交道时：当征收所得税时，对于同样数额的收入，正义的人会缴纳更多的税，而不公正的人会缴纳更少的税；当有什么东西可以得到时，一方一无所获，而另一方则收获很多。
Observe also what happens when they take an office; there is the just man neglecting his affairs and perhaps suffering other losses, and getting nothing out of the public, because he is just; moreover he is hated by his friends and acquaintance for refusing to serve them in unlawful ways.
还要观察他们上任后会发生什么；有一个正义的人忽视了自己的事务，也许还遭受了其他损失，却没有从公众那里得到任何好处，因为他是正义的；此外，他因拒绝以非法方式为朋友和熟人提供服务而受到朋友和熟人的憎恨。
But all this is reversed in the case of the unjust man.
但在不公正的人身上，这一切都发生了逆转。
I am speaking, as before, of injustice on a large scale in which the advantage of the unjust is most apparent; and my meaning will be most clearly seen if we turn to that highest form of injustice in which the criminal is the happiest of men, and the sufferers or those who refuse to do injustice are the most miserable—that is to say tyranny, which by fraud and force takes away the property of others, not little by little but wholesale; comprehending in one, things sacred as well as profane, private and public; for which acts of wrong, if he were detected perpetrating any one of them singly, he would be punished and incur great disgrace—they who do such wrong in particular cases are called robbers of temples, and man-stealers and burglars and swindlers and thieves.
和以前一样，我所说的是大规模的不公正，在这种情况下，不公正的人的优势是最明显的。如果我们转向不公正的最高形式，在这种形式中，罪犯是最幸福的，而受害者或那些拒绝实施不公正的人则是最悲惨的，那么我的意思就会更清楚地明白——也就是说，暴政通过欺诈和武力夺走他人的财产，不是一点一点地而是大规模地夺走他人的财产；神圣的事物、世俗的事物、私人的事物和公共的事物都融为一体；其恶行，若被发现有其中一者，必受刑罚，蒙受极大耻辱，特殊情况下作此恶行者，称为盗庙、偷人、盗贼、骗子、小偷。
But when a man besides taking away the money of the citizens has made slaves of them, then, instead of these names of reproach, he is termed happy and blessed, not only by the citizens but by all who hear of his having achieved the consummation of injustice.
但是，当一个人除了夺走公民的金钱之外，还使他们成为奴隶时，那么，他就不会被称为幸福和祝福，而不是这些耻辱的名字，不仅是公民，而且是所有听说他已达到不公正的完美境界的人。
For mankind censure injustice, fearing that they may be the victims of it and not because they shrink from committing it.
因为人类谴责不公正，是担心自己可能成为不公正的受害者，而不是因为他们不敢犯下不公正。
And thus, as I have shown, Socrates, injustice, when on a sufficient scale, has more strength and freedom and mastery than justice; and, as I said at first, justice is the interest of the stronger, whereas injustice is a man’s own profit and interest.
因此，正如我已经表明的那样，苏格拉底，不公正，当达到足够的规模时，比正义具有更多的力量、自由和掌控力。正如我一开始所说，正义是强者的利益，而不正义是人自己的利益和利益。
Thrasymachus, when he had thus spoken, having, like a bath-man, deluged our ears with his words, had a mind to go away.
色拉叙马科斯说完这番话，就像一个洗澡的人，用他的话淹没了我们的耳朵，他打算离开。
But the company would not let him; they insisted that he should remain and defend his position; and I myself added my own humble request that he would not leave us.
但公司不让他这么做；他们坚持让他留下来捍卫自己的立场；我本人也提出了自己的谦卑请求，希望他不要离开我们。
Thrasymachus, I said to him, excellent man, how suggestive are your remarks!
色拉叙马科斯，我对他说，优秀的人，你的言论多么有启发性啊！
And are you going to run away before you have fairly taught or learned whether they are true or not?
在你公平地教导或了解它们是否真实之前，你会逃跑吗？
Is the attempt to determine the way of man’s life so small a matter in your eyes—to determine how life may be passed by each one of us to the greatest advantage?
在你看来，决定人类生活方式的尝试是如此渺小——决定我们每个人如何才能获得最大的利益？
And do I differ from you, he said, as to the importance of the enquiry?
他说，关于调查的重要性，我和你有什么不同吗？
You appear rather, I replied, to have no care or thought about us, Thrasymachus—whether we live better or worse from not knowing what you say you know, is to you a matter of indifference.
我回答说，你似乎根本不关心或不关心我们，色拉叙马科斯——无论我们因为不知道你所说的你所知道的而生活得更好还是更糟，对你来说都是无关紧要的问题。
Prithee, friend, do not keep your knowledge to yourself; we are a large party; and any benefit which you confer upon us will be amply rewarded.
朋友，请不要把你的知识留给自己；我们是一个大聚会；您给予我们的任何好处都将得到丰厚的回报。
For my own part I openly declare that I am not convinced, and that I do not believe injustice to be more gainful than justice, even if uncontrolled and allowed to have free play.
就我个人而言，我公开声明我不相信，并且我不相信不公正比正义更有利可图，即使不受控制并允许自由发挥。
For, granting that there may be an unjust man who is able to commit injustice either by fraud or force, still this does not convince me of the superior advantage of injustice, and there may be others who are in the same predicament with myself.
因为，即使有一个不公正的人能够通过欺诈或武力实施不公正，但这仍然不能让我相信不公正的优越性，而且可能还有其他人与我处于同样的困境。
Perhaps we may be wrong; if so, you in your wisdom should convince us that we are mistaken in preferring justice to injustice.
也许我们错了；如果是这样，你应该以你的智慧让我们相信，我们选择正义而不是非正义是错误的。
And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
他说，如果你还没有被我刚才所说的话说服的话，我该如何说服你呢？我还能为你做些什么吗？
Would you have me put the proof bodily into your souls?
你愿意让我将证据切实地植入你的灵魂中吗？
Heaven forbid!
老天爷不允许！
I said; I would only ask you to be consistent; or, if you change, change openly and let there be no deception.
我说；我只要求你保持一致；或者，如果你要改变，就公开改变，不要有欺骗。
For I must remark, Thrasymachus, if you will recall what was previously said, that although you began by defining the true physician in an exact sense, you did not observe a like exactness when speaking of the shepherd; you thought that the shepherd as a shepherd tends the sheep not with a view to their own good, but like a mere diner or banquetter with a view to the pleasures of the table; or, again, as a trader for sale in the market, and not as a shepherd.
因为我必须指出，色拉叙马科斯，如果你还记得之前说过的话，尽管你一开始就在精确的意义上定义了真正的医生，但在谈到牧羊人时你并没有观察到类似的精确性；你以为牧羊人作为牧羊人照料羊群并不是为了羊群自身的利益，而只是像一个用餐者或宴会者一样为了餐桌上的欢乐；或者，再次，作为在市场上出售的商人，而不是作为牧羊人。
Yet surely the art of the shepherd is concerned only with the good of his subjects; he has only to provide the best for them, since the perfection of the art is already ensured whenever all the requirements of it are satisfied.
然而，牧羊人的艺术肯定只关心他的臣民的利益。他只需为他们提供最好的，因为只要满足了艺术的所有要求，就已经保证了艺术的完美。
And that was what I was saying just now about the ruler.
这就是我刚才所说的关于统治者的事情。
I conceived that the art of the ruler, considered as ruler, whether in a state or in private life, could only regard the good of his flock or subjects; whereas you seem to think that the rulers in states, that is to say, the true rulers, like being in authority.
我认为，作为统治者的统治者的艺术，无论是在国家还是在私人生活中，都只能考虑他的羊群或臣民的利益；而你似乎认为国家的统治者，即真正的统治者，喜欢掌权。
Think!
思考！
Nay, I am sure of it.
不，我确信这一点。
Then why in the case of lesser offices do men never take them willingly without payment, unless under the idea that they govern for the advantage not of themselves but of others?
那么，为什么在较小的职位上，人们绝不会在没有报酬的情况下心甘情愿地接受这些职位，除非他们认为他们的统治不是为了自己的利益，而是为了他人的利益？
Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
我问你一个问题：这几种艺术不是因为各自有不同的功能而有所不同吗？
And, my dear illustrious friend, do say what you think, that we may make a little progress.
而且，我亲爱的杰出朋友，请说出你的想法，这样我们就可以取得一点进展。
Yes, that is the difference, he replied.
是的，这就是区别，他回答道。
And each art gives us a particular good and not merely a general one—medicine, for example, gives us health; navigation, safety at sea, and so on?
每一种艺术都给我们带来特殊的好处，而不仅仅是一般的好处——例如，医学给我们带来健康；而医学则给我们带来健康。导航、海上安全等等？
Yes, he said.
是的，他说。
And the art of payment has the special function of giving pay: but we do not confuse this with other arts, any more than the art of the pilot is to be confused with the art of medicine, because the health of the pilot may be improved by a sea voyage.
支付艺术具有支付报酬的特殊功能：但我们不要将其与其他艺术相混淆，就像飞行员的艺术不能与医学的艺术相混淆一样，因为飞行员的健康可以通过海上航行得到改善。
You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
您不会倾向于说导航是医学的艺术，至少如果我们要采用您对语言的精确使用的话？
Certainly not.
当然不是。
Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
或者因为一个人收到报酬时身体健康，你不会说付款的艺术是医学吗？
I should not.
我不应该。
Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
你也不会说医学是一门收取报酬的艺术，因为一个人在从事治疗时收取费用？
Certainly not.
当然不是。
And we have admitted, I said, that the good of each art is specially confined to the art?
我说，我们承认每种艺术的优点都特别局限于该艺术？
Yes.
是的。
Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
那么，如果所有艺术家都有什么共同点的话，那就是归因于他们都有共同用途的东西？
True, he replied.
是的，他回答道。
And when the artist is benefited by receiving pay the advantage is gained by an additional use of the art of pay, which is not the art professed by him?
当艺术家通过接受报酬而受益时，这种优势是通过额外使用付费艺术而获得的，这不是他所宣称的艺术吗？
He gave a reluctant assent to this.
他勉强同意了这一点。
Then the pay is not derived by the several artists from their respective arts.
那么报酬就不是几位艺术家从各自的艺术中获得的。
But the truth is, that while the art of medicine gives health, and the art of the builder builds a house, another art attends them which is the art of pay.
但事实是，虽然医学的艺术带来健康，建筑商的艺术建造房屋，但另一种艺术却在陪伴着他们，那就是报酬的艺术。
The various arts may be doing their own business and benefiting that over which they preside, but would the artist receive any benefit from his art unless he were paid as well?
各种艺术可能都在做自己的事情，并为他们所主持的领域带来好处，但是艺术家会从他的艺术中获得任何好处，除非他也得到报酬吗？
I suppose not.
我想不会。
But does he therefore confer no benefit when he works for nothing?
但是，当他不劳而获时，他就不会带来任何好处吗？
Certainly, he confers a benefit.
当然，他会带来好处。
Then now, Thrasymachus, there is no longer any doubt that neither arts nor governments provide for their own interests; but, as we were before saying, they rule and provide for the interests of their subjects who are the weaker and not the stronger—to their good they attend and not to the good of the superior.
那么现在，色拉叙马科斯，毫无疑问，艺术和政府都不会为自己的利益提供服务；但是，正如我们之前说过的，他们统治并为臣民的利益提供服务，这些臣民是弱者而不是强者——他们关注的是他们的利益，而不是上级的利益。
And this is the reason, my dear Thrasymachus, why, as I was just now saying, no one is willing to govern; because no one likes to take in hand the reformation of evils which are not his concern without remuneration.
这就是为什么，我亲爱的色拉叙马科斯，正如我刚才所说，没有人愿意统治；因为没有人喜欢在没有报酬的情况下改造与他无关的罪恶。
For, in the execution of his work, and in giving his orders to another, the true artist does not regard his own interest, but always that of his subjects; and therefore in order that rulers may be willing to rule, they must be paid in one of three modes of payment, money, or honour, or a penalty for refusing.
因为，在执行他的作品时，以及在向他人下达命令时，真正的艺术家不会考虑自己的利益，而总是考虑他的臣民的利益。因此，为了让统治者愿意统治，他们必须以三种支付方式之一获得报酬：金钱或荣誉，或者拒绝接受惩罚。
What do you mean, Socrates?
苏格拉底，你是什么意思？
said Glaucon.
格劳孔说。
The first two modes of payment are intelligible enough, but what the penalty is I do not understand, or how a penalty can be a payment.
前两种付款方式很好理解，但是我不明白罚款是什么，也不明白罚款如何成为付款。
You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule?
您的意思是您不了解这种报酬的本质，而对于最优秀的人来说，这种报酬是统治的巨大诱因？
Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
你当然知道野心和贪婪被认为是一种耻辱，事实上它们确实是一种耻辱？
Very true.
非常真实。
And for this reason, I said, money and honour have no attraction for them; good men do not wish to be openly demanding payment for governing and so to get the name of hirelings, nor by secretly helping themselves out of the public revenues to get the name of thieves.
因此，我说，金钱和荣誉对他们没有吸引力；善良的人，不希望公开索取执政的报酬，从而获得雇工的名声，也不希望通过私自取用公共收入来获得盗贼的名声。
And not being ambitious they do not care about honour.
他们没有野心，也不关心荣誉。
Wherefore necessity must be laid upon them, and they must be induced to serve from the fear of punishment.
因此，必须对他们施加必要性，并且必须诱导他们因害怕受到惩罚而服役。
And this, as I imagine, is the reason why the forwardness to take office, instead of waiting to be compelled, has been deemed dishonourable.
正如我想象的那样，这就是为什么不等待被迫就职而主动上任被认为是不光彩的原因。
Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself.
现在，惩罚中最糟糕的部分是，拒绝统治的人很可能会被比他更糟糕的人统治。
And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help—not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to any one who is better than themselves, or indeed as good.
正如我所设想的，对此的恐惧促使好人上台，不是因为他们愿意，而是因为他们无能为力——不是因为他们认为自己会获得任何利益或享受，而是因为他们有必要，而且因为他们无法将统治任务委托给任何比他们更好或实际上和他们一样好的人。
For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present; then we should have plain proof that the true ruler is not meant by nature to regard his own interest, but that of his subjects; and every one who knew this would choose rather to receive a benefit from another than to have the trouble of conferring one.
因为我们有理由认为，如果一个城市完全由好人组成，那么避免担任公职将与目前获得公职一样成为争论的焦点。那么我们就会有明显的证据证明，真正的统治者生来就不会考虑自己的利益，而是考虑臣民的利益。每一个知道这一点的人都会选择宁愿从他人那里获得好处，也不愿费力地给予别人好处。
So far am I from agreeing with Thrasymachus that justice is the interest of the stronger.
到目前为止，我并不同意色拉叙马科斯的观点，即正义是强者的利益。
This latter question need not be further discussed at present; but when Thrasymachus says that the life of the unjust is more advantageous than that of the just, his new statement appears to me to be of a far more serious character.
后一个问题目前无需进一步讨论；但当色拉叙马科斯说不公正者的生活比正义者的生活更有利时，在我看来，他的新说法具有更加严肃的性质。
Which of us has spoken truly?
我们当中谁说的是真话？
And which sort of life, Glaucon, do you prefer?
格劳孔，你更喜欢哪种生活？
I for my part deem the life of the just to be the more advantageous, he answered.
“就我而言，我认为正义的生活更有利，”他回答道。
Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
你听到色拉叙马科斯正在演练的不公正的所有好处了吗？
Yes, I heard him, he replied, but he has not convinced me.
是的，我听到了，他回答道，但他并没有说服我。
Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
那么，如果可以的话，我们是否应该尝试找到某种方法来说服他，让他相信他所说的是不真实的？
Most certainly, he replied.
毫无疑问，他回答道。
If, I said, he makes a set speech and we make another recounting all the advantages of being just, and he answers and we rejoin, there must be a numbering and measuring of the goods which are claimed on either side, and in the end we shall want judges to decide; but if we proceed in our enquiry as we lately did, by making admissions to one another, we shall unite the offices of judge and advocate in our own persons.
我说，如果他做了一次固定的演讲，而我们又做了一次叙述公正的所有好处，他回答了，我们重新加入，那么必须对双方所要求的货物进行编号和测量，最后我们将希望法官做出裁决；但是，如果我们像最近那样继续进行调查，互相承认，我们将把法官和辩护人的职责联合起来。
Very good, he said.
非常好，他说。
And which method do I understand you to prefer?
据我了解您更喜欢哪种方法？
I said.
我说。
That which you propose.
你所提议的。
Well, then, Thrasymachus, I said, suppose you begin at the beginning and answer me.
好吧，色拉叙马科斯，我说，假设你从头开始回答我。
You say that perfect injustice is more gainful than perfect justice?
你说完美的不公正比完美的正义更有利可图？
Yes, that is what I say, and I have given you my reasons.
是的，这就是我所说的，我已经给了你我的理由。
And what is your view about them?
您对他们有何看法？
Would you call one of them virtue and the other vice?
你会把其中一种称为美德，另一种称为恶习吗？
Certainly.
当然。
I suppose that you would call justice virtue and injustice vice?
我想你会称正义为美德，不正义为恶习？
What a charming notion!
多么迷人的想法啊！
So likely too, seeing that I affirm injustice to be profitable and justice not.
也很可能，因为我确认不公正是有利可图的，而正义不是。
What else then would you say?
那你还说什么？
The opposite, he replied.
相反，他回答道。
And would you call justice vice?
你会把正义称为罪恶吗？
No, I would rather say sublime simplicity.
不，我宁愿说崇高的简单。
Then would you call injustice malignity?
那么你会称不公正为恶意吗？
No; I would rather say discretion.
不;我宁愿说谨慎。
And do the unjust appear to you to be wise and good?
在你看来，不公正的人是明智而善良的吗？
Yes, he said; at any rate those of them who are able to be perfectly unjust, and who have the power of subduing states and nations; but perhaps you imagine me to be talking of cutpurses.
是的，他说；无论如何，他们当中有能力完全不公正，并且有能力征服国家和民族的人；但也许你以为我说的是窃贼。
Even this profession if undetected has advantages, though they are not to be compared with those of which I was just now speaking.
即使这个职业不被发现也有优点，虽然不能和我刚才讲的那些相比。
I do not think that I misapprehend your meaning, Thrasymachus, I replied; but still I cannot hear without amazement that you class injustice with wisdom and virtue, and justice with the opposite.
我不认为我误解了你的意思，色拉叙马科斯，我回答道。但当我听到你将不公正与智慧和美德相提并论，而将正义与相反的观点相提并论时，我仍然感到惊讶。
Certainly I do so class them.
当然，我确实对他们进行了分类。
Now, I said, you are on more substantial and almost unanswerable ground; for if the injustice which you were maintaining to be profitable had been admitted by you as by others to be vice and deformity, an answer might have been given to you on received principles; but now I perceive that you will call injustice honourable and strong, and to the unjust you will attribute all the qualities which were attributed by us before to the just, seeing that you do not hesitate to rank injustice with wisdom and virtue.
现在，我说，你的立场更加坚实，几乎无法反驳。因为，如果你认为有利可图的不公正行为被你和其他人一样承认为邪恶和畸形，那么可能会根据公认的原则给你一个答复；但现在我发现，你们会称不公正为光荣和强大的，并且您会将我们之前赋予正义的所有品质归因于不公正，因为您毫不犹豫地将不公正与智慧和美德并列。
You have guessed most infallibly, he replied.
“你猜得最准确，”他回答道。
Then I certainly ought not to shrink from going through with the argument so long as I have reason to think that you, Thrasymachus, are speaking your real mind; for I do believe that you are now in earnest and are not amusing yourself at our expense.
那么，只要我有理由相信你，色拉叙马科斯，正在说出你的真实想法，我当然不应该回避论证。因为我确实相信你现在是认真的，不会以我们为代价来取乐。
I may be in earnest or not, but what is that to you?—to refute the argument is your business.
我可能是认真的，也可能不是，但这与你有什么关系呢？——反驳这个论点是你的事。
Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
非常正确，我说；这就是我必须做的：但是你能再回答一个问题吗？
Does the just man try to gain any advantage over the just?
正义的人会试图比正义的人获得任何优势吗？
Far otherwise; if he did he would not be the simple amusing creature which he is.
完全不是这样；如果他这样做了，他就不会是现在这个简单有趣的人了。
And would he try to go beyond just action?
他会尝试超越行动吗？
He would not.
他不会。
And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
他会如何看待试图从不公正的行为中获得优势的行为？他会认为这是正义还是不正义？
He would think it just, and would try to gain the advantage; but he would not be able.
他会认为这是公正的，并会尽力获得优势；但他做不到。
Whether he would or would not be able, I said, is not to the point.
我说，无论他能不能，这都不是重点。
My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust?
我的问题只是，正义的人在拒绝拥有比另一个正义的人更多的东西的同时，是否会希望并声称拥有比不正义的人更多的东西？
Yes, he would.
是的，他会的。
And what of the unjust—does he claim to have more than the just man and to do more than is just?
那么不公正的人又如何呢——他是否声称拥有比公正的人更多的东西，并且做的比公正的事情更多？
Of course, he said, for he claims to have more than all men.
当然，他说，因为他声称自己拥有的比所有人都多。
And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
不公正的人会努力奋斗以获得比不公正的人或行为更多的东西，以便他可以拥有比一切更多的东西？
True.
真的。
We may put the matter thus, I said—the just does not desire more than his like but more than his unlike, whereas the unjust desires more than both his like and his unlike?
我说，我们可以这样说——义人的欲望不是超过他的同类，而是超过他的异类，而不义的人的欲望既超过他的同类又超过他的异类？
Nothing, he said, can be better than that statement.
他说，没有什么比这句话更好的了。
And the unjust is good and wise, and the just is neither?
不公正的人是善良和明智的，而正义的人则两者都不是？
Good again, he said.
又好了，他说。
And is not the unjust like the wise and good and the just unlike them?
不公正的人不也像聪明人和善良的人一样，而公正的人却不像他们吗？
Of course, he said, he who is of a certain nature, is like those who are of a certain nature; he who is not, not.
当然，他说，有某种本性的人就像那些有某种本性的人一样；不存在的人，就不是。
Each of them, I said, is such as his like is?
我说，他们每个人都像他那样吗？
Certainly, he replied.
当然，他回答道。
Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician?
很好，色拉叙马科斯，我说；现在以艺术为例：你会承认一个人是音乐家而另一个人不是音乐家吗？
Yes.
是的。
And which is wise and which is foolish?
哪个是明智的，哪个是愚蠢的？
Clearly the musician is wise, and he who is not a musician is foolish.
显然，音乐家是明智的，而不是音乐家的人是愚蠢的。
And he is good in as far as he is wise, and bad in as far as he is foolish?
他的智慧就是善，他的愚昧就是恶？
Yes.
是的。
And you would say the same sort of thing of the physician?
你也会对医生说同样的话吗？
Yes.
是的。
And do you think, my excellent friend, that a musician when he adjusts the lyre would desire or claim to exceed or go beyond a musician in the tightening and loosening the strings?
我的好朋友，你是否认为音乐家在调整竖琴时会希望或声称在拉紧和放松琴弦方面超越或超越音乐家？
I do not think that he would.
我认为他不会。
But he would claim to exceed the non-musician?
但他会声称超越非音乐家？
Of course.
当然。
And what would you say of the physician?
您对医生有何评价？
In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
在开出肉类和饮料的处方时，他是否希望超越其他医生或超越医学实践？
He would not.
他不会。
But he would wish to go beyond the non-physician?
但他想超越非医生吗？
Yes.
是的。
And about knowledge and ignorance in general; see whether you think that any man who has knowledge ever would wish to have the choice of saying or doing more than another man who has knowledge.
以及一般的知识和无知；看看你是否认为任何有知识的人都希望比其他有知识的人有更多的选择说或做更多的事情。
Would he not rather say or do the same as his like in the same case?
在同样的情况下，他难道不愿意说同样的话、做同样的事吗？
That, I suppose, can hardly be denied.
我想，这一点是不容否认的。
And what of the ignorant?
而无知者呢？
would he not desire to have more than either the knowing or the ignorant?
难道他不想拥有比有知识或无知更多的东西吗？
I dare say.
我敢说。
And the knowing is wise?
知道是明智的吗？
Yes.
是的。
And the wise is good?
聪明人就是善人吗？
True.
真的。
Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
那么，明智而善良的人就不会渴望获得比自己同类更多的东西，而是比与他不同的和相反的东西更多的东西吗？
I suppose so.
我想是的。
Whereas the bad and ignorant will desire to gain more than both?
而坏人和无知者会渴望获得比两者更多的东西吗？
Yes.
是的。
But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
但是，色拉叙马科斯，我们不是说过，不公正的人超越了他的同类和异类吗？
Were not these your words?
这不是你的话吗？
They were.
他们是。
And you also said that the just will not go beyond his like but his unlike?
你还说正义不会超越他的喜欢而不会超越他的不同？
Yes.
是的。
Then the just is like the wise and good, and the unjust like the evil and ignorant?
那么义者如智者、善者，不义者如恶者、愚昧者？
That is the inference.
这就是推论。
And each of them is such as his like is?
他们每个人都是他喜欢的样子吗？
That was admitted.
这是被承认的。
Then the just has turned out to be wise and good and the unjust evil and ignorant.
这样，正义的人就变得聪明、善良，不正义的人就变得邪恶、无知。
Thrasymachus made all these admissions, not fluently, as I repeat them, but with extreme reluctance; it was a hot summer’s day, and the perspiration poured from him in torrents; and then I saw what I had never seen before, Thrasymachus blushing.
色拉叙马科斯承认了所有这些，但正如我重复的那样，他并不流利，而是极其不情愿地承认了这一点。那是一个炎热的夏日，他的汗珠倾盆而下。然后我看到了我以前从未见过的东西，色拉叙马霍斯脸红了。
As we were now agreed that justice was virtue and wisdom, and injustice vice and ignorance, I proceeded to another point:
由于我们现在一致认为正义是美德和智慧，不正义是邪恶和无知，所以我继续说另一点：
Well, I said, Thrasymachus, that matter is now settled; but were we not also saying that injustice had strength; do you remember?
好吧，我说，色拉叙马科斯，事情现在已经解决了；但我们不是也说过，不公正也有力量吗？你是否记得？
Yes, I remember, he said, but do not suppose that I approve of what you are saying or have no answer; if however I were to answer, you would be quite certain to accuse me of haranguing; therefore either permit me to have my say out, or if you would rather ask, do so, and I will answer ‘Very good,’ as they say to story-telling old women, and will nod ‘Yes’ and ‘No.’
是的，我记得，他说，但不要以为我赞同你所说的或者没有答案；但如果我回答的话，你肯定会指责我胡言乱语。因此，要么允许我说出来，要么如果你愿意问的话，就这样做吧，我会回答“很好”，就像他们对讲故事的老妇人说的那样，然后会点头“是”和“不”。
Certainly not, I said, if contrary to your real opinion.
当然不是，我说，如果与你的真实想法相反的话。
Yes, he said, I will, to please you, since you will not let me speak.
是的，他说，我会的，为了取悦你，因为你不让我说话。
What else would you have?
你还要什么？
Nothing in the world, I said; and if you are so disposed I will ask and you shall answer.
世界上什么都没有，我说；如果你愿意的话，我会问，你会回答。
Proceed.
继续。
Then I will repeat the question which I asked before, in order that our examination of the relative nature of justice and injustice may be carried on regularly.
然后我将重复我之前提出的问题，以便我们能够定期对正义与非正义的相对性质进行审查。
A statement was made that injustice is stronger and more powerful than justice, but now justice, having been identified with wisdom and virtue, is easily shown to be stronger than injustice, if injustice is ignorance; this can no longer be questioned by any one.
有人说，不公正比正义更强大，更有力量，但现在，正义已被等同于智慧和美德，如果不公正是无知，那么很容易证明它比不公正更强大；这已经是任何人都无法再质疑的了。
But I want to view the matter, Thrasymachus, in a different way: You would not deny that a state may be unjust and may be unjustly attempting to enslave other states, or may have already enslaved them, and may be holding many of them in subjection?
但我想以不同的方式看待这个问题，色拉叙马科斯：你不会否认一个国家可能是不公正的，并且可能不公正地试图奴役其他国家，或者可能已经奴役了它们，并且可能使许多国家处于臣服状态？
True, he replied; and I will add that the best and most perfectly unjust state will be most likely to do so.
是的，他回答说；我还要补充一点，最好的、最不公正的国家最有可能这样做。
I know, I said, that such was your position; but what I would further consider is, whether this power which is possessed by the superior state can exist or be exercised without justice or only with justice.
我说，我知道这就是你的立场；但我要进一步考虑的是，这种由上级国家所拥有的权力是否可以在没有正义的情况下或只有在正义的情况下存在或行使。
If you are right in your view, and justice is wisdom, then only with justice; but if I am right, then without justice.
如果你的观点是对的，正义就是智慧，那么只有正义；但如果我是对的，那就没有正义。
I am delighted, Thrasymachus, to see you not only nodding assent and dissent, but making answers which are quite excellent.
色拉叙马科斯，我很高兴看到你不仅点头同意和反对，而且还做出了非常出色的回答。
That is out of civility to you, he replied.
“这对你来说是不礼貌的，”他回答道。
You are very kind, I said; and would you have the goodness also to inform me, whether you think that a state, or an army, or a band of robbers and thieves, or any other gang of evil-doers could act at all if they injured one another?
你真善良，我说；您是否也可以告诉我，您是否认为一个国家、一支军队、一群强盗和小偷，或者任何其他恶徒团伙如果互相伤害，是否会采取行动？
No indeed, he said, they could not.
不，他说，他们确实不能。
But if they abstained from injuring one another, then they might act together better?
但如果他们不互相伤害，那么他们在一起行动可能会更好吗？
Yes.
是的。
And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
这是因为，不公正会产生分裂、仇恨和争斗，正义会带来和谐和友谊；是不是这样，色拉叙马科斯？
I agree, he said, because I do not wish to quarrel with you.
我同意，他说，因为我不想和你争吵。
How good of you, I said; but I should like to know also whether injustice, having this tendency to arouse hatred, wherever existing, among slaves or among freemen, will not make them hate one another and set them at variance and render them incapable of common action?
你真好，我说；但我还想知道，无论在哪里存在，无论是在奴隶之间还是在自由人之间，具有这种引起仇恨倾向的不公正是否不会使他们彼此仇恨，使他们产生分歧，使他们无法采取共同行动？
Certainly.
当然。
And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just?
即使只有两个人之间存在不公正，他们难道不会争吵、打斗、互相仇视、与正义为敌吗？
They will.
他们会的。
And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
假设不公正存在于一个人身上，你的智慧会说她失去了还是保留了她的自然力量？
Let us assume that she retains her power.
让我们假设她保留了权力。
Yet is not the power which injustice exercises of such a nature that wherever she takes up her abode, whether in a city, in an army, in a family, or in any other body, that body is, to begin with, rendered incapable of united action by reason of sedition and distraction; and does it not become its own enemy and at variance with all that opposes it, and with the just?
然而，不公正所行使的权力并非如此，无论她居住在哪里，无论是在城市、在军队、在家庭还是在任何其他机构，该机构首先都会因煽动和干扰而无法采取联合行动；难道它不会成为自己的敌人，并与所有反对它的人和正义的人发生冲突吗？
Is not this the case?
难道不是这样吗？
Yes, certainly.
是的，当然。
And is not injustice equally fatal when existing in a single person; in the first place rendering him incapable of action because he is not at unity with himself, and in the second place making him an enemy to himself and the just?
当不公正存在于一个人身上时，不是同样致命吗？首先使他无法采取行动，因为他与自己不统一，其次使他成为自己和正义的敌人？
Is not that true, Thrasymachus?
难道不是这样吗，色拉叙马科斯？
Yes.
是的。
And O my friend, I said, surely the gods are just?
哦，我的朋友，我说，众神肯定是公正的吗？
Granted that they are.
当然，他们是。
But if so, the unjust will be the enemy of the gods, and the just will be their friend?
但如果是这样的话，不义者将成为诸神的敌人，而正义者将成为他们的朋友？
Feast away in triumph, and take your fill of the argument; I will not oppose you, lest I should displease the company.
凯旋而归，尽情争论；我不会反对你，免得让公司不高兴。
Well then, proceed with your answers, and let me have the remainder of my repast.
那么，继续你的回答，让我吃剩下的饭菜。
For we have already shown that the just are clearly wiser and better and abler than the unjust, and that the unjust are incapable of common action; nay more, that to speak as we did of men who are evil acting at any time vigorously together, is not strictly true, for if they had been perfectly evil, they would have laid hands upon one another; but it is evident that there must have been some remnant of justice in them, which enabled them to combine; if there had not been they would have injured one another as well as their victims; they were but half-villains in their enterprises; for had they been whole villains, and utterly unjust, they would have been utterly incapable of action.
因为我们已经表明，正义的人显然比不正义的人更聪明、更好、更有能力，而不正义的人没有能力采取共同行动；更重要的是，像我们所说的那样，那些邪恶的人在任何时候都一起积极地行动，这并不完全正确，因为如果他们完全邪恶，他们就会互相动手。但很明显，他们身上一定还残留着一些正义感，这使得他们能够结合在一起。如果没有的话，他们就会互相伤害以及受害者；他们在自己的事业中只是半个恶棍。因为如果他们完全是恶棍，完全不公正，他们就完全没有能力采取行动。
That, as I believe, is the truth of the matter, and not what you said at first.
我相信，这就是事情的真相，而不是你一开始所说的。
But whether the just have a better and happier life than the unjust is a further question which we also proposed to consider.
但正义者是否比不正义者拥有更好、更幸福的生活，是我们也建议考虑的进一步问题。
I think that they have, and for the reasons which I have given; but still I should like to examine further, for no light matter is at stake, nothing less than the rule of human life.
我认为他们已经这样做了，并且出于我所给出的原因；但我仍然想进一步检查，因为没有任何轻的事情受到威胁，不亚于人类生活的规则。
Proceed.
继续。
I will proceed by asking a question: Would you not say that a horse has some end?
我接着问一个问题：你不说马有终点吗？
I should.
我应该。
And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
马或任何东西的目的或用途是其他任何东西都无法实现或不能很好实现的吗？
I do not understand, he said.
我不明白，他说。
Let me explain: Can you see, except with the eye?
让我解释一下：除了用眼睛，你还能看见吗？
Certainly not.
当然不是。
Or hear, except with the ear?
或者除了用耳朵之外还能听到吗？
These then may be truly said to be the ends of these organs?
那么这些真的可以说是这些器官的末端吗？
They may.
他们可能会。
But you can cut off a vine-branch with a dagger or with a chisel, and in many other ways?
但是你可以用匕首或凿子以及许多其他方式来砍断藤蔓枝条？
Of course.
当然。
And yet not so well as with a pruning-hook made for the purpose?
但还不如为此目的而制作的修枝钩呢？
True.
真的。
May we not say that this is the end of a pruning-hook?
难道我们不能说这是一个修剪钩的末端吗？
We may.
我们可能会。
Then now I think you will have no difficulty in understanding my meaning when I asked the question whether the end of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
那么现在，当我问这样一个问题：任何事物的结局是否是任何其他事物都无法完成或不太好完成的事情时，我想您将不难理解我的意思。
I understand your meaning, he said, and assent.
我明白你的意思，他说，并表示同意。
And that to which an end is appointed has also an excellence?
被指定了目的的东西也有优点吗？
Need I ask again whether the eye has an end?
还需要再问眼睛有没有尽头吗？
It has.
确实如此。
And has not the eye an excellence?
难道眼睛不是很优秀吗？
Yes.
是的。
And the ear has an end and an excellence also?
耳朵也有尽头和卓越吗？
True.
真的。
And the same is true of all other things; they have each of them an end and a special excellence?
所有其他事情也是如此；他们每个人都有自己的目的和特殊的优点吗？
That is so.
是这样的。
Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead?
那么，如果眼睛想要自己应有的优秀而有缺陷的话，它们能实现其目的吗？
How can they, he said, if they are blind and cannot see?
他说，如果他们瞎了，看不见，他们怎么能看见呢？
You mean to say, if they have lost their proper excellence, which is sight; but I have not arrived at that point yet.
你的意思是说，如果他们失去了应有的卓越，即视力；但我还没有达到那个程度。
I would rather ask the question more generally, and only enquire whether the things which fulfil their ends fulfil them by their own proper excellence, and fail of fulfilling them by their own defect?
我宁愿更笼统地提出这个问题，只询问那些能够实现其目的的事物是否因其自身的优点而实现了它们，而未能通过其自身的缺陷来实现它们？
Certainly, he replied.
当然，他回答道。
I might say the same of the ears; when deprived of their own proper excellence they cannot fulfil their end?
我可以说耳朵也是如此；当他们被剥夺了自己应有的卓越能力时，他们就无法实现自己的目标吗？
True.
真的。
And the same observation will apply to all other things?
同样的观察也适用于所有其他事物吗？
I agree.
我同意。
Well; and has not the soul an end which nothing else can fulfil?
出色地;难道灵魂不是有一个其他任何事物都无法实现的目的吗？
for example, to superintend and command and deliberate and the like.
例如，监督、指挥、商议等。
Are not these functions proper to the soul, and can they rightly be assigned to any other?
难道这些功能不是灵魂所特有的吗？它们可以正确地分配给其他任何功能吗？
To no other.
不为任何其他人。
And is not life to be reckoned among the ends of the soul?
难道生命不应该被视为灵魂的目的之一吗？
Assuredly, he said.
肯定的，他说。
And has not the soul an excellence also?
灵魂不也是卓越的吗？
Yes.
是的。
And can she or can she not fulfil her own ends when deprived of that excellence?
当她被剥夺了这种卓越的能力时，她能否实现自己的目标？
She cannot.
她不能。
Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
那么邪恶的灵魂一定是邪恶的统治者和管理者，而善良的灵魂一定是善良的统治者吗？
Yes, necessarily.
是的，必然的。
And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
我们是否承认正义是灵魂的优点，非正义是灵魂的缺陷？
That has been admitted.
这已经被承认了。
Then the just soul and the just man will live well, and the unjust man will live ill?
那么正义的灵魂和正义的人会生活得很好，而不正义的人会生活得不好？
That is what your argument proves.
这就是你的论证所证明的。
And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
生活得好的人是有福和幸福的，而生活得不好的人则相反是幸福的？
Certainly.
当然。
Then the just is happy, and the unjust miserable?
那么正义的人就幸福，不正义的人就痛苦吗？
So be it.
就这样吧。
But happiness and not misery is profitable.
但幸福而不是痛苦才是有利可图的。
Of course.
当然。
Then, my blessed Thrasymachus, injustice can never be more profitable than justice.
那么，我神圣的色拉叙马科斯，不公正永远不会比正义更有利可图。
Let this, Socrates, he said, be your entertainment at the Bendidea.
苏格拉底，他说，让这成为你在本迪迪亚的娱乐吧。
For which I am indebted to you, I said, now that you have grown gentle towards me and have left off scolding.
我说，现在你对我越来越温和，不再责骂了，我对你很感激。
Nevertheless, I have not been well entertained; but that was my own fault and not yours.
尽管如此，我并没有得到很好的娱乐。但这是我自己的错，不是你的。
As an epicure snatches a taste of every dish which is successively brought to table, he not having allowed himself time to enjoy the one before, so have I gone from one subject to another without having discovered what I sought at first, the nature of justice.
正如一位美食家抢先品尝了依次上桌的每一道菜，却没有给自己时间去享受前一道菜，同样，我从一个主题转到另一个主题，却没有发现我最初所寻求的东西，即正义的本质。
I left that enquiry and turned away to consider whether justice is virtue and wisdom or evil and folly; and when there arose a further question about the comparative advantages of justice and injustice, I could not refrain from passing on to that.
我离开了这个询问，转身去思考正义是美德和智慧，还是邪恶和愚蠢？当出现关于正义与非正义的比较优势的进一步问题时，我忍不住继续讨论这个问题。
And the result of the whole discussion has been that I know nothing at all.
整个讨论的结果是我一无所知。
For I know not what justice is, and therefore I am not likely to know whether it is or is not a virtue, nor can I say whether the just man is happy or unhappy.
因为我不知道正义是什么，因此我不可能知道它是否是一种美德，我也不能说正义的人是幸福还是不幸。
BOOK II.
第二册。
With these words I was thinking that I had made an end of the discussion; but the end, in truth, proved to be only a beginning.
说完这句话，我以为讨论就结束了。但事实证明，结局只是一个开始。
For Glaucon, who is always the most pugnacious of men, was dissatisfied at Thrasymachus’ retirement; he wanted to have the battle out.
对于格劳孔来说，他一直是最好斗的人，他对色拉叙马科斯的退休感到不满。他想要结束战斗。
So he said to me: Socrates, do you wish really to persuade us, or only to seem to have persuaded us, that to be just is always better than to be unjust?
于是他对我说：苏格拉底，你真的想说服我们，还是只是表面上说服我们，正义总是比不正义更好？
I should wish really to persuade you, I replied, if I could.
“如果可以的话，我真的很想说服你，”我回答道。
Then you certainly have not succeeded.
那你肯定还没有成功。
Let me ask you now:—How would you arrange goods—are there not some which we welcome for their own sakes, and independently of their consequences, as, for example, harmless pleasures and enjoyments, which delight us at the time, although nothing follows from them?
现在让我问你：——你会如何安排物品——难道不是有一些东西是我们为了它们本身而欢迎的，并且与它们的后果无关，例如，无害的快乐和享受，它们当时使我们高兴，尽管它们没有带来任何结果？
I agree in thinking that there is such a class, I replied.
我同意有这样一个类，我回答道。
Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results?
难道不是还有第二类物品，例如知识、视力、健康，它们不仅本身是令人向往的，而且其结果也是令人向往的吗？
Certainly, I said.
当然，我说。
And would you not recognize a third class, such as gymnastic, and the care of the sick, and the physician’s art; also the various ways of money-making—these do us good but we regard them as disagreeable; and no one would choose them for their own sakes, but only for the sake of some reward or result which flows from them?
难道你不承认第三类，例如体操、病人的护理和医生的艺术吗？还有各种赚钱的方式——这些方式对我们有好处，但我们却认为它们令人讨厌；没有人会为了自己的利益而选择他们，而只是为了从他们身上获得某种回报或结果？
There is, I said, this third class also.
我说，还有第三等。
But why do you ask?
但你为什么要问呢？
Because I want to know in which of the three classes you would place justice?
因为我想知道你会把正义归于这三个阶层中的哪一个阶层？
In the highest class, I replied,—among those goods which he who would be happy desires both for their own sake and for the sake of their results.
我回答说，在最高等的物品中，在那些幸福的人所渴望的物品中，既是为了它们本身，也是为了它们的结果。
Then the many are of another mind; they think that justice is to be reckoned in the troublesome class, among goods which are to be pursued for the sake of rewards and of reputation, but in themselves are disagreeable and rather to be avoided.
那么许多人就有不同的想法了；他们认为，正义应该属于麻烦阶层，属于为了奖赏和名誉而追求的善行，但其本身是令人不快的，而是应该避免的。
I know, I said, that this is their manner of thinking, and that this was the thesis which Thrasymachus was maintaining just now, when he censured justice and praised injustice.
我说，我知道，这就是他们的思维方式，这就是色拉叙马科斯刚才谴责正义、赞扬非正义时所坚持的论点。
But I am too stupid to be convinced by him.
但我太笨了，无法被他说服。
I wish, he said, that you would hear me as well as him, and then I shall see whether you and I agree.
他说，我希望你能像他一样听我说，然后我会看看你我是否同意。
For Thrasymachus seems to me, like a snake, to have been charmed by your voice sooner than he ought to have been; but to my mind the nature of justice and injustice have not yet been made clear.
因为在我看来，色拉叙马科斯就像一条蛇，比他应有的更早地被你的声音迷住了。但在我看来，正义与非正义的本质尚未明确。
Setting aside their rewards and results, I want to know what they are in themselves, and how they inwardly work in the soul.
抛开他们的回报和结果不谈，我想知道他们本身是什么，以及他们在灵魂中是如何运作的。
If you, please, then, I will revive the argument of Thrasymachus.
如果您愿意的话，那么我将重述色拉叙马科斯的论点。
And first I will speak of the nature and origin of justice according to the common view of them.
首先，我将根据他们的共同观点来谈谈正义的本质和起源。
Secondly, I will show that all men who practise justice do so against their will, of necessity, but not as a good.
其次，我将表明，所有实践正义的人都是违背自己的意愿、出于必要而这样做的，但并不是出于善意。
And thirdly, I will argue that there is reason in this view, for the life of the unjust is after all better far than the life of the just—if what they say is true, Socrates, since I myself am not of their opinion.
第三，我要论证这种观点是有道理的，因为不公正的人的生活毕竟比公正的人好得多——如果他们说的是真的，苏格拉底，因为我本人不同意他们的观点。
But still I acknowledge that I am perplexed when I hear the voices of Thrasymachus and myriads of others dinning in my ears; and, on the other hand, I have never yet heard the superiority of justice to injustice maintained by any one in a satisfactory way.
但我仍然承认，当我听到色拉叙马科斯和无数其他人在我耳边用餐的声音时，我感到困惑；另一方面，我还从未听说过任何人以令人满意的方式维护正义相对于非正义的优越性。
I want to hear justice praised in respect of itself; then I shall be satisfied, and you are the person from whom I think that I am most likely to hear this; and therefore I will praise the unjust life to the utmost of my power, and my manner of speaking will indicate the manner in which I desire to hear you too praising justice and censuring injustice.
我想听到正义本身受到赞扬；那么我就满意了，我认为你是最有可能从你那里听到这些话的人；因此，我将尽我最大的力量赞扬不公正的生活，我的讲话方式将表明我希望听到你也赞扬正义和谴责不公正。
Will you say whether you approve of my proposal?
你能说你是否同意我的提议吗？
Indeed I do; nor can I imagine any theme about which a man of sense would oftener wish to converse.
确实如此；我也无法想象一个有理智的人更愿意谈论的主题。
I am delighted, he replied, to hear you say so, and shall begin by speaking, as I proposed, of the nature and origin of justice.
他回答说，我很高兴听到你这么说，并且按照我的提议，首先谈谈正义的本质和起源。
They say that to do injustice is, by nature, good; to suffer injustice, evil; but that the evil is greater than the good.
他们说，行不义之事，本质上是好的；遭受不公正、邪恶；但恶大于善。
And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants; and that which is ordained by law is termed by them lawful and just.
因此，当人们既做了不公正的事，又遭受了不公正的待遇，并且经历了两者，又无法避免其中之一并获得另一个时，他们认为最好彼此同意两者都不要；因此就产生了法律和共同契约；他们认为法律规定的事情是合法的、公正的。
This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honoured by reason of the inability of men to do injustice.
他们断言这是正义的起源和本质；——这是一种手段或妥协，是最好的，即行不公正而不受到惩罚，最坏的，即遭受不公正而没有报复的能力；正义处于两者之间，它不是作为善而是作为较小的恶而被容忍，并且由于人们无力行不正义而受到尊重。
For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did.
因为任何一个称得上男人的人，如果能够反抗的话，都不会屈服于这样的协议。如果他这样做了，他会生气的。
Such is the received account, Socrates, of the nature and origin of justice.
苏格拉底，这就是对正义的本质和起源的普遍看法。
Now that those who practise justice do so involuntarily and because they have not the power to be unjust will best appear if we imagine something of this kind: having given both to the just and the unjust power to do what they will, let us watch and see whither desire will lead them; then we shall discover in the very act the just and unjust man to be proceeding along the same road, following their interest, which all natures deem to be their good, and are only diverted into the path of justice by the force of law.
既然那些实行正义的人是不由自主地这样做的，而且因为他们没有权力去不公正，那么如果我们想象一下这样的事情，就会最好地出现：在赋予正义和不正义权力以做他们想做的事情之后，让我们观察并看看欲望将引导他们走向何方；那么我们就会发现，在行为本身中，正义者和非正义者都沿着同一条道路前进，追随他们的利益，所有的本性都认为这是他们的利益，只有通过法律的力量才能转向正义的道路。
The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been possessed by Gyges, the ancestor of Croesus the Lydian.
我们所假设的自由可能以一种据说由吕底亚人克洛伊索斯的祖先盖吉斯所拥有的权力的形式给予他们。
According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock.
根据传说，吉吉斯是吕底亚国王的牧羊人。一场大风暴和地震在他放牧羊群的地方造成了裂缝。
Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended.
他对这一景象感到惊讶，便走进了洞口，在那里，除了其他奇迹之外，他还看到了一匹空心的黄铜马，有门，他弯下腰往里看，看到一具尸体，在他看来，身材比人类还要大，身上除了一枚金戒指外什么也没有；但他的尸体却是一个巨大的尸体。他从死者的手指上取下了这个并重新升天。
Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present.
现在，牧羊人按照惯例聚集在一起，向国王提交有关羊群的每月报告。他走进他们的集会时，手指上戴着戒指，当他坐在他们中间时，他偶然将戒指的夹头转入手中，立刻他就被公司的其他人看不见了，他们开始谈论他，就好像他不再存在一样。
He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result—when he turned the collet inwards he became invisible, when outwards he reappeared.
他对此感到惊讶，再次触摸环，将夹头向外转动，然后又出现了。他对戒指进行了多次试验，但总是得到相同的结果——当他向内转动夹头时，他就看不见了，当向外转动时，他又重新出现了。
Whereupon he contrived to be chosen one of the messengers who were sent to the court; whereas soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom.
于是，他设法被选为派往宫廷的使者之一。然而，他一到就引诱了王后，并在她的帮助下密谋反对国王并杀死了他，并夺取了王国。
Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other; no man can be imagined to be of such an iron nature that he would stand fast in justice.
现在假设有两个这样的魔环，公正的人戴上其中一个，不公正的人戴上另一个。没有人能想象出如此铁石心肠的人能够坚守正义。
No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men.
当一个人能够安全地从市场上拿走他喜欢的东西，或者进入房屋与任何人随心所欲地睡觉，或者杀死他想要的人或从监狱中释放出来时，没有人会不把手放在不属于他自己的东西上，并且在所有方面都像人类中的上帝一样。
Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point.
那么，义人的行为就与不义人的行为一样；他们最终都会达到同一点。
And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust.
我们确实可以断言，这是一个很好的证据，证明一个人是正义的，不是自愿的，也不是因为他认为正义对他个人有任何好处，而是必然的，因为只要有人认为他可以安全地不正义，那么他就是不正义的。
For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right.
因为所有人内心都相信，不公正对个人来说比正义更有利可图，而那些像我一直假设的那样争论的人会说他们是对的。
If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another’s, he would be thought by the lookers-on to be a most wretched idiot, although they would praise him to one another’s faces, and keep up appearances with one another from a fear that they too might suffer injustice.
如果你能想象一个人获得了这种隐身的能力，并且从不做任何错事，也不碰别人的东西，他会被旁观者认为是一个最可悲的白痴，尽管他们会当面称赞他，并因担心自己也可能遭受不公正而互相保持外表。
Enough of this.
够了。
Now, if we are to form a real judgment of the life of the just and unjust, we must isolate them; there is no other way; and how is the isolation to be effected?
现在，如果我们要对正义者和不正义者的生活做出真正的判断，我们就必须孤立他们；没有别的办法；以及如何实现隔离？
I answer: Let the unjust man be entirely unjust, and the just man entirely just; nothing is to be taken away from either of them, and both are to be perfectly furnished for the work of their respective lives.
我的回答是：不义之人完全不义，正义之人完全正义；任何人都不能被剥夺任何东西，而且两人都应该为各自生活的工作做好充分的准备。
First, let the unjust be like other distinguished masters of craft; like the skilful pilot or physician, who knows intuitively his own powers and keeps within their limits, and who, if he fails at any point, is able to recover himself.
首先，让不公正的人像其他杰出的工艺大师一样；就像熟练的飞行员或医生一样，他们凭直觉知道自己的力量并保持在其限度内，并且如果他在任何时候失败，都能够恢复自己。
So let the unjust make his unjust attempts in the right way, and lie hidden if he means to be great in his injustice: (he who is found out is nobody:) for the highest reach of injustice is, to be deemed just when you are not.
因此，让不公正的人以正确的方式做出不公正的尝试，如果他想在他的不公正中表现出色，就隐藏起来：（被发现的人是无名小卒：）因为不公正的最高境界是，当你不公正时却被视为公正。
Therefore I say that in the perfectly unjust man we must assume the most perfect injustice; there is to be no deduction, but we must allow him, while doing the most unjust acts, to have acquired the greatest reputation for justice.
因此我说，对于完全不公正的人，我们必须承担最完全的不公正。无可推论，但我们必须让他在做出最不公正的行为的同时，获得最大的正义声誉。
If he have taken a false step he must be able to recover himself; he must be one who can speak with effect, if any of his deeds come to light, and who can force his way where force is required by his courage and strength, and command of money and friends.
如果他迈出了错误的一步，他一定能够恢复过来；如果他的任何行为被曝光，他必须是一个能够有效说话的人，并且能够通过他的勇气和力量，以及对金钱和朋友的控制，在需要武力的地方强行推进他的道路。
And at his side let us place the just man in his nobleness and simplicity, wishing, as Aeschylus says, to be and not to seem good.
在他的身边，让我们把正义的人置于他的高贵和朴素之中，正如埃斯库罗斯所说，希望自己是善良的，而不是看起来善良。
There must be no seeming, for if he seem to be just he will be honoured and rewarded, and then we shall not know whether he is just for the sake of justice or for the sake of honours and rewards; therefore, let him be clothed in justice only, and have no other covering; and he must be imagined in a state of life the opposite of the former.
决不能有表面现象，因为如果他看起来是正义的，他就会受到荣誉和奖赏，然后我们就不知道他是为了正义而正义，还是为了荣誉和奖励而正义；因此，让他只披上正义的衣服，不要有其他的遮盖；他的生活状态必须与前者相反。
Let him be the best of men, and let him be thought the worst; then he will have been put to the proof; and we shall see whether he will be affected by the fear of infamy and its consequences.
让他成为人中最好的人，也让他被认为是最坏的人；那么他就会受到考验；我们将看看他是否会因为害怕名誉及其后果而受到影响。
And let him continue thus to the hour of death; being just and seeming to be unjust.
让他继续这样直到死亡；看似公正，又看似不公正。
When both have reached the uttermost extreme, the one of justice and the other of injustice, let judgment be given which of them is the happier of the two.
当两者都达到了最极端的时候，一个是正义的一个，另一个是非正义的，让我们来判断两者中谁更幸福。
Heavens!
天！
my dear Glaucon, I said, how energetically you polish them up for the decision, first one and then the other, as if they were two statues.
我亲爱的格劳孔，我说，你为做出决定而多么积极地打磨它们，先是一个，然后是另一个，就好像它们是两尊雕像一样。
I do my best, he said.
我尽力而为，他说。
And now that we know what they are like there is no difficulty in tracing out the sort of life which awaits either of them.
既然我们知道了他们是什么样的人，那么就不难找出等待着他们的生活了。
This I will proceed to describe; but as you may think the description a little too coarse, I ask you to suppose, Socrates, that the words which follow are not mine.—Let me put them into the mouths of the eulogists of injustice: They will tell you that the just man who is thought unjust will be scourged, racked, bound—will have his eyes burnt out; and, at last, after suffering every kind of evil, he will be impaled: Then he will understand that he ought to seem only, and not to be, just; the words of Aeschylus may be more truly spoken of the unjust than of the just.
我将继续描述这一点；苏格拉底，你可能认为这个描述有点太粗俗了，我请你假设下面的话不是我写的。——让我把这些话放到那些不公正颂扬者的嘴里吧：他们会告诉你，被认为不公正的正义之人将受到鞭打、折磨、捆绑——他的眼睛将被烧毁；最后，在遭受各种邪恶之后，他将被钉在柱上：然后他就会明白，他应该只是看起来正义，而不是正义；埃斯库罗斯的话可能更真实地讲的是不公正的人，而不是正义的人。
For the unjust is pursuing a reality; he does not live with a view to appearances—he wants to be really unjust and not to seem only:—
因为不义的人追求的是现实；他生活时并不注重外表——他想要真正不公正，而不仅仅是看起来：——
‘His mind has a soil deep and fertile, Out of which spring his prudent counsels.’
“他的心灵有一片深厚而肥沃的土壤，他审慎的谋略就是从这片土壤中产生的。”
In the first place, he is thought just, and therefore bears rule in the city; he can marry whom he will, and give in marriage to whom he will; also he can trade and deal where he likes, and always to his own advantage, because he has no misgivings about injustice; and at every contest, whether in public or private, he gets the better of his antagonists, and gains at their expense, and is rich, and out of his gains he can benefit his friends, and harm his enemies; moreover, he can offer sacrifices, and dedicate gifts to the gods abundantly and magnificently, and can honour the gods or any man whom he wants to honour in a far better style than the just, and therefore he is likely to be dearer than they are to the gods.
首先，他被认为是正义的，因此在城市中拥有统治权；他可以与他愿意的人结婚，也可以与他愿意的人结婚。他还可以随心所欲地进行交易，而且总是对自己有利，因为他不担心不公正；凡较争，无论是公开的还是私下的，他都能胜过对手，并以牺牲对手为代价而获得利益，而富有，并能以所获得的利益来利他的朋友，伤害他的敌人。此外，他可以向诸神献祭，奉献礼物，而且数量丰富，华丽，并且可以以比正义者更好的方式尊敬诸神或任何他想尊敬的人，因此他可能比他们更受诸神喜爱。
And thus, Socrates, gods and men are said to unite in making the life of the unjust better than the life of the just.
因此，苏格拉底、诸神和人类团结起来，使不公正的人的生活比正义的人的生活更好。
I was going to say something in answer to Glaucon, when Adeimantus, his brother, interposed: Socrates, he said, you do not suppose that there is nothing more to be urged?
我正要回答格劳孔的话，他的兄弟阿德曼图斯插话道： 苏格拉底，他说，你不认为没有什么可催促的了吗？
Why, what else is there?
为什么，还有什么？
I answered.
我回答道。
The strongest point of all has not been even mentioned, he replied.
他回答说，最重要的一点甚至都没有被提及。
Well, then, according to the proverb, ‘Let brother help brother’—if he fails in any part do you assist him; although I must confess that Glaucon has already said quite enough to lay me in the dust, and take from me the power of helping justice.
那么，按照俗话说，“让兄弟帮助兄弟”——如果他在任何方面失败了，你就帮助他；如果他在任何方面失败了，你就帮助他；尽管我必须承认，格劳孔已经说了足够多的话，足以让我陷入尘埃，并剥夺我帮助正义的力量。
Nonsense, he replied.
胡说八道，他回答道。
But let me add something more: There is another side to Glaucon’s argument about the praise and censure of justice and injustice, which is equally required in order to bring out what I believe to be his meaning.
但让我补充一点：格劳孔关于正义与非正义的赞扬和谴责的论证还有另一面，这同样需要为了阐明我认为他的含义。
Parents and tutors are always telling their sons and their wards that they are to be just; but why?
父母和导师总是告诉他们的儿子和他们的受监护人，他们要公正；但为什么？
not for the sake of justice, but for the sake of character and reputation; in the hope of obtaining for him who is reputed just some of those offices, marriages, and the like which Glaucon has enumerated among the advantages accruing to the unjust from the reputation of justice.
不是为了正义，而是为了品格和名誉；格劳孔列举了不公正者从正义的声誉中获得的好处，希望为他获得一些官职、婚姻等。
More, however, is made of appearances by this class of persons than by the others; for they throw in the good opinion of the gods, and will tell you of a shower of benefits which the heavens, as they say, rain upon the pious; and this accords with the testimony of the noble Hesiod and Homer, the first of whom says, that the gods make the oaks of the just—
然而，这类人比其他人出现得更多。因为他们会表达众神的好感，并会告诉你，正如他们所说，上天会赐予虔诚者大量的恩惠。这与高贵的赫西奥德和荷马的证词相符，他们中的第一个说，众神为正义者创造了橡树——
‘To bear acorns at their summit, and bees in the middle; And the sheep are bowed down with the weight of their fleeces,’
‘顶端长着橡子，中间长着蜜蜂；羊群因羊毛的重量而屈服，”
and many other blessings of a like kind are provided for them.
并为他们提供了许多其他类似的祝福。
And Homer has a very similar strain; for he speaks of one whose fame is—
荷马也有非常相似的倾向。因为他谈到的一个人的名声是——
‘As the fame of some blameless king who, like a god, Maintains justice; to whom the black earth brings forth Wheat and barley, whose trees are bowed with fruit, And his sheep never fail to bear, and the sea gives him fish.’
“就像某位无可指责的国王的名声，他像神一样维护着正义；黑土地为他带来了小麦和大麦，他的树木结满了果实，他的羊永远不会生育，大海给了他鱼。
Still grander are the gifts of heaven which Musaeus and his son vouchsafe to the just; they take them down into the world below, where they have the saints lying on couches at a feast, everlastingly drunk, crowned with garlands; their idea seems to be that an immortality of drunkenness is the highest meed of virtue.
更伟大的是穆萨乌斯和他的儿子赐予正义者的上天恩赐。他们把他们带到下面的世界，在那里他们让圣徒躺在宴会的沙发上，永远喝醉，戴着花环。他们的想法似乎是，醉酒后的不朽是美德的最高境界。
Some extend their rewards yet further; the posterity, as they say, of the faithful and just shall survive to the third and fourth generation.
有些人进一步扩大了他们的回报；有些人则进一步扩大了他们的回报。正如他们所说，忠实和正义的子孙将延续到第三代和第四代。
This is the style in which they praise justice.
这就是他们歌颂正义的风格。
But about the wicked there is another strain; they bury them in a slough in Hades, and make them carry water in a sieve; also while they are yet living they bring them to infamy, and inflict upon them the punishments which Glaucon described as the portion of the just who are reputed to be unjust; nothing else does their invention supply.
但对于恶人来说，还有另一种压力。他们把它们埋在地狱的沼泽里，用筛子挑水。而且，当他们还活着的时候，他们就给他们带来了耻辱，并对他们施加了格劳孔所描述的惩罚，即正义者被认为是不正义的部分。他们的发明没有提供其他任何东西。
Such is their manner of praising the one and censuring the other.
这就是他们赞扬一方、谴责另一方的方式。
Once more, Socrates, I will ask you to consider another way of speaking about justice and injustice, which is not confined to the poets, but is found in prose writers.
苏格拉底，我再次请你考虑另一种谈论正义和非正义的方式，这种方式不仅限于诗人，也存在于散文作家中。
The universal voice of mankind is always declaring that justice and virtue are honourable, but grievous and toilsome; and that the pleasures of vice and injustice are easy of attainment, and are only censured by law and opinion.
人类的普遍声音总是宣称正义和美德是光荣的，但又是痛苦和辛劳的；邪恶和不公正的快乐很容易获得，并且只会受到法律和舆论的谴责。
They say also that honesty is for the most part less profitable than dishonesty; and they are quite ready to call wicked men happy, and to honour them both in public and private when they are rich or in any other way influential, while they despise and overlook those who may be weak and poor, even though acknowledging them to be better than the others.
他们还说，诚实在很大程度上不如不诚实有利可图。他们很乐意称恶人为幸福的人，当他们富有或以其他方式有影响力时，他们会在公开场合和私下里向他们表示敬意，而他们却鄙视和忽视那些可能是弱者和穷人的人，尽管他们承认他们比其他人更好。
But most extraordinary of all is their mode of speaking about virtue and the gods: they say that the gods apportion calamity and misery to many good men, and good and happiness to the wicked.
但最特别的是他们谈论美德和诸神的方式：他们说诸神将灾难和痛苦分配给许多好人，将善良和幸福分配给恶人。
And mendicant prophets go to rich men’s doors and persuade them that they have a power committed to them by the gods of making an atonement for a man’s own or his ancestor’s sins by sacrifices or charms, with rejoicings and feasts; and they promise to harm an enemy, whether just or unjust, at a small cost; with magic arts and incantations binding heaven, as they say, to execute their will.
乞丐先知会来到富人家门口，说服他们，他们有神赋予他们的权力，可以通过祭祀或咒语、欢乐和宴会来赎罪一个人自己或他祖先的罪孽；他们承诺以很小的代价伤害敌人，无论是正义的还是不正义的；正如他们所说，用魔法和咒语束缚天堂来执行他们的意志。
And the poets are the authorities to whom they appeal, now smoothing the path of vice with the words of Hesiod;—
诗人是他们所求助的权威，现在用赫西奥德的话语为罪恶之路铺平了道路；——
‘Vice may be had in abundance without trouble; the way is smooth and her dwelling-place is near.
“恶行虽多，却毫无麻烦；道路平坦，她的住处也近了。
But before virtue the gods have set toil,’
但在美德之前，诸神先行辛劳，”
and a tedious and uphill road: then citing Homer as a witness that the gods may be influenced by men; for he also says:—
以及一条乏味而艰难的道路：然后引用荷马作为证据，证明众神可能会受到人类的影响；因为他还说：——
‘The gods, too, may be turned from their purpose; and men pray to them and avert their wrath by sacrifices and soothing entreaties, and by libations and the odour of fat, when they have sinned and transgressed.’
“众神也可能会偏离他们的目的；当他们犯罪和违法时，人们向他们祈祷，并通过献祭和安慰性的恳求、奠酒和脂肪的气味来平息他们的愤怒。
And they produce a host of books written by Musaeus and Orpheus, who were children of the Moon and the Muses—that is what they say—according to which they perform their ritual, and persuade not only individuals, but whole cities, that expiations and atonements for sin may be made by sacrifices and amusements which fill a vacant hour, and are equally at the service of the living and the dead; the latter sort they call mysteries, and they redeem us from the pains of hell, but if we neglect them no one knows what awaits us.
他们还创作了许多由穆萨乌斯和俄耳甫斯写的书，他们是月亮和缪斯的孩子——他们是这么说的——根据这些书他们执行仪式，不仅说服个人，而且说服整个城市，可以通过祭祀和娱乐来赎罪和赎罪，这些祭祀和娱乐填补了空虚的时间，并且同样为生者和死者服务；后者被称为神秘，它们将我们从地狱的痛苦中拯救出来，但如果我们忽视它们，没有人知道等待我们的是什么。
He proceeded: And now when the young hear all this said about virtue and vice, and the way in which gods and men regard them, how are their minds likely to be affected, my dear Socrates,—those of them, I mean, who are quickwitted, and, like bees on the wing, light on every flower, and from all that they hear are prone to draw conclusions as to what manner of persons they should be and in what way they should walk if they would make the best of life?
他接着说：现在，当年轻人听到所有关于美德和恶行以及诸神和人类如何看待他们的方式时，他们的思想会受到什么影响，我亲爱的苏格拉底，我的意思是，他们中的那些人是机智的，就像翅膀上的蜜蜂，照亮每一朵花，从他们所听到的一切中，他们很容易得出结论，如果他们想要过上最好的生活，他们应该成为什么样的人，应该以什么方式行事？
Probably the youth will say to himself in the words of Pindar—
也许年轻人会用品达的话对自己说——
‘Can I by justice or by crooked ways of deceit ascend a loftier tower which may be a fortress to me all my days?’
“我能通过正义还是通过欺骗的歪曲手段登上一座更高的塔楼，它对我来说可能是我一生的堡垒吗？”
For what men say is that, if I am really just and am not also thought just profit there is none, but the pain and loss on the other hand are unmistakeable.
因为人们所说的是，如果我真的是正义的，并且不被认为是正义的，那么利润就没有，但另一方面，痛苦和损失是不容置疑的。
But if, though unjust, I acquire the reputation of justice, a heavenly life is promised to me.
但是，如果我虽然不公正，但却获得了正义的声誉，我就得到了天堂般的生活的应许。
Since then, as philosophers prove, appearance tyrannizes over truth and is lord of happiness, to appearance I must devote myself.
从此以后，正如哲学家证明的那样，外表凌驾于真理之上，是幸福的主宰，我必须全身心投入到外表之中。
I will describe around me a picture and shadow of virtue to be the vestibule and exterior of my house; behind I will trail the subtle and crafty fox, as Archilochus, greatest of sages, recommends.
我将在我的周围描绘一幅德行的图画和影子，作为我家的前厅和外墙；正如最伟大的圣人阿基洛科斯所建议的那样，我将追随狡猾而狡猾的狐狸。
But I hear some one exclaiming that the concealment of wickedness is often difficult; to which I answer, Nothing great is easy.
但我听到有人惊呼，隐藏邪恶往往很困难；我的回答是，没有什么伟大的事情是容易的。
Nevertheless, the argument indicates this, if we would be happy, to be the path along which we should proceed.
然而，这个论证表明，如果我们愿意的话，这就是我们应该继续前进的道路。
With a view to concealment we will establish secret brotherhoods and political clubs.
为了掩盖真相，我们将建立秘密兄弟会和政治俱乐部。
And there are professors of rhetoric who teach the art of persuading courts and assemblies; and so, partly by persuasion and partly by force, I shall make unlawful gains and not be punished.
还有一些修辞学教授教授说服法庭和集会的艺术。如此，半劝半武，我将获得不法利益而不受惩罚。
Still I hear a voice saying that the gods cannot be deceived, neither can they be compelled.
我仍然听到一个声音说，诸神是不能被欺骗的，也不能被强迫的。
But what if there are no gods?
但如果没有神呢？
or, suppose them to have no care of human things—why in either case should we mind about concealment?
或者，假设他们不关心人类的事情——为什么在这两种情况下我们都要介意隐藏呢？
And even if there are gods, and they do care about us, yet we know of them only from tradition and the genealogies of the poets; and these are the very persons who say that they may be influenced and turned by ‘sacrifices and soothing entreaties and by offerings.’ Let us be consistent then, and believe both or neither.
即使有神，他们确实关心我们，但我们只能从传统和诗人的家谱中了解他们；正是这些人说，他们可能会受到“牺牲、安慰性的恳求和奉献”的影响和转变。那么，让我们保持一致，要么相信两者，要么都不相信。
If the poets speak truly, why then we had better be unjust, and offer of the fruits of injustice; for if we are just, although we may escape the vengeance of heaven, we shall lose the gains of injustice; but, if we are unjust, we shall keep the gains, and by our sinning and praying, and praying and sinning, the gods will be propitiated, and we shall not be punished.
如果诗人说的是真的，那我们为什么最好不公正，并提供不公正的果实？因为，如果我们是正义的，尽管我们可能逃脱上天的报复，但我们将失去不正义的成果；但是，如果我们不公正，我们将保留所得，通过我们的犯罪和祈祷，祈祷和犯罪，众神将得到安抚，而我们将不会受到惩罚。
‘But there is a world below in which either we or our posterity will suffer for our unjust deeds.’ Yes, my friend, will be the reflection, but there are mysteries and atoning deities, and these have great power.
“但是在下面的世界里，我们或我们的子孙后代都会因我们的不公正行为而受苦。”是的，我的朋友，这将是反思，但那里有神秘的事物和赎罪的神灵，它们具有巨大的力量。
That is what mighty cities declare; and the children of the gods, who were their poets and prophets, bear a like testimony.
这就是大城市所宣称的；诸神的儿女，即他们的诗人和先知，也作了类似的见证。
On what principle, then, shall we any longer choose justice rather than the worst injustice?
那么，我们应该根据什么原则继续选择正义而不是最严重的不正义呢？
when, if we only unite the latter with a deceitful regard to appearances, we shall fare to our mind both with gods and men, in life and after death, as the most numerous and the highest authorities tell us.
如果我们仅将后者与对外表的欺骗性考虑结合起来，我们就会在生前和死后与诸神和人相处，正如人数最多和最高的权威告诉我们的那样。
Knowing all this, Socrates, how can a man who has any superiority of mind or person or rank or wealth, be willing to honour justice; or indeed to refrain from laughing when he hears justice praised?
苏格拉底，知道了这一切，一个在思想、人格、地位或财富方面具有优越性的人怎么可能愿意尊重正义？或者当他听到正义得到赞扬时确实忍住不笑？
And even if there should be some one who is able to disprove the truth of my words, and who is satisfied that justice is best, still he is not angry with the unjust, but is very ready to forgive them, because he also knows that men are not just of their own free will; unless, peradventure, there be some one whom the divinity within him may have inspired with a hatred of injustice, or who has attained knowledge of the truth—but no other man.
即使有人能够反驳我的话的真实性，并且满足于正义是最好的，他仍然不会对不公正的人感到愤怒，而是非常愿意原谅他们，因为他也知道人们不仅仅是出于自己的自由意志；而且他也知道，人们并不是出于自己的自由意志而公正的。除非，也许有一个人，内心的神性可能激发了他对不公正的仇恨，或者已经获得了真理的知识——但没有其他人。
He only blames injustice who, owing to cowardice or age or some weakness, has not the power of being unjust.
他只会指责不公正，而由于胆怯、年老或某些弱点，他没有能力不公正。
And this is proved by the fact that when he obtains the power, he immediately becomes unjust as far as he can be.
事实证明了这一点，当他获得权力时，他立即变得不公正。
The cause of all this, Socrates, was indicated by us at the beginning of the argument, when my brother and I told you how astonished we were to find that of all the professing panegyrists of justice—beginning with the ancient heroes of whom any memorial has been preserved to us, and ending with the men of our own time—no one has ever blamed injustice or praised justice except with a view to the glories, honours, and benefits which flow from them.
苏格拉底，我们在辩论开始时就指出了这一切的原因，当时我和我的兄弟告诉你，我们多么惊讶地发现，所有自称正义的颂扬者——从我们至今仍保留着纪念的古代英雄开始，到我们这个时代的人结束——没有人谴责不公正或赞扬正义，除非是为了从中获得荣耀、荣誉和利益。
No one has ever adequately described either in verse or prose the true essential nature of either of them abiding in the soul, and invisible to any human or divine eye; or shown that of all the things of a man’s soul which he has within him, justice is the greatest good, and injustice the greatest evil.
没有人在诗歌或散文中充分描述过它们存在于灵魂中、任何人或神眼都看不见的真正本质。或者表明，在一个人灵魂的所有事物中，正义是最大的善，而不正义是最大的恶。
Had this been the universal strain, had you sought to persuade us of this from our youth upwards, we should not have been on the watch to keep one another from doing wrong, but every one would have been his own watchman, because afraid, if he did wrong, of harbouring in himself the greatest of evils.
如果这是普遍的压力，如果你从小就试图说服我们相信这一点，我们就不会互相警惕，防止彼此做错事，而是每个人都会成为自己的守望者，因为担心如果他做错了，自己会怀有最大的罪恶。
I dare say that Thrasymachus and others would seriously hold the language which I have been merely repeating, and words even stronger than these about justice and injustice, grossly, as I conceive, perverting their true nature.
我敢说，色拉叙马科斯和其他人会认真地坚持我刚才重复的语言，以及比这些关于正义和不公正的语言更强烈的语言，正如我所设想的那样，严重歪曲了它们的真实本质。
But I speak in this vehement manner, as I must frankly confess to you, because I want to hear from you the opposite side; and I would ask you to show not only the superiority which justice has over injustice, but what effect they have on the possessor of them which makes the one to be a good and the other an evil to him.
但我必须坦白地向你们承认，我之所以用如此激烈的方式说话，是因为我想听听你们的相反观点。我要求你不仅表明正义相对于非正义的优越性，而且还表明正义对拥有正义的人有什么影响，使一个对他来说是善，另一个对他来说是恶。
And please, as Glaucon requested of you, to exclude reputations; for unless you take away from each of them his true reputation and add on the false, we shall say that you do not praise justice, but the appearance of it; we shall think that you are only exhorting us to keep injustice dark, and that you really agree with Thrasymachus in thinking that justice is another’s good and the interest of the stronger, and that injustice is a man’s own profit and interest, though injurious to the weaker.
请按照格劳孔的要求，排除声誉；因为除非你剥夺他们每个人的真实声誉并加上虚假的声誉，否则我们会说你赞美的不是正义，而是正义的表象。我们会认为你只是在劝告我们不要公开不公正，而且你确实同意色拉叙马科斯的观点，认为公正是他人的利益和强者的利益，而不公正是一个人自己的利益和利益，尽管对弱者有害。
Now as you have admitted that justice is one of that highest class of goods which are desired indeed for their results, but in a far greater degree for their own sakes—like sight or hearing or knowledge or health, or any other real and natural and not merely conventional good—I would ask you in your praise of justice to regard one point only: I mean the essential good and evil which justice and injustice work in the possessors of them.
现在，正如您承认正义是最高一类善行之一，我们确实因其结果而渴望正义，但在更大程度上是为了它们本身——就像视觉、听觉、知识或健康，或任何其他真实和自然的而不仅仅是传统的善——我要求您在赞扬正义时只考虑一点：我指的是正义和非正义在正义和非正义的拥有者身上产生的本质善与恶。
Let others praise justice and censure injustice, magnifying the rewards and honours of the one and abusing the other; that is a manner of arguing which, coming from them, I am ready to tolerate, but from you who have spent your whole life in the consideration of this question, unless I hear the contrary from your own lips, I expect something better.
让别人颂扬正义，谴责非正义，夸大功绩，辱骂别人；对于他们来说，这是一种我愿意容忍的争论方式，但是对于你来说，你一生都在思考这个问题，除非我从你自己的嘴里听到相反的说法，否则我期待更好的东西。
And therefore, I say, not only prove to us that justice is better than injustice, but show what they either of them do to the possessor of them, which makes the one to be a good and the other an evil, whether seen or unseen by gods and men.
因此，我说，不仅要向我们证明正义比不正义更好，还要向它们的拥有者展示它们中的任何一个对它们的拥有者所做的事情，这使得一个是善的，另一个是恶的，无论是神和人看到的还是看不见的。
I had always admired the genius of Glaucon and Adeimantus, but on hearing these words I was quite delighted, and said: Sons of an illustrious father, that was not a bad beginning of the Elegiac verses which the admirer of Glaucon made in honour of you after you had distinguished yourselves at the battle of Megara:—
我一直钦佩格劳孔和阿德曼图斯的天才，但听到这些话我很高兴，说道：一位杰出父亲的儿子们，在你们在麦加拉战役中表现出色之后，格劳孔的崇拜者为纪念你们而创作的挽歌诗句的开头不错：——
‘Sons of Ariston,’ he sang, ‘divine offspring of an illustrious hero.’
“阿里斯顿之子，”他唱道，“一位杰出英雄的神圣后代。”
The epithet is very appropriate, for there is something truly divine in being able to argue as you have done for the superiority of injustice, and remaining unconvinced by your own arguments.
这个绰号非常恰当，因为能够像你为不公正的优越性所做的那样进行辩论，并且不被自己的论点所说服，这确实是一种神圣的东西。
And I do believe that you are not convinced—this I infer from your general character, for had I judged only from your speeches I should have mistrusted you.
我确实相信你并不相信——这是我从你的一般性格中推断出来的，因为如果我只根据你的演讲来判断，我就会不信任你。
But now, the greater my confidence in you, the greater is my difficulty in knowing what to say.
但现在，我对你的信心越大，我就越不知道该说什么。
For I am in a strait between two; on the one hand I feel that I am unequal to the task; and my inability is brought home to me by the fact that you were not satisfied with the answer which I made to Thrasymachus, proving, as I thought, the superiority which justice has over injustice.
因为我在两者之间左右为难；一方面我觉得自己无法胜任这项任务；我对色拉叙马科斯的回答并不满意，这一事实让我明白了我的无能，正如我所想的那样，这证明了正义相对于非正义的优越性。
And yet I cannot refuse to help, while breath and speech remain to me; I am afraid that there would be an impiety in being present when justice is evil spoken of and not lifting up a hand in her defence.
然而，只要我还有呼吸和言语，我就无法拒绝提供帮助；我担心，当正义受到邪恶谈论时，如果在场而不举手为她辩护，那就是一种不敬。
And therefore I had best give such help as I can.
因此我最好尽我所能提供帮助。
Glaucon and the rest entreated me by all means not to let the question drop, but to proceed in the investigation.
格劳孔和其他人恳求我无论如何不要放弃这个问题，而是继续调查。
They wanted to arrive at the truth, first, about the nature of justice and injustice, and secondly, about their relative advantages.
他们想要了解真相，首先是关于正义和非正义的本质，其次是关于它们的相对优势。
I told them, what I really thought, that the enquiry would be of a serious nature, and would require very good eyes.
我告诉他们，我真正的想法是，调查的性质是严肃的，需要非常好的眼光。
Seeing then, I said, that we are no great wits, I think that we had better adopt a method which I may illustrate thus; suppose that a short-sighted person had been asked by some one to read small letters from a distance; and it occurred to some one else that they might be found in another place which was larger and in which the letters were larger—if they were the same and he could read the larger letters first, and then proceed to the lesser—this would have been thought a rare piece of good fortune.
我说，既然我们都不是大智慧，我认为我们最好采用我可以这样说明的方法；假设一个近视的人被某人要求从远处阅读小字；有人想到，可能会在另一个更大的地方找到它们，那里的字母也更大——如果它们是一样的，他可以先读较大的字母，然后再读较小的字母——这将被认为是一件难得的好运。
Very true, said Adeimantus; but how does the illustration apply to our enquiry?
阿德曼图斯说，非常正确。但这个例子如何适用于我们的探究呢？
I will tell you, I replied; justice, which is the subject of our enquiry, is, as you know, sometimes spoken of as the virtue of an individual, and sometimes as the virtue of a State.
我回答说，我会告诉你；正如你们所知，正义是我们调查的主题，有时被称为个人的美德，有时被称为国家的美德。
True, he replied.
是的，他回答道。
And is not a State larger than an individual?
国家难道不比个人更大吗？
It is.
这是。
Then in the larger the quantity of justice is likely to be larger and more easily discernible.
那么，正义的数量越大，正义的数量可能就越大并且更容易辨别。
I propose therefore that we enquire into the nature of justice and injustice, first as they appear in the State, and secondly in the individual, proceeding from the greater to the lesser and comparing them.
因此，我建议我们首先探究正义与非正义在国家中的本质，其次在个人中，从大到小进行比较。
That, he said, is an excellent proposal.
他说，这是一个极好的建议。
And if we imagine the State in process of creation, we shall see the justice and injustice of the State in process of creation also.
如果我们想象国家在创造过程中，我们也会在创造过程中看到国家的正义和不正义。
I dare say.
我敢说。
When the State is completed there may be a hope that the object of our search will be more easily discovered.
当国家完成后，我们的搜索对象可能会更容易被发现。
Yes, far more easily.
是的，容易得多。
But ought we to attempt to construct one?
但我们应该尝试建造一个吗？
I said; for to do so, as I am inclined to think, will be a very serious task.
我说；因为正如我倾向于认为的那样，这样做将是一项非常严肃的任务。
Reflect therefore.
因此反思一下。
I have reflected, said Adeimantus, and am anxious that you should proceed.
“我已经考虑过了，”阿德曼图斯说，并希望你能继续下去。
A State, I said, arises, as I conceive, out of the needs of mankind; no one is self-sufficing, but all of us have many wants.
我说过，正如我所设想的，国家是出于人类的需要而产生的。没有人能够自给自足，但我们所有人都有很多需求。
Can any other origin of a State be imagined?
还能想象国家的任何其他起源吗？
There can be no other.
不可能有其他的了。
Then, as we have many wants, and many persons are needed to supply them, one takes a helper for one purpose and another for another; and when these partners and helpers are gathered together in one habitation the body of inhabitants is termed a State.
然后，由于我们有许多需要，需要许多人来供应，所以一个人为了一个目的而需要一个帮助者，为了另一个目的而需要另一个人；当这些伙伴和帮助者聚集在一个居住地时，居民的整体就被称为一个国家。
True, he said.
是的，他说。
And they exchange with one another, and one gives, and another receives, under the idea that the exchange will be for their good.
他们互相交换，一个给予，另一个接受，认为这种交换是为了他们的利益。
Very true.
非常真实。
Then, I said, let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention.
然后，我说，让我们开始在想法中创建一个国家；然而真正的创造者是必然性，他是我们发明之母。
Of course, he replied.
当然，他回答道。
Now the first and greatest of necessities is food, which is the condition of life and existence.
现在首要的、最大的必需品是食物，这是生命和存在的条件。
Certainly.
当然。
The second is a dwelling, and the third clothing and the like.
第二个是住所，第三个是衣服等等。
True.
真的。
And now let us see how our city will be able to supply this great demand: We may suppose that one man is a husbandman, another a builder, some one else a weaver—shall we add to them a shoemaker, or perhaps some other purveyor to our bodily wants?
现在让我们看看我们的城市如何能够满足这一巨大的需求：我们可以假设一个人是农夫，另一个人是建筑商，另一个人是编织者——我们应该在他们中添加一个鞋匠，或者也许是其他一些满足我们身体需求的供应商？
Quite right.
完全正确。
The barest notion of a State must include four or five men.
一个国家最基本的概念必须包括四五个人。
Clearly.
清楚地。
And how will they proceed?
他们将如何进行？
Will each bring the result of his labours into a common stock?—the individual husbandman, for example, producing for four, and labouring four times as long and as much as he need in the provision of food with which he supplies others as well as himself; or will he have nothing to do with others and not be at the trouble of producing for them, but provide for himself alone a fourth of the food in a fourth of the time, and in the remaining three fourths of his time be employed in making a house or a coat or a pair of shoes, having no partnership with others, but supplying himself all his own wants?
每个人都会将自己的劳动成果转化为共同的财富吗？例如，个体农夫的生产量是四倍，他的劳动时间和劳动量是他需要的四倍，以提供他自己和他人的食物；或者他会与他人无关，也不为他们生产而烦恼，而是在四分之一的时间里为自己提供四分之一的食物，并在剩下的四分之三的时间里从事建造房屋、一件外套或一双鞋子的工作，不与他人合作，而是满足自己的所有需要？
Adeimantus thought that he should aim at producing food only and not at producing everything.
阿德曼图斯认为他的目标应该只是生产食物，而不是生产一切。
Probably, I replied, that would be the better way; and when I hear you say this, I am myself reminded that we are not all alike; there are diversities of natures among us which are adapted to different occupations.
我回答说，也许这是更好的方法。当我听到你这么说时，我自己也想起我们并不都是一样的；我们的性格各不相同，适合不同的职业。
Very true.
非常真实。
And will you have a work better done when the workman has many occupations, or when he has only one?
当工人从事多种职业时，还是只有一种职业时，你的工作会做得更好吗？
When he has only one.
当他只有一个的时候。
Further, there can be no doubt that a work is spoilt when not done at the right time?
此外，毫无疑问，如果没有在正确的时间完成工作，作品就会被破坏？
No doubt.
无疑。
For business is not disposed to wait until the doer of the business is at leisure; but the doer must follow up what he is doing, and make the business his first object.
因为做生意不会等到做生意的人有空的时候才去做。但行动者必须跟进他正在做的事情，并把生意作为他的首要目标。
He must.
他必须。
And if so, we must infer that all things are produced more plentifully and easily and of a better quality when one man does one thing which is natural to him and does it at the right time, and leaves other things.
如果是这样，我们就必须推断，当一个人在正确的时间做一件对他来说很自然的事情而放弃其他事情时，所有的东西都会变得更加丰富、更容易、质量更好。
Undoubtedly.
无疑。
Then more than four citizens will be required; for the husbandman will not make his own plough or mattock, or other implements of agriculture, if they are to be good for anything.
那么就需要四名以上的公民；因为农夫不会自己制造犁、鹤嘴锄或其他农业工具，如果它们有什么用处的话。
Neither will the builder make his tools—and he too needs many; and in like manner the weaver and shoemaker.
建造者也不会制造他的工具——而且他也需要很多工具；织布工和鞋匠也是如此。
True.
真的。
Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
那么木匠、铁匠和许多其他工匠将成为我们已经开始成长的小国家的分享者？
True.
真的。
Yet even if we add neatherds, shepherds, and other herdsmen, in order that our husbandmen may have oxen to plough with, and builders as well as husbandmen may have draught cattle, and curriers and weavers fleeces and hides,—still our State will not be very large.
然而，即使我们增加了牧羊人、牧羊人和其他牧民，以便我们的农夫可以有牛耕地，建筑工人和农夫可以有役牛，而快递员和织布工可以羊毛和皮革，我们的国家仍然不会很大。
That is true; yet neither will it be a very small State which contains all these.
确实如此；但它也不会是一个拥有所有这些的非常小的国家。
Then, again, there is the situation of the city—to find a place where nothing need be imported is wellnigh impossible.
然后，还有城市的情况——找到一个不需要进口任何东西的地方几乎是不可能的。
Impossible.
不可能的。
Then there must be another class of citizens who will bring the required supply from another city?
那么一定会有另一类公民从另一个城市带来所需的供给？
There must.
一定有。
But if the trader goes empty-handed, having nothing which they require who would supply his need, he will come back empty-handed.
但如果商人空手而去，没有任何东西可以满足他的需要，他也会空手而归。
That is certain.
这是肯定的。
And therefore what they produce at home must be not only enough for themselves, but such both in quantity and quality as to accommodate those from whom their wants are supplied.
因此，他们在国内生产的产品不仅必须满足自己的需要，而且在数量和质量上都要满足那些满足他们需要的人。
Very true.
非常真实。
Then more husbandmen and more artisans will be required?
那么就需要更多的农夫和工匠吗？
They will.
他们会的。
Not to mention the importers and exporters, who are called merchants?
更何况进口商和出口商，谁叫商人？
Yes.
是的。
Then we shall want merchants?
那我们要商人吗？
We shall.
我们会的。
And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers?
如果要在海上运输货物，还需要熟练的水手，而且数量相当可观？
Yes, in considerable numbers.
是的，数量相当可观。
Then, again, within the city, how will they exchange their productions?
那么，在城市内部，他们将如何交换他们的作品呢？
To secure such an exchange was, as you will remember, one of our principal objects when we formed them into a society and constituted a State.
正如你们所记得的那样，当我们将它们组建为一个社会并建立一个国家时，确保这种交换是我们的主要目标之一。
Clearly they will buy and sell.
显然他们会买卖。
Then they will need a market-place, and a money-token for purposes of exchange.
然后他们将需要一个市场和用于交换目的的货币代币。
Certainly.
当然。
Suppose now that a husbandman, or an artisan, brings some production to market, and he comes at a time when there is no one to exchange with him,—is he to leave his calling and sit idle in the market-place?
现在假设一个农夫或一个工匠将一些产品带到市场上，而他在没有人与他交换的时候来到，他会放弃他的职业并在市场上闲置吗？
Not at all; he will find people there who, seeing the want, undertake the office of salesmen.
一点也不;他会在那里找到一些人，他们看到了需求，承担了推销员的职责。
In well-ordered states they are commonly those who are the weakest in bodily strength, and therefore of little use for any other purpose; their duty is to be in the market, and to give money in exchange for goods to those who desire to sell and to take money from those who desire to buy.
在秩序良好的国家中，他们通常是体力最弱的人，因此对任何其他目的几乎没有用处。他们的职责是进入市场，向那些想要出售的人提供金钱以换取商品，并从那些想要购买的人那里收取金钱。
This want, then, creates a class of retail-traders in our State.
这种需求在我们州创造了一个零售商人阶层。
Is not ‘retailer’ the term which is applied to those who sit in the market-place engaged in buying and selling, while those who wander from one city to another are called merchants?
“零售商”一词不正是指那些坐在市场上从事买卖的人，而那些从一个城市游荡到另一个城市的人则称为商人吗？
Yes, he said.
是的，他说。
And there is another class of servants, who are intellectually hardly on the level of companionship; still they have plenty of bodily strength for labour, which accordingly they sell, and are called, if I do not mistake, hirelings, hire being the name which is given to the price of their labour.
还有另一类仆人，他们在智力上很难达到陪伴的水平。他们仍然有足够的体力从事劳动，因此他们将其出售，如果我没有弄错的话，他们被称为雇工，雇佣是他们的劳动价格的名称。
True.
真的。
Then hirelings will help to make up our population?
那么雇工会帮助我们补充人口吗？
Yes.
是的。
And now, Adeimantus, is our State matured and perfected?
现在，阿德曼图斯，我们的国家成熟了吗？
I think so.
我想是的。
Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
那么，正义在哪里，非正义在哪里，它们又出现在国家的哪个部分呢？
Probably in the dealings of these citizens with one another.
可能是在这些公民之间的交往中。
I cannot imagine that they are more likely to be found any where else.
我无法想象在其他地方更有可能找到它们。
I dare say that you are right in your suggestion, I said; we had better think the matter out, and not shrink from the enquiry.
我敢说你的建议是对的，我说；我们最好把这件事想清楚，不要回避询问。
Let us then consider, first of all, what will be their way of life, now that we have thus established them.
既然我们已经这样建立了他们，那么让我们首先考虑他们的生活方式将会是什么。
Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
他们不会生产玉米、酒、衣服、鞋子，为自己建造房屋吗？
And when they are housed, they will work, in summer, commonly, stripped and barefoot, but in winter substantially clothed and shod.
当他们被安置时，他们会在夏天工作，通常脱光衣服，赤脚，但在冬天则穿着衣服和鞋子。
They will feed on barley-meal and flour of wheat, baking and kneading them, making noble cakes and loaves; these they will serve up on a mat of reeds or on clean leaves, themselves reclining the while upon beds strewn with yew or myrtle.
他们以大麦粉和小麦粉为食，烘烤和揉捏它们，制作高贵的蛋糕和面包；他们会把这些放在芦苇垫或干净的叶子上，然后自己斜躺在撒满紫杉或香桃木的床上。
And they and their children will feast, drinking of the wine which they have made, wearing garlands on their heads, and hymning the praises of the gods, in happy converse with one another.
他们和他们的孩子们将举行盛宴，喝着他们酿造的酒，头上戴着花环，赞美众神的赞美诗，彼此愉快地交谈。
And they will take care that their families do not exceed their means; having an eye to poverty or war.
他们会照顾家人，不致超出他们的经济能力；关注贫困或战争。
But, said Glaucon, interposing, you have not given them a relish to their meal.
但是，格劳孔插话道，你并没有让他们对这顿饭感到津津有味。
True, I replied, I had forgotten; of course they must have a relish—salt, and olives, and cheese, and they will boil roots and herbs such as country people prepare; for a dessert we shall give them figs, and peas, and beans; and they will roast myrtle-berries and acorns at the fire, drinking in moderation.
是的，我回答道，我已经忘记了。当然，他们必须有一种口味——盐、橄榄和奶酪，他们会像乡下人一样煮根和草药；我们将给他们无花果、豌豆和蚕豆作为甜点。他们会在火上烤香桃木浆果和橡子，并适量饮酒。
And with such a diet they may be expected to live in peace and health to a good old age, and bequeath a similar life to their children after them.
有了这样的饮食习惯，他们有望安宁健康地度过晚年，并为他们的后代留下类似的生活。
Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
是的，苏格拉底，他说，如果你为一座猪城提供食物，你还能如何喂养野兽呢？
But what would you have, Glaucon?
但你想要什么呢，格劳孔？
I replied.
我回答道。
Why, he said, you should give them the ordinary conveniences of life.
为什么，他说，你应该给他们普通的生活便利。
People who are to be comfortable are accustomed to lie on sofas, and dine off tables, and they should have sauces and sweets in the modern style.
追求舒适的人习惯于躺在沙发上，在餐桌上用餐，而且应该有现代风格的酱料和糖果。
Yes, I said, now I understand: the question which you would have me consider is, not only how a State, but how a luxurious State is created; and possibly there is no harm in this, for in such a State we shall be more likely to see how justice and injustice originate.
是的，我说，现在我明白了：你要我考虑的问题不仅是如何建立一个国家，而且是如何建立一个豪华的国家；这也许并没有什么害处，因为在这样一个国家中，我们将更有可能看到正义和非正义是如何产生的。
In my opinion the true and healthy constitution of the State is the one which I have described.
在我看来，真正、健康的国家宪法就是我所描述的宪法。
But if you wish also to see a State at fever-heat, I have no objection.
但如果你也希望看到一个处于狂热状态的国家，我不反对。
For I suspect that many will not be satisfied with the simpler way of life.
因为我怀疑许多人不会满足于简单的生活方式。
They will be for adding sofas, and tables, and other furniture; also dainties, and perfumes, and incense, and courtesans, and cakes, all these not of one sort only, but in every variety; we must go beyond the necessaries of which I was at first speaking, such as houses, and clothes, and shoes: the arts of the painter and the embroiderer will have to be set in motion, and gold and ivory and all sorts of materials must be procured.
它们将用于添加沙发、桌子和其他家具；还有美味佳肴、香水、熏香、妓女和糕点，所有这些都不是单一的，而是各种各样的。我们必须超越我最初谈到的必需品，例如房子、衣服和鞋子：必须启动画家和刺绣的艺术，必须采购黄金、象牙和各种材料。
True, he said.
是的，他说。
Then we must enlarge our borders; for the original healthy State is no longer sufficient.
那么我们必须扩大我们的边界；因为原来的健康状态已经不够了。
Now will the city have to fill and swell with a multitude of callings which are not required by any natural want; such as the whole tribe of hunters and actors, of whom one large class have to do with forms and colours; another will be the votaries of music—poets and their attendant train of rhapsodists, players, dancers, contractors; also makers of divers kinds of articles, including women’s dresses.
现在，这座城市将不得不充满并膨胀大量的职业，而这些职业并不是任何自然需求所需要的；例如整个猎人和演员部落，其中一大类与形式和颜色有关；另一个是音乐的拥护者——诗人和随从的狂想曲家、演奏家、舞者、承包商；还生产各种物品，包括女装。
And we shall want more servants.
我们需要更多的仆人。
Will not tutors be also in request, and nurses wet and dry, tirewomen and barbers, as well as confectioners and cooks; and swineherds, too, who were not needed and therefore had no place in the former edition of our State, but are needed now?
难道不会还需要家庭教师、湿护士和干护士、轮胎女工和理发师，以及糖果师和厨师吗？还有猪倌，他们在我们国家的前一版本中是不需要的，因此没有地位，但现在需要吗？
They must not be forgotten: and there will be animals of many other kinds, if people eat them.
它们绝不能被遗忘：如果人们吃它们，还会有许多其他种类的动物。
Certainly.
当然。
And living in this way we shall have much greater need of physicians than before?
以这种方式生活，我们会比以前更需要医生吗？
Much greater.
更大。
And the country which was enough to support the original inhabitants will be too small now, and not enough?
而原本足以养活原住民的国家现在却太小了，还不够吗？
Quite true.
完全正确。
Then a slice of our neighbours’ land will be wanted by us for pasture and tillage, and they will want a slice of ours, if, like ourselves, they exceed the limit of necessity, and give themselves up to the unlimited accumulation of wealth?
那么，如果我们像我们自己一样，超出了必要的限度，并屈服于无限的财富积累，我们就会想要我们邻居的一块土地来放牧和耕种，他们也会想要我们的一块土地吗？
That, Socrates, will be inevitable.
苏格拉底，那是不可避免的。
And so we shall go to war, Glaucon.
所以我们就要开战了，格劳孔。
Shall we not?
我们不可以吗？
Most certainly, he replied.
毫无疑问，他回答道。
Then without determining as yet whether war does good or harm, thus much we may affirm, that now we have discovered war to be derived from causes which are also the causes of almost all the evils in States, private as well as public.
那么，在尚未确定战争是有益还是有害的情况下，我们可以肯定地说，现在我们发现战争的根源也是国家几乎所有罪恶的根源，无论是私人的还是公共的。
Undoubtedly.
无疑。
And our State must once more enlarge; and this time the enlargement will be nothing short of a whole army, which will have to go out and fight with the invaders for all that we have, as well as for the things and persons whom we were describing above.
我们的国家必须再次扩大；这一次的扩大将是一支完整的军队，他们将不得不出去与入侵者作战，为了我们所拥有的一切，以及我们上面描述的事物和人。
Why?
为什么？
he said; are they not capable of defending themselves?
他说；他们没有能力保护自己吗？
No, I said; not if we were right in the principle which was acknowledged by all of us when we were framing the State: the principle, as you will remember, was that one man cannot practise many arts with success.
不，我说；如果我们在构建国家时我们所有人都承认的原则是正确的话，那就不会了：正如你所记得的那样，这个原则是一个人无法成功地实践多种艺术。
Very true, he said.
非常正确，他说。
But is not war an art?
但战争难道不是一门艺术吗？
Certainly.
当然。
And an art requiring as much attention as shoemaking?
还有一种像制鞋一样需要关注的艺术吗？
Quite true.
完全正确。
And the shoemaker was not allowed by us to be a husbandman, or a weaver, or a builder—in order that we might have our shoes well made; but to him and to every other worker was assigned one work for which he was by nature fitted, and at that he was to continue working all his life long and at no other; he was not to let opportunities slip, and then he would become a good workman.
我们不允许鞋匠成为农夫、织布工或建筑工——以便我们能把鞋子做得好；但我们不能让鞋匠成为农民、织布工或建筑工。但是他和其他每一个工人都被分配了一项他天生适合从事的工作，并且他将终生继续从事这项工作，而不是从事其他工作。他不会让机会溜走，然后他就会成为一名好工人。
Now nothing can be more important than that the work of a soldier should be well done.
现在没有什么比做好军人的工作更重要的了。
But is war an art so easily acquired that a man may be a warrior who is also a husbandman, or shoemaker, or other artisan; although no one in the world would be a good dice or draught player who merely took up the game as a recreation, and had not from his earliest years devoted himself to this and nothing else?
但是，战争是一门如此容易获得的艺术吗？一个人既可以是战士，又可以是农夫、鞋匠或其他工匠。尽管世界上没有人会成为一名优秀的骰子或选秀玩家，只是将游戏作为一种消遣，并且从早年起就没有全身心投入于此，除此之外什么也不做？
No tools will make a man a skilled workman, or master of defence, nor be of any use to him who has not learned how to handle them, and has never bestowed any attention upon them.
没有任何工具可以使一个人成为熟练工人或防御大师，对于没有学会如何使用它们并且从未给予它们任何关注的人来说也没有任何用处。
How then will he who takes up a shield or other implement of war become a good fighter all in a day, whether with heavy-armed or any other kind of troops?
那么，拿起盾牌或其他战争工具的人如何能够在一天之内成为一名优秀的战士，无论是重装部队还是其他类型的部队呢？
Yes, he said, the tools which would teach men their own use would be beyond price.
是的，他说，能够教人们如何使用的工具将是无价的。
And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
我说，监护人的职责越高，他需要的时间、技能、艺术和应用就越多？
No doubt, he replied.
毫无疑问，他回答道。
Will he not also require natural aptitude for his calling?
他的职业难道不也需要天赋吗？
Certainly.
当然。
Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
那么，如果可以的话，我们有责任选择适合守卫城市的性质吗？
It will.
会的。
And the selection will be no easy matter, I said; but we must be brave and do our best.
我说，选择并不容易。但我们必须勇敢并尽力而为。
We must.
我们必须。
Is not the noble youth very like a well-bred dog in respect of guarding and watching?
高贵的青年在守护和看守方面，不就像一条良犬吗？
What do you mean?
你是什么意思？
I mean that both of them ought to be quick to see, and swift to overtake the enemy when they see him; and strong too if, when they have caught him, they have to fight with him.
我的意思是，双方都应该迅速发现敌人，并在看到敌人时迅速追上他；如果他们抓住他后必须与他战斗，那么他们也很坚强。
All these qualities, he replied, will certainly be required by them.
他回答说，所有这些品质肯定是他们所需要的。
Well, and your guardian must be brave if he is to fight well?
那么，如果你的监护人想要打得好，就必须勇敢？
Certainly.
当然。
And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
没有精神的人，无论是马、狗还是任何其他动物，都可能是勇敢的吗？
Have you never observed how invincible and unconquerable is spirit and how the presence of it makes the soul of any creature to be absolutely fearless and indomitable?
你难道没有观察到精神是多么的不可战胜、不可战胜，它的存在如何让任何生物的灵魂变得无所畏惧、百折不挠？
I have.
我有。
Then now we have a clear notion of the bodily qualities which are required in the guardian.
那么现在我们对于监护人所需要的身体素质有了一个清晰的概念。
True.
真的。
And also of the mental ones; his soul is to be full of spirit?
还有精神上的；他的灵魂是要充满精神吗？
Yes.
是的。
But are not these spirited natures apt to be savage with one another, and with everybody else?
但这些生性活泼的人难道不会容易彼此之间以及其他人之间变得野蛮吗？
A difficulty by no means easy to overcome, he replied.
他回答说，这个困难绝不是容易克服的。
Whereas, I said, they ought to be dangerous to their enemies, and gentle to their friends; if not, they will destroy themselves without waiting for their enemies to destroy them.
然而，我说，他们应该对敌人是危险的，对朋友是温和的；否则，他们就会毁灭自己，而不会等待敌人毁灭他们。
True, he said.
是的，他说。
What is to be done then?
那该怎么办呢？
I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
我说；我们怎样才能找到一种温柔的性格同时又具有伟大的精神，因为两者是矛盾的？
True.
真的。
He will not be a good guardian who is wanting in either of these two qualities; and yet the combination of them appears to be impossible; and hence we must infer that to be a good guardian is impossible.
如果他缺乏这两种品质中的任何一种，他就不会成为一个好的监护人。然而，它们的结合似乎是不可能的；因此我们必须推断，成为一个好的监护人是不可能的。
I am afraid that what you say is true, he replied.
“恐怕你说的是真的，”他回答道。
Here feeling perplexed I began to think over what had preceded.—My friend, I said, no wonder that we are in a perplexity; for we have lost sight of the image which we had before us.
Here feeling perplexed I began to think over what had preceded.—My friend, I said, no wonder that we are in a perplexity; for we have lost sight of the image which we had before us.
What do you mean?
你是什么意思？
he said.
他说。
I mean to say that there do exist natures gifted with those opposite qualities.
I mean to say that there do exist natures gifted with those opposite qualities.
And where do you find them?
你在哪里找到它们？
Many animals, I replied, furnish examples of them; our friend the dog is a very good one: you know that well-bred dogs are perfectly gentle to their familiars and acquaintances, and the reverse to strangers.
我回答说，许多动物都可以提供例子。我们的朋友狗是一个非常好的朋友：你知道，训练有素的狗对他们的熟人和熟人非常温柔，而对陌生人则相反。
Yes, I know.
是的，我知道。
Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
Certainly not.
当然不是。
Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
I do not apprehend your meaning.
我不明白你的意思。
The trait of which I am speaking, I replied, may be also seen in the dog, and is remarkable in the animal.
The trait of which I am speaking, I replied, may be also seen in the dog, and is remarkable in the animal.
What trait?
什么特质？
Why, a dog, whenever he sees a stranger, is angry; when an acquaintance, he welcomes him, although the one has never done him any harm, nor the other any good.
为什么，狗一看到陌生人就会生气；熟人时，他会欢迎他，尽管这个人从未对他造成任何伤害，也没有另一个人对他有任何好处。
Did this never strike you as curious?
你有没有对此感到好奇？
The matter never struck me before; but I quite recognise the truth of your remark.
我以前从未想到过这件事。但我很认同你的话的真实性。
And surely this instinct of the dog is very charming;—your dog is a true philosopher.
And surely this instinct of the dog is very charming;—your dog is a true philosopher.
Why?
为什么？
Why, because he distinguishes the face of a friend and of an enemy only by the criterion of knowing and not knowing.
Why, because he distinguishes the face of a friend and of an enemy only by the criterion of knowing and not knowing.
And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
Most assuredly.
最肯定的是。
And is not the love of learning the love of wisdom, which is philosophy?
And is not the love of learning the love of wisdom, which is philosophy?
They are the same, he replied.
他们是一样的，他回答道。
And may we not say confidently of man also, that he who is likely to be gentle to his friends and acquaintances, must by nature be a lover of wisdom and knowledge?
难道我们不能也满怀信心地说，对朋友和熟人友善的人，本质上必定是智慧和知识的爱好者吗？
That we may safely affirm.
That we may safely affirm.
Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
那么，一个真正善良而崇高的国家守护者是否需要将哲学与精神、敏捷与力量结合起来呢？
Undoubtedly.
无疑。
Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
然后我们就找到了想要的性质；既然我们找到了他们，那么如何抚养和教育他们呢？
Is not this an enquiry which may be expected to throw light on the greater enquiry which is our final end—How do justice and injustice grow up in States?
难道这不是一项有望揭示我们最终目的的更大的探究——正义和非正义如何在国家中成长的探究吗？
for we do not want either to omit what is to the point or to draw out the argument to an inconvenient length.
因为我们既不想省略要点，也不想把论证拖到不方便的长度。
Adeimantus thought that the enquiry would be of great service to us.
阿德曼图斯认为这次调查对我们很有帮助。
Then, I said, my dear friend, the task must not be given up, even if somewhat long.
Then, I said, my dear friend, the task must not be given up, even if somewhat long.
Certainly not.
当然不是。
Come then, and let us pass a leisure hour in story-telling, and our story shall be the education of our heroes.
来吧，让我们在讲故事中度过一段闲暇时光，我们的故事将成为英雄的教育。
By all means.
无论如何。
And what shall be their education?
And what shall be their education?
Can we find a better than the traditional sort?—and this has two divisions, gymnastic for the body, and music for the soul.
Can we find a better than the traditional sort?—and this has two divisions, gymnastic for the body, and music for the soul.
True.
真的。
Shall we begin education with music, and go on to gymnastic afterwards?
Shall we begin education with music, and go on to gymnastic afterwards?
By all means.
无论如何。
And when you speak of music, do you include literature or not?
当你谈到音乐时，你是否包括文学？
I do.
我愿意。
And literature may be either true or false?
文学可能是真的，也可能是假的？
Yes.
是的。
And the young should be trained in both kinds, and we begin with the false?
年轻人应该接受这两种训练，我们从错误开始？
I do not understand your meaning, he said.
I do not understand your meaning, he said.
You know, I said, that we begin by telling children stories which, though not wholly destitute of truth, are in the main fictitious; and these stories are told them when they are not of an age to learn gymnastics.
我说，你知道，我们首先给孩子们讲故事，虽然这些故事并非完全没有真实性，但基本上都是虚构的；这些故事是在他们还没有到学习体操的年龄时告诉他们的。
Very true.
非常真实。
That was my meaning when I said that we must teach music before gymnastics.
这就是我说我们必须在教体操之前教音乐的意思。
Quite right, he said.
完全正确，他说。
You know also that the beginning is the most important part of any work, especially in the case of a young and tender thing; for that is the time at which the character is being formed and the desired impression is more readily taken.
你也知道，开始是任何工作中最重要的部分，尤其是对于一个年轻而温柔的人来说；因为那是性格形成的时期，也更容易获得想要的印象。
Quite true.
完全正确。
And shall we just carelessly allow children to hear any casual tales which may be devised by casual persons, and to receive into their minds ideas for the most part the very opposite of those which we should wish them to have when they are grown up?
难道我们就应该不经意地让孩子们听一些随意的人编出的随意故事，让他们的头脑中接受的想法在很大程度上与我们希望他们长大后拥有的想法完全相反吗？
We cannot.
我们不能。
Then the first thing will be to establish a censorship of the writers of fiction, and let the censors receive any tale of fiction which is good, and reject the bad; and we will desire mothers and nurses to tell their children the authorised ones only.
那么首先要建立一个对小说作者的审查制度，好的小说就接受审查，坏的就拒绝；我们希望母亲和护士只告诉她们的孩子经授权的信息。
Let them fashion the mind with such tales, even more fondly than they mould the body with their hands; but most of those which are now in use must be discarded.
让他们用这样的故事来塑造心灵，甚至比用双手塑造身体还要亲切。但现在使用的大多数都必须丢弃。
Of what tales are you speaking?
你说的是哪些故事？
he said.
他说。
You may find a model of the lesser in the greater, I said; for they are necessarily of the same type, and there is the same spirit in both of them.
我说，你可能会在大事中找到小事的模型；因为他们必然是同一类型的，而且他们都有同样的精神。
Very likely, he replied; but I do not as yet know what you would term the greater.
他回答说，很有可能；但我还不知道你所说的“更大”是什么。
Those, I said, which are narrated by Homer and Hesiod, and the rest of the poets, who have ever been the great story-tellers of mankind.
我说的是荷马和赫西奥德以及其他诗人所讲述的那些故事，他们曾经是人类伟大的故事讲述者。
But which stories do you mean, he said; and what fault do you find with them?
But which stories do you mean, he said; and what fault do you find with them?
A fault which is most serious, I said; the fault of telling a lie, and, what is more, a bad lie.
A fault which is most serious, I said;说谎是错误的，而且是一个糟糕的谎言。
But when is this fault committed?
But when is this fault committed?
Whenever an erroneous representation is made of the nature of gods and heroes,—as when a painter paints a portrait not having the shadow of a likeness to the original.
每当对神灵和英雄的本性做出错误的表述时，就像画家画的肖像没有与原作相似的影子时。
Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean?
是的，他说，这种事情确实应该受到谴责。 but what are the stories which you mean?
First of all, I said, there was that greatest of all lies in high places, which the poet told about Uranus, and which was a bad lie too,—I mean what Hesiod says that Uranus did, and how Cronus retaliated on him.
首先，我说，在高处有一个最伟大的谎言，诗人讲述了乌拉诺斯，这也是一个糟糕的谎言——我的意思是赫西奥德说乌拉诺斯做了什么，以及克洛诺斯如何报复他。
The doings of Cronus, and the sufferings which in turn his son inflicted upon him, even if they were true, ought certainly not to be lightly told to young and thoughtless persons; if possible, they had better be buried in silence.
克洛诺斯的所作所为，以及他的儿子给他带来的痛苦，即使是真的，也不应该轻易告诉年轻人和轻率的人；如果可能的话，最好将他们安静地埋葬。
But if there is an absolute necessity for their mention, a chosen few might hear them in a mystery, and they should sacrifice not a common (Eleusinian) pig, but some huge and unprocurable victim; and then the number of the hearers will be very few indeed.
但如果绝对有必要提及它们，少数被选中的人可能会在神秘中听到它们，他们不应该牺牲一头普通的（厄琉息斯）猪，而应该牺牲一些巨大的、无法获得的牺牲品；那么听众的数量就确实很少了。
Why, yes, said he, those stories are extremely objectionable.
是的，他说，这些故事非常令人反感。
Yes, Adeimantus, they are stories not to be repeated in our State; the young man should not be told that in committing the worst of crimes he is far from doing anything outrageous; and that even if he chastises his father when he does wrong, in whatever manner, he will only be following the example of the first and greatest among the gods.
是的，阿德曼图斯，这些故事不应在我们国家重演；不应该告诉这个年轻人，他犯下的最严重的罪行绝非什么令人发指的事情；即使他在父亲做错事时惩罚他，无论以何种方式，他也只是效仿众神中第一位和最伟大的人。
I entirely agree with you, he said; in my opinion those stories are quite unfit to be repeated.
I entirely agree with you, he said;在我看来，这些故事根本不值得重复。
Neither, if we mean our future guardians to regard the habit of quarrelling among themselves as of all things the basest, should any word be said to them of the wars in heaven, and of the plots and fightings of the gods against one another, for they are not true.
如果我们的意思是我们未来的监护人认为彼此之间争吵的习惯是最卑鄙的，那么也不应该对他们说任何关于天上的战争，以及众神相互之间的阴谋和战斗的事情，因为它们都是不真实的。
No, we shall never mention the battles of the giants, or let them be embroidered on garments; and we shall be silent about the innumerable other quarrels of gods and heroes with their friends and relatives.
不，我们永远不会提及巨人的战斗，也不会让它们被绣在衣服上；我们将对诸神和英雄与他们的朋友和亲戚的无数其他争吵保持沉默。
If they would only believe us we would tell them that quarrelling is unholy, and that never up to this time has there been any quarrel between citizens; this is what old men and old women should begin by telling children; and when they grow up, the poets also should be told to compose for them in a similar spirit.
如果他们相信我们的话，我们就会告诉他们，争吵是不神圣的，到目前为止，公民之间从来没有发生过争吵；这是老人和老妇应该从告诉孩子们开始的；当他们长大后，诗人也应该被告知以类似的精神为他们创作。
But the narrative of Hephaestus binding Here his mother, or how on another occasion Zeus sent him flying for taking her part when she was being beaten, and all the battles of the gods in Homer—these tales must not be admitted into our State, whether they are supposed to have an allegorical meaning or not.
但是，赫菲斯托斯将他的母亲绑在此处的故事，或者宙斯在另一个场合如何在她被殴打时将他打飞，以及荷马史诗中所有众神的战斗——这些故事都不能被允许进入我们的国家，无论它们是否被认为具有寓言意义。
For a young person cannot judge what is allegorical and what is literal; anything that he receives into his mind at that age is likely to become indelible and unalterable; and therefore it is most important that the tales which the young first hear should be models of virtuous thoughts.
因为年轻人无法判断什么是寓言，什么是字面意思；在那个年纪，他所接受的任何事物都可能变得不可磨灭和无法改变。因此，最重要的是，年轻人第一次听到的故事应该是道德思想的典范。
There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking—how shall we answer him?
There you are right, he replied;但如果有人问在哪里可以找到这样的模型以及你在讲什么故事——我们该如何回答他呢？
I said to him, You and I, Adeimantus, at this moment are not poets, but founders of a State: now the founders of a State ought to know the general forms in which poets should cast their tales, and the limits which must be observed by them, but to make the tales is not their business.
我对他说，你和我，阿德曼图斯，此时此刻不是诗人，而是一个国家的缔造者：现在一个国家的缔造者应该知道诗人应该用什么一般形式来表达他们的故事，以及他们必须遵守的限制，但创作故事不是他们的事。
Very true, he said; but what are these forms of theology which you mean?
非常正确，他说；但你所说的这些神学形式是什么？
Something of this kind, I replied:—God is always to be represented as he truly is, whatever be the sort of poetry, epic, lyric or tragic, in which the representation is given.
我回答道：——上帝总是要按照他真实的样子来表现，无论是哪种诗歌、史诗、抒情诗或悲剧，其中所给出的表现都是如此。
Right.
正确的。
And is he not truly good?
And is he not truly good?
and must he not be represented as such?
and must he not be represented as such?
Certainly.
当然。
And no good thing is hurtful?
And no good thing is hurtful?
No, indeed.
不，确实如此。
And that which is not hurtful hurts not?
And that which is not hurtful hurts not?
Certainly not.
当然不是。
And that which hurts not does no evil?
And that which hurts not does no evil?
And can that which does no evil be a cause of evil?
不作恶的事能成为恶事的原因吗？
Impossible.
不可能的。
And the good is advantageous?
And the good is advantageous?
Yes.
是的。
And therefore the cause of well-being?
And therefore the cause of well-being?
Yes.
是的。
It follows therefore that the good is not the cause of all things, but of the good only?
因此，善不是一切事物的原因，而只是善的原因？
Assuredly.
当然。
Then God, if he be good, is not the author of all things, as the many assert, but he is the cause of a few things only, and not of most things that occur to men.
那么，如果上帝是善的，他就不会像许多人断言的那样是万物的创造者，但他只是少数事情的原因，而不是人类发生的大多数事情的原因。
For few are the goods of human life, and many are the evils, and the good is to be attributed to God alone; of the evils the causes are to be sought elsewhere, and not in him.
因为人类生活中的善行很少，而恶行却很多，而善行只能归于上帝。罪恶的根源应该从别处寻找，而不是在他身上。
That appears to me to be most true, he said.
That appears to me to be most true, he said.
Then we must not listen to Homer or to any other poet who is guilty of the folly of saying that two casks
那么我们决不能听荷马或任何其他诗人的言论，他们愚蠢地认为两个木桶
‘Lie at the threshold of Zeus, full of lots, one of good, the other of evil lots,’
“躺在宙斯的门口，充满了很多，一个是善的，另一个是邪恶的，”
and that he to whom Zeus gives a mixture of the two
宙斯赋予他两者的混合体
‘Sometimes meets with evil fortune, at other times with good;’
“有时会遇到恶运，有时会遇到好事；”
but that he to whom is given the cup of unmingled ill,
但谁被授予了纯粹的邪恶之杯，
‘Him wild hunger drives o’er the beauteous earth.’
“狂野的饥饿驱使着他踏上美丽的大地。”
And again—
再说一遍——
‘Zeus, who is the dispenser of good and evil to us.’
“宙斯，他是我们善恶的分配者。”
And if any one asserts that the violation of oaths and treaties, which was really the work of Pandarus, was brought about by Athene and Zeus, or that the strife and contention of the gods was instigated by Themis and Zeus, he shall not have our approval; neither will we allow our young men to hear the words of Aeschylus, that
如果有人声称，违反誓言和条约的行为实际上是潘达洛斯的行为，是雅典娜和宙斯造成的，或者众神的纷争和争论是忒弥斯和宙斯煽动的，那么他不会得到我们的认可；我们也不会让我们的年轻人听到埃斯库罗斯的话，
‘God plants guilt among men when he desires utterly to destroy a house.’
“当上帝完全想要摧毁一座房子时，他就在人类中植入了罪恶感。”
And if a poet writes of the sufferings of Niobe—the subject of the tragedy in which these iambic verses occur—or of the house of Pelops, or of the Trojan war or on any similar theme, either we must not permit him to say that these are the works of God, or if they are of God, he must devise some explanation of them such as we are seeking; he must say that God did what was just and right, and they were the better for being punished; but that those who are punished are miserable, and that God is the author of their misery—the poet is not to be permitted to say; though he may say that the wicked are miserable because they require to be punished, and are benefited by receiving punishment from God; but that God being good is the author of evil to any one is to be strenuously denied, and not to be said or sung or heard in verse or prose by any one whether old or young in any well-ordered commonwealth.
如果一位诗人写尼俄伯的苦难——这些抑扬格诗句发生的悲剧的主题——或者珀罗普斯家族的苦难，或者特洛伊战争或任何类似的主题，我们要么不允许他说这些是上帝的作品，要么如果它们是上帝的作品，他就必须像我们所寻求的那样对它们做出某种解释；他必须说上帝所做的事是公正和正确的，他们受到惩罚是更好的；但是，那些受到惩罚的人是痛苦的，而上帝是他们痛苦的根源——诗人是不允许这样说的。尽管他可能会说，恶人是痛苦的，因为他们需要受到惩罚，并且因接受上帝的惩罚而受益。但是，对于任何人来说，善良的上帝都是邪恶的根源，这一点是要极力否认的，并且在任何秩序良好的国家中，任何人，无论老少，都不能在诗歌或散文中说、唱或听到。
Such a fiction is suicidal, ruinous, impious.
Such a fiction is suicidal, ruinous, impious.
I agree with you, he replied, and am ready to give my assent to the law.
我同意你的观点，他回答道，并准备好同意这项法律。
Let this then be one of our rules and principles concerning the gods, to which our poets and reciters will be expected to conform,—that God is not the author of all things, but of good only.
那么，让这成为我们关于诸神的规则和原则之一，我们的诗人和背诵者将被期望遵守——上帝不是万物的创造者，而只是良善的创造者。
That will do, he said.
这样就可以了，他说。
And what do you think of a second principle?
And what do you think of a second principle?
Shall I ask you whether God is a magician, and of a nature to appear insidiously now in one shape, and now in another—sometimes himself changing and passing into many forms, sometimes deceiving us with the semblance of such transformations; or is he one and the same immutably fixed in his own proper image?
我是否可以问你，上帝是否是一位魔术师，他的本性时而以一种形式阴险地出现，时而以另一种形式出现——有时他自己会变化并转变为多种形式，有时以这种变化的外表来欺骗我们？或者他是一成不变地固定在他自己的正确形象中的吗？
I cannot answer you, he said, without more thought.
“我无法回答你，”他不假思索地说。
Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing?
好吧，我说；但是，如果我们假设任何事物发生变化，那么这种变化一定是由事物本身或其他事物造成的？
Most certainly.
最肯定的是。
And things which are at their best are also least liable to be altered or discomposed; for example, when healthiest and strongest, the human frame is least liable to be affected by meats and drinks, and the plant which is in the fullest vigour also suffers least from winds or the heat of the sun or any similar causes.
处于最佳状态的事物也最不容易被改变或破坏。例如，当人体最健康、最强壮时，人体最不容易受到肉类和饮料的影响，而处于最旺盛活力的植物也最不容易受到风、阳光或任何类似原因的影响。
Of course.
当然。
And will not the bravest and wisest soul be least confused or deranged by any external influence?
最勇敢、最智慧的灵魂难道不会最不会受到任何外部影响的困惑或精神错乱吗？
True.
真的。
And the same principle, as I should suppose, applies to all composite things—furniture, houses, garments: when good and well made, they are least altered by time and circumstances.
正如我所想，同样的原则也适用于所有复合事物——家具、房屋、服装：如果制作精良，它们受时间和环境的影响最小。
Very true.
非常真实。
Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
那么，一切美好的事物，无论是艺术创造的还是自然创造的，或者两者兼而有之，都最不容易受到外界的改变？
True.
真的。
But surely God and the things of God are in every way perfect?
但上帝和上帝的事物在各方面都是完美的吗？
Of course they are.
当然是。
Then he can hardly be compelled by external influence to take many shapes?
那么他就很难受外在影响而被迫采取多种形状吗？
He cannot.
他不能。
But may he not change and transform himself?
But may he not change and transform himself?
Clearly, he said, that must be the case if he is changed at all.
显然，他说，如果他有任何改变的话，情况一定是这样。
And will he then change himself for the better and fairer, or for the worse and more unsightly?
那么他会改变自己变得更好、更公平，还是变得更坏、更难看？
If he change at all he can only change for the worse, for we cannot suppose him to be deficient either in virtue or beauty.
如果他有任何改变，他也只会变得更糟，因为我们不能认为他在美德或美貌上有缺陷。
Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
非常正确，阿德曼图斯；但是，有谁，无论是神还是人，愿意让自己变得更糟吗？
Impossible.
不可能的。
Then it is impossible that God should ever be willing to change; being, as is supposed, the fairest and best that is conceivable, every God remains absolutely and for ever in his own form.
那么神就不可能愿意改变；正如人们所设想的那样，每一位神都是可以想象到的最公平、最好的，因此他绝对且永远保持着自己的形态。
That necessarily follows, he said, in my judgment.
他说，根据我的判断，这是必然的结果。
Then, I said, my dear friend, let none of the poets tell us that
然后，我说，我亲爱的朋友，不要让任何诗人告诉我们，
‘The gods, taking the disguise of strangers from other lands, walk up and down cities in all sorts of forms;’
“众神伪装成来自其他国家的陌生人，以各种形式在城市中走来走去；”
and let no one slander Proteus and Thetis, neither let any one, either in tragedy or in any other kind of poetry, introduce Here disguised in the likeness of a priestess asking an alms
不要让任何人诽谤普罗透斯和忒提斯，也不要让任何人，无论是在悲剧中还是在任何其他类型的诗歌中，介绍这里伪装成一位女祭司乞讨施舍的样子
‘For the life-giving daughters of Inachus the river of Argos;’
“阿尔戈斯河为伊那科斯赋予生命的女儿们；”
—let us have no more lies of that sort.
—let us have no more lies of that sort.
Neither must we have mothers under the influence of the poets scaring their children with a bad version of these myths—telling how certain gods, as they say, ‘Go about by night in the likeness of so many strangers and in divers forms;’ but let them take heed lest they make cowards of their children, and at the same time speak blasphemy against the gods.
我们也不能让母亲受到诗人的影响，用这些神话的糟糕版本来吓唬自己的孩子——告诉他们某些神如何，正如他们所说，“在夜间以如此多的陌生人的形象和不同的形式走来走去”；但让他们小心，以免他们让自己的孩子变成胆小鬼，同时又亵渎神灵。
Heaven forbid, he said.
老天爷不允许，他说。
But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
但虽然诸神本身是一成不变的，但它们仍然可以通过巫术和欺骗使我们认为它们以各种形式出现吗？
Perhaps, he replied.
也许吧，他回答道。
Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
好吧，但是你能想象上帝会愿意说谎，无论是在言语上还是在行为上，或者提出他自己的幻影吗？
I cannot say, he replied.
I cannot say, he replied.
Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
我说，你难道不知道，如果允许这样的表达的话，真正的谎言会为诸神和人类所憎恨吗？
What do you mean?
你是什么意思？
he said.
他说。
I mean that no one is willingly deceived in that which is the truest and highest part of himself, or about the truest and highest matters; there, above all, he is most afraid of a lie having possession of him.
我的意思是，没有人愿意在自己最真实、最高尚的部分，或者最真实、最高尚的事情上受骗。最重要的是，他最害怕的是谎言占据了他的心。
Still, he said, I do not comprehend you.
Still, he said, I do not comprehend you.
The reason is, I replied, that you attribute some profound meaning to my words; but I am only saying that deception, or being deceived or uninformed about the highest realities in the highest part of themselves, which is the soul, and in that part of them to have and to hold the lie, is what mankind least like;—that, I say, is what they utterly detest.
我回答说，原因是你赋予我的话一些深刻的含义；但我只是说，人类最不喜欢的是欺骗，或者被欺骗，或者不了解自己最高部分（即灵魂）的最高现实，以及在他们的那部分拥有和保持谎言；——我说，这是他们完全厌恶的。
There is nothing more hateful to them.
There is nothing more hateful to them.
And, as I was just now remarking, this ignorance in the soul of him who is deceived may be called the true lie; for the lie in words is only a kind of imitation and shadowy image of a previous affection of the soul, not pure unadulterated falsehood.
而且，正如我刚才所说，受骗者灵魂中的这种无知可以称为真正的谎言。因为言语中的谎言只是一种对先前灵魂情感的模仿和影子，而不是纯粹的谎言。
Am I not right?
难道我不对吗？
Perfectly right.
完全正确。
The true lie is hated not only by the gods, but also by men?
真正的谎言不仅为神所憎恶，也为人类所憎恶？
Yes.
是的。
Whereas the lie in words is in certain cases useful and not hateful; in dealing with enemies—that would be an instance; or again, when those whom we call our friends in a fit of madness or illusion are going to do some harm, then it is useful and is a sort of medicine or preventive; also in the tales of mythology, of which we were just now speaking—because we do not know the truth about ancient times, we make falsehood as much like truth as we can, and so turn it to account.
然而言语上的谎言在某些情况下是有用的而不是可恨的；对付敌人——这就是一个例子；或者，当那些我们在疯狂或幻觉中称为朋友的人要做出一些伤害时，那么它是有用的，并且是一种药物或预防措施；同样，在我们刚才谈到的神话故事中，因为我们不知道古代的真相，所以我们尽可能地把谎言当作真相，并以此来解释它。
Very true, he said.
非常正确，他说。
But can any of these reasons apply to God?
But can any of these reasons apply to God?
Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
我们是否可以假设他对古代一无所知，因此求助于发明？
That would be ridiculous, he said.
That would be ridiculous, he said.
Then the lying poet has no place in our idea of God?
那么说谎的诗人在我们对上帝的观念中就没有地位了？
I should say not.
我应该说不是。
Or perhaps he may tell a lie because he is afraid of enemies?
或者他可能因为害怕敌人而撒谎？
That is inconceivable.
这是不可思议的。
But he may have friends who are senseless or mad?
但他可能有一些愚蠢或疯狂的朋友吗？
But no mad or senseless person can be a friend of God.
但没有一个疯狂或愚蠢的人可以成为上帝的朋友。
Then no motive can be imagined why God should lie?
那么就无法想象上帝为什么要说谎？
None whatever.
无论如何都没有。
Then the superhuman and divine is absolutely incapable of falsehood?
那么超人和神就绝对不可能造假吗？
Yes.
是的。
Then is God perfectly simple and true both in word and deed; he changes not; he deceives not, either by sign or word, by dream or waking vision.
那么神在言语和行为上都是完全简单和真实的。他不改变；他不会欺骗，无论是通过符号还是言语，无论是梦还是醒时的幻象。
Your thoughts, he said, are the reflection of my own.
他说，你的想法就是我自己的想法。
You agree with me then, I said, that this is the second type or form in which we should write and speak about divine things.
那么你同意我的观点，我说，这是我们应该写作和谈论神圣事物的第二种类型或形式。
The gods are not magicians who transform themselves, neither do they deceive mankind in any way.
神灵不是自我改造的魔法师，也不会以任何方式欺骗人类。
I grant that.
我同意。
Then, although we are admirers of Homer, we do not admire the lying dream which Zeus sends to Agamemnon; neither will we praise the verses of Aeschylus in which Thetis says that Apollo at her nuptials
那么，虽然我们是荷马的崇拜者，但我们并不欣赏宙斯送给阿伽门农的谎言梦；我们也不会赞扬埃斯库罗斯的诗句，其中忒提斯说阿波罗在她的婚礼上
‘Was celebrating in song her fair progeny whose days were to be long, and to know no sickness.
‘正在用歌声庆祝她美丽的后裔，他们的日子将会很长，而且不会生病。
And when he had spoken of my lot as in all things blessed of heaven he raised a note of triumph and cheered my soul.
当他谈到我的命运时，他发出了胜利的声音，让我的灵魂欢呼雀跃。
And I thought that the word of Phoebus, being divine and full of prophecy, would not fail.
我想，福玻斯的话神圣而充满预言，不会落空。
And now he himself who uttered the strain, he who was present at the banquet, and who said this—he it is who has slain my son.’
现在，说出这句话的人，出席宴会的人，说出这句话的人——就是他杀了我的儿子。
These are the kind of sentiments about the gods which will arouse our anger; and he who utters them shall be refused a chorus; neither shall we allow teachers to make use of them in the instruction of the young, meaning, as we do, that our guardians, as far as men can be, should be true worshippers of the gods and like them.
这些对神的情感会激起我们的愤怒；说出这些话的人将被拒绝合唱；我们也不允许教师在教育年轻人时使用它们，这意味着，正如我们所做的那样，我们的监护人，就人类而言，应该是诸神的真正崇拜者，并且像他们一样。
I entirely agree, he said, in these principles, and promise to make them my laws.
他说，我完全同意这些原则，并承诺将它们作为我的法律。
BOOK III.
第三册。
Such then, I said, are our principles of theology—some tales are to be told, and others are not to be told to our disciples from their youth upwards, if we mean them to honour the gods and their parents, and to value friendship with one another.
我说，这就是我们的神学原则——如果我们想让我们的弟子们从年轻时起就应该向他们讲述一些故事，而另一些故事则不应该告诉他们，如果我们想让他们尊敬众神和他们的父母，并重视彼此之间的友谊。
Yes; and I think that our principles are right, he said.
是的; “我认为我们的原则是正确的，”他说。
But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death?
但如果他们要变得勇敢，除了这些之外，难道他们就不能学到其他的教训吗？这些教训可以消除对死亡的恐惧吗？
Can any man be courageous who has the fear of death in him?
一个对死亡有恐惧的人还能有勇气吗？
Certainly not, he said.
当然不是，他说。
And can he be fearless of death, or will he choose death in battle rather than defeat and slavery, who believes the world below to be real and terrible?
他是否能够无畏死亡，或者他会选择战死而不是失败和奴役，相信下面的世界是真实而可怕的？
Impossible.
不可能的。
Then we must assume a control over the narrators of this class of tales as well as over the others, and beg them not simply to revile but rather to commend the world below, intimating to them that their descriptions are untrue, and will do harm to our future warriors.
然后，我们必须对此类故事的叙述者以及其他故事的叙述者进行控制，并请求他们不要简单地谩骂，而要赞扬下面的世界，向他们暗示他们的描述是不真实的，并将对我们未来的战士造成伤害。
That will be our duty, he said.
That will be our duty, he said.
Then, I said, we shall have to obliterate many obnoxious passages, beginning with the verses,
然后，我说，我们将不得不删除许多令人讨厌的段落，从以下诗句开始：
‘I would rather be a serf on the land of a poor and portionless man than rule over all the dead who have come to nought.’
“我宁愿在一个贫穷而无份的人的土地上当农奴，也不愿统治所有化为乌有的死者。”
We must also expunge the verse, which tells us how Pluto feared,
我们还必须删除这节经文，它告诉我们冥王星如何害怕，
‘Lest the mansions grim and squalid which the gods abhor should be seen both of mortals and immortals.’
“免得凡人和神仙都看到诸神所憎恶的阴森肮脏的宅邸。”
And again:—
再说一遍：——
‘O heavens!
‘诸天啊！
verily in the house of Hades there is soul and ghostly form but no mind at all!’
哈迪斯之家确实有魂有鬼形，但根本没有心灵！
Again of Tiresias:—
提瑞西亚斯再次说道：
‘(To him even after death did Persephone grant mind,) that he alone should be wise; but the other souls are flitting shades.’
“（即使在他死后，珀尔塞福涅仍对他表示同意）只有他才是明智的；但其他灵魂却在转瞬即逝。
Again:—
再次：—
‘The soul flying from the limbs had gone to Hades, lamenting her fate, leaving manhood and youth.’
“灵魂从四肢飞出，去了冥府，哀叹自己的命运，留下了成年和青春。”
Again:—
再次：—
‘And the soul, with shrilling cry, passed like smoke beneath the earth.’
“灵魂伴随着尖锐的呼喊，像烟雾一样从地下消失。”
And,—
而且，——
‘As bats in hollow of mystic cavern, whenever any of them has dropped out of the string and falls from the rock, fly shrilling and cling to one another, so did they with shrilling cry hold together as they moved.’
“就像神秘洞穴中的蝙蝠一样，每当其中任何一只从绳子上掉下来，从岩石上掉下来时，它们就会尖叫着飞翔并互相粘在一起，所以它们在移动时伴随着尖叫声紧紧地抱在一起。”
And we must beg Homer and the other poets not to be angry if we strike out these and similar passages, not because they are unpoetical, or unattractive to the popular ear, but because the greater the poetical charm of them, the less are they meet for the ears of boys and men who are meant to be free, and who should fear slavery more than death.
我们必须恳求荷马和其他诗人，如果我们删掉这些和类似的段落，不要生气，不是因为它们没有诗意，或者对大众的耳朵没有吸引力，而是因为它们的诗意魅力越大，它们就越不符合那些注定是自由的男孩和男人的耳朵，他们应该更害怕奴隶制而不是死亡。
Undoubtedly.
无疑。
Also we shall have to reject all the terrible and appalling names which describe the world below—Cocytus and Styx, ghosts under the earth, and sapless shades, and any similar words of which the very mention causes a shudder to pass through the inmost soul of him who hears them.
我们还必须拒绝所有描述地下世界的可怕和令人震惊的名字——科塞特斯和冥河、地底下的鬼魂、无生气的阴影，以及任何类似的词，只要一提到这些词，就会使听到它们的人的灵魂深处不寒而栗。
I do not say that these horrible stories may not have a use of some kind; but there is a danger that the nerves of our guardians may be rendered too excitable and effeminate by them.
我并不是说这些可怕的故事没有任何用处；我只是说这些故事没有用处。但也存在一种危险，即我们的监护人的神经可能会因此变得过于兴奋和女性化。
There is a real danger, he said.
他说，确实存在危险。
Then we must have no more of them.
那么我们就不能再有这样的人了。
True.
真的。
Another and a nobler strain must be composed and sung by us.
我们必须创作并演唱另一种更高尚的曲调。
Clearly.
清楚地。
And shall we proceed to get rid of the weepings and wailings of famous men?
我们是否应该着手消除名人的哭泣和哀号？
They will go with the rest.
他们会和其他人一起去。
But shall we be right in getting rid of them?
但我们摆脱它们的做法正确吗？
Reflect: our principle is that the good man will not consider death terrible to any other good man who is his comrade.
反思：我们的原则是，好人不会认为死亡对任何其他好人来说是可怕的，即使是他的战友。
Yes; that is our principle.
是的;这是我们的原则。
And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
因此，他不会为他去世的朋友感到悲伤，就像他遭受了什么可怕的事情一样？
He will not.
他不会。
Such an one, as we further maintain, is sufficient for himself and his own happiness, and therefore is least in need of other men.
正如我们进一步认为的那样，这样的人足以满足他自己和他自己的幸福，因此最不需要其他人。
True, he said.
是的，他说。
And for this reason the loss of a son or brother, or the deprivation of fortune, is to him of all men least terrible.
因此，对他来说，失去儿子或兄弟，或者失去财富，是最不可怕的。
Assuredly.
当然。
And therefore he will be least likely to lament, and will bear with the greatest equanimity any misfortune of this sort which may befall him.
因此，他最不可能哀叹，并且会以最大的平静来承受可能降临在他身上的任何不幸。
Yes, he will feel such a misfortune far less than another.
是的，他会比其他人感受到这样的不幸。
Then we shall be right in getting rid of the lamentations of famous men, and making them over to women (and not even to women who are good for anything), or to men of a baser sort, that those who are being educated by us to be the defenders of their country may scorn to do the like.
然后我们就可以正确地摆脱名人的哀悼，并将它们转交给女性（甚至不是那些有什么好处的女性），或更卑鄙的男性，那些被我们教育为国家捍卫者的人可能会蔑视这样做。
That will be very right.
那将是非常正确的。
Then we will once more entreat Homer and the other poets not to depict Achilles, who is the son of a goddess, first lying on his side, then on his back, and then on his face; then starting up and sailing in a frenzy along the shores of the barren sea; now taking the sooty ashes in both his hands and pouring them over his head, or weeping and wailing in the various modes which Homer has delineated.
然后我们再一次恳求荷马和其他诗人不要描绘女神之子阿喀琉斯，先是侧卧，然后是仰卧，然后是仰卧；然后起航，沿着荒芜的海岸疯狂航行；现在，他双手捧起乌黑的骨灰，将它们倒在头上，或者以荷马描绘的各种方式哭泣和哀号。
Nor should he describe Priam the kinsman of the gods as praying and beseeching,
他也不应该将诸神之亲普里阿摩斯描述为祈祷和恳求，
‘Rolling in the dirt, calling each man loudly by his name.’
“在泥土中打滚，大声喊着每个人的名字。”
Still more earnestly will we beg of him at all events not to introduce the gods lamenting and saying,
我们更恳切地请求他无论如何不要让众神哀叹并说道：
‘Alas!
‘唉！
my misery!
我的痛苦！
Alas!
唉!
that I bore the bravest to my sorrow.’
我最勇敢地承受悲伤。
But if he must introduce the gods, at any rate let him not dare so completely to misrepresent the greatest of the gods, as to make him say—
但如果他一定要介绍诸神，无论如何，让他不敢完全曲解最伟大的诸神，让他说——
‘O heavens!
‘诸天啊！
with my eyes verily I behold a dear friend of mine chased round and round the city, and my heart is sorrowful.’
我亲眼看见我的一位挚友在城里追来追去，我的心感到悲伤。
Or again:—
或者再说一遍：——
Woe is me that I am fated to have Sarpedon, dearest of men to me, subdued at the hands of Patroclus the son of Menoetius.’
我很不幸，因为我注定要让我最亲爱的人萨耳珀冬屈服于墨诺提乌斯之子帕特罗克洛斯的手中。
For if, my sweet Adeimantus, our youth seriously listen to such unworthy representations of the gods, instead of laughing at them as they ought, hardly will any of them deem that he himself, being but a man, can be dishonoured by similar actions; neither will he rebuke any inclination which may arise in his mind to say and do the like.
因为，我可爱的阿德曼图斯，如果我们的年轻人认真地聆听这些对诸神的不值得的描述，而不是像他们应该的那样嘲笑他们，那么他们中几乎没有人会认为他自己，只是一个人，会因类似的行为而受到羞辱；他也不会斥责他心中可能出现的任何类似言论和行为的倾向。
And instead of having any shame or self-control, he will be always whining and lamenting on slight occasions.
他不但没有羞耻感，也没有自制力，反而总是在轻微的情况下发牢骚和哀叹。
Yes, he said, that is most true.
是的，他说，这是千真万确的。
Yes, I replied; but that surely is what ought not to be, as the argument has just proved to us; and by that proof we must abide until it is disproved by a better.
是的，我回答道；但这肯定是不应该的，正如刚才的论证向我们证明的那样。我们必须遵守这个证据，直到它被更好的证据反驳为止。
It ought not to be.
不应该这样。
Neither ought our guardians to be given to laughter.
我们的监护人也不应该欢笑。
For a fit of laughter which has been indulged to excess almost always produces a violent reaction.
因为过度的大笑几乎总是会产生剧烈的反应。
So I believe.
所以我相信。
Then persons of worth, even if only mortal men, must not be represented as overcome by laughter, and still less must such a representation of the gods be allowed.
那么，有价值的人，即使只是凡人，也不能表现得被笑声征服，更不能允许这样的神像表现。
Still less of the gods, as you say, he replied.
正如你所说，更不用说诸神了，他回答道。
Then we shall not suffer such an expression to be used about the gods as that of Homer when he describes how
那么我们就不会容忍像荷马描述诸神的那样的表达方式
‘Inextinguishable laughter arose among the blessed gods, when they saw Hephaestus bustling about the mansion.’
“当众神看到赫菲斯托斯在宅邸里忙碌时，他们爆发出无法抑制的笑声。”
On your views, we must not admit them.
对于你的观点，我们决不能承认。
On my views, if you like to father them on me; that we must not admit them is certain.
就我的观点而言，如果你愿意将它们告诉我；我们一定不能承认他们。
Again, truth should be highly valued; if, as we were saying, a lie is useless to the gods, and useful only as a medicine to men, then the use of such medicines should be restricted to physicians; private individuals have no business with them.
再次强调，真理应该受到高度重视；如果像我们所说的那样，谎言对众神毫无用处，而只能作为人类的药物，那么这种药物的使用应该仅限于医生；私人与他们没有任何业务往来。
Clearly not, he said.
显然不是，他说。
Then if any one at all is to have the privilege of lying, the rulers of the State should be the persons; and they, in their dealings either with enemies or with their own citizens, may be allowed to lie for the public good.
那么，如果有人有说谎的特权，那么国家的统治者就应该是这些人。他们在与敌人或本国公民打交道时，可以为了公共利益而撒谎。
But nobody else should meddle with anything of the kind; and although the rulers have this privilege, for a private man to lie to them in return is to be deemed a more heinous fault than for the patient or the pupil of a gymnasium not to speak the truth about his own bodily illnesses to the physician or to the trainer, or for a sailor not to tell the captain what is happening about the ship and the rest of the crew, and how things are going with himself or his fellow sailors.
但任何其他人都不应干涉此类事情；尽管统治者有这项特权，但对一个普通人来说，向他们撒谎会被认为是比病人或体育馆的学生不向医生或教练说出自己身体疾病的真相，或水手不告诉船长船上和其他船员发生的事情以及他自己或他的水手同伴的情况更令人发指的错误。
Most true, he said.
最真实的，他说。
If, then, the ruler catches anybody beside himself lying in the State,
那么，如果统治者发现除他以外的任何人都躺在国家里，
‘Any of the craftsmen, whether he be priest or physician or carpenter,’
“任何工匠，无论他是牧师、医生还是木匠，”
he will punish him for introducing a practice which is equally subversive and destructive of ship or State.
他将因他推行对船舶或国家具有同等颠覆性和破坏性的做法而受到惩罚。
Most certainly, he said, if our idea of the State is ever carried out.
毫无疑问，他说，如果我们的国家理念得以实现的话。
In the next place our youth must be temperate?
其次我们的青春一定要节制吗？
Certainly.
当然。
Are not the chief elements of temperance, speaking generally, obedience to commanders and self-control in sensual pleasures?
一般来说，节制的主要要素不就是服从命令和在感官享乐中自我控制吗？
True.
真的。
Then we shall approve such language as that of Diomede in Homer,
然后我们就会赞同荷马史诗中狄俄墨德的语言，
‘Friend, sit still and obey my word,’
“朋友，请安静地坐着，遵守我的诺言。”
and the verses which follow,
以及接下来的诗句，
‘The Greeks marched breathing prowess, ...in silent awe of their leaders,’
“希腊人行进时气势磅礴，......默默地敬畏他们的领导人，”
and other sentiments of the same kind.
以及其他同类的情绪。
We shall.
我们会的。
What of this line,
这条线呢，
‘O heavy with wine, who hast the eyes of a dog and the heart of a stag,’
“哦，酒醉了，你有狗的眼睛和雄鹿的心，”
and of the words which follow?
以及接下来的话？
Would you say that these, or any similar impertinences which private individuals are supposed to address to their rulers, whether in verse or prose, are well or ill spoken?
你认为私人应该向他们的统治者提出的这些或任何类似的无礼言论，无论是诗歌还是散文，是好话还是坏话？
They are ill spoken.
他们说话不好听。
They may very possibly afford some amusement, but they do not conduce to temperance.
它们很可能提供一些娱乐，但它们无助于节制。
And therefore they are likely to do harm to our young men—you would agree with me there?
因此他们很可能会伤害我们的年轻人——你同意我的观点吗？
Yes.
是的。
And then, again, to make the wisest of men say that nothing in his opinion is more glorious than
然后，再一次，让最聪明的人说，在他看来，没有什么比这更光荣的了
‘When the tables are full of bread and meat, and the cup-bearer carries round wine which he draws from the bowl and pours into the cups,’
“当桌子上摆满了面包和肉，侍酒者端着酒，将酒从碗里倒到杯子里时，”
is it fit or conducive to temperance for a young man to hear such words?
年轻人听到这样的话是否适合或有利于节制呢？
Or the verse
或者诗句
‘The saddest of fates is to die and meet destiny from hunger?’
“命运最悲惨的莫过于饿死又遇见命运？”
What would you say again to the tale of Zeus, who, while other gods and men were asleep and he the only person awake, lay devising plans, but forgot them all in a moment through his lust, and was so completely overcome at the sight of Here that he would not even go into the hut, but wanted to lie with her on the ground, declaring that he had never been in such a state of rapture before, even when they first met one another
宙斯的故事，当其他诸神和人类都睡着了，而他是唯一醒着的人时，他正在制定计划，但由于他的欲望，一瞬间就忘记了所有这些，并且在看到这里时完全被征服了，他甚至不肯走进小屋，而是想和她一起躺在地上，宣称他以前从未处于如此狂喜的状态，即使是在他们第一次见面时也是如此。
‘Without the knowledge of their parents;’
“在父母不知情的情况下；”
or that other tale of how Hephaestus, because of similar goings on, cast a chain around Ares and Aphrodite?
或者其他关于赫菲斯托斯如何因为类似的事情而用锁链围住阿瑞斯和阿芙罗狄蒂的故事？
Indeed, he said, I am strongly of opinion that they ought not to hear that sort of thing.
事实上，他说，我强烈认为他们不应该听到这类事情。
But any deeds of endurance which are done or told by famous men, these they ought to see and hear; as, for example, what is said in the verses,
但是，名人所做或讲述的任何忍耐事迹，他们都应该看到和听到。例如，诗句中所说的，
‘He smote his breast, and thus reproached his heart, Endure, my heart; far worse hast thou endured!’
‘他捶打自己的胸膛，这样就责备了自己的心，忍耐吧，我的心；你所忍受的更糟糕！
Certainly, he said.
当然，他说。
In the next place, we must not let them be receivers of gifts or lovers of money.
其次，我们不能让他们成为受礼物的人或贪爱钱财的人。
Certainly not.
当然不是。
Neither must we sing to them of
我们也不能向他们歌唱
‘Gifts persuading gods, and persuading reverend kings.’
“礼物说服诸神，说服尊敬的国王。”
Neither is Phoenix, the tutor of Achilles, to be approved or deemed to have given his pupil good counsel when he told him that he should take the gifts of the Greeks and assist them; but that without a gift he should not lay aside his anger.
当阿基里斯的导师菲尼克斯告诉他的学生应该接受希腊人的礼物并帮助他们时，他也没有得到认可或被认为给了他的学生良好的建议。但如果没有礼物，他就不应该平息愤怒。
Neither will we believe or acknowledge Achilles himself to have been such a lover of money that he took Agamemnon’s gifts, or that when he had received payment he restored the dead body of Hector, but that without payment he was unwilling to do so.
我们既不会相信或承认阿喀琉斯本人是一个贪财的人，他接受了阿伽门农的礼物，也不会相信当他收到付款后，他归还了赫克托耳的尸体，但如果没有付款，他就不愿意这样做。
Undoubtedly, he said, these are not sentiments which can be approved.
他说，毫无疑问，这些情绪都不是可以被认可的。
Loving Homer as I do, I hardly like to say that in attributing these feelings to Achilles, or in believing that they are truly attributed to him, he is guilty of downright impiety.
像我一样热爱荷马的我很难说，将这些感觉归因于阿喀琉斯，或者相信这些感觉确实归因于他，他就犯了彻头彻尾的不敬罪。
As little can I believe the narrative of his insolence to Apollo, where he says,
我简直不敢相信他对阿波罗的无礼叙述，他说：
‘Thou hast wronged me, O far-darter, most abominable of deities.
‘你冤枉了我，最可憎的神灵啊，远投者。
Verily I would be even with thee, if I had only the power;’
真的，如果我有能力的话，我会和你算平的。
or his insubordination to the river-god, on whose divinity he is ready to lay hands; or his offering to the dead Patroclus of his own hair, which had been previously dedicated to the other river-god Spercheius, and that he actually performed this vow; or that he dragged Hector round the tomb of Patroclus, and slaughtered the captives at the pyre; of all this I cannot believe that he was guilty, any more than I can allow our citizens to believe that he, the wise Cheiron’s pupil, the son of a goddess and of Peleus who was the gentlest of men and third in descent from Zeus, was so disordered in his wits as to be at one time the slave of two seemingly inconsistent passions, meanness, not untainted by avarice, combined with overweening contempt of gods and men.
或者他对河神的不服从，他准备对河神下手。或者他向死去的帕特罗克洛斯献上自己的头发，这些头发之前曾献给另一位河神斯佩尔切乌斯，而他实际上履行了这个誓言；或者他拖着赫克托尔绕过帕特罗克洛斯的坟墓，并在柴堆上屠杀了俘虏。对于这一切，我不能相信他有罪，就像我不能让我们的公民相信他，聪明的凯龙的学生，女神和珀琉斯的儿子，珀琉斯是人类中最温柔的人，宙斯的第三个后裔，他的心智如此混乱，以至于一度成为两种看似不一致的激情的奴隶，卑鄙，不乏贪婪，加上对神和人的傲慢蔑视。
You are quite right, he replied.
你说得很对，他回答道。
And let us equally refuse to believe, or allow to be repeated, the tale of Theseus son of Poseidon, or of Peirithous son of Zeus, going forth as they did to perpetrate a horrid rape; or of any other hero or son of a god daring to do such impious and dreadful things as they falsely ascribe to them in our day: and let us further compel the poets to declare either that these acts were not done by them, or that they were not the sons of gods;—both in the same breath they shall not be permitted to affirm.
同样，让我们拒绝相信或允许重述波塞冬之子忒修斯或宙斯之子佩里托斯的故事，他们前去实施可怕的强奸；或者任何其他英雄或神的儿子敢于做出如此不虔诚和可怕的事情，正如他们在我们这个时代错误地归咎于他们的那样：让我们进一步迫使诗人声明，这些行为不是他们所做的，或者他们不是众神的儿子；——两者都不允许他们同时确认。
We will not have them trying to persuade our youth that the gods are the authors of evil, and that heroes are no better than men—sentiments which, as we were saying, are neither pious nor true, for we have already proved that evil cannot come from the gods.
我们不会让他们试图说服我们的年轻人，诸神是邪恶的创造者，英雄并不比人类好——正如我们所说，这种情感既不虔诚也不真实，因为我们已经证明邪恶不可能来自诸神。
Assuredly not.
肯定不是。
And further they are likely to have a bad effect on those who hear them; for everybody will begin to excuse his own vices when he is convinced that similar wickednesses are always being perpetrated by—
此外，它们还可能对听到它们的人产生不良影响。因为当每个人确信类似的恶行总是由以下人犯下时，他就会开始为自己的恶行找借口——
‘The kindred of the gods, the relatives of Zeus, whose ancestral altar, the altar of Zeus, is aloft in air on the peak of Ida,’
“众神的亲属，宙斯的亲戚，他们祖先的祭坛，宙斯的祭坛，高高地矗立在伊达山顶上。”
and who have
以及谁有
‘the blood of deities yet flowing in their veins.’
“他们的血管里还流淌着神的血液。”
And therefore let us put an end to such tales, lest they engender laxity of morals among the young.
因此，让我们结束这样的故事，以免它们在年轻人中造成道德败坏。
By all means, he replied.
无论如何，他回答道。
But now that we are determining what classes of subjects are or are not to be spoken of, let us see whether any have been omitted by us.
但现在我们正在确定哪些类别的主题可以谈论或不可以谈论，让我们看看是否有一些被我们遗漏了。
The manner in which gods and demigods and heroes and the world below should be treated has been already laid down.
对待诸神、半神、英雄以及下面的世界的方式已经被规定好了。
Very true.
非常真实。
And what shall we say about men?
那么关于男人我们该怎么说呢？
That is clearly the remaining portion of our subject.
这显然是我们主题的剩余部分。
Clearly so.
显然是这样。
But we are not in a condition to answer this question at present, my friend.
但我的朋友，我们目前无法回答这个问题。
Why not?
为什么不呢？
Because, if I am not mistaken, we shall have to say that about men poets and story-tellers are guilty of making the gravest misstatements when they tell us that wicked men are often happy, and the good miserable; and that injustice is profitable when undetected, but that justice is a man’s own loss and another’s gain—these things we shall forbid them to utter, and command them to sing and say the opposite.
因为，如果我没记错的话，我们不得不说，关于人，诗人和说书人在告诉我们恶人常常幸福而好人痛苦时犯下了最严重的错误陈述；不公正的行为如果未被发现，也是有利可图的，但正义是一个人自己的损失和另一个人的收获——我们将禁止他们说出这些话，并命令他们唱反调。
To be sure we shall, he replied.
“我们肯定会的，”他回答道。
But if you admit that I am right in this, then I shall maintain that you have implied the principle for which we have been all along contending.
但如果你承认我在这一点上是对的，那么我将坚持认为你已经暗示了我们一直在争论的原则。
I grant the truth of your inference.
我承认你的推论是正确的。
That such things are or are not to be said about men is a question which we cannot determine until we have discovered what justice is, and how naturally advantageous to the possessor, whether he seem to be just or not.
对于人来说，是否应该这样说是一个我们无法确定的问题，除非我们发现正义是什么，以及无论他看起来正义与否，它对拥有者来说是多么自然地有利。
Most true, he said.
最真实的，他说。
Enough of the subjects of poetry: let us now speak of the style; and when this has been considered, both matter and manner will have been completely treated.
诗歌的主题已经讲够了：现在让我们谈谈风格；当考虑到这一点时，无论是物质还是方式都已经得到了彻底的对待。
I do not understand what you mean, said Adeimantus.
“我不明白你的意思，”阿德曼图斯说。
Then I must make you understand; and perhaps I may be more intelligible if I put the matter in this way.
那我必须让你明白；如果我这样说的话也许会更容易理解。
You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
我想你知道所有的神话和诗歌都是对过去、现在或未来事件的叙述吗？
Certainly, he replied.
当然，他回答道。
And narration may be either simple narration, or imitation, or a union of the two?
而叙述可以是简单的叙述，也可以是模仿，或者两者的结合？
That again, he said, I do not quite understand.
他又说，我不太明白。
I fear that I must be a ridiculous teacher when I have so much difficulty in making myself apprehended.
当我如此困难地让自己被捕时，我担心我一定是一个可笑的老师。
Like a bad speaker, therefore, I will not take the whole of the subject, but will break a piece off in illustration of my meaning.
因此，就像一个糟糕的演讲者一样，我不会完整地讨论这个主题，而是会中断一部分来说明我的意思。
You know the first lines of the Iliad, in which the poet says that Chryses prayed Agamemnon to release his daughter, and that Agamemnon flew into a passion with him; whereupon Chryses, failing of his object, invoked the anger of the God against the Achaeans.
你知道《伊利亚特》的第一行，诗人说克律西斯祈求阿伽门农释放他的女儿，而阿伽门农对他陷入了激情；于是，克律西斯未能达到他的目的，引发了上帝对亚该亚人的愤怒。
Now as far as these lines,
现在就这些线而言，
‘And he prayed all the Greeks, but especially the two sons of Atreus, the chiefs of the people,’
“他向所有希腊人祈祷，特别是阿特柔斯的两个儿子，人民的首领，”
the poet is speaking in his own person; he never leads us to suppose that he is any one else.
诗人以他自己的身份说话；他从不让我们假设他是其他人。
But in what follows he takes the person of Chryses, and then he does all that he can to make us believe that the speaker is not Homer, but the aged priest himself.
但在接下来的内容中，他采用了克律西斯这个人，然后他尽一切努力让我们相信说话者不是荷马，而是年迈的牧师本人。
And in this double form he has cast the entire narrative of the events which occurred at Troy and in Ithaca and throughout the Odyssey.
他以这种双重形式讲述了特洛伊、伊萨卡以及整个奥德赛中发生的事件的整个故事。
Yes.
是的。
And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
在诗人不时背诵的演讲和中间的段落中，它仍然保留着一种叙述吗？
Quite true.
完全正确。
But when the poet speaks in the person of another, may we not say that he assimilates his style to that of the person who, as he informs you, is going to speak?
但是，当诗人以另一个人的身份说话时，我们是否可以说，他将自己的风格同化了，正如他告诉你的，将要说话的人的风格？
Certainly.
当然。
And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
而这种将自己同化为他人的行为，无论是通过声音还是手势，是对他所扮演的角色的模仿吗？
Of course.
当然。
Then in this case the narrative of the poet may be said to proceed by way of imitation?
那么在这种情况下，诗人的叙述可以说是通过模仿的方式进行的吗？
Very true.
非常真实。
Or, if the poet everywhere appears and never conceals himself, then again the imitation is dropped, and his poetry becomes simple narration.
或者，如果诗人到处出现，从不隐藏自己，那么模仿又被抛弃了，他的诗就变成了简单的叙述。
However, in order that I may make my meaning quite clear, and that you may no more say, ‘I don’t understand,’ I will show how the change might be effected.
然而，为了让我的意思更加清楚，并且让你不再说“我不明白”，我将展示如何实现这种改变。
If Homer had said, ‘The priest came, having his daughter’s ransom in his hands, supplicating the Achaeans, and above all the kings;’ and then if, instead of speaking in the person of Chryses, he had continued in his own person, the words would have been, not imitation, but simple narration.
如果荷马说：“牧师手里拿着女儿的赎金来了，向亚该亚人，尤其是所有国王恳求”，然后，如果他不是以克律西斯的名义说话，而是以自己的名义继续讲话，那么这些话就不是模仿，而是简单的叙述。
The passage would have run as follows (I am no poet, and therefore I drop the metre), ‘The priest came and prayed the gods on behalf of the Greeks that they might capture Troy and return safely home, but begged that they would give him back his daughter, and take the ransom which he brought, and respect the God.
这篇文章的内容如下（我不是诗人，因此我放弃了韵律）：“牧师来代表希腊人向诸神祈祷，希望他们能够占领特洛伊并安全返回家园，同时请求他们归还他的女儿，并接受他带来的赎金，并尊重上帝。”
Thus he spoke, and the other Greeks revered the priest and assented.
他这样说，其他希腊人都尊敬这位牧师并表示同意。
But Agamemnon was wroth, and bade him depart and not come again, lest the staff and chaplets of the God should be of no avail to him—the daughter of Chryses should not be released, he said—she should grow old with him in Argos.
但阿伽门农勃然大怒，吩咐他离开，不要再回来，以免神的手杖和花环对他毫无用处——他说，克律西斯的女儿不应该被释放——她应该在阿尔戈斯与他一起变老。
And then he told him to go away and not to provoke him, if he intended to get home unscathed.
然后他告诉他走开，如果他想毫发无损地回家，就不要激怒他。
And the old man went away in fear and silence, and, when he had left the camp, he called upon Apollo by his many names, reminding him of everything which he had done pleasing to him, whether in building his temples, or in offering sacrifice, and praying that his good deeds might be returned to him, and that the Achaeans might expiate his tears by the arrows of the god,’—and so on.
老人在恐惧和沉默中离开了营地，当他离开营地时，他用许多名字呼唤阿波罗，提醒他所做的一切令他高兴的事，无论是建造寺庙，还是献祭，并祈祷他的善行可以回报给他，亚该亚人可以用神的箭来弥补他的眼泪，等等。
In this way the whole becomes simple narrative.
这样整体就变成了简单的叙述。
I understand, he said.
我明白，他说。
Or you may suppose the opposite case—that the intermediate passages are omitted, and the dialogue only left.
或者你可以假设相反的情况——中间的段落被省略，只留下对话。
That also, he said, I understand; you mean, for example, as in tragedy.
他说，这我也明白；你的意思是，例如，悲剧中的情况。
You have conceived my meaning perfectly; and if I mistake not, what you failed to apprehend before is now made clear to you, that poetry and mythology are, in some cases, wholly imitative—instances of this are supplied by tragedy and comedy; there is likewise the opposite style, in which the poet is the only speaker—of this the dithyramb affords the best example; and the combination of both is found in epic, and in several other styles of poetry.
你已经完美地理解了我的意思；如果我没有弄错的话，你以前未能理解的事情现在对你来说已经很清楚了，即诗歌和神话在某些情况下是完全模仿的——悲剧和喜剧提供了这种例子；同样也有相反的风格，其中诗人是唯一的说话者——酒神颂歌就是最好的例子。史诗和其他几种诗歌风格中都可以看到两者的结合。
Do I take you with me?
我带你一起去吗？
Yes, he said; I see now what you meant.
是的，他说；我现在明白你的意思了。
I will ask you to remember also what I began by saying, that we had done with the subject and might proceed to the style.
我还请您记住我一开始所说的话，即我们已经完成了主题，可以继续讨论风格。
Yes, I remember.
是的，我记得。
In saying this, I intended to imply that we must come to an understanding about the mimetic art,—whether the poets, in narrating their stories, are to be allowed by us to imitate, and if so, whether in whole or in part, and if the latter, in what parts; or should all imitation be prohibited?
我这么说的目的是想暗示我们必须对模仿艺术有所了解——诗人在叙述他们的故事时是否应该被允许模仿，如果是的话，是全部模仿还是部分模仿，如果是后者，模仿的是哪些部分？还是应该禁止所有模仿？
You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
我怀疑你的意思是问悲剧和喜剧是否应该进入我们的州？
Yes, I said; but there may be more than this in question: I really do not know as yet, but whither the argument may blow, thither we go.
是的，我说；但问题可能不止于此：我真的还不知道，但争论会向何处发展，我们就去那里。
And go we will, he said.
我们会去的，他说。
Then, Adeimantus, let me ask you whether our guardians ought to be imitators; or rather, has not this question been decided by the rule already laid down that one man can only do one thing well, and not many; and that if he attempt many, he will altogether fail of gaining much reputation in any?
那么，阿德曼图斯，让我问你，我们的监护人是否应该成为模仿者？或者更确切地说，这个问题不是由已经制定的规则决定的吗：一个人只能做好一件事，而不能做好很多件事；如果他尝试很多，他将完全无法在任何方面获得太多声誉？
Certainly.
当然。
And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
模仿也是如此。没有人能像模仿一件事物那样模仿多种事物吗？
He cannot.
他不能。
Then the same person will hardly be able to play a serious part in life, and at the same time to be an imitator and imitate many other parts as well; for even when two species of imitation are nearly allied, the same persons cannot succeed in both, as, for example, the writers of tragedy and comedy—did you not just now call them imitations?
那么同一个人就很难在生活中扮演一个严肃的角色，同时又成为一个模仿者并模仿许多其他角色；因为，即使两种模仿几乎是一致的，同一个人也无法在两者上取得成功，例如悲剧和喜剧的作家——你刚才不是称他们为模仿吗？
Yes, I did; and you are right in thinking that the same persons cannot succeed in both.
是的，我做到了；你的想法是对的，同一个人不可能在这两方面都取得成功。
Any more than they can be rhapsodists and actors at once?
就像他们可以同时成为狂想曲家和演员一样吗？
True.
真的。
Neither are comic and tragic actors the same; yet all these things are but imitations.
喜剧演员和悲剧演员也不尽相同。然而所有这些都只是仿制品。
They are so.
他们就是这样。
And human nature, Adeimantus, appears to have been coined into yet smaller pieces, and to be as incapable of imitating many things well, as of performing well the actions of which the imitations are copies.
而人性，阿德曼图斯，似乎被创造成了更小的碎片，并且无法很好地模仿许多事物，就像无法很好地执行模仿者所复制的行为一样。
Quite true, he replied.
完全正确，他回答道。
If then we adhere to our original notion and bear in mind that our guardians, setting aside every other business, are to dedicate themselves wholly to the maintenance of freedom in the State, making this their craft, and engaging in no work which does not bear on this end, they ought not to practise or imitate anything else; if they imitate at all, they should imitate from youth upward only those characters which are suitable to their profession—the courageous, temperate, holy, free, and the like; but they should not depict or be skilful at imitating any kind of illiberality or baseness, lest from imitation they should come to be what they imitate.
如果我们坚持我们最初的观念，并牢记我们的监护人，抛开其他一切事务，完全致力于维护国家的自由，将此作为他们的职业，并且不从事任何与此目的无关的工作，那么他们就不应该实践或模仿任何其他事情；如果他们要效仿的话，他们应该从青少年时期起就只效仿那些适合他们职业的品格——勇敢、节制、圣洁、自由等等。但他们不应该描绘或善于模仿任何形式的不自由或卑鄙行为，以免他们因模仿而成为他们所模仿的样子。
Did you never observe how imitations, beginning in early youth and continuing far into life, at length grow into habits and become a second nature, affecting body, voice, and mind?
你难道没有观察到模仿从年轻时就开始，一直持续到一生，最终变成习惯，成为第二天性，影响身体、声音和心灵吗？
Yes, certainly, he said.
是的，当然，他说。
Then, I said, we will not allow those for whom we profess a care and of whom we say that they ought to be good men, to imitate a woman, whether young or old, quarrelling with her husband, or striving and vaunting against the gods in conceit of her happiness, or when she is in affliction, or sorrow, or weeping; and certainly not one who is in sickness, love, or labour.
然后，我说，我们不会允许那些我们自称关心的人，我们认为他们应该成为好人的人，效仿一个女人，无论年轻还是年老，与她的丈夫争吵，或者在她幸福的时候，或者当她处于痛苦、悲伤或哭泣时，与诸神争吵和吹嘘；当然也不是处于疾病、爱情或劳动中的人。
Very right, he said.
非常正确，他说。
Neither must they represent slaves, male or female, performing the offices of slaves?
他们也不能代表奴隶，无论男性还是女性，履行奴隶的职责吗？
They must not.
他们一定不能。
And surely not bad men, whether cowards or any others, who do the reverse of what we have just been prescribing, who scold or mock or revile one another in drink or out of drink, or who in any other manner sin against themselves and their neighbours in word or deed, as the manner of such is.
当然也不是坏人，无论是胆小鬼还是其他任何人，他们的行为与我们刚刚规定的相反，他们在酒后或酒后互相责骂、嘲笑或谩骂，或者以任何其他方式在言语或行为上得罪自己和邻居，就像这样的方式一样。
Neither should they be trained to imitate the action or speech of men or women who are mad or bad; for madness, like vice, is to be known but not to be practised or imitated.
他们也不应该被训练去模仿疯狂或坏人的行为或言语；因为疯狂就像罪恶一样，是可以被了解的，但不能被实践或模仿。
Very true, he replied.
非常正确，他回答道。
Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like?
他们也不能模仿铁匠或其他技工、桨手、水手长或类似的人吗？
How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
他说，当他们不被允许将自己的思想投入到这些人的召唤中时，他们怎么能呢？
Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
他们也不能模仿马匹的嘶鸣、公牛的吼叫、河流的潺潺声、海洋的翻滚声、雷声以及所有类似的声音吗？
Nay, he said, if madness be forbidden, neither may they copy the behaviour of madmen.
不，他说，如果疯狂被禁止，他们也不能效仿疯子的行为。
You mean, I said, if I understand you aright, that there is one sort of narrative style which may be employed by a truly good man when he has anything to say, and that another sort will be used by a man of an opposite character and education.
我说，如果我没理解错的话，你的意思是，有一种叙事风格是一个真正的好人有话要说时可以采用的，而另一种叙事风格则是一个性格和教育相反的人会使用的。
And which are these two sorts?
这两种是什么？
he asked.
他问道。
Suppose, I answered, that a just and good man in the course of a narration comes on some saying or action of another good man,—I should imagine that he will like to personate him, and will not be ashamed of this sort of imitation: he will be most ready to play the part of the good man when he is acting firmly and wisely; in a less degree when he is overtaken by illness or love or drink, or has met with any other disaster.
我回答说，假设一个正义而善良的人在叙述过程中遇到了另一个好人的某些言论或行为，那么我应该想象他会喜欢扮演他，并且不会因这种模仿而感到羞耻：当他坚定而明智地行事时，他将最愿意扮演好人的角色；当他表现得坚定而明智时，他将最愿意扮演好人的角色；当他表现得坚定而明智时，他将最愿意扮演好人的角色。当他因疾病、爱情、酗酒或遇到任何其他灾难而受到影响时，程度会减轻一些。
But when he comes to a character which is unworthy of him, he will not make a study of that; he will disdain such a person, and will assume his likeness, if at all, for a moment only when he is performing some good action; at other times he will be ashamed to play a part which he has never practised, nor will he like to fashion and frame himself after the baser models; he feels the employment of such an art, unless in jest, to be beneath him, and his mind revolts at it.
但当他遇到一个与他不配的人物时，他就不会去研究它；他会鄙视这样的人，并且只有在做一些好事时才会暂时模仿他，如果有的话。有时，他会因为扮演自己从未扮演过的角色而感到羞愧，也不喜欢模仿低级模特的风格和形象。他觉得使用这种艺术，除非是开玩笑，否则是低下的，他的思想对此感到厌恶。
So I should expect, he replied.
所以我应该预料到，”他回答道。
Then he will adopt a mode of narration such as we have illustrated out of Homer, that is to say, his style will be both imitative and narrative; but there will be very little of the former, and a great deal of the latter.
然后他会采取一种叙事方式，就像我们从荷马那里所阐释的那样，也就是说，他的风格将是模仿性的和叙事性的；但前者的情况很少，而后者的情况则很多。
Do you agree?
你同意？
Certainly, he said; that is the model which such a speaker must necessarily take.
当然，他说；这是这样的演讲者必须采用的模型。
But there is another sort of character who will narrate anything, and, the worse he is, the more unscrupulous he will be; nothing will be too bad for him: and he will be ready to imitate anything, not as a joke, but in right good earnest, and before a large company.
但还有一种人，什么事情都会说出来，而且越是坏，越是肆无忌惮。对他来说，没有什么是太糟糕的：他会准备好模仿任何东西，不是开玩笑，而是在大公司面前认真地模仿。
As I was just now saying, he will attempt to represent the roll of thunder, the noise of wind and hail, or the creaking of wheels, and pulleys, and the various sounds of flutes, pipes, trumpets, and all sorts of instruments: he will bark like a dog, bleat like a sheep, or crow like a cock; his entire art will consist in imitation of voice and gesture, and there will be very little narration.
正如我刚才所说，他会试图表现雷声的隆隆声，风雹的声音，或者轮子、滑轮的嘎吱声，以及笛子、管子、喇叭和各种乐器的各种声音：他会像狗一样叫，像羊一样咩咩叫，或者像公鸡一样打鸣；他的全部艺术都在于模仿声音和手势，并且很少有旁白。
That, he said, will be his mode of speaking.
他说，这将是他的讲话方式。
These, then, are the two kinds of style?
那么，这是两种风格吗？
Yes.
是的。
And you would agree with me in saying that one of them is simple and has but slight changes; and if the harmony and rhythm are also chosen for their simplicity, the result is that the speaker, if he speaks correctly, is always pretty much the same in style, and he will keep within the limits of a single harmony (for the changes are not great), and in like manner he will make use of nearly the same rhythm?
你会同意我的说法，其中一个很简单，只有细微的变化；如果和声与节奏也选择简单，那么结果是，说话者如果说得对，风格总是大同小异，他会保持在单一和声的范围内（因为变化不大），同样也会使用几乎相同的节奏？
That is quite true, he said.
他说，这确实是事实。
Whereas the other requires all sorts of harmonies and all sorts of rhythms, if the music and the style are to correspond, because the style has all sorts of changes.
而另一个则需要各种和声、各种节奏，如果音乐和风格要对应的话，因为风格有各种变化。
That is also perfectly true, he replied.
他回答说，这也是完全正确的。
And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
难道这两种风格，或者两者的混合，不就包含了所有的诗歌和文字的每一种表达形式吗？
No one can say anything except in one or other of them or in both together.
除了其中之一或两者一起之外，没有人可以说任何话。
They include all, he said.
他说，它们包括所有人。
And shall we receive into our State all the three styles, or one only of the two unmixed styles?
我们应该将所有三种风格都纳入我们的国家，还是只接受两种未混合风格中的一种？
or would you include the mixed?
或者你会包括混合的吗？
I should prefer only to admit the pure imitator of virtue.
我宁愿只承认美德的纯粹模仿者。
Yes, I said, Adeimantus, but the mixed style is also very charming: and indeed the pantomimic, which is the opposite of the one chosen by you, is the most popular style with children and their attendants, and with the world in general.
是的，我说，阿德曼图斯，但混合风格也非常迷人：事实上，与你选择的风格相反的哑剧风格是最受儿童及其随从以及整个世界欢迎的风格。
I do not deny it.
我并不否认。
But I suppose you would argue that such a style is unsuitable to our State, in which human nature is not twofold or manifold, for one man plays one part only?
但我想你会争辩说，这种风格不适合我们的国家，在我们的国家中，人性不是双重的或多样的，因为一个人只扮演一个角色？
Yes; quite unsuitable.
是的;相当不合适。
And this is the reason why in our State, and in our State only, we shall find a shoemaker to be a shoemaker and not a pilot also, and a husbandman to be a husbandman and not a dicast also, and a soldier a soldier and not a trader also, and the same throughout?
这就是为什么在我们的州，而且仅在我们的州，我们会发现鞋匠是鞋匠而不是飞行员，农夫是农夫而不是穷人，士兵是士兵而不是商人，而且始终如此？
True, he said.
是的，他说。
And therefore when any one of these pantomimic gentlemen, who are so clever that they can imitate anything, comes to us, and makes a proposal to exhibit himself and his poetry, we will fall down and worship him as a sweet and holy and wonderful being; but we must also inform him that in our State such as he are not permitted to exist; the law will not allow them.
因此，当这些聪明到可以模仿任何东西的哑剧绅士中的任何一位来到我们这里，并提出展示他自己和他的诗歌的建议时，我们都会俯伏敬拜他，把他视为一位甜蜜、神圣和奇妙的存在；但我们也必须告诉他，在我们的州不允许他存在；法律不允许他们这样做。
And so when we have anointed him with myrrh, and set a garland of wool upon his head, we shall send him away to another city.
因此，当我们用没药膏抹他，并在他头上戴上羊毛花环时，我们将把他送到另一个城市。
For we mean to employ for our souls’ health the rougher and severer poet or story-teller, who will imitate the style of the virtuous only, and will follow those models which we prescribed at first when we began the education of our soldiers.
因为为了我们灵魂的健康，我们打算雇用更粗鲁、更严厉的诗人或讲故事的人，他们只会模仿有德行的人的风格，并且会遵循我们在开始教育我们的士兵时最初规定的那些模型。
We certainly will, he said, if we have the power.
他说，如果我们有能力的话，我们当然会这么做。
Then now, my friend, I said, that part of music or literary education which relates to the story or myth may be considered to be finished; for the matter and manner have both been discussed.
那么现在，我的朋友，我说，与故事或神话相关的音乐或文学教育部分可以认为已经完成了；对于事情和方式都进行了讨论。
I think so too, he said.
我也这么认为，他说。
Next in order will follow melody and song.
接下来的顺序将是旋律和歌曲。
That is obvious.
这是显而易见的。
Every one can see already what we ought to say about them, if we are to be consistent with ourselves.
如果我们要与自己保持一致，每个人都已经知道我们应该对他们说些什么。
I fear, said Glaucon, laughing, that the word ‘every one’ hardly includes me, for I cannot at the moment say what they should be; though I may guess.
格劳孔笑着说，我担心“每个人”这个词几乎不包括我，因为我现在无法说出他们应该是什么。虽然我可能会猜到。
At any rate you can tell that a song or ode has three parts—the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
无论如何，你可以看出一首歌曲或一首颂歌由三个部分组成：歌词、旋律和节奏；我可以预设的知识程度？
Yes, he said; so much as that you may.
是的，他说；尽你所能。
And as for the words, there will surely be no difference between words which are and which are not set to music; both will conform to the same laws, and these have been already determined by us?
至于词句，在音乐中的词句和没有配乐的词句之间肯定没有什么区别。两者都将遵循相同的规律，而这些规律是我们已经确定的？
Yes.
是的。
And the melody and rhythm will depend upon the words?
旋律和节奏取决于歌词吗？
Certainly.
当然。
We were saying, when we spoke of the subject-matter, that we had no need of lamentation and strains of sorrow?
当我们谈到这个主题时，我们是说我们不需要哀叹和悲伤？
True.
真的。
And which are the harmonies expressive of sorrow?
哪些和声是表达悲伤的？
You are musical, and can tell me.
你是音乐人，可以告诉我。
The harmonies which you mean are the mixed or tenor Lydian, and the full-toned or bass Lydian, and such like.
你指的和声是混合或男高音吕底亚和声，以及全音或低音吕底亚等。
These then, I said, must be banished; even to women who have a character to maintain they are of no use, and much less to men.
我说，这些人必须被驱逐；即使对于有性格的女人来说，她们也没有什么用处，更不用说对于男人了。
Certainly.
当然。
In the next place, drunkenness and softness and indolence are utterly unbecoming the character of our guardians.
其次，酗酒、软弱和懒惰是完全不符合我们监护人的性格的。
Utterly unbecoming.
极其不雅观。
And which are the soft or drinking harmonies?
哪些是柔和的和声或饮酒的和声？
The Ionian, he replied, and the Lydian; they are termed ‘relaxed.’
他回答说，是爱奥尼亚人，还有吕底亚人；他们被称为“放松”。
Well, and are these of any military use?
那么，这些有军事用途吗？
Quite the reverse, he replied; and if so the Dorian and the Phrygian are the only ones which you have left.
他回答说，恰恰相反；如果是这样的话，你们就只剩下多里安人和弗里吉亚人了。
I answered: Of the harmonies I know nothing, but I want to have one warlike, to sound the note or accent which a brave man utters in the hour of danger and stern resolve, or when his cause is failing, and he is going to wounds or death or is overtaken by some other evil, and at every such crisis meets the blows of fortune with firm step and a determination to endure; and another to be used by him in times of peace and freedom of action, when there is no pressure of necessity, and he is seeking to persuade God by prayer, or man by instruction and admonition, or on the other hand, when he is expressing his willingness to yield to persuasion or entreaty or admonition, and which represents him when by prudent conduct he has attained his end, not carried away by his success, but acting moderately and wisely under the circumstances, and acquiescing in the event.
我回答说：我对和谐一无所知，但我希望有一个好战的人，发出一个勇敢的人在危险和坚定决心的时刻发出的音符或口音，或者当他的事业失败，他将受伤或死亡或被其他邪恶所超越时，在每一次这样的危机中，以坚定的步伐和忍受的决心迎接命运的打击；另一个是他在和平和行动自由的时候使用的，当没有必要的压力时，他试图通过祈祷来说服上帝，或者通过指导和劝告来说服人，或者另一方面，当他表达他愿意屈服于说服、恳求或劝告时，这代表他通过谨慎的行为达到了自己的目的，没有被自己的成功冲昏了头脑，而是在情况下采取温和而明智的行动，并默许了这一事件。
These two harmonies I ask you to leave; the strain of necessity and the strain of freedom, the strain of the unfortunate and the strain of the fortunate, the strain of courage, and the strain of temperance; these, I say, leave.
我请你离开这两种和谐；必然的压力和自由的压力，不幸的压力和幸运的压力，勇气的压力和节制的压力；我说，这些人离开吧。
And these, he replied, are the Dorian and Phrygian harmonies of which I was just now speaking.
他回答说，这些就是我刚才谈到的多里安和弗里吉亚和声。
Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
然后，我说，如果这些和这些只用在我们的歌曲和旋律中，我们就不会想要多重音符或全和音阶吗？
I suppose not.
我想不会。
Then we shall not maintain the artificers of lyres with three corners and complex scales, or the makers of any other many-stringed curiously-harmonised instruments?
那么我们就不会保留三角和复杂音阶的竖琴工匠，或者任何其他多弦奇特和谐乐器的制造者吗？
Certainly not.
当然不是。
But what do you say to flute-makers and flute-players?
但您对长笛制作者和长笛演奏者有什么想说的呢？
Would you admit them into our State when you reflect that in this composite use of harmony the flute is worse than all the stringed instruments put together; even the panharmonic music is only an imitation of the flute?
当你想到在这种和谐的综合运用中，长笛比所有弦乐器加在一起更糟糕时，你会允许他们进入我们的国家吗？连泛和乐也只是长笛的模仿？
Clearly not.
显然不是。
There remain then only the lyre and the harp for use in the city, and the shepherds may have a pipe in the country.
那时只剩下城里使用的七弦琴和竖琴，乡村的牧羊人可能还有管子。
That is surely the conclusion to be drawn from the argument.
这无疑是从论证中得出的结论。
The preferring of Apollo and his instruments to Marsyas and his instruments is not at all strange, I said.
我说，人们更喜欢阿波罗和他的乐器而不是玛尔绪阿斯和他的乐器，这并不奇怪。
Not at all, he replied.
一点也不，他回答道。
And so, by the dog of Egypt, we have been unconsciously purging the State, which not long ago we termed luxurious.
因此，通过埃及的狗，我们一直在无意识地净化国家，不久前我们还称其为奢侈的国家。
And we have done wisely, he replied.
“我们做得很明智，”他回答道。
Then let us now finish the purgation, I said.
那我们现在就完成净化吧，我说。
Next in order to harmonies, rhythms will naturally follow, and they should be subject to the same rules, for we ought not to seek out complex systems of metre, or metres of every kind, but rather to discover what rhythms are the expressions of a courageous and harmonious life; and when we have found them, we shall adapt the foot and the melody to words having a like spirit, not the words to the foot and melody.
接下来，为了和声，节奏自然会随之而来，并且它们应该遵循相同的规则，因为我们不应该寻找复杂的韵律系统或各种韵律，而应该发现什么样的节奏是勇敢而和谐的生活的表达；当我们找到它们时，我们将使脚步和旋律适应具有相似精神的单词，而不是单词适应脚步和旋律。
To say what these rhythms are will be your duty—you must teach me them, as you have already taught me the harmonies.
说出这些节奏是什么将是你的责任——你必须教我它们，就像你已经教我和声一样。
But, indeed, he replied, I cannot tell you.
但事实上，他回答说，我不能告诉你。
I only know that there are some three principles of rhythm out of which metrical systems are framed, just as in sounds there are four notes (i.e. the four notes of the tetrachord.) out of which all the harmonies are composed; that is an observation which I have made.
我只知道节奏系统有大约三个原则，就像声音中有四个音符（即四和弦的四个音符）一样，所有和声都是由四个音符组成的；这是我的观察。
But of what sort of lives they are severally the imitations I am unable to say.
但我无法说出他们分别是哪种生活的模仿者。
Then, I said, we must take Damon into our counsels; and he will tell us what rhythms are expressive of meanness, or insolence, or fury, or other unworthiness, and what are to be reserved for the expression of opposite feelings.
然后，我说，我们必须考虑达蒙；他会告诉我们什么节奏可以表达卑鄙、傲慢、愤怒或其他不值得的行为，以及应该保留什么节奏来表达相反的情感。
And I think that I have an indistinct recollection of his mentioning a complex Cretic rhythm; also a dactylic or heroic, and he arranged them in some manner which I do not quite understand, making the rhythms equal in the rise and fall of the foot, long and short alternating; and, unless I am mistaken, he spoke of an iambic as well as of a trochaic rhythm, and assigned to them short and long quantities.
我想我对他提到的复杂的克里特节奏有一个模糊的记忆；也是一种短音或英雄音，他以某种我不太明白的方式排列它们，使脚的上升和下降的节奏相等，长和短交替；而且，除非我弄错了，他谈到了抑扬格和抑扬格节奏，并给它们分配了短和长的数量。
Also in some cases he appeared to praise or censure the movement of the foot quite as much as the rhythm; or perhaps a combination of the two; for I am not certain what he meant.
此外，在某些情况下，他似乎对脚部动作的赞扬或谴责与对节奏的赞扬或谴责一样多。或者也许是两者的组合；因为我不确定他的意思。
These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know?
然而，正如我所说，这些问题最好交给达蒙本人，因为对这个主题的分析会很困难，你知道吗？
(Socrates expresses himself carelessly in accordance with his assumed ignorance of the details of the subject.
（苏格拉底表现得漫不经心，因为他假定自己对这个主题的细节一无所知。
In the first part of the sentence he appears to be speaking of paeonic rhythms which are in the ratio of 3/2; in the second part, of dactylic and anapaestic rhythms, which are in the ratio of 1/1; in the last clause, of iambic and trochaic rhythms, which are in the ratio of 1/2 or 2/1.)
在这句话的第一部分中，他似乎在谈论比例为 3/2 的牡丹韵律；第二部分是指音节律和变音节律，其比例为1/1；最后一个分句是抑扬格和抑扬格节奏，其比例为 1/2 或 2/1。）
Rather so, I should say.
我应该这么说。
But there is no difficulty in seeing that grace or the absence of grace is an effect of good or bad rhythm.
但不难看出，优雅或缺乏优雅是节奏好坏的结果。
None at all.
一点也没有。
And also that good and bad rhythm naturally assimilate to a good and bad style; and that harmony and discord in like manner follow style; for our principle is that rhythm and harmony are regulated by the words, and not the words by them.
而且节奏的好坏自然会同化风格的好坏。和谐与不和谐同样遵循风格；因为我们的原则是节奏与和声是由词语来调节的，而不是由词语来调节的。
Just so, he said, they should follow the words.
他说，正是如此，他们应该遵循这些话。
And will not the words and the character of the style depend on the temper of the soul?
而文字和风格的性格难道不取决于灵魂的磨练吗？
Yes.
是的。
And everything else on the style?
还有风格上的其他一切吗？
Yes.
是的。
Then beauty of style and harmony and grace and good rhythm depend on simplicity,—I mean the true simplicity of a rightly and nobly ordered mind and character, not that other simplicity which is only an euphemism for folly?
那么风格之美、和谐、优雅和良好的节奏取决于简单，——我指的是正确而高尚的思想和品格的真正简单，而不是其他只是愚蠢的委婉说法的简单？
Very true, he replied.
非常正确，他回答道。
And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
如果我们的年轻人要在生活中从事自己的工作，他们难道不应该把这些优雅与和谐作为他们永恒的目标吗？
They must.
他们必须。
And surely the art of the painter and every other creative and constructive art are full of them,—weaving, embroidery, architecture, and every kind of manufacture; also nature, animal and vegetable,—in all of them there is grace or the absence of grace.
当然，画家的艺术以及其他一切创造性和建设性的艺术都充满了它们——编织、刺绣、建筑和各种制造；还有自然，无论是动物还是植物，它们都有恩典，也有缺乏恩典。
And ugliness and discord and inharmonious motion are nearly allied to ill words and ill nature, as grace and harmony are the twin sisters of goodness and virtue and bear their likeness.
丑陋、不和谐、不和谐的行动几乎与恶毒的言语和邪恶的本性联系在一起，正如优雅与和谐是善良和美德的孪生姐妹，并且具有相似之处。
That is quite true, he said.
他说，这确实是事实。
But shall our superintendence go no further, and are the poets only to be required by us to express the image of the good in their works, on pain, if they do anything else, of expulsion from our State?
但是，我们的监督是否应该不再进一步，我们是否只要求诗人在他们的作品中表达善意的形象，如果他们做了其他任何事情，就会被驱逐出我们的国家？
Or is the same control to be extended to other artists, and are they also to be prohibited from exhibiting the opposite forms of vice and intemperance and meanness and indecency in sculpture and building and the other creative arts; and is he who cannot conform to this rule of ours to be prevented from practising his art in our State, lest the taste of our citizens be corrupted by him?
还是将同样的控制延伸到其他艺术家，并禁止他们在雕塑、建筑和其他创造性艺术中表现出相反形式的恶习、不节制、卑鄙和不雅？难道那些不能遵守我们的规则的人就不能在我们的国家实践他的艺术，以免我们公民的品味被他腐蚀吗？
We would not have our guardians grow up amid images of moral deformity, as in some noxious pasture, and there browse and feed upon many a baneful herb and flower day by day, little by little, until they silently gather a festering mass of corruption in their own soul.
我们不会让我们的监护人在道德畸形的形象中成长，就像在一些有毒的牧场上一样，日复一日地一点一点地采食许多有害的草药和花朵，直到他们在自己的灵魂中默默地聚集一团溃烂的腐败。
Let our artists rather be those who are gifted to discern the true nature of the beautiful and graceful; then will our youth dwell in a land of health, amid fair sights and sounds, and receive the good in everything; and beauty, the effluence of fair works, shall flow into the eye and ear, like a health-giving breeze from a purer region, and insensibly draw the soul from earliest years into likeness and sympathy with the beauty of reason.
让我们的艺术家成为那些有天赋的人，能够辨别美丽和优雅的真正本质；那时，我们的青年将生活在健康的土地上，在美丽的景色和声音中，并接受一切美好的事物；美，即美好作品的流淌，将流入眼睛和耳朵，就像来自更纯净地区的有益健康的微风一样，不知不觉地将灵魂从幼年时期吸引到与理性之美的相似和同情中。
There can be no nobler training than that, he replied.
他回答说，没有比这更高尚的训练了。
And therefore, I said, Glaucon, musical training is a more potent instrument than any other, because rhythm and harmony find their way into the inward places of the soul, on which they mightily fasten, imparting grace, and making the soul of him who is rightly educated graceful, or of him who is ill-educated ungraceful; and also because he who has received this true education of the inner being will most shrewdly perceive omissions or faults in art and nature, and with a true taste, while he praises and rejoices over and receives into his soul the good, and becomes noble and good, he will justly blame and hate the bad, now in the days of his youth, even before he is able to know the reason why; and when reason comes he will recognise and salute the friend with whom his education has made him long familiar.
因此，我说，格劳孔，音乐训练是比任何其他工具都更有效的工具，因为节奏与和声找到了进入灵魂内部的途径，它们强有力地固定在灵魂上，赋予恩典，使受过正确教育的人的灵魂变得优雅，而使受过不良教育的人的灵魂变得不优雅；而且，因为接受过这种内在存在的真正教育的人，会以真正的品味，最敏锐地察觉艺术和自然中的遗漏或过失，当他赞美和欣喜并接受善行并接受到他的灵魂中，并变得高贵和善良时，他会公正地责备和憎恨恶行，现在在他的青年时代，甚至在他能够知道原因之前；当理智到来时，他会认出并向他所受的教育使他长期熟悉的朋友致敬。
Yes, he said, I quite agree with you in thinking that our youth should be trained in music and on the grounds which you mention.
是的，他说，我非常同意你的观点，即我们的年轻人应该接受音乐训练，正如你提到的那样。
Just as in learning to read, I said, we were satisfied when we knew the letters of the alphabet, which are very few, in all their recurring sizes and combinations; not slighting them as unimportant whether they occupy a space large or small, but everywhere eager to make them out; and not thinking ourselves perfect in the art of reading until we recognise them wherever they are found:
我说，就像学习阅读一样，当我们知道字母表中的字母时，我们就感到满意了，因为字母表中的字母很少，而且它们的大小和组合都如此。无论它们占据的空间是大还是小，我们都不会轻视它们，而是到处都渴望将它们辨认出来；除非我们在任何地方发现它们，否则我们不会认为自己在阅读艺术方面是完美的：
True—
真实——
Or, as we recognise the reflection of letters in the water, or in a mirror, only when we know the letters themselves; the same art and study giving us the knowledge of both:
或者，正如我们认识到字母在水中或镜子中的反射一样，只有当我们认识字母本身时；相同的艺术和研究为我们提供了两者的知识：
Exactly—
正是——
Even so, as I maintain, neither we nor our guardians, whom we have to educate, can ever become musical until we and they know the essential forms of temperance, courage, liberality, magnificence, and their kindred, as well as the contrary forms, in all their combinations, and can recognise them and their images wherever they are found, not slighting them either in small things or great, but believing them all to be within the sphere of one art and study.
即便如此，正如我所坚持的那样，无论是我们还是我们必须教育的监护人，都无法成为音乐人，除非我们和他们知道节制、勇气、慷慨、宏伟的基本形式，以及它们的同类，以及相反的形式，所有它们的组合，并且能够在任何地方发现它们和它们的形象，无论在小事还是大事上都不会轻视它们，而是相信它们都在一种艺术和研究的范围内。
Most assuredly.
最肯定的是。
And when a beautiful soul harmonizes with a beautiful form, and the two are cast in one mould, that will be the fairest of sights to him who has an eye to see it?
当美丽的灵魂与美丽的形式相协调，两者融为一体时，对于有眼睛的人来说，这将是最美丽的景象吗？
The fairest indeed.
确实是最公平的。
And the fairest is also the loveliest?
最美丽也是最可爱的？
That may be assumed.
可以这样假设。
And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
具有和谐精神的人，会最爱最可爱的人；但他不会爱一个灵魂不和谐的人吗？
That is true, he replied, if the deficiency be in his soul; but if there be any merely bodily defect in another he will be patient of it, and will love all the same.
他回答说，如果缺陷是在他的灵魂里的话，那是真的。但如果另一个人仅仅有身体上的缺陷，他会忍耐，但仍然会爱。
I perceive, I said, that you have or have had experiences of this sort, and I agree.
我说，我认为你曾经或曾经有过这样的经历，我同意。
But let me ask you another question: Has excess of pleasure any affinity to temperance?
但让我问你另一个问题：过度的快乐与节制有关系吗？
How can that be?
怎么可能呢？
he replied; pleasure deprives a man of the use of his faculties quite as much as pain.
他回答说：快乐和痛苦一样剥夺一个人发挥自己才能的能力。
Or any affinity to virtue in general?
或者对一般美德有什么亲和力吗？
None whatever.
无论如何都没有。
Any affinity to wantonness and intemperance?
与放荡和不节制有关系吗？
Yes, the greatest.
是的，最伟大的。
And is there any greater or keener pleasure than that of sensual love?
还有比肉欲之爱更大或更强烈的快乐吗？
No, nor a madder.
不，也不是疯子。
Whereas true love is a love of beauty and order—temperate and harmonious?
而真正的爱是对美和秩序的爱——温和而和谐？
Quite true, he said.
完全正确，他说。
Then no intemperance or madness should be allowed to approach true love?
那么，真爱就不能放纵、疯狂吗？
Certainly not.
当然不是。
Then mad or intemperate pleasure must never be allowed to come near the lover and his beloved; neither of them can have any part in it if their love is of the right sort?
那么，决不能让疯狂或无节制的享乐靠近爱人和他所爱的人。如果他们的爱是正确的类型，他们都不会参与其中吗？
No, indeed, Socrates, it must never come near them.
不，确实如此，苏格拉底，它绝不能靠近他们。
Then I suppose that in the city which we are founding you would make a law to the effect that a friend should use no other familiarity to his love than a father would use to his son, and then only for a noble purpose, and he must first have the other’s consent; and this rule is to limit him in all his intercourse, and he is never to be seen going further, or, if he exceeds, he is to be deemed guilty of coarseness and bad taste.
那么我想，在我们正在建立的城市里，你们会制定一条法律，规定朋友不得像父亲对待儿子那样使用其他的亲密关系来表达自己的爱，而且只能出于崇高的目的，而且必须首先征得对方的同意；这条规则是限制他所有的交往，决不能让他看到更进一步的行为，否则，如果他超过了，他将被视为粗俗和低俗。
I quite agree, he said.
我非常同意，他说。
Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
音乐就这么多，结局公平；如果音乐的终点不是对美的热爱，那么音乐的终点又是什么呢？
I agree, he said.
我同意，他说。
After music comes gymnastic, in which our youth are next to be trained.
音乐之后是体操，我们的青少年接下来要接受的训练是体操。
Certainly.
当然。
Gymnastic as well as music should begin in early years; the training in it should be careful and should continue through life.
体操和音乐应该从小开始；对它的训练应该小心谨慎，并且应该持续一生。
Now my belief is,—and this is a matter upon which I should like to have your opinion in confirmation of my own, but my own belief is,—not that the good body by any bodily excellence improves the soul, but, on the contrary, that the good soul, by her own excellence, improves the body as far as this may be possible.
现在我的信念是——在这个问题上我希望得到你的意见来证实我自己的观点，但我自己的信念是——良好的身体并不是通过任何身体的卓越来改善灵魂，而是相反，良好的灵魂通过她自己的卓越，尽可能地改善身体。
What do you say?
你怎么说？
Yes, I agree.
是的，我同意。
Then, to the mind when adequately trained, we shall be right in handing over the more particular care of the body; and in order to avoid prolixity we will now only give the general outlines of the subject.
然后，当我们经过充分的训练后，我们就可以正确地将对身体的更具体的照顾移交给心灵。为了避免冗长，我们现在只给出该主题的概要。
Very good.
非常好。
That they must abstain from intoxication has been already remarked by us; for of all persons a guardian should be the last to get drunk and not know where in the world he is.
我们已经说过，他们必须戒酒。因为在所有人中，监护人应该是最后一个喝醉酒而不知道自己身在何处的人。
Yes, he said; that a guardian should require another guardian to take care of him is ridiculous indeed.
是的，他说；一个监护人需要另一个监护人来照顾他，这确实是荒谬的。
But next, what shall we say of their food; for the men are in training for the great contest of all—are they not?
但接下来，我们该如何评价他们的食物呢？因为人们正在为所有人的伟大比赛进行训练——不是吗？
Yes, he said.
是的，他说。
And will the habit of body of our ordinary athletes be suited to them?
而我们普通运动员的身体习惯适合他们吗？
Why not?
为什么不呢？
I am afraid, I said, that a habit of body such as they have is but a sleepy sort of thing, and rather perilous to health.
我说，恐怕他们这样的身体习惯只是一种让人昏昏欲睡的东西，而且对健康相当危险。
Do you not observe that these athletes sleep away their lives, and are liable to most dangerous illnesses if they depart, in ever so slight a degree, from their customary regimen?
难道你没有注意到这些运动员在睡觉中度过了他们的生命，如果他们稍微偏离他们的习惯养生方式，就很容易患上最危险的疾病吗？
Yes, I do.
是的，我愿意。
Then, I said, a finer sort of training will be required for our warrior athletes, who are to be like wakeful dogs, and to see and hear with the utmost keenness; amid the many changes of water and also of food, of summer heat and winter cold, which they will have to endure when on a campaign, they must not be liable to break down in health.
然后，我说，我们的战士运动员需要接受更精细的训练，他们要像醒着的狗一样，以最敏锐的眼光去看和听。在征战中，他们必须忍受水和食物的多次变化，夏季炎热和冬季寒冷，他们的健康不能容易崩溃。
That is my view.
这是我的观点。
The really excellent gymnastic is twin sister of that simple music which we were just now describing.
真正优秀的体操是我们刚才描述的简单音乐的孪生姐妹。
How so?
为何如此？
Why, I conceive that there is a gymnastic which, like our music, is simple and good; and especially the military gymnastic.
哎呀，我想有一种体操，就像我们的音乐一样，既简单又美好；尤其是军事体操。
What do you mean?
你是什么意思？
My meaning may be learned from Homer; he, you know, feeds his heroes at their feasts, when they are campaigning, on soldiers’ fare; they have no fish, although they are on the shores of the Hellespont, and they are not allowed boiled meats but only roast, which is the food most convenient for soldiers, requiring only that they should light a fire, and not involving the trouble of carrying about pots and pans.
我的意思可以从荷马那里学到；你知道，他在英雄们的宴会上，在他们征战的时候，用士兵的食物来喂养他们。他们虽然在赫勒斯滂海峡沿岸，却没有鱼，不许吃水煮肉，只能吃烤肉，这对于士兵来说是最方便的食物，只需要生火，不用费力携带锅碗瓢盆。
True.
真的。
And I can hardly be mistaken in saying that sweet sauces are nowhere mentioned in Homer.
我毫不犹豫地说荷马史诗中没有提到甜酱。
In proscribing them, however, he is not singular; all professional athletes are well aware that a man who is to be in good condition should take nothing of the kind.
然而，他并不是唯一禁止这些行为的人。所有职业运动员都清楚，一个人要保持良好的状态，就不应采取任何此类措施。
Yes, he said; and knowing this, they are quite right in not taking them.
是的，他说；知道这一点，他们不接受它们是完全正确的。
Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
那么您会不喜欢锡拉库扎的晚餐和西西里岛的精致烹饪吗？
I think not.
我认为不是。
Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
或者，如果一个男人想要有条件，你会允许他有一个科林斯女孩作为他的好朋友吗？
Certainly not.
当然不是。
Neither would you approve of the delicacies, as they are thought, of Athenian confectionary?
您也不喜欢人们认为的雅典甜点的美味佳肴吗？
Certainly not.
当然不是。
All such feeding and living may be rightly compared by us to melody and song composed in the panharmonic style, and in all the rhythms.
我们可以将所有这些喂养和生活正确地比作以全和声风格和所有节奏创作的旋律和歌曲。
Exactly.
确切地。
There complexity engendered licence, and here disease; whereas simplicity in music was the parent of temperance in the soul; and simplicity in gymnastic of health in the body.
那里的复杂性产生了放纵，而这里则产生了疾病；音乐的单纯是灵魂节制的根源；以及身体健康体操的简单性。
Most true, he said.
最真实的，他说。
But when intemperance and diseases multiply in a State, halls of justice and medicine are always being opened; and the arts of the doctor and the lawyer give themselves airs, finding how keen is the interest which not only the slaves but the freemen of a city take about them.
但是，当一个国家的酗酒和疾病猖獗时，司法厅和医学厅总是会开放的。医生和律师的艺术摆出架子，发现不仅奴隶而且城市的自由人都对他们感兴趣。
Of course.
当然。
And yet what greater proof can there be of a bad and disgraceful state of education than this, that not only artisans and the meaner sort of people need the skill of first-rate physicians and judges, but also those who would profess to have had a liberal education?
然而，还有什么比这更能证明教育状况的糟糕和可耻呢？不仅工匠和卑鄙的人需要一流的医生和法官的技能，而且那些自称接受过通识教育的人也需要技能？
Is it not disgraceful, and a great sign of want of good-breeding, that a man should have to go abroad for his law and physic because he has none of his own at home, and must therefore surrender himself into the hands of other men whom he makes lords and judges over him?
一个人因为国内没有自己的法律和医疗而必须出国寻求法律和医疗，因此必须将自己交给他所任命的其他人的手中，这些人是他的领主和法官，这不是可耻的，也是缺乏良好教养的一个重要标志吗？
Of all things, he said, the most disgraceful.
他说，在所有事情中，这是最可耻的。
Would you say ‘most,’ I replied, when you consider that there is a further stage of the evil in which a man is not only a life-long litigant, passing all his days in the courts, either as plaintiff or defendant, but is actually led by his bad taste to pride himself on his litigiousness; he imagines that he is a master in dishonesty; able to take every crooked turn, and wriggle into and out of every hole, bending like a withy and getting out of the way of justice: and all for what?—in order to gain small points not worth mentioning, he not knowing that so to order his life as to be able to do without a napping judge is a far higher and nobler sort of thing.
你会说“大多数”吗？我回答说，当你考虑到邪恶还有更进一步的阶段时，一个人不仅是终生的诉讼当事人，无论是作为原告还是被告，在法庭上度过了他的所有时光，而且实际上被他的坏品味所引导，以他的好诉讼为荣；他自以为是不诚实的高手；他能够走每一个弯道，蠕动进出每一个洞，像绳子一样弯腰，避开正义的道路：这一切都是为了什么呢？——为了获得不值一提的小分数，他不知道，如此安排自己的生活，能够在没有打瞌睡的法官的情况下进行，是一件更高尚、更高尚的事情。
Is not that still more disgraceful?
这不是更丢人吗？
Yes, he said, that is still more disgraceful.
是的，他说，那更加可耻。
Well, I said, and to require the help of medicine, not when a wound has to be cured, or on occasion of an epidemic, but just because, by indolence and a habit of life such as we have been describing, men fill themselves with waters and winds, as if their bodies were a marsh, compelling the ingenious sons of Asclepius to find more names for diseases, such as flatulence and catarrh; is not this, too, a disgrace?
好吧，我说，需要药物的帮助，不是在需要治愈伤口或流行病时，而是因为，由于懒惰和我们所描述的生活习惯，人们使自己充满了水和风，就好像他们的身体是沼泽一样，迫使阿斯克勒庇俄斯聪明的儿子们为疾病找到了更多的名称，例如肠胃气胀和粘膜炎；这难道不是一种耻辱吗？
Yes, he said, they do certainly give very strange and newfangled names to diseases.
是的，他说，他们确实给疾病起了非常奇怪和新奇的名字。
Yes, I said, and I do not believe that there were any such diseases in the days of Asclepius; and this I infer from the circumstance that the hero Eurypylus, after he has been wounded in Homer, drinks a posset of Pramnian wine well besprinkled with barley-meal and grated cheese, which are certainly inflammatory, and yet the sons of Asclepius who were at the Trojan war do not blame the damsel who gives him the drink, or rebuke Patroclus, who is treating his case.
是的，我说，而且我不相信阿斯克勒庇俄斯时代有任何这样的疾病。我从荷马史诗中的英雄欧律皮罗斯受伤后，喝了一大瓶撒有大麦粉和磨碎奶酪的普拉姆尼安葡萄酒来推断这一点，这肯定会引起炎症，但参加特洛伊战争的阿斯克勒庇俄斯的儿子们并没有责怪给他喝酒的少女，也没有责备正在治疗他的病人的帕特罗克洛斯。
Well, he said, that was surely an extraordinary drink to be given to a person in his condition.
嗯，他说，对于像他这样的人来说，这肯定是一种非凡的饮料。
Not so extraordinary, I replied, if you bear in mind that in former days, as is commonly said, before the time of Herodicus, the guild of Asclepius did not practise our present system of medicine, which may be said to educate diseases.
我回答说，如果你还记得，在过去，正如人们常说的，在希罗底时代之前，阿斯克勒庇俄斯行会并没有实行我们现在可以说是为了教育疾病的医学体系，那么这并不奇怪。
But Herodicus, being a trainer, and himself of a sickly constitution, by a combination of training and doctoring found out a way of torturing first and chiefly himself, and secondly the rest of the world.
但希罗迪库斯作为一名训练师，他本人体质不好，通过训练和治疗相结合，找到了一种首先折磨他自己，其次折磨世界其他地方的方法。
How was that?
怎么样？
he said.
他说。
By the invention of lingering death; for he had a mortal disease which he perpetually tended, and as recovery was out of the question, he passed his entire life as a valetudinarian; he could do nothing but attend upon himself, and he was in constant torment whenever he departed in anything from his usual regimen, and so dying hard, by the help of science he struggled on to old age.
通过拖延死亡的发明；因为他患有一种致命的疾病，他一直在治疗这种疾病，而且不可能康复，因此他在体弱多病的状态下度过了一生。他什么也做不了，只能照料自己，每当他偏离平常的生活习惯时，他就会不断地受到折磨，所以他的生命垂危，在科学的帮助下，他挣扎到了晚年。
A rare reward of his skill!
对他的技艺来说是难得的奖励！
Yes, I said; a reward which a man might fairly expect who never understood that, if Asclepius did not instruct his descendants in valetudinarian arts, the omission arose, not from ignorance or inexperience of such a branch of medicine, but because he knew that in all well-ordered states every individual has an occupation to which he must attend, and has therefore no leisure to spend in continually being ill.
是的，我说；如果阿斯克勒庇俄斯没有向他的后代传授衰弱的艺术，那么这种遗漏并不是因为对医学这一分支的无知或缺乏经验，而是因为他知道在所有秩序井然的国家中，每个人都有自己必须从事的职业，因此没有闲暇去不断生病。
This we remark in the case of the artisan, but, ludicrously enough, do not apply the same rule to people of the richer sort.
我们在工匠的例子中提到了这一点，但是，可笑的是，对于较富有的人却没有应用同样的规则。
How do you mean?
你是什么意思？
he said.
他说。
I mean this: When a carpenter is ill he asks the physician for a rough and ready cure; an emetic or a purge or a cautery or the knife,—these are his remedies.
我的意思是这样的：木匠生病时，他会向医生寻求粗略的治疗方法；催吐、通便、烧灼、刀——这些就是他的治疗方法。
And if some one prescribes for him a course of dietetics, and tells him that he must swathe and swaddle his head, and all that sort of thing, he replies at once that he has no time to be ill, and that he sees no good in a life which is spent in nursing his disease to the neglect of his customary employment; and therefore bidding good-bye to this sort of physician, he resumes his ordinary habits, and either gets well and lives and does his business, or, if his constitution fails, he dies and has no more trouble.
如果有人给他开出一套饮食疗法，并告诉他必须用包裹包裹住他的头，诸如此类的事情，他会立即回答说他没有时间生病，而且他认为把生命花在护理疾病上而忽视了他的惯常工作是没有好处的。因此，他告别了这种医生，恢复了平常的习惯，要么痊愈，继续生活，做自己的事，要么，如果他的体质衰竭，他就死了，不再有麻烦。
Yes, he said, and a man in his condition of life ought to use the art of medicine thus far only.
是的，他说，一个人在他的生活状况下应该只使用到目前为止的医学艺术。
Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
我说，他难道没有一份职业吗？如果他被剥夺了职业，他的生活还有什么好处呢？
Quite true, he said.
完全正确，他说。
But with the rich man this is otherwise; of him we do not say that he has any specially appointed work which he must perform, if he would live.
但对于富人来说，情况就不同了。我们并没有说他有任何特别指定的工作，如果他想活下去，他就必须完成这些工作。
He is generally supposed to have nothing to do.
一般来说，他应该无事可做。
Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
那你没听说过福基里德说的“人有了生计就应该行德”吗？
Nay, he said, I think that he had better begin somewhat sooner.
不，他说，我认为他最好早点开始。
Let us not have a dispute with him about this, I said; but rather ask ourselves: Is the practice of virtue obligatory on the rich man, or can he live without it?
我说，我们不要就此与他争论。相反，我们应该问自己：实践美德对富人来说是必须的吗？没有它他还能活下去吗？
And if obligatory on him, then let us raise a further question, whether this dieting of disorders, which is an impediment to the application of the mind in carpentering and the mechanical arts, does not equally stand in the way of the sentiment of Phocylides?
如果他有义务这样做，那么让我们提出一个进一步的问题，这种对紊乱的节制，它是木匠和机械艺术中心灵应用的障碍，是否同样妨碍了福基里德斯的情感？
Of that, he replied, there can be no doubt; such excessive care of the body, when carried beyond the rules of gymnastic, is most inimical to the practice of virtue.
他回答说，这一点是毫无疑问的。这种对身体的过度照顾，如果超出了体操规则，就最不利于美德的实践。
Yes, indeed, I replied, and equally incompatible with the management of a house, an army, or an office of state; and, what is most important of all, irreconcileable with any kind of study or thought or self-reflection—there is a constant suspicion that headache and giddiness are to be ascribed to philosophy, and hence all practising or making trial of virtue in the higher sense is absolutely stopped; for a man is always fancying that he is being made ill, and is in constant anxiety about the state of his body.
是的，确实如此，我回答道，这与管理房屋、军队或国家机关同样不相容；最重要的是，与任何形式的研究、思想或自我反省都是不可调和的——人们不断怀疑头痛和头晕应归咎于哲学，因此，所有更高意义上的美德实践或尝试都被绝对停止；因为一个人总是幻想自己生病了，并且不断地担心自己的身体状况。
Yes, likely enough.
是的，很可能。
And therefore our politic Asclepius may be supposed to have exhibited the power of his art only to persons who, being generally of healthy constitution and habits of life, had a definite ailment; such as these he cured by purges and operations, and bade them live as usual, herein consulting the interests of the State; but bodies which disease had penetrated through and through he would not have attempted to cure by gradual processes of evacuation and infusion: he did not want to lengthen out good-for-nothing lives, or to have weak fathers begetting weaker sons;—if a man was not able to live in the ordinary way he had no business to cure him; for such a cure would have been of no use either to himself, or to the State.
因此，我们的政治人物阿斯克勒庇俄斯可能被认为只向那些总体上身体健康、生活习惯健康、患有明确疾病的人展示了他的艺术力量；他通过清洗和行动治愈了这些人，并要求他们像往常一样生活，在此咨询国家的利益；但是，对于已经被疾病渗透的身体，他不会试图通过逐渐的疏散和注入的过程来治愈：他不想延长无用的生命，或者让弱小的父亲生出弱小的儿子；——如果一个人不能以正常的方式生活，他就没有义务治愈他；因为这样的治疗方法无论对他本人还是对国家都没有任何用处。
Then, he said, you regard Asclepius as a statesman.
然后，他说，你认为阿斯克勒庇俄斯是一位政治家。
Clearly; and his character is further illustrated by his sons.
清楚地;他的儿子们进一步说明了他的性格。
Note that they were heroes in the days of old and practised the medicines of which I am speaking at the siege of Troy: You will remember how, when Pandarus wounded Menelaus, they
请注意，他们是古代的英雄，并在特洛伊围城战中实践了我所说的药物：你会记得，当潘达洛斯（Pandarus）伤害墨涅拉俄斯（Menelaus）时，他们如何
‘Sucked the blood out of the wound, and sprinkled soothing remedies,’
“吸出伤口的血，撒上舒缓的药物，”
but they never prescribed what the patient was afterwards to eat or drink in the case of Menelaus, any more than in the case of Eurypylus; the remedies, as they conceived, were enough to heal any man who before he was wounded was healthy and regular in his habits; and even though he did happen to drink a posset of Pramnian wine, he might get well all the same.
但对于墨涅拉俄斯来说，他们并没有规定病人之后要吃什么或喝什么，就像欧律皮洛斯的情况一样。按照他们的设想，这些疗法足以治愈任何受伤前身体健康、生活习惯正常的人。即使他碰巧喝了一瓶普拉姆尼亚葡萄酒，他也可能会康复。
But they would have nothing to do with unhealthy and intemperate subjects, whose lives were of no use either to themselves or others; the art of medicine was not designed for their good, and though they were as rich as Midas, the sons of Asclepius would have declined to attend them.
但他们不会与不健康和不节制的人有任何关系，这些人的生命对他们自己或他人没有任何用处；医学艺术并不是为了他们的利益而设计的，尽管他们像迈达斯一样富有，但阿斯克勒庇俄斯的儿子们却拒绝接受他们的治疗。
They were very acute persons, those sons of Asclepius.
阿斯克勒庇俄斯的儿子们都是非常敏锐的人。
Naturally so, I replied.
当然是这样，我回答道。
Nevertheless, the tragedians and Pindar disobeying our behests, although they acknowledge that Asclepius was the son of Apollo, say also that he was bribed into healing a rich man who was at the point of death, and for this reason he was struck by lightning.
然而，悲剧家和品达却违背了我们的意愿，尽管他们承认阿斯克勒庇俄斯是阿波罗的儿子，却还说他是受贿赂去医治一个濒临死亡的富人的，因此他被闪电击中。
But we, in accordance with the principle already affirmed by us, will not believe them when they tell us both;—if he was the son of a god, we maintain that he was not avaricious; or, if he was avaricious, he was not the son of a god.
但是，根据我们已经确认的原则，当他们告诉我们两者时，我们不会相信他们；——如果他是神的儿子，我们就认为他并不贪婪；如果他是上帝的儿子，我们就认为他并不贪婪；如果他是上帝的儿子，我们就认为他并不贪婪；如果他是神的儿子，我们就认为他并不贪婪；如果他是上帝的儿子，我们就认为他并不贪婪。或者，如果他贪婪，他就不是神的儿子。
All that, Socrates, is excellent; but I should like to put a question to you: Ought there not to be good physicians in a State, and are not the best those who have treated the greatest number of constitutions good and bad?
苏格拉底，这一切都是极好的；但我想问你一个问题：一个国家难道不应该有好医生吗？最好的医生不是那些治疗过最多数量的好或坏体质的医生吗？
and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
最好的法官不也是同样熟悉各种道德本性的人吗？
Yes, I said, I too would have good judges and good physicians.
是的，我说，我也会有好的法官和好的医生。
But do you know whom I think good?
但你知道我认为谁好吗？
Will you tell me?
你会告诉我吗？
I will, if I can.
如果可以的话我会的。
Let me however note that in the same question you join two things which are not the same.
不过，请让我注意，在同一个问题中，您加入了两个不同的事物。
How so?
为何如此？
he asked.
他问道。
Why, I said, you join physicians and judges.
为什么，我说，你加入医生和法官的行列。
Now the most skilful physicians are those who, from their youth upwards, have combined with the knowledge of their art the greatest experience of disease; they had better not be robust in health, and should have had all manner of diseases in their own persons.
现在，最熟练的医生是那些从年轻时起就将自己的艺术知识与对疾病的最丰富经验结合起来的人。他们的健康状况最好不要太强健，自己身上应该有各种各样的疾病。
For the body, as I conceive, is not the instrument with which they cure the body; in that case we could not allow them ever to be or to have been sickly; but they cure the body with the mind, and the mind which has become and is sick can cure nothing.
因为在我看来，身体并不是他们治愈身体的工具；而是身体。在这种情况下，我们不能允许他们曾经或曾经生病过；但他们用心灵来治疗身体，而已经患病的心灵无法治愈任何疾病。
That is very true, he said.
他说，这是千真万确的。
But with the judge it is otherwise; since he governs mind by mind; he ought not therefore to have been trained among vicious minds, and to have associated with them from youth upwards, and to have gone through the whole calendar of crime, only in order that he may quickly infer the crimes of others as he might their bodily diseases from his own self-consciousness; the honourable mind which is to form a healthy judgment should have had no experience or contamination of evil habits when young.
但法官的情况却并非如此。因为他以心来支配心；因此，他不应该在邪恶思想中接受训练，从青年时代起就与他们交往，经历整个犯罪过程，只是为了他可以迅速推断出他人的罪行，就像他从自己的自我意识中推断出他们的身体疾病一样；形成健康判断力的正直心灵在年轻时应该没有经历过或没有沾染过恶习。
And this is the reason why in youth good men often appear to be simple, and are easily practised upon by the dishonest, because they have no examples of what evil is in their own souls.
这就是为什么好人在年轻时常常显得很单纯，很容易被不诚实的人利用，因为他们没有榜样来证明自己的灵魂里有什么邪恶。
Yes, he said, they are far too apt to be deceived.
是的，他说，他们太容易被欺骗了。
Therefore, I said, the judge should not be young; he should have learned to know evil, not from his own soul, but from late and long observation of the nature of evil in others: knowledge should be his guide, not personal experience.
所以我说，法官不应该年轻；他应该学会认识邪恶，不是从自己的灵魂，而是通过对他人邪恶本质的长期观察：知识应该是他的指南，而不是个人经验。
Yes, he said, that is the ideal of a judge.
是的，他说，这就是法官的理想。
Yes, I replied, and he will be a good man (which is my answer to your question); for he is good who has a good soul.
是的，我回答道，他会是一个好人（这是我对你问题的回答）；因为拥有善良灵魂的人就是善良的。
But the cunning and suspicious nature of which we spoke,—he who has committed many crimes, and fancies himself to be a master in wickedness, when he is amongst his fellows, is wonderful in the precautions which he takes, because he judges of them by himself: but when he gets into the company of men of virtue, who have the experience of age, he appears to be a fool again, owing to his unseasonable suspicions; he cannot recognise an honest man, because he has no pattern of honesty in himself; at the same time, as the bad are more numerous than the good, and he meets with them oftener, he thinks himself, and is by others thought to be, rather wise than foolish.
但是，我们所说的狡猾和多疑的本性——一个犯了许多罪行，自以为是邪恶大师的人，当他在同伴中时，他所采取的预防措施是奇妙的，因为他自己判断他们；但当他与有经验的有道德的人在一起时，由于他不合时宜的怀疑，他又显得像一个傻瓜；他认不出一个诚实的人，因为他自己没有诚实的榜样。同时，由于坏人比好人多，而且他更经常遇到坏人，因此他认为自己（并且被别人认为）是明智的，而不是愚蠢的。
Most true, he said.
最真实的，他说。
Then the good and wise judge whom we are seeking is not this man, but the other; for vice cannot know virtue too, but a virtuous nature, educated by time, will acquire a knowledge both of virtue and vice: the virtuous, and not the vicious, man has wisdom—in my opinion.
那么我们所寻找的善良而明智的法官就不是这个人，而是另一个人。因为恶行不可能知道美德，但经过时间的教育，有德性的人会获得美德和恶行的知识：在我看来，有德行的人有智慧，而不是恶行。
And in mine also.
我的也是。
This is the sort of medicine, and this is the sort of law, which you will sanction in your state.
这是一种药物，也是一种法律，你们将在你们的州批准。
They will minister to better natures, giving health both of soul and of body; but those who are diseased in their bodies they will leave to die, and the corrupt and incurable souls they will put an end to themselves.
他们将服务于更好的本性，给予灵魂和身体健康；但那些身体有病的人，他们将让他们自生自灭，而那些腐败且无法治愈的灵魂，他们将自行终结。
That is clearly the best thing both for the patients and for the State.
这对于患者和国家来说显然都是最好的事情。
And thus our youth, having been educated only in that simple music which, as we said, inspires temperance, will be reluctant to go to law.
因此，我们的年轻人，只接受过简单的音乐教育，正如我们所说，这种音乐可以激发节制，他们将不愿意诉诸法律。
Clearly.
清楚地。
And the musician, who, keeping to the same track, is content to practise the simple gymnastic, will have nothing to do with medicine unless in some extreme case.
而音乐家，只要保持同样的轨道，满足于练习简单的体操，就不会与医学有任何关系，除非在某些极端情况下。
That I quite believe.
我非常相信这一点。
The very exercises and tolls which he undergoes are intended to stimulate the spirited element of his nature, and not to increase his strength; he will not, like common athletes, use exercise and regimen to develope his muscles.
他所经历的锻炼和劳役都是为了激发他本性中的精神元素，而不是为了增强他的力量；他不会像普通运动员那样，通过锻炼和养生来锻炼肌肉。
Very right, he said.
非常正确，他说。
Neither are the two arts of music and gymnastic really designed, as is often supposed, the one for the training of the soul, the other for the training of the body.
音乐和体操这两种艺术也并非像人们通常认为的那样，一种是为了训练灵魂，另一种是为了训练身体。
What then is the real object of them?
那么他们的真正目的是什么呢？
I believe, I said, that the teachers of both have in view chiefly the improvement of the soul.
我说，我相信，两位老师主要着眼于灵魂的提升。
How can that be?
怎么可能呢？
he asked.
他问道。
Did you never observe, I said, the effect on the mind itself of exclusive devotion to gymnastic, or the opposite effect of an exclusive devotion to music?
我说，你难道从来没有观察到，专心致力于体操对心灵本身的影响，或者专心致力于音乐的相反效果吗？
In what way shown?
以什么方式表现出来？
he said.
他说。
The one producing a temper of hardness and ferocity, the other of softness and effeminacy, I replied.
我回答说，一个人的性情刚硬、凶猛，另一个人的性情温柔、女性化。
Yes, he said, I am quite aware that the mere athlete becomes too much of a savage, and that the mere musician is melted and softened beyond what is good for him.
是的，他说，我很清楚，单纯的运动员会变得过于野蛮，而单纯的音乐家则被融化和软化，超出了对他有利的范围。
Yet surely, I said, this ferocity only comes from spirit, which, if rightly educated, would give courage, but, if too much intensified, is liable to become hard and brutal.
然而，我说过，这种凶猛当然只来自于精神，如果受到正确的教育，精神会带来勇气，但如果过于强烈，就会变得冷酷和残酷。
That I quite think.
我确实这么认为。
On the other hand the philosopher will have the quality of gentleness.
另一方面，哲学家将具有温柔的品质。
And this also, when too much indulged, will turn to softness, but, if educated rightly, will be gentle and moderate.
这也是，当过度放纵时，就会变得柔软，但如果教育得当，就会变得温柔和温和。
True.
真的。
And in our opinion the guardians ought to have both these qualities?
在我们看来，监护人应该具备这两种品质吗？
Assuredly.
当然。
And both should be in harmony?
并且两者应该和谐相处？
Beyond question.
毫无疑问。
And the harmonious soul is both temperate and courageous?
而和谐的灵魂既温和又勇敢？
Yes.
是的。
And the inharmonious is cowardly and boorish?
不和谐就是懦弱和粗鲁？
Very true.
非常真实。
And, when a man allows music to play upon him and to pour into his soul through the funnel of his ears those sweet and soft and melancholy airs of which we were just now speaking, and his whole life is passed in warbling and the delights of song; in the first stage of the process the passion or spirit which is in him is tempered like iron, and made useful, instead of brittle and useless.
当一个人让音乐在他身上奏响，让音乐通过他的耳朵的漏斗注入他的灵魂时，我们刚才所说的那种甜美、柔和、忧郁的气息，他的一生就在歌声和歌声中度过了。在这个过程的第一阶段，他内心的激情或精神像铁一样被淬炼，变得有用，而不是脆弱和无用。
But, if he carries on the softening and soothing process, in the next stage he begins to melt and waste, until he has wasted away his spirit and cut out the sinews of his soul; and he becomes a feeble warrior.
但是，如果他继续进行软化和抚慰的过程，那么在下一个阶段，他就会开始融化和衰弱，直到他耗尽了他的精神，切断了他灵魂的筋脉；他变成了一个软弱的战士。
Very true.
非常真实。
If the element of spirit is naturally weak in him the change is speedily accomplished, but if he have a good deal, then the power of music weakening the spirit renders him excitable;—on the least provocation he flames up at once, and is speedily extinguished; instead of having spirit he grows irritable and passionate and is quite impracticable.
如果他的精神元素天生较弱，这种变化很快就会完成，但如果他有很多精神元素，那么削弱精神的音乐力量就会使他兴奋；——只要受到最小的刺激，他就会立即燃烧起来，然后很快熄灭；他没有精神，反而变得烦躁、热情，而且很不切实际。
Exactly.
确切地。
And so in gymnastics, if a man takes violent exercise and is a great feeder, and the reverse of a great student of music and philosophy, at first the high condition of his body fills him with pride and spirit, and he becomes twice the man that he was.
因此，在体操运动中，如果一个人进行剧烈的锻炼，并且是一个出色的喂食者，而与一个伟大的音乐和哲学学生相反，他的身体状况首先会让他充满自豪和精神，他会变得比原来强一倍。
Certainly.
当然。
And what happens?
会发生什么？
if he do nothing else, and holds no converse with the Muses, does not even that intelligence which there may be in him, having no taste of any sort of learning or enquiry or thought or culture, grow feeble and dull and blind, his mind never waking up or receiving nourishment, and his senses not being purged of their mists?
如果他不做其他事，也不与缪斯交谈，那么，即使他身上可能有的智慧，没有任何学习、探究、思想或文化的品味，难道不会变得虚弱、迟钝和盲目，他的思想永远不会醒来或接受滋养，他的感官也不会被净化吗？
True, he said.
是的，他说。
And he ends by becoming a hater of philosophy, uncivilized, never using the weapon of persuasion,—he is like a wild beast, all violence and fierceness, and knows no other way of dealing; and he lives in all ignorance and evil conditions, and has no sense of propriety and grace.
他最终成为了哲学的仇恨者，不文明，从不使用说服的武器，他就像一头野兽，充满暴力和凶猛，不知道其他处理方式；他生活在一切愚昧和邪恶的境况中，没有礼节和恩典。
That is quite true, he said.
他说，这确实是事实。
And as there are two principles of human nature, one the spirited and the other the philosophical, some God, as I should say, has given mankind two arts answering to them (and only indirectly to the soul and body), in order that these two principles (like the strings of an instrument) may be relaxed or drawn tighter until they are duly harmonized.
由于人性有两种原则，一种是精神性的，另一种是哲学性的，正如我应该说的，某个上帝赋予了人类两种回应它们的艺术（而且只是间接地回应灵魂和身体），以便这两种原则（就像乐器的琴弦）可以放松或拉紧，直到它们适当地协调。
That appears to be the intention.
看来这就是意图。
And he who mingles music with gymnastic in the fairest proportions, and best attempers them to the soul, may be rightly called the true musician and harmonist in a far higher sense than the tuner of the strings.
那些将音乐与体操以最公平的比例融合在一起，并最好地将它们调动到灵魂的人，可以正确地被称为真正的音乐家和和声师，其意义远远高于弦乐调音师。
You are quite right, Socrates.
你说得很对，苏格拉底。
And such a presiding genius will be always required in our State if the government is to last.
如果政府要持续下去，我们的国家就永远需要这样一位天才主持。
Yes, he will be absolutely necessary.
是的，他绝对是必要的。
Such, then, are our principles of nurture and education: Where would be the use of going into further details about the dances of our citizens, or about their hunting and coursing, their gymnastic and equestrian contests?
那么，这就是我们的培养和教育原则：进一步详细了解我们公民的舞蹈、狩猎和赛跑、体操和马术比赛有什么用呢？
For these all follow the general principle, and having found that, we shall have no difficulty in discovering them.
因为这些都遵循一般原理，发现了这一点，我们就不难发现它们了。
I dare say that there will be no difficulty.
我敢说不会有任何困难。
Very good, I said; then what is the next question?
很好，我说；那么下一个问题是什么？
Must we not ask who are to be rulers and who subjects?
难道我们不该问谁是统治者，谁是臣民吗？
Certainly.
当然。
There can be no doubt that the elder must rule the younger.
毫无疑问，长辈必须统治晚辈。
Clearly.
清楚地。
And that the best of these must rule.
并且必须以其中最好的来统治。
That is also clear.
这也是很清楚的。
Now, are not the best husbandmen those who are most devoted to husbandry?
那么，最优秀的农夫不正是那些最致力于耕种的人吗？
Yes.
是的。
And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
既然我们要为我们的城市拥有最好的守护者，那么他们不应该是那些最有守护者品格的人吗？
Yes.
是的。
And to this end they ought to be wise and efficient, and to have a special care of the State?
为此，他们应该明智而高效，并受到国家的特别照顾？
True.
真的。
And a man will be most likely to care about that which he loves?
一个人最有可能关心他所爱的东西？
To be sure.
可以肯定的是。
And he will be most likely to love that which he regards as having the same interests with himself, and that of which the good or evil fortune is supposed by him at any time most to affect his own?
他最有可能喜欢那些他认为与自己有共同利益的东西，以及那些他认为好运或坏运在任何时候都最能影响他自己的东西？
Very true, he replied.
非常正确，他回答道。
Then there must be a selection.
那么就必须有一个选择。
Let us note among the guardians those who in their whole life show the greatest eagerness to do what is for the good of their country, and the greatest repugnance to do what is against her interests.
让我们注意到，在监护人中，有一些人在他们的一生中表现出最大的渴望去做有利于国家利益的事情，并且最厌恶做违背国家利益的事情。
Those are the right men.
这些都是合适的人选。
And they will have to be watched at every age, in order that we may see whether they preserve their resolution, and never, under the influence either of force or enchantment, forget or cast off their sense of duty to the State.
他们在每个年龄段都必须受到监视，以便我们可以看到他们是否保持决心，并且永远不会在武力或魔法的影响下忘记或放弃对国家的责任感。
How cast off?
怎么甩掉？
he said.
他说。
I will explain to you, I replied.
我会向你解释的，我回答道。
A resolution may go out of a man’s mind either with his will or against his will; with his will when he gets rid of a falsehood and learns better, against his will whenever he is deprived of a truth.
一个人的头脑中可能会做出一个决定，无论是符合他的意愿，还是违背他的意愿。当他摆脱谎言并学得更好时，他就会顺从他的意愿；而每当他被剥夺真理时，他就会违背他的意愿。
I understand, he said, the willing loss of a resolution; the meaning of the unwilling I have yet to learn.
他说，我理解，甘愿失去一项决议；不愿意的意思我还没学会。
Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
我说，为什么你没有看到人们不愿意被剥夺善，又愿意被剥夺恶呢？
Is not to have lost the truth an evil, and to possess the truth a good?
失去真理不是恶，拥有真理不是善吗？
and you would agree that to conceive things as they are is to possess the truth?
你是否同意，按事物本来面目去理解事物就是拥有真理？
Yes, he replied; I agree with you in thinking that mankind are deprived of truth against their will.
是的，他回答道；我同意你的观点，即人类违背自己的意愿被剥夺了真理。
And is not this involuntary deprivation caused either by theft, or force, or enchantment?
这种非自愿的剥夺不是由盗窃、武力或魔法造成的吗？
Still, he replied, I do not understand you.
尽管如此，他还是回答说，我不明白你的意思。
I fear that I must have been talking darkly, like the tragedians.
我担心我一定是在说阴暗话，就像悲剧演员一样。
I only mean that some men are changed by persuasion and that others forget; argument steals away the hearts of one class, and time of the other; and this I call theft.
我只是说，有些人因说服而改变，而另一些人却忘记了；争论夺去了一个阶级的心，夺走了另一个阶级的时间；我称之为盗窃。
Now you understand me?
现在你明白我的意思了吗？
Yes.
是的。
Those again who are forced, are those whom the violence of some pain or grief compels to change their opinion.
那些再次被迫的人，是那些因某种痛苦或悲伤的暴力而迫使他们改变观点的人。
I understand, he said, and you are quite right.
我明白，他说，你说得很对。
And you would also acknowledge that the enchanted are those who change their minds either under the softer influence of pleasure, or the sterner influence of fear?
你还会承认，着魔的人是那些在快乐的温和影响下或在恐惧的严厉影响下改变主意的人？
Yes, he said; everything that deceives may be said to enchant.
是的，他说；一切具有欺骗性的东西都可以说是令人着迷的。
Therefore, as I was just now saying, we must enquire who are the best guardians of their own conviction that what they think the interest of the State is to be the rule of their lives.
因此，正如我刚才所说，我们必须询问谁是他们自己信念的最佳守护者，即他们认为国家的利益就是他们生活的规则。
We must watch them from their youth upwards, and make them perform actions in which they are most likely to forget or to be deceived, and he who remembers and is not deceived is to be selected, and he who fails in the trial is to be rejected.
我们必须从他们青少年时期开始观察他们，让他们做出最容易忘记或最容易被欺骗的行为，记住而不被欺骗的人就被选中，失败的人就被拒绝。
That will be the way?
会是这样吗？
Yes.
是的。
And there should also be toils and pains and conflicts prescribed for them, in which they will be made to give further proof of the same qualities.
还应该为他们规定辛劳、痛苦和冲突，在这些过程中，他们将进一步证明相同的品质。
Very right, he replied.
非常正确，他回答道。
And then, I said, we must try them with enchantments—that is the third sort of test—and see what will be their behaviour: like those who take colts amid noise and tumult to see if they are of a timid nature, so must we take our youth amid terrors of some kind, and again pass them into pleasures, and prove them more thoroughly than gold is proved in the furnace, that we may discover whether they are armed against all enchantments, and of a noble bearing always, good guardians of themselves and of the music which they have learned, and retaining under all circumstances a rhythmical and harmonious nature, such as will be most serviceable to the individual and to the State.
然后，我说，我们必须用魔法来测试他们——这是第三种测试——看看他们会做出什么行为：就像那些在噪音和骚乱中带小马驹来看看它们是否胆怯的人一样，我们也必须把我们的青春放在某种恐怖中，然后再次将它们带入快乐，并比在熔炉中检验金子更彻底地证明它们，这样我们就可以发现它们是否武装起来抵御所有的魔法，是否始终具有高贵的举止，是他们自己和国家的良好守护者。他们所学的音乐，在任何情况下都保持节奏和和谐的本质，这样对个人和国家都是最有用的。
And he who at every age, as boy and youth and in mature life, has come out of the trial victorious and pure, shall be appointed a ruler and guardian of the State; he shall be honoured in life and death, and shall receive sepulture and other memorials of honour, the greatest that we have to give.
凡是在各个年龄段，无论是少年、青年还是成年，从考验中胜利而纯洁的人，都将被任命为国家的统治者和监护人；他在生与死中都将受到尊重，并将获得墓碑和其他荣誉纪念物，这是我们所能给予的最大的荣誉。
But him who fails, we must reject.
但失败者，我们必须拒绝。
I am inclined to think that this is the sort of way in which our rulers and guardians should be chosen and appointed.
我倾向于认为，这就是选择和任命我们的统治者和监护人的方式。
I speak generally, and not with any pretension to exactness.
我说的是一般性的，并没有任何精确性。
And, speaking generally, I agree with you, he said.
而且，总的来说，我同意你的观点，”他说。
And perhaps the word ‘guardian’ in the fullest sense ought to be applied to this higher class only who preserve us against foreign enemies and maintain peace among our citizens at home, that the one may not have the will, or the others the power, to harm us.
也许最完整意义上的“守护者”这个词应该只适用于这个更高的阶级，他们保护我们免受外敌的侵害，并维护我们国内公民之间的和平，这样一个人就不会有意愿或其他人有能力伤害我们。
The young men whom we before called guardians may be more properly designated auxiliaries and supporters of the principles of the rulers.
我们之前称为监护人的年轻人可能更恰当地被称为统治者原则的辅助者和支持者。
I agree with you, he said.
我同意你的看法，他说。
How then may we devise one of those needful falsehoods of which we lately spoke—just one royal lie which may deceive the rulers, if that be possible, and at any rate the rest of the city?
那么，我们怎样才能设计出我们最近谈到的那些必要的谎言之一——只是一个可以欺骗统治者的皇家谎言（如果可能的话），至少欺骗这座城市的其他人？
What sort of lie?
什么样的谎言？
he said.
他说。
Nothing new, I replied; only an old Phoenician tale (Laws) of what has often occurred before now in other places, (as the poets say, and have made the world believe,) though not in our time, and I do not know whether such an event could ever happen again, or could now even be made probable, if it did.
我回答说，没什么新鲜事。只是一个古老的腓尼基故事（法律），讲述了以前在其他地方经常发生的事情（正如诗人所说，并让全世界相信），尽管不是在我们这个时代，而且我不知道这样的事件是否会再次发生，或者如果确实发生的话，现在甚至可以成为可能。
How your words seem to hesitate on your lips!
你的话似乎在你的嘴里犹豫不决！
You will not wonder, I replied, at my hesitation when you have heard.
我回答说，当你听到后，你不会对我的犹豫感到奇怪。
Speak, he said, and fear not.
他说，说吧，不要害怕。
Well then, I will speak, although I really know not how to look you in the face, or in what words to utter the audacious fiction, which I propose to communicate gradually, first to the rulers, then to the soldiers, and lastly to the people.
那么，我会说话，虽然我真的不知道如何面对你，也不知道用什么语言来说出这个大胆的虚构，我建议逐渐传达给统治者，然后传达给士兵，最后传达给人民。
They are to be told that their youth was a dream, and the education and training which they received from us, an appearance only; in reality during all that time they were being formed and fed in the womb of the earth, where they themselves and their arms and appurtenances were manufactured; when they were completed, the earth, their mother, sent them up; and so, their country being their mother and also their nurse, they are bound to advise for her good, and to defend her against attacks, and her citizens they are to regard as children of the earth and their own brothers.
要告诉他们，他们的青春是一场梦，他们从我们那里接受的教育和训练只是表面现象；事实上，在那段时间里，他们是在地球的子宫里形成和喂养的，他们本身以及他们的武器和附属物都是在那里制造的；当它们完成后，大地，它们的母亲，将它们送上来。因此，他们的国家是他们的母亲，也是他们的护士，他们有义务为她的利益提供建议，并保护她免受攻击，他们将她的公民视为地球的孩子和他们自己的兄弟。
You had good reason, he said, to be ashamed of the lie which you were going to tell.
他说，你有充分的理由为你要说的谎言感到羞耻。
True, I replied, but there is more coming; I have only told you half.
是的，我回答道，但还会有更多的事情发生。我只告诉了你一半。
Citizens, we shall say to them in our tale, you are brothers, yet God has framed you differently.
公民们，我们将在故事中对他们说，你们是兄弟，但上帝却以不同的方式塑造了你们。
Some of you have the power of command, and in the composition of these he has mingled gold, wherefore also they have the greatest honour; others he has made of silver, to be auxiliaries; others again who are to be husbandmen and craftsmen he has composed of brass and iron; and the species will generally be preserved in the children.
你们中的一些人拥有指挥权，他在其中掺入了黄金，因此他们也享有最大的荣誉；其他的则是他用银制成的，作为辅助品。他又用黄铜和铁制成了其他将要成为农夫和工匠的人。并且该物种一般会保留在儿童身上。
But as all are of the same original stock, a golden parent will sometimes have a silver son, or a silver parent a golden son.
但由于它们都具有相同的原始血统，因此黄金父母有时会生出白银儿子，或者白银父母有时会生出黄金儿子。
And God proclaims as a first principle to the rulers, and above all else, that there is nothing which they should so anxiously guard, or of which they are to be such good guardians, as of the purity of the race.
上帝向统治者宣布的首要原则是，最重要的是，没有什么比种族的纯洁性更值得他们如此焦急地守护，或者说他们应该成为最好的守护者。
They should observe what elements mingle in their offspring; for if the son of a golden or silver parent has an admixture of brass and iron, then nature orders a transposition of ranks, and the eye of the ruler must not be pitiful towards the child because he has to descend in the scale and become a husbandman or artisan, just as there may be sons of artisans who having an admixture of gold or silver in them are raised to honour, and become guardians or auxiliaries.
他们应该观察哪些元素在他们的后代中混合；因为，如果金银父母的儿子混有铜和铁，那么自然就会要求等级的调换，统治者的眼睛决不能怜悯孩子，因为他必须降级，成为农夫或工匠，就像工匠的儿子可能混有金或银一样，会受到尊敬，成为监护人或辅助人。
For an oracle says that when a man of brass or iron guards the State, it will be destroyed.
因为有神谕说，当一个铜人或铁人守护国家时，国家就会被毁灭。
Such is the tale; is there any possibility of making our citizens believe in it?
故事就是这样；有没有可能让我们的公民相信它？
Not in the present generation, he replied; there is no way of accomplishing this; but their sons may be made to believe in the tale, and their sons’ sons, and posterity after them.
他回答说，不是现在的一代人。没有办法做到这一点；但他们的儿子、他们的儿子的儿子以及他们的后代可能会相信这个故事。
I see the difficulty, I replied; yet the fostering of such a belief will make them care more for the city and for one another.
我回答说，我看到了困难；然而，这种信念的培养会让他们更加关心这座城市，更加关心彼此。
Enough, however, of the fiction, which may now fly abroad upon the wings of rumour, while we arm our earth-born heroes, and lead them forth under the command of their rulers.
然而，这些虚构的故事现在可能乘着谣言的翅膀飞向国外，而我们武装我们地球上出生的英雄，并在他们的统治者的指挥下带领他们前行。
Let them look round and select a spot whence they can best suppress insurrection, if any prove refractory within, and also defend themselves against enemies, who like wolves may come down on the fold from without; there let them encamp, and when they have encamped, let them sacrifice to the proper Gods and prepare their dwellings.
让他们环顾四周，选择一个最能镇压叛乱的地方，如果内部有顽固的叛乱的话，同时也能防御敌人，因为敌人就像狼一样可能从外部袭来；让他们在那里安营，安营之后，让他们向正统的神献祭，并准备他们的住所。
Just so, he said.
正是如此，他说。
And their dwellings must be such as will shield them against the cold of winter and the heat of summer.
他们的住所必须能够抵御冬天的寒冷和夏天的炎热。
I suppose that you mean houses, he replied.
我想你指的是房子，”他回答道。
Yes, I said; but they must be the houses of soldiers, and not of shop-keepers.
是的，我说；但它们必须是士兵的房子，而不是店主的房子。
What is the difference?
有什么区别？
he said.
他说。
That I will endeavour to explain, I replied.
我回答说，我会尽力解释。
To keep watch-dogs, who, from want of discipline or hunger, or some evil habit or other, would turn upon the sheep and worry them, and behave not like dogs but wolves, would be a foul and monstrous thing in a shepherd?
饲养看门狗，因为缺乏纪律或饥饿，或某些邪恶的习惯或其他原因，会攻击羊群并让它们担心，并且表现得不像狗而是狼，这对牧羊人来说是一件肮脏而可怕的事情吗？
Truly monstrous, he said.
真是可怕，他说。
And therefore every care must be taken that our auxiliaries, being stronger than our citizens, may not grow to be too much for them and become savage tyrants instead of friends and allies?
因此，必须格外小心，我们的辅助者比我们的公民更强大，但他们不会变得对他们来说太过分，成为野蛮的暴君而不是朋友和盟友？
Yes, great care should be taken.
是的，应该非常小心。
And would not a really good education furnish the best safeguard?
真正良好的教育难道不是最好的保障吗？
But they are well-educated already, he replied.
但他回答说，他们已经受过良好教育。
I cannot be so confident, my dear Glaucon, I said; I am much more certain that they ought to be, and that true education, whatever that may be, will have the greatest tendency to civilize and humanize them in their relations to one another, and to those who are under their protection.
我不能这么自信，亲爱的格劳孔，我说；我更加确信他们应该如此，而且真正的教育，无论是什么，都将最有可能使他们在彼此之间以及与受他们保护的人的关系中文明化和人性化。
Very true, he replied.
非常正确，他回答道。
And not only their education, but their habitations, and all that belongs to them, should be such as will neither impair their virtue as guardians, nor tempt them to prey upon the other citizens.
不仅他们的教育，而且他们的住所以及属于他们的一切，都应该既不会损害他们作为监护人的美德，也不会诱使他们掠夺其他公民。
Any man of sense must acknowledge that.
任何有理智的人都必须承认这一点。
He must.
他必须。
Then now let us consider what will be their way of life, if they are to realize our idea of them.
那么现在让我们考虑一下，如果他们要实现我们的想法，他们的生活方式将会是什么。
In the first place, none of them should have any property of his own beyond what is absolutely necessary; neither should they have a private house or store closed against any one who has a mind to enter; their provisions should be only such as are required by trained warriors, who are men of temperance and courage; they should agree to receive from the citizens a fixed rate of pay, enough to meet the expenses of the year and no more; and they will go to mess and live together like soldiers in a camp.
首先，除了绝对必要的以外，他们中的任何人都不应拥有任何自己的财产；他们也不应关闭私人住宅或商店，禁止任何有意进入的人；他们的供给只能满足受过训练的战士的需要，这些战士是节制和勇敢的人；他们应同意从公民那里获得固定的工资，足以满足当年的开支，仅此而已；他们将陷入混乱，像营中的士兵一样生活在一起。
Gold and silver we will tell them that they have from God; the diviner metal is within them, and they have therefore no need of the dross which is current among men, and ought not to pollute the divine by any such earthly admixture; for that commoner metal has been the source of many unholy deeds, but their own is undefiled.
我们会告诉他们金银是从神而来的；他们体内有占卜金属，因此他们不需要人类中流行的渣滓，也不应该通过任何此类尘世混合物来污染神圣性。因为这种平民金属是许多邪恶行为的根源，但他们自己的金属却是纯洁的。
And they alone of all the citizens may not touch or handle silver or gold, or be under the same roof with them, or wear them, or drink from them.
在所有公民中，只有他们不得接触或处理金银，或与金银同处一室，或佩戴金银，或饮用金银。
And this will be their salvation, and they will be the saviours of the State.
这将是他们的救赎，他们将成为国家的救世主。
But should they ever acquire homes or lands or moneys of their own, they will become housekeepers and husbandmen instead of guardians, enemies and tyrants instead of allies of the other citizens; hating and being hated, plotting and being plotted against, they will pass their whole life in much greater terror of internal than of external enemies, and the hour of ruin, both to themselves and to the rest of the State, will be at hand.
但如果他们获得了自己的房屋、土地或金钱，他们将成为管家和农夫，而不是监护人、敌人和暴君，而不是其他公民的盟友；仇恨与被仇恨，密谋与被密谋反对，他们一生都将在对内部敌人的恐惧中度过比对外部敌人更大的恐惧，而对他们自己和国家其他人来说，毁灭的时刻即将到来。
For all which reasons may we not say that thus shall our State be ordered, and that these shall be the regulations appointed by us for guardians concerning their houses and all other matters?
出于种种原因，我们不能说我们的国家应如此命令，并且这些应是我们为监护人指定的有关其房屋和所有其他事务的法规？
Yes, said Glaucon.
是的，格劳孔说。
BOOK IV.
第四册。
Here Adeimantus interposed a question: How would you answer, Socrates, said he, if a person were to say that you are making these people miserable, and that they are the cause of their own unhappiness; the city in fact belongs to them, but they are none the better for it; whereas other men acquire lands, and build large and handsome houses, and have everything handsome about them, offering sacrifices to the gods on their own account, and practising hospitality; moreover, as you were saying just now, they have gold and silver, and all that is usual among the favourites of fortune; but our poor citizens are no better than mercenaries who are quartered in the city and are always mounting guard?
阿德曼图斯在这里提出了一个问题：苏格拉底，如果有人说你让这些人痛苦，而他们是他们自己不幸的原因，你会如何回答？这座城市实际上属于他们，但他们并没有因此而变得更好；而其他人则获得土地，建造又大又漂亮的房屋，拥有一切漂亮的东西，为自己祭祀神灵，并殷勤款待；而且，正如你刚才所说，他们有金银，以及所有那些在幸运之人中常见的东西。但我们可怜的公民并不比那些驻扎在城市里、时刻站岗的雇佣兵强多少？
Yes, I said; and you may add that they are only fed, and not paid in addition to their food, like other men; and therefore they cannot, if they would, take a journey of pleasure; they have no money to spend on a mistress or any other luxurious fancy, which, as the world goes, is thought to be happiness; and many other accusations of the same nature might be added.
是的，我说；你可能会补充说，他们只得到食物，而不是像其他人一样在食物之外得到报酬；因此，即使他们愿意，也无法踏上快乐的旅程。他们没有钱花在情妇或任何其他奢侈的幻想上，随着世界的发展，这被认为是幸福；还可能会增加许多其他相同性质的指控。
But, said he, let us suppose all this to be included in the charge.
但是，他说，让我们假设所有这些都包含在指控中。
You mean to ask, I said, what will be our answer?
我说，你的意思是问，我们的答案是什么？
Yes.
是的。
If we proceed along the old path, my belief, I said, is that we shall find the answer.
我说，如果我们沿着老路走下去，我相信我们会找到答案。
And our answer will be that, even as they are, our guardians may very likely be the happiest of men; but that our aim in founding the State was not the disproportionate happiness of any one class, but the greatest happiness of the whole; we thought that in a State which is ordered with a view to the good of the whole we should be most likely to find justice, and in the ill-ordered State injustice: and, having found them, we might then decide which of the two is the happier.
我们的答案是，即使我们的监护人是这样，他们也很可能是最幸福的人。但是，我们建立国家的目的不是为了某一阶级的过度幸福，而是为了全体人民的最大幸福；我们认为，在一个为了整体利益而有序的国家中，我们最有可能找到正义，而在秩序混乱的国家中，我们最有可能找到不正义：找到它们之后，我们就可以决定两者中哪一个更幸福。
At present, I take it, we are fashioning the happy State, not piecemeal, or with a view of making a few happy citizens, but as a whole; and by-and-by we will proceed to view the opposite kind of State.
目前，我认为，我们正在建设幸福的国家，不是零敲碎打的，也不是为了造就少数幸福的公民，而是作为一个整体；不久我们将开始观察相反类型的国家。
Suppose that we were painting a statue, and some one came up to us and said, Why do you not put the most beautiful colours on the most beautiful parts of the body—the eyes ought to be purple, but you have made them black—to him we might fairly answer, Sir, you would not surely have us beautify the eyes to such a degree that they are no longer eyes; consider rather whether, by giving this and the other features their due proportion, we make the whole beautiful.
假设我们正在画一尊雕像，有人走过来对我们说，你为什么不把最美丽的颜色涂在身体最美丽的部位上——眼睛应该是紫色的，但你却把它们变成了黑色——对他来说，我们可以公平地回答，先生，你肯定不会让我们把眼睛美化到不再是眼睛的程度；因为，你肯定不会让我们把眼睛美化到不再是眼睛的程度。相反，请考虑一下，通过赋予这一特征和其他特征适当的比例，我们是否可以使整体变得美丽。
And so I say to you, do not compel us to assign to the guardians a sort of happiness which will make them anything but guardians; for we too can clothe our husbandmen in royal apparel, and set crowns of gold on their heads, and bid them till the ground as much as they like, and no more.
所以我对你们说，不要强迫我们给监护人赋予一种幸福，这将使他们不再是监护人；因为我们也可以给我们的农夫穿上皇家服装，把金冠戴在他们的头上，并命令他们按自己的意愿耕种土地，仅此而已。
Our potters also might be allowed to repose on couches, and feast by the fireside, passing round the winecup, while their wheel is conveniently at hand, and working at pottery only as much as they like; in this way we might make every class happy—and then, as you imagine, the whole State would be happy.
我们的陶艺家也可能被允许在沙发上休息，在炉边享用美食，传递酒杯，而他们的轮子就在手边，可以随心所欲地制作陶器；通过这种方式，我们可以让每个阶级都快乐——然后，正如你想象的那样，整个国家都会快乐。
But do not put this idea into our heads; for, if we listen to you, the husbandman will be no longer a husbandman, the potter will cease to be a potter, and no one will have the character of any distinct class in the State.
但不要把这个想法放进我们的头脑里；因为，如果我们听你的话，农夫将不再是农夫，陶工将不再是陶工，并且没有人会具有国家中任何独特阶级的特征。
Now this is not of much consequence where the corruption of society, and pretension to be what you are not, is confined to cobblers; but when the guardians of the laws and of the government are only seeming and not real guardians, then see how they turn the State upside down; and on the other hand they alone have the power of giving order and happiness to the State.
现在，当社会的腐败和冒充他人的行为仅限于鞋匠时，这并没有多大影响。但是，当法律和政府的监护人只是表面上的监护人而不是真正的监护人时，那么看看他们如何把国家搞得天翻地覆；另一方面，只有他们有能力给国家带来秩序和幸福。
We mean our guardians to be true saviours and not the destroyers of the State, whereas our opponent is thinking of peasants at a festival, who are enjoying a life of revelry, not of citizens who are doing their duty to the State.
我们的意思是我们的监护人是真正的救世主，而不是国家的毁灭者，而我们的对手则想到的是节日里享受狂欢生活的农民，而不是为国家履行职责的公民。
But, if so, we mean different things, and he is speaking of something which is not a State.
但是，如果是这样，我们的意思就不同了，而他所说的并不是国家。
And therefore we must consider whether in appointing our guardians we would look to their greatest happiness individually, or whether this principle of happiness does not rather reside in the State as a whole.
因此，我们必须考虑在任命我们的监护人时，我们是否会寻求他们个人的最大幸福，或者这种幸福的原则是否并不存在于整个国家。
But if the latter be the truth, then the guardians and auxiliaries, and all others equally with them, must be compelled or induced to do their own work in the best way.
但如果后者是事实，那么监护人和辅助人员以及所有其他与他们平等的人都必须被迫或诱导以最好的方式完成自己的工作。
And thus the whole State will grow up in a noble order, and the several classes will receive the proportion of happiness which nature assigns to them.
这样，整个国家就会在一种崇高的秩序中成长起来，而各个阶级也将得到自然赋予他们的相应的幸福。
I think that you are quite right.
我认为你说得很对。
I wonder whether you will agree with another remark which occurs to me.
我不知道你是否同意我想到的另一句话。
What may that be?
那可能是什么？
There seem to be two causes of the deterioration of the arts.
艺术的衰落似乎有两个原因。
What are they?
这些是什么？
Wealth, I said, and poverty.
我说的是财富，还有贫穷。
How do they act?
他们如何行动？
The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
过程如下：当一个陶艺家变得富有时，你认为他会不再在他的艺术上付出同样的努力吗？
Certainly not.
当然不是。
He will grow more and more indolent and careless?
他会变得越来越懒惰、粗心吗？
Very true.
非常真实。
And the result will be that he becomes a worse potter?
结果他会成为一个更糟糕的陶艺家吗？
Yes; he greatly deteriorates.
是的;他的病情严重恶化。
But, on the other hand, if he has no money, and cannot provide himself with tools or instruments, he will not work equally well himself, nor will he teach his sons or apprentices to work equally well.
但是，另一方面，如果他没有钱，无法为自己提供工具或仪器，他自己就不会同样出色地工作，也不会教他的儿子或学徒同样出色地工作。
Certainly not.
当然不是。
Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
那么，在贫穷或财富的影响下，工人及其工作同样容易退化吗？
That is evident.
这是显而易见的。
Here, then, is a discovery of new evils, I said, against which the guardians will have to watch, or they will creep into the city unobserved.
我说，这里发现了新的邪恶，守卫者必须警惕它们，否则它们会悄悄潜入城市而不被察觉。
What evils?
什么祸事？
Wealth, I said, and poverty; the one is the parent of luxury and indolence, and the other of meanness and viciousness, and both of discontent.
我说，财富和贫穷；一个是奢侈和懒惰的根源，另一个是卑鄙和恶毒的根源，两者都是不满的根源。
That is very true, he replied; but still I should like to know, Socrates, how our city will be able to go to war, especially against an enemy who is rich and powerful, if deprived of the sinews of war.
他回答说，确实如此。但我仍然想知道，苏格拉底，如果我们的城市被剥夺了战争的力量，我们将如何能够进行战争，特别是针对一个富有和强大的敌人。
There would certainly be a difficulty, I replied, in going to war with one such enemy; but there is no difficulty where there are two of them.
There would certainly be a difficulty, I replied, in going to war with one such enemy; but there is no difficulty where there are two of them.
How so?
为何如此？
he asked.
他问道。
In the first place, I said, if we have to fight, our side will be trained warriors fighting against an army of rich men.
首先，我说，如果我们必须战斗，我们这边将是训练有素的战士，与富人军队作战。
That is true, he said.
他说，确实如此。
And do you not suppose, Adeimantus, that a single boxer who was perfect in his art would easily be a match for two stout and well-to-do gentlemen who were not boxers?
阿德曼图斯，你难道不认为一个技艺完美的拳击手很容易就能与两个非拳击手的粗壮而富有的绅士相媲美吗？
Hardly, if they came upon him at once.
几乎不可能，如果他们立即袭击他的话。
What, now, I said, if he were able to run away and then turn and strike at the one who first came up?
我说，现在，如果他能够逃跑，然后转身攻击第一个上来的人怎么办？
And supposing he were to do this several times under the heat of a scorching sun, might he not, being an expert, overturn more than one stout personage?
而假设他在烈日下重复几次这样的事，作为一个高手，岂不是能掀翻一个不只一个壮汉？
Certainly, he said, there would be nothing wonderful in that.
当然，他说，这并没有什么了不起的。
And yet rich men probably have a greater superiority in the science and practise of boxing than they have in military qualities.
然而，富人在拳击科学和实践方面可能比在军事素质方面拥有更大的优势。
Likely enough.
可能足够了。
Then we may assume that our athletes will be able to fight with two or three times their own number?
那么我们可以假设我们的运动员能够以两倍或三倍于自己的人数进行战斗吗？
I agree with you, for I think you right.
我同意你的观点，因为我认为你是对的。
And suppose that, before engaging, our citizens send an embassy to one of the two cities, telling them what is the truth: Silver and gold we neither have nor are permitted to have, but you may; do you therefore come and help us in war, and take the spoils of the other city: Who, on hearing these words, would choose to fight against lean wiry dogs, rather than, with the dogs on their side, against fat and tender sheep?
假设在交战之前，我们的公民派出使者前往两个城市之一，告诉他们真相是什么：我们既没有也不被允许拥有银子和黄金，但你可以；难道你们来帮助我们打仗，夺取对方城市的战利品吗？谁听了这些话，会选择与又瘦又硬的狗作战，而不是与狗一起与又肥又嫩的羊作战呢？
That is not likely; and yet there might be a danger to the poor State if the wealth of many States were to be gathered into one.
这不太可能；然而，如果许多国家的财富集中到一个国家，那么这个贫穷的国家可能会面临危险。
But how simple of you to use the term State at all of any but our own!
但是，除了我们自己的国家之外，你们使用“国家”这个词是多么简单啊！
Why so?
为什么会这样呢？
You ought to speak of other States in the plural number; not one of them is a city, but many cities, as they say in the game.
你应该用复数来谈论其他州；正如游戏中所说，其中没有一个是一座城市，而是许多座城市。
For indeed any city, however small, is in fact divided into two, one the city of the poor, the other of the rich; these are at war with one another; and in either there are many smaller divisions, and you would be altogether beside the mark if you treated them all as a single State.
事实上，任何城市，无论多么小，实际上都被分为两部分，一个是穷人的城市，另一个是富人的城市。它们彼此交战；在这两个国家中，都有许多较小的部门，如果你把它们都当作一个国家来对待，那你就完全偏离了目标。
But if you deal with them as many, and give the wealth or power or persons of the one to the others, you will always have a great many friends and not many enemies.
但是，如果你与他们打交道，并且将其中一个人的财富、权力或人让给其他人，那么你将永远有很多朋友，而不会有很多敌人。
And your State, while the wise order which has now been prescribed continues to prevail in her, will be the greatest of States, I do not mean to say in reputation or appearance, but in deed and truth, though she number not more than a thousand defenders.
你们的国家，虽然现在规定的明智秩序继续在她身上盛行，但我并不是说在声誉或外表上，而是在行为和真理上，将成为最伟大的国家，尽管她的捍卫者人数不超过一千人。
A single State which is her equal you will hardly find, either among Hellenes or barbarians, though many that appear to be as great and many times greater.
无论是在希腊人还是在野蛮人中，你都很难找到一个能与她匹敌的国家，尽管许多国家看起来同样伟大，而且还要强大许多倍。
That is most true, he said.
他说，这是千真万确的。
And what, I said, will be the best limit for our rulers to fix when they are considering the size of the State and the amount of territory which they are to include, and beyond which they will not go?
我说，当我们的统治者考虑国家的规模和他们将包括的领土面积以及他们不会超越的领土面积时，他们应该确定的最佳限制是什么？
What limit would you propose?
您会建议什么限制？
I would allow the State to increase so far as is consistent with unity; that, I think, is the proper limit.
我将允许国家在符合统一的情况下扩大；我认为这是适当的限制。
Very good, he said.
非常好，他说。
Here then, I said, is another order which will have to be conveyed to our guardians: Let our city be accounted neither large nor small, but one and self-sufficing.
我说，这里有另一项命令必须传达给我们的守护者：让我们的城市既不大也不小，而是一个自给自足的城市。
And surely, said he, this is not a very severe order which we impose upon them.
他说，当然，这并不是我们强加给他们的非常严厉的命令。
And the other, said I, of which we were speaking before is lighter still,—I mean the duty of degrading the offspring of the guardians when inferior, and of elevating into the rank of guardians the offspring of the lower classes, when naturally superior.
我说，另一个，我们之前谈到的还比较轻，我的意思是，当监护人的后代处于劣势时，有贬低监护人的义务，而当下层阶级的后代自然优越时，则有将下层阶级的后代提升为监护人的职责。
The intention was, that, in the case of the citizens generally, each individual should be put to the use for which nature intended him, one to one work, and then every man would do his own business, and be one and not many; and so the whole city would be one and not many.
其意图是，就一般公民而言，每个人都应该被投入到自然所赋予他的用途中，一对一地工作，然后每个人都会做自己的事情，并且成为一个而不是多个；因此，整个城市将是一个而不是多个。
Yes, he said; that is not so difficult.
是的，他说；这并不难。
The regulations which we are prescribing, my good Adeimantus, are not, as might be supposed, a number of great principles, but trifles all, if care be taken, as the saying is, of the one great thing,—a thing, however, which I would rather call, not great, but sufficient for our purpose.
亲爱的阿德曼图斯，我们所制定的规定并不像人们想象的那样是一系列伟大的原则，而是所有的小事，如果像俗话所说的那样，关注一件伟大的事情——然而，我宁愿称其为不伟大的事情，但足以满足我们的目的。
What may that be?
那可能是什么？
he asked.
他问道。
Education, I said, and nurture: If our citizens are well educated, and grow into sensible men, they will easily see their way through all these, as well as other matters which I omit; such, for example, as marriage, the possession of women and the procreation of children, which will all follow the general principle that friends have all things in common, as the proverb says.
我说的是教育和培育：如果我们的公民受到良好的教育，并成长为明智的人，他们将很容易地通过所有这些以及我省略的其他事项找到自己的出路；比如结婚、拥有女人、生儿育女，都遵循谚语所说的“朋友有共同点”的总原则。
That will be the best way of settling them.
这将是解决他们的最好办法。
Also, I said, the State, if once started well, moves with accumulating force like a wheel.
我还说过，国家一旦开始得好，就会像轮子一样积聚力量。
For good nurture and education implant good constitutions, and these good constitutions taking root in a good education improve more and more, and this improvement affects the breed in man as in other animals.
良好的教养和教育会植入良好的体质，而这些良好的体质在良好的教育中扎根，会不断改善，这种改善影响着人类和其他动物的繁殖。
Very possibly, he said.
很有可能，他说。
Then to sum up: This is the point to which, above all, the attention of our rulers should be directed,—that music and gymnastic be preserved in their original form, and no innovation made.
那么总结一下：这是我们统治者首先应该注意的一点——音乐和体操保持原来的形式，而不进行任何创新。
They must do their utmost to maintain them intact.
他们必须尽最大努力保持它们完好无损。
And when any one says that mankind most regard
当有人说人类最尊重
‘The newest song which the singers have,’
“歌手们最新的歌曲，”
they will be afraid that he may be praising, not new songs, but a new kind of song; and this ought not to be praised, or conceived to be the meaning of the poet; for any musical innovation is full of danger to the whole State, and ought to be prohibited.
他们会担心他赞美的不是新歌，而是一种新的歌曲；这不应该受到赞扬，也不应该被理解为诗人的意思；因为任何音乐创新都对整个国家充满危险，应该被禁止。
So Damon tells me, and I can quite believe him;—he says that when modes of music change, the fundamental laws of the State always change with them.
达蒙是这么告诉我的，我完全相信他；——他说，当音乐模式改变时，国家的基本法律总是随之改变。
Yes, said Adeimantus; and you may add my suffrage to Damon’s and your own.
是的，阿德曼图斯说；你可以将我的选举权添加到达蒙和你自己的选举权之上。
Then, I said, our guardians must lay the foundations of their fortress in music?
那么，我说，我们的守护者必须在音乐中奠定他们的堡垒的基础吗？
Yes, he said; the lawlessness of which you speak too easily steals in.
是的，他说；你太容易谈论的不法行为偷偷溜进来了。
Yes, I replied, in the form of amusement; and at first sight it appears harmless.
是的，我回答道，以娱乐的形式；乍一看它似乎无害。
Why, yes, he said, and there is no harm; were it not that little by little this spirit of licence, finding a home, imperceptibly penetrates into manners and customs; whence, issuing with greater force, it invades contracts between man and man, and from contracts goes on to laws and constitutions, in utter recklessness, ending at last, Socrates, by an overthrow of all rights, private as well as public.
嗯，是的，他说，而且没有什么坏处；难道这种放纵的精神，不知不觉地，不知不觉地渗透进了风俗习惯吗？从那时起，它以更大的力量颁布，侵入了人与人之间的契约，并从契约延伸到法律和宪法，完全鲁莽地，最终以苏格拉底的方式结束，推翻了所有权利，无论是私人权利还是公共权利。
Is that true?
这是真的吗？
I said.
我说。
That is my belief, he replied.
这是我的信念，他回答道。
Then, as I was saying, our youth should be trained from the first in a stricter system, for if amusements become lawless, and the youths themselves become lawless, they can never grow up into well-conducted and virtuous citizens.
那么，正如我所说，我们的青少年应该从一开始就受到更严格的制度的培养，因为如果娱乐变得无法无天，青少年本身变得无法无天，他们就永远无法成长为品行良好、有道德的公民。
Very true, he said.
非常正确，他说。
And when they have made a good beginning in play, and by the help of music have gained the habit of good order, then this habit of order, in a manner how unlike the lawless play of the others!
当他们在游戏中取得了良好的开端，并在音乐的帮助下养成了良好秩序的习惯时，那么这种秩序习惯在某种程度上与其他人无法无天的游戏是多么不同！
will accompany them in all their actions and be a principle of growth to them, and if there be any fallen places in the State will raise them up again.
将伴随他们的所有行动，并成为他们成长的原则，如果国家有任何跌倒的地方，将重新扶起他们。
Very true, he said.
非常正确，他说。
Thus educated, they will invent for themselves any lesser rules which their predecessors have altogether neglected.
受过这样的教育，他们将为自己发明一些他们的前辈完全忽视的较小的规则。
What do you mean?
你是什么意思？
I mean such things as these:—when the young are to be silent before their elders; how they are to show respect to them by standing and making them sit; what honour is due to parents; what garments or shoes are to be worn; the mode of dressing the hair; deportment and manners in general.
我的意思是这样的：——当年轻人在长辈面前保持沉默时；他们如何通过站立和让他们坐下来表达对他们的尊重；父母应得什么荣誉？穿什么衣服或鞋子；梳理头发的方式；一般的举止和举止。
You would agree with me?
你会同意我的观点吗？
Yes.
是的。
But there is, I think, small wisdom in legislating about such matters,—I doubt if it is ever done; nor are any precise written enactments about them likely to be lasting.
但我认为，就此类问题立法是不明智的——我怀疑这是否曾经实施过；关于它们的任何精确的书面法规也不可能持久。
Impossible.
不可能的。
It would seem, Adeimantus, that the direction in which education starts a man, will determine his future life.
阿德曼图斯，看来教育开启一个人的方向将决定他未来的生活。
Does not like always attract like?
喜欢的人不总是吸引喜欢的人吗？
To be sure.
可以肯定的是。
Until some one rare and grand result is reached which may be good, and may be the reverse of good?
直到达到某种罕见而伟大的结果，这可能是好事，也可能是好事的反面？
That is not to be denied.
这是不可否认的。
And for this reason, I said, I shall not attempt to legislate further about them.
出于这个原因，我说，我不会试图就它们进一步立法。
Naturally enough, he replied.
很自然，他回答道。
Well, and about the business of the agora, and the ordinary dealings between man and man, or again about agreements with artisans; about insult and injury, or the commencement of actions, and the appointment of juries, what would you say?
好吧，关于集市的事务，以及人与人之间的日常交易，或者再次关于与工匠的协议；关于侮辱和伤害，或者诉讼的开始，以及陪审团的任命，你会怎么说？
there may also arise questions about any impositions and exactions of market and harbour dues which may be required, and in general about the regulations of markets, police, harbours, and the like.
还可能会出现关于征收和索取可能需要的市场和港口税的问题，以及关于市场、警察、港口等的一般规定的问题。
But, oh heavens!
但是，天啊！
shall we condescend to legislate on any of these particulars?
我们是否应该屈尊就这些细节立法？
I think, he said, that there is no need to impose laws about them on good men; what regulations are necessary they will find out soon enough for themselves.
他说，我认为没有必要将有关这些问题的法律强加于好人；哪些法规是必要的，他们很快就会自己发现。
Yes, I said, my friend, if God will only preserve to them the laws which we have given them.
是的，我说，我的朋友，只要上帝愿意为他们保留我们赋予他们的法律。
And without divine help, said Adeimantus, they will go on for ever making and mending their laws and their lives in the hope of attaining perfection.
阿德曼图斯说，如果没有神的帮助，他们将永远制定和修改他们的法律和生活，以期达到完美。
You would compare them, I said, to those invalids who, having no self-restraint, will not leave off their habits of intemperance?
我说，你会把他们比作那些没有自制力、不肯改掉不节制习惯的病人吗？
Exactly.
确切地。
Yes, I said; and what a delightful life they lead!
是的，我说；他们过着多么令人愉快的生活啊！
they are always doctoring and increasing and complicating their disorders, and always fancying that they will be cured by any nostrum which anybody advises them to try.
他们总是在治疗、加重和复杂化他们的疾病，并且总是幻想任何人建议他们尝试的任何灵丹妙药都能治愈他们。
Such cases are very common, he said, with invalids of this sort.
他说，对于这类病人来说，这种情况很常见。
Yes, I replied; and the charming thing is that they deem him their worst enemy who tells them the truth, which is simply that, unless they give up eating and drinking and wenching and idling, neither drug nor cautery nor spell nor amulet nor any other remedy will avail.
是的，我回答道；迷人的是，他们认为告诉他们真相的人是他们最大的敌人，这就是说，除非他们放弃吃喝、戒酒和无所事事，否则药物、烧灼、咒语、护身符或任何其他补救措施都不起作用。
Charming!
迷人！
he replied.
他回答道。
I see nothing charming in going into a passion with a man who tells you what is right.
我认为与一个告诉你什么是正确的人发生激情没有什么魅力。
These gentlemen, I said, do not seem to be in your good graces.
我说，这些先生们似乎不受您的青睐。
Assuredly not.
肯定不是。
Nor would you praise the behaviour of States which act like the men whom I was just now describing.
你也不会赞扬像我刚才描述的那些人那样行事的国家的行为。
For are there not ill-ordered States in which the citizens are forbidden under pain of death to alter the constitution; and yet he who most sweetly courts those who live under this regime and indulges them and fawns upon them and is skilful in anticipating and gratifying their humours is held to be a great and good statesman—do not these States resemble the persons whom I was describing?
难道没有一些秩序混乱的国家，公民不得修改宪法，违者处死；然而，那些最甜蜜地讨好生活在这个政权下的人、纵容他们、巴结他们、善于预测和满足他们的情绪的人，被认为是一位伟大而优秀的政治家——这些国家难道不像我所描述的那些人吗？
Yes, he said; the States are as bad as the men; and I am very far from praising them.
是的，他说；国家和人一样坏；我一点也不赞扬他们。
But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
但我说，你难道不钦佩这些政治腐败部长的冷静和灵巧吗？
Yes, he said, I do; but not of all of them, for there are some whom the applause of the multitude has deluded into the belief that they are really statesmen, and these are not much to be admired.
是的，他说，我愿意；但不是所有人，因为有些人被群众的掌声迷惑，以为自己是真正的政治家，而这些人并不值得钦佩。
What do you mean?
你是什么意思？
I said; you should have more feeling for them.
我说；你应该对他们有更多的感情。
When a man cannot measure, and a great many others who cannot measure declare that he is four cubits high, can he help believing what they say?
当一个人无法测量，而许多其他无法测量的人都宣称他有四肘高时，他能不相信他们所说的话吗？
Nay, he said, certainly not in that case.
不，他说，在这种情况下当然不是。
Well, then, do not be angry with them; for are they not as good as a play, trying their hand at paltry reforms such as I was describing; they are always fancying that by legislation they will make an end of frauds in contracts, and the other rascalities which I was mentioning, not knowing that they are in reality cutting off the heads of a hydra?
那么，不要对他们生气；因为他们尝试着像我所描述的那样微不足道的改革，这难道不如一出戏剧吗？他们总是幻想通过立法来结束合同欺诈和我提到的其他流氓行为，却不知道他们实际上是在砍下九头蛇的头？
Yes, he said; that is just what they are doing.
是的，他说；这正是他们正在做的事情。
I conceive, I said, that the true legislator will not trouble himself with this class of enactments whether concerning laws or the constitution either in an ill-ordered or in a well-ordered State; for in the former they are quite useless, and in the latter there will be no difficulty in devising them; and many of them will naturally flow out of our previous regulations.
我说过，我认为真正的立法者不会为此类立法而烦恼，无论是在秩序混乱还是秩序良好的国家中，无论是有关法律还是宪法；因为在前者中，它们毫无用处，而在后者中，设计它们就不会有困难。其中很多自然会从我们以前的规定中流出。
What, then, he said, is still remaining to us of the work of legislation?
那么，他说，我们还剩下什么立法工作呢？
Nothing to us, I replied; but to Apollo, the God of Delphi, there remains the ordering of the greatest and noblest and chiefest things of all.
我回答说，对我们来说没什么。但对于德尔菲之神阿波罗来说，一切事物中最伟大、最高尚和最重要的事物仍然有秩序。
Which are they?
他们是哪一个？
he said.
他说。
The institution of temples and sacrifices, and the entire service of gods, demigods, and heroes; also the ordering of the repositories of the dead, and the rites which have to be observed by him who would propitiate the inhabitants of the world below.
神庙和祭祀的制度，以及对诸神、半神和英雄的全部服务；还有死者存放处的秩序，以及安抚地下世界居民所必须遵守的仪式。
These are matters of which we are ignorant ourselves, and as founders of a city we should be unwise in trusting them to any interpreter but our ancestral deity.
这些都是我们自己一无所知的事情，作为一个城市的创始人，我们不应该把这些事情托付给除了我们祖先的神之外的任何解释者。
He is the god who sits in the centre, on the navel of the earth, and he is the interpreter of religion to all mankind.
他是坐在地球中心的神，他是全人类宗教的解释者。
You are right, and we will do as you propose.
你说得对，我们会按照你的建议去做。
But where, amid all this, is justice?
但在这一切之中，正义在哪里？
son of Ariston, tell me where.
阿里斯顿的儿子，告诉我在哪里。
Now that our city has been made habitable, light a candle and search, and get your brother and Polemarchus and the rest of our friends to help, and let us see where in it we can discover justice and where injustice, and in what they differ from one another, and which of them the man who would be happy should have for his portion, whether seen or unseen by gods and men.
现在我们的城市已经变得适合居住了，点上一支蜡烛进行搜索，让你的兄弟和波勒马库斯以及我们其他的朋友来帮忙，让我们看看在其中哪里可以发现正义，哪里可以发现不正义，它们之间有什么不同，以及谁应该得到幸福的人应该得到他的那一份，无论是神和人看到的还是看不见的。
Nonsense, said Glaucon: did you not promise to search yourself, saying that for you not to help justice in her need would be an impiety?
格劳孔说，胡说八道：你不是答应自己搜身吗，说你不帮助正义的人解决她的需要就是不敬虔吗？
I do not deny that I said so, and as you remind me, I will be as good as my word; but you must join.
我不否认我说过这样的话，正如你提醒我的那样，我会说到做到。但你必须加入。
We will, he replied.
我们会的，他回答道。
Well, then, I hope to make the discovery in this way: I mean to begin with the assumption that our State, if rightly ordered, is perfect.
好吧，那么，我希望以这种方式做出发现：我的意思是首先假设我们的国家，如果秩序正确，是完美的。
That is most certain.
这是最确定的。
And being perfect, is therefore wise and valiant and temperate and just.
完美，因此是明智、勇敢、节制和公正的。
That is likewise clear.
这同样是清楚的。
And whichever of these qualities we find in the State, the one which is not found will be the residue?
无论我们在国家中发现这些品质中的哪一种，如果没有找到，就会成为残留物？
Very good.
非常好。
If there were four things, and we were searching for one of them, wherever it might be, the one sought for might be known to us from the first, and there would be no further trouble; or we might know the other three first, and then the fourth would clearly be the one left.
如果有四件事，而我们正在寻找其中的一个，无论它在哪里，我们从一开始就可以知道所寻找的那个，并且不会有更多的麻烦；或者我们可能先知道其他三个，然后第四个显然就是剩下的了。
Very true, he said.
非常正确，他说。
And is not a similar method to be pursued about the virtues, which are also four in number?
对于同样有四种美德，难道不应该采取类似的方法吗？
Clearly.
清楚地。
First among the virtues found in the State, wisdom comes into view, and in this I detect a certain peculiarity.
在国家的美德中，首先出现的是智慧，在这一点上我发现了某种特殊性。
What is that?
那是什么？
The State which we have been describing is said to be wise as being good in counsel?
我们所描述的国家被称为明智的国家吗？
Very true.
非常真实。
And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
好的劝告显然是一种知识，因为人们之所以能提出好的劝告，不是因为无知，而是因为知识？
Clearly.
清楚地。
And the kinds of knowledge in a State are many and diverse?
一个国家的知识种类是多种多样的吗？
Of course.
当然。
There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
有木匠的知识；但正是这种知识才能赋予一个城市明智和善于谋划的称号吗？
Certainly not; that would only give a city the reputation of skill in carpentering.
当然不是；这只会给一个城市带来木匠技艺的声誉。
Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
那么，一个城市不应该因为拥有关于木器的最佳建议的知识而被称为智慧城市吗？
Certainly not.
当然不是。
Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
我说，不是因为有关于铜锅的建议的知识，也不是因为拥有任何其他类似的知识？
Not by reason of any of them, he said.
他说，不是因为其中任何一个原因。
Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
也不是因为耕种土地的知识；这会给这座城市带来农业的名字吗？
Yes.
是的。
Well, I said, and is there any knowledge in our recently-founded State among any of the citizens which advises, not about any particular thing in the State, but about the whole, and considers how a State can best deal with itself and with other States?
好吧，我说，在我们新近成立的国家中，公民中是否有任何知识可以提供建议，不是针对该州的任何具体事物，而是针对整体，并考虑一个国家如何才能最好地与自己和其他国家打交道？
There certainly is.
当然有。
And what is this knowledge, and among whom is it found?
这种知识是什么？它是在谁身上发现的？
I asked.
我问。
It is the knowledge of the guardians, he replied, and is found among those whom we were just now describing as perfect guardians.
这是监护人的知识，他回答道，并且存在于我们刚才描述的完美监护人之中。
And what is the name which the city derives from the possession of this sort of knowledge?
这座城市因拥有这种知识而得名是什么？
The name of good in counsel and truly wise.
善谋之名，真正明智之名。
And will there be in our city more of these true guardians or more smiths?
我们的城市里会有更多真正的守护者还是更多的铁匠？
The smiths, he replied, will be far more numerous.
他回答说，铁匠的数量将会多得多。
Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
难道监护人不是所有从某种知识的职业中获得名称的阶级中最小的吗？
Much the smallest.
是最小的。
And so by reason of the smallest part or class, and of the knowledge which resides in this presiding and ruling part of itself, the whole State, being thus constituted according to nature, will be wise; and this, which has the only knowledge worthy to be called wisdom, has been ordained by nature to be of all classes the least.
因此，由于最小的部分或阶级，以及存在于这个自身的主持和统治部分中的知识，整个国家，按照自然的方式构成，将是明智的。这种拥有唯一值得被称为智慧的知识，却被大自然规定为所有阶级中最卑微的。
Most true.
最真实。
Thus, then, I said, the nature and place in the State of one of the four virtues has somehow or other been discovered.
因此，我说，四种美德之一的性质和在状态中的位置已经以某种方式被发现了。
And, in my humble opinion, very satisfactorily discovered, he replied.
而且，以我的拙见，他回答说，发现得非常令人满意。
Again, I said, there is no difficulty in seeing the nature of courage, and in what part that quality resides which gives the name of courageous to the State.
我再说一遍，不难看出勇气的本质，以及这种品质存在于哪个部分，从而使国家被称为勇敢。
How do you mean?
你是什么意思？
Why, I said, every one who calls any State courageous or cowardly, will be thinking of the part which fights and goes out to war on the State’s behalf.
我说，为什么每个称任何国家勇敢或懦弱的人都会想到代表国家战斗和出战的部分。
No one, he replied, would ever think of any other.
他回答道，没有人会想到其他的。
The rest of the citizens may be courageous or may be cowardly, but their courage or cowardice will not, as I conceive, have the effect of making the city either the one or the other.
其余的公民可能是勇敢的，也可能是胆怯的，但正如我所设想的，他们的勇气或胆怯不会对这座城市产生影响。
Certainly not.
当然不是。
The city will be courageous in virtue of a portion of herself which preserves under all circumstances that opinion about the nature of things to be feared and not to be feared in which our legislator educated them; and this is what you term courage.
这座城市将因其自身的一部分而变得勇敢，它在任何情况下都保留了我们的立法者教育他们的关于值得恐惧和不值得恐惧的事物本质的观点；这就是你们所说的勇气。
I should like to hear what you are saying once more, for I do not think that I perfectly understand you.
我想再次听听你所说的话，因为我认为我不能完全理解你。
I mean that courage is a kind of salvation.
我的意思是，勇气是一种救赎。
Salvation of what?
拯救什么？
Of the opinion respecting things to be feared, what they are and of what nature, which the law implants through education; and I mean by the words ‘under all circumstances’ to intimate that in pleasure or in pain, or under the influence of desire or fear, a man preserves, and does not lose this opinion.
关于法律通过教育灌输的关于令人恐惧的事物、它们是什么以及性质的观点；我所说的“在任何情况下”一词的意思是，无论在快乐还是痛苦中，或者在欲望或恐惧的影响下，一个人都会保留并且不会失去这种观点。
Shall I give you an illustration?
我给你举个例子好吗？
If you please.
如果你愿意的话。
You know, I said, that dyers, when they want to dye wool for making the true sea-purple, begin by selecting their white colour first; this they prepare and dress with much care and pains, in order that the white ground may take the purple hue in full perfection.
我说过，你知道，染工想要将羊毛染成真正的海紫色时，首先要选择白色；然后再选择白色。他们精心准备并精心装饰，以便白色的地面呈现出完美的紫色调。
The dyeing then proceeds; and whatever is dyed in this manner becomes a fast colour, and no washing either with lyes or without them can take away the bloom.
然后进行染色；用这种方法染色的东西都会变成牢固的颜色，无论用碱液还是不用碱液洗涤都不能去除花朵。
But, when the ground has not been duly prepared, you will have noticed how poor is the look either of purple or of any other colour.
但是，当地面没有适当准备时，您会注意到紫色或任何其他颜色的外观是多么糟糕。
Yes, he said; I know that they have a washed-out and ridiculous appearance.
是的，他说；我知道他们的外表已经憔悴可笑。
Then now, I said, you will understand what our object was in selecting our soldiers, and educating them in music and gymnastic; we were contriving influences which would prepare them to take the dye of the laws in perfection, and the colour of their opinion about dangers and of every other opinion was to be indelibly fixed by their nurture and training, not to be washed away by such potent lyes as pleasure—mightier agent far in washing the soul than any soda or lye; or by sorrow, fear, and desire, the mightiest of all other solvents.
那么现在，我说，你就会明白我们选拔士兵、教育他们音乐和体操的目的是什么；我们正在设法影响他们，使他们做好接受完美法律的染色的准备，他们对危险的看法和其他一切看法的色彩都将通过他们的教养和训练而不可磨灭地固定下来，而不是被像快乐这样强效的碱液冲走——在洗涤灵魂方面比任何苏打水或碱液都更强大。或者是悲伤、恐惧和欲望，这是所有其他溶剂中最强大的。
And this sort of universal saving power of true opinion in conformity with law about real and false dangers I call and maintain to be courage, unless you disagree.
这种关于真实和虚假危险的正确观点的普遍拯救力量，我称之为并坚持为勇气，除非你不同意。
But I agree, he replied; for I suppose that you mean to exclude mere uninstructed courage, such as that of a wild beast or of a slave—this, in your opinion, is not the courage which the law ordains, and ought to have another name.
但我同意，他回答说；因为我想你的意思是排除纯粹未经训练的勇气，例如野兽或奴隶的勇气——在你看来，这不是法律规定的勇气，应该有另一个名字。
Most certainly.
最肯定的是。
Then I may infer courage to be such as you describe?
那我可以推断勇气就是你所描述的那样吗？
Why, yes, said I, you may, and if you add the words ‘of a citizen,’ you will not be far wrong;—hereafter, if you like, we will carry the examination further, but at present we are seeking not for courage but justice; and for the purpose of our enquiry we have said enough.
嘿，是的，我说，你可以，如果你加上“公民”这个词，你就不会错得太远；——今后，如果你愿意，我们将进一步进行审查，但目前我们寻求的不是勇气，而是正义；为了我们调查的目的，我们已经说得够多了。
You are right, he replied.
你是对的，他回答道。
Two virtues remain to be discovered in the State—first, temperance, and then justice which is the end of our search.
国家有两种美德有待发现——首先是节制，然后是正义，这是我们探索的终点。
Very true.
非常真实。
Now, can we find justice without troubling ourselves about temperance?
现在，我们能在不为节制烦恼的情况下找到正义吗？
I do not know how that can be accomplished, he said, nor do I desire that justice should be brought to light and temperance lost sight of; and therefore I wish that you would do me the favour of considering temperance first.
我不知道如何才能做到这一点，他说，我也不希望正义被揭露而节制被忽视；因此我希望你能帮助我首先考虑一下节制。
Certainly, I replied, I should not be justified in refusing your request.
当然，我回答说，我没有理由拒绝你的要求。
Then consider, he said.
然后考虑一下，他说。
Yes, I replied; I will; and as far as I can at present see, the virtue of temperance has more of the nature of harmony and symphony than the preceding.
是的，我回答道；我会;就我目前看来，节制的美德比前面的美德更多地具有和谐与交响的性质。
How so?
为何如此？
he asked.
他问道。
Temperance, I replied, is the ordering or controlling of certain pleasures and desires; this is curiously enough implied in the saying of ‘a man being his own master;’ and other traces of the same notion may be found in language.
我回答说，节制是对某些快乐和欲望的排序或控制。奇怪的是，“人是自己的主人”这句话中隐含着这一点；而且在语言中也可以找到同一概念的其他痕迹。
No doubt, he said.
毫无疑问，他说。
There is something ridiculous in the expression ‘master of himself;’ for the master is also the servant and the servant the master; and in all these modes of speaking the same person is denoted.
“自己的主人”这句话有些可笑，因为主人也是仆人，仆人也是主人；所有这些说话方式都指同一个人。
Certainly.
当然。
The meaning is, I believe, that in the human soul there is a better and also a worse principle; and when the better has the worse under control, then a man is said to be master of himself; and this is a term of praise: but when, owing to evil education or association, the better principle, which is also the smaller, is overwhelmed by the greater mass of the worse—in this case he is blamed and is called the slave of self and unprincipled.
我相信，这句话的意思是，在人类的灵魂中，有一个更好的原则，也有一个更坏的原则。当更好的事情得到控制，那么一个人就可以成为自己的主人。这是一个赞美的词：但是，当由于邪恶的教育或结社，较好的原则（也是较小的原则）被更多的较差的原则所压倒时——在这种情况下，他受到指责，被称为自我的奴隶和无原则的人。
Yes, there is reason in that.
是的，这是有原因的。
And now, I said, look at our newly-created State, and there you will find one of these two conditions realized; for the State, as you will acknowledge, may be justly called master of itself, if the words ‘temperance’ and ‘self-mastery’ truly express the rule of the better part over the worse.
现在，我说，看看我们新创建的国家，你会发现这两个条件之一已经实现；正如你所承认的，如果“节制”和“自我克制”这两个词真正表达了较好的部分对较差的部分的统治，那么国家可以被公正地称为自己的主人。
Yes, he said, I see that what you say is true.
是的，他说，我看你说的是真的。
Let me further note that the manifold and complex pleasures and desires and pains are generally found in children and women and servants, and in the freemen so called who are of the lowest and more numerous class.
让我进一步指出，多方面的、复杂的快乐、欲望和痛苦通常存在于儿童、妇女和仆人身上，以及处于最低和人数较多的阶级的所谓自由民身上。
Certainly, he said.
当然，他说。
Whereas the simple and moderate desires which follow reason, and are under the guidance of mind and true opinion, are to be found only in a few, and those the best born and best educated.
然而，遵循理性、在思想和真实意见的指导下的简单而温和的欲望，只能在少数人身上找到，而且是那些出身最好、受过最好教育的人。
Very true.
非常真实。
These two, as you may perceive, have a place in our State; and the meaner desires of the many are held down by the virtuous desires and wisdom of the few.
如您所知，这两个人在我们州占有一席之地；多数人的卑鄙欲望被少数人的善良欲望和智慧所抑制。
That I perceive, he said.
我察觉到了，他说。
Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation?
那么，如果有哪个城市可以被描述为自己的快乐和欲望的主人，并且是自己的主人，我们的城市也可以拥有这样的称号吗？
Certainly, he replied.
当然，他回答道。
It may also be called temperate, and for the same reasons?
它也可以被称为温和的，出于同样的原因？
Yes.
是的。
And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State?
如果有一个国家，统治者和臣民就谁来统治的问题达成一致，那又会是我们的国家吗？
Undoubtedly.
无疑。
And the citizens being thus agreed among themselves, in which class will temperance be found—in the rulers or in the subjects?
公民们彼此一致同意，节制在哪个阶级中是存在的——统治者还是臣民？
In both, as I should imagine, he replied.
正如我所想象的那样，他回答道。
Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
你是否发现我们关于节制是一种和谐的猜测并没有大错？
Why so?
为什么会这样呢？
Why, because temperance is unlike courage and wisdom, each of which resides in a part only, the one making the State wise and the other valiant; not so temperance, which extends to the whole, and runs through all the notes of the scale, and produces a harmony of the weaker and the stronger and the middle class, whether you suppose them to be stronger or weaker in wisdom or power or numbers or wealth, or anything else.
为什么呢？因为节制不同于勇气和智慧，两者都只存在于一部分，一个使国家明智，另一个使国家勇敢。节制则不然，它延伸到整体，贯穿音阶的所有音符，并产生弱者、强者和中产阶级的和谐，无论你认为他们在智慧、权力、数量、财富或其他方面是强还是弱。
Most truly then may we deem temperance to be the agreement of the naturally superior and inferior, as to the right to rule of either, both in states and individuals.
那么，最真实的是，我们可以认为节制是自然优越者和低等者在国家和个人中统治两者的权利方面的协议。
I entirely agree with you.
我完全同意你的观点。
And so, I said, we may consider three out of the four virtues to have been discovered in our State.
因此，我说，我们可以认为四种美德中的三种是在我们国家发现的。
The last of those qualities which make a state virtuous must be justice, if we only knew what that was.
使一个国家变得有道德的最后一个品质必须是正义，如果我们知道那是什么的话。
The inference is obvious.
推论是显而易见的。
The time then has arrived, Glaucon, when, like huntsmen, we should surround the cover, and look sharp that justice does not steal away, and pass out of sight and escape us; for beyond a doubt she is somewhere in this country: watch therefore and strive to catch a sight of her, and if you see her first, let me know.
格劳孔，这个时刻已经到来，我们应该像猎人一样，包围掩体，敏锐地观察正义不会偷走，然后从我们的视线中消失，逃脱我们的追捕。毫无疑问，她就在这个国家的某个地方：因此请注意并努力看到她，如果你先看到她，请告诉我。
Would that I could!
但愿我可以！
but you should regard me rather as a follower who has just eyes enough to see what you show him—that is about as much as I am good for.
但你应该把我看作一个追随者，他的眼睛足以看到你向他展示的东西——这就是我的优点。
Offer up a prayer with me and follow.
和我一起祈祷并跟随。
I will, but you must show me the way.
我会的，但你必须给我指路。
Here is no path, I said, and the wood is dark and perplexing; still we must push on.
我说，这里没有路，树林又黑又令人困惑；我们仍然必须继续前进。
Let us push on.
让我们继续前进。
Here I saw something: Halloo!
在这里我看到了一些东西：哈喽！
I said, I begin to perceive a track, and I believe that the quarry will not escape.
我说，我开始感知到踪迹，我相信猎物不会逃脱。
Good news, he said.
好消息，他说。
Truly, I said, we are stupid fellows.
确实，我说过，我们都是愚蠢的家伙。
Why so?
为什么会这样呢？
Why, my good sir, at the beginning of our enquiry, ages ago, there was justice tumbling out at our feet, and we never saw her; nothing could be more ridiculous.
哎呀，我的好先生，很久以前，当我们开始调查时，正义就在我们脚下翻滚，而我们却从未见过她。没有什么比这更荒谬的了。
Like people who go about looking for what they have in their hands—that was the way with us—we looked not at what we were seeking, but at what was far off in the distance; and therefore, I suppose, we missed her.
就像人们到处寻找手中所拥有的东西一样——这就是我们的方式——我们不看我们正在寻找的东西，而是看远处的东西；因此，我想我们很想念她。
What do you mean?
你是什么意思？
I mean to say that in reality for a long time past we have been talking of justice, and have failed to recognise her.
我的意思是说，实际上我们长期以来一直在谈论正义，却没有认识到她。
I grow impatient at the length of your exordium.
我对你冗长的序言感到不耐烦。
Well then, tell me, I said, whether I am right or not: You remember the original principle which we were always laying down at the foundation of the State, that one man should practise one thing only, the thing to which his nature was best adapted;—now justice is this principle or a part of it.
那么，请告诉我，我说的是否正确：你还记得我们在国家建立之初就一直制定的最初原则，即一个人只能做一件事，他的本性最适合做的事；——现在正义就是这个原则或它的一部分。
Yes, we often said that one man should do one thing only.
是的，我们常说一个人应该只做一件事。
Further, we affirmed that justice was doing one’s own business, and not being a busybody; we said so again and again, and many others have said the same to us.
进一步，我们申明正义就是做好自己的事，而不是多管闲事；我们一再这么说，许多其他人也对我们说过同样的话。
Yes, we said so.
是的，我们是这么说的。
Then to do one’s own business in a certain way may be assumed to be justice.
那么，以某种方式做自己的事就可以被认为是正义的。
Can you tell me whence I derive this inference?
你能告诉我这个推论是从哪里得出的吗？
I cannot, but I should like to be told.
我不能，但我希望有人告诉我。
Because I think that this is the only virtue which remains in the State when the other virtues of temperance and courage and wisdom are abstracted; and, that this is the ultimate cause and condition of the existence of all of them, and while remaining in them is also their preservative; and we were saying that if the three were discovered by us, justice would be the fourth or remaining one.
因为我认为，当节制、勇气和智慧等其他美德被抽象出来时，这是国家中唯一保留的美德；并且，这是所有它们存在的最终原因和条件，同时保留在它们之中也是它们的防腐剂；我们说，如果这三个被我们发现，正义将是第四个或剩下的一个。
That follows of necessity.
这是必然的结果。
If we are asked to determine which of these four qualities by its presence contributes most to the excellence of the State, whether the agreement of rulers and subjects, or the preservation in the soldiers of the opinion which the law ordains about the true nature of dangers, or wisdom and watchfulness in the rulers, or whether this other which I am mentioning, and which is found in children and women, slave and freeman, artisan, ruler, subject,—the quality, I mean, of every one doing his own work, and not being a busybody, would claim the palm—the question is not so easily answered.
如果我们被要求确定这四种品质中的哪一种，它的存在对国家的卓越贡献最大，是统治者和臣民的一致，还是在士兵中保留法律规定的关于危险本质的观点，还是统治者的智慧和警觉，或者我提到的另一种品质，它存在于儿童和妇女、奴隶和自由人、工匠、统治者、臣民身上——我的意思是，每个人都在做自己的工作，而不是成为一个好管闲事的人，会夺走手掌——这个问题并不那么容易回答。
Certainly, he replied, there would be a difficulty in saying which.
当然，他回答说，很难说是哪一个。
Then the power of each individual in the State to do his own work appears to compete with the other political virtues, wisdom, temperance, courage.
那么，国家中每个人做自己工作的权力似乎都在与其他政治美德、智慧、节制、勇气竞争。
Yes, he said.
是的，他说。
And the virtue which enters into this competition is justice?
而参加这场比赛的美德是正义吗？
Exactly.
确切地。
Let us look at the question from another point of view: Are not the rulers in a State those to whom you would entrust the office of determining suits at law?
让我们从另一个角度来看这个问题：一个国家的统治者难道不是你所委托的负责裁决法律诉讼的人吗？
Certainly.
当然。
And are suits decided on any other ground but that a man may neither take what is another’s, nor be deprived of what is his own?
除了一个人既不能拿走别人的东西，也不能剥夺他自己的东西之外，诉讼是否还有其他依据？
Yes; that is their principle.
是的;这是他们的原则。
Which is a just principle?
哪一个是正义原则？
Yes.
是的。
Then on this view also justice will be admitted to be the having and doing what is a man’s own, and belongs to him?
那么，根据这种观点，正义也将被承认是拥有和做一个人自己的、属于他的东西吗？
Very true.
非常真实。
Think, now, and say whether you agree with me or not.
现在想一想，然后说你是否同意我的观点。
Suppose a carpenter to be doing the business of a cobbler, or a cobbler of a carpenter; and suppose them to exchange their implements or their duties, or the same person to be doing the work of both, or whatever be the change; do you think that any great harm would result to the State?
假设一个木匠正在做一个鞋匠的生意，或者一个鞋匠做着一个木匠的生意；并假设他们交换工具或职责，或者同一个人做两者的工作，或者无论发生什么变化；您认为这会对国家造成很大的伤害吗？
Not much.
不多。
But when the cobbler or any other man whom nature designed to be a trader, having his heart lifted up by wealth or strength or the number of his followers, or any like advantage, attempts to force his way into the class of warriors, or a warrior into that of legislators and guardians, for which he is unfitted, and either to take the implements or the duties of the other; or when one man is trader, legislator, and warrior all in one, then I think you will agree with me in saying that this interchange and this meddling of one with another is the ruin of the State.
但是，当鞋匠或任何其他被自然设计为商人的人，因财富、力量、追随者数量或任何类似的优势而心高气傲时，试图强行进入武士阶层，或者武士进入他不适合的立法者和监护人阶层，或者夺取他人的工具或职责；或者当一个人集商人、立法者和战士于一身时，那么我想你会同意我的说法，这种相互交流和这种相互干涉是国家的毁灭。
Most true.
最真实。
Seeing then, I said, that there are three distinct classes, any meddling of one with another, or the change of one into another, is the greatest harm to the State, and may be most justly termed evil-doing?
我说，既然有三种不同的阶级，任何一种人与人之间的干涉，或者一种人的转变，都是对国家最大的危害，可以说是最公正的邪恶行为吗？
Precisely.
恰恰。
And the greatest degree of evil-doing to one’s own city would be termed by you injustice?
而对自己的城市最大程度的作恶，你会称之为不公正吗？
Certainly.
当然。
This then is injustice; and on the other hand when the trader, the auxiliary, and the guardian each do their own business, that is justice, and will make the city just.
这就是不公正；另一方面，当商人、辅助者和守护者各自做自己的事情时，那就是正义，并使城市变得公正。
I agree with you.
我同意你的看法。
We will not, I said, be over-positive as yet; but if, on trial, this conception of justice be verified in the individual as well as in the State, there will be no longer any room for doubt; if it be not verified, we must have a fresh enquiry.
我说过，我们目前还不会过于积极。但如果经过审判，这种正义观念在个人和国家中得到证实，那就不再有任何怀疑的余地了；如果无法核实，我们必须重新询问。
First let us complete the old investigation, which we began, as you remember, under the impression that, if we could previously examine justice on the larger scale, there would be less difficulty in discerning her in the individual.
首先让我们完成旧的调查，正如你所记得的，我们开始这项调查的印象是，如果我们事先能够在更大范围内审视正义，那么在个人中辨别正义就会更容易。
That larger example appeared to be the State, and accordingly we constructed as good a one as we could, knowing well that in the good State justice would be found.
那个更大的例子似乎是国家，因此我们尽可能地构建了一个良好的国家，因为我们清楚地知道，在良好的国家中会找到正义。
Let the discovery which we made be now applied to the individual—if they agree, we shall be satisfied; or, if there be a difference in the individual, we will come back to the State and have another trial of the theory.
现在让我们的发现应用到个人身上——如果他们同意，我们就满意了；如果他们同意，我们就满意了。或者，如果个人存在差异，我们将回到国家并再次尝试该理论。
The friction of the two when rubbed together may possibly strike a light in which justice will shine forth, and the vision which is then revealed we will fix in our souls.
当两者摩擦在一起时，也许会迸发出正义之光，然后所揭示的愿景将固定在我们的灵魂中。
That will be in regular course; let us do as you say.
这将是正常的过程；让我们照你说的做吧。
I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
我接着问：当较大和较小的两个事物被称为相同的名称时，就它们的名称相同而言，它们是相似还是不同？
Like, he replied.
就像，他回答道。
The just man then, if we regard the idea of justice only, will be like the just State?
那么，如果我们只考虑正义的观念，正义的人就会像正义的国家一样吗？
He will.
他会的。
And a State was thought by us to be just when the three classes in the State severally did their own business; and also thought to be temperate and valiant and wise by reason of certain other affections and qualities of these same classes?
当国家中的三个阶级各自做自己的事情时，我们就认为国家是正义的。还因为这些同一阶级的某些其他情感和品质而被认为是温和、勇敢和明智的？
True, he said.
是的，他说。
And so of the individual; we may assume that he has the same three principles in his own soul which are found in the State; and he may be rightly described in the same terms, because he is affected in the same manner?
个人也是如此；我们可以假设，他的灵魂中也有与国家相同的三个原则；他是否可以用同样的术语来正确地描述，因为他受到同样的影响？
Certainly, he said.
当然，他说。
Once more then, O my friend, we have alighted upon an easy question—whether the soul has these three principles or not?
那么，我的朋友啊，我们又遇到了一个简单的问题——灵魂是否具有这三个原则？
An easy question!
一个简单的问题！
Nay, rather, Socrates, the proverb holds that hard is the good.
不，苏格拉底，谚语说，努力即是善。
Very true, I said; and I do not think that the method which we are employing is at all adequate to the accurate solution of this question; the true method is another and a longer one.
非常正确，我说；我认为我们所采用的方法根本不足以准确地解决这个问题；真正的方法是另一种而且更长的方法。
Still we may arrive at a solution not below the level of the previous enquiry.
尽管如此，我们仍可能得出不低于先前询问水平的解决方案。
May we not be satisfied with that?
难道我们还不能满足于此吗？
he said;—under the circumstances, I am quite content.
他说：——在这种情况下，我已经很满足了。
I too, I replied, shall be extremely well satisfied.
我回答说，我也会非常满意。
Then faint not in pursuing the speculation, he said.
他说，然后就晕倒了，没有追究这个猜测。
Must we not acknowledge, I said, that in each of us there are the same principles and habits which there are in the State; and that from the individual they pass into the State?—how else can they come there?
我说，我们难道不应该承认，我们每个人都有与国家相同的原则和习惯吗？他们从个人那里进入国家？——否则他们怎么能到达那里？
Take the quality of passion or spirit;—it would be ridiculous to imagine that this quality, when found in States, is not derived from the individuals who are supposed to possess it, e.g. the Thracians, Scythians, and in general the northern nations; and the same may be said of the love of knowledge, which is the special characteristic of our part of the world, or of the love of money, which may, with equal truth, be attributed to the Phoenicians and Egyptians.
以激情或精神的品质为例；如果认为这种品质在国家中存在，却不是来自于应该拥有它的个人，那就太荒谬了。色雷斯人、斯基泰人以及北方民族；同样的道理也适用于对知识的热爱，这是我们这个地区的特点，或者对金钱的热爱，同样正确的是，这可以归因于腓尼基人和埃及人。
Exactly so, he said.
正是如此，他说。
There is no difficulty in understanding this.
理解这一点并不困难。
None whatever.
无论如何都没有。
But the question is not quite so easy when we proceed to ask whether these principles are three or one; whether, that is to say, we learn with one part of our nature, are angry with another, and with a third part desire the satisfaction of our natural appetites; or whether the whole soul comes into play in each sort of action—to determine that is the difficulty.
但当我们继续问这些原则是三个还是一个时，问题就不那么容易了。也就是说，我们是否用本性的一部分学习，对另一部分感到愤怒，并用第三部分渴望满足我们的自然欲望？或者整个灵魂是否在每种行动中发挥作用——确定这是困难的。
Yes, he said; there lies the difficulty.
是的，他说；困难就在于此。
Then let us now try and determine whether they are the same or different.
那么现在让我们尝试确定它们是相同还是不同。
How can we?
我们怎样才能？
he asked.
他问道。
I replied as follows: The same thing clearly cannot act or be acted upon in the same part or in relation to the same thing at the same time, in contrary ways; and therefore whenever this contradiction occurs in things apparently the same, we know that they are really not the same, but different.
我的回答如下：同一事物显然不能以相反的方式在同一部分或同一时间对同一事物起作用或被作用；因此，每当这种矛盾出现在表面上相同的事物上时，我们就知道它们实际上并不相同，而是不同的。
Good.
好的。
For example, I said, can the same thing be at rest and in motion at the same time in the same part?
比如我说，同一个东西能不能在同一个部位同时处于静止和运动状态呢？
Impossible.
不可能的。
Still, I said, let us have a more precise statement of terms, lest we should hereafter fall out by the way.
尽管如此，我还是说，让我们对条款进行更精确的表述，以免我们今后出现分歧。
Imagine the case of a man who is standing and also moving his hands and his head, and suppose a person to say that one and the same person is in motion and at rest at the same moment—to such a mode of speech we should object, and should rather say that one part of him is in motion while another is at rest.
想象一下这样的情况：一个人站着，同时移动他的手和头，假设一个人说同一个人在同一时刻处于运动和静止状态——对于这种说话方式，我们应该反对，而应该说他的一部分在运动，而另一部分在静止。
Very true.
非常真实。
And suppose the objector to refine still further, and to draw the nice distinction that not only parts of tops, but whole tops, when they spin round with their pegs fixed on the spot, are at rest and in motion at the same time (and he may say the same of anything which revolves in the same spot), his objection would not be admitted by us, because in such cases things are not at rest and in motion in the same parts of themselves; we should rather say that they have both an axis and a circumference, and that the axis stands still, for there is no deviation from the perpendicular; and that the circumference goes round.
假设反对者进一步完善，并得出一个很好的区别，即不仅陀螺的一部分，而且整个陀螺，当它们用固定在原处的栓子旋转时，同时处于静止和运动状态（他可以对在同一位置旋转的任何东西说同样的话），他的反对意见将不会被我们承认，因为在这种情况下，物体不在其自身的同一部分中静止和运动；我们更应该说，它们既有轴又有圆周，而且轴是静止的，因为没有偏离垂直线。并且圆周是圆的。
But if, while revolving, the axis inclines either to the right or left, forwards or backwards, then in no point of view can they be at rest.
但是，如果在旋转时，轴向右或向左、向前或向后倾斜，那么从任何角度来看它们都不能静止。
That is the correct mode of describing them, he replied.
这是描述它们的正确方式，他回答道。
Then none of these objections will confuse us, or incline us to believe that the same thing at the same time, in the same part or in relation to the same thing, can act or be acted upon in contrary ways.
那么，这些反对意见都不会令我们感到困惑，或使我们相信同一事物在同一时间、同一部分或与同一事物相关，可以以相反的方式起作用或被作用。
Certainly not, according to my way of thinking.
按照我的想法，当然不是。
Yet, I said, that we may not be compelled to examine all such objections, and prove at length that they are untrue, let us assume their absurdity, and go forward on the understanding that hereafter, if this assumption turn out to be untrue, all the consequences which follow shall be withdrawn.
然而，我说，我们可能不必检查所有这些反对意见，并最终证明它们是不真实的，让我们假设它们是荒谬的，并继续理解，如果此假设被证明是不真实的，那么随之而来的所有后果都将被撤销。
Yes, he said, that will be the best way.
是的，他说，这将是最好的办法。
Well, I said, would you not allow that assent and dissent, desire and aversion, attraction and repulsion, are all of them opposites, whether they are regarded as active or passive (for that makes no difference in the fact of their opposition)?
那么，我说，你难道不承认同意与反对、欲求与厌恶、吸引与排斥，无论是主动的还是被动的（因为反对与否没有区别）都是对立的吗？
Yes, he said, they are opposites.
是的，他说，他们是对立的。
Well, I said, and hunger and thirst, and the desires in general, and again willing and wishing,—all these you would refer to the classes already mentioned.
好吧，我说，还有饥饿和口渴，还有一般的欲望，还有愿意和愿望——所有这些你都会提到已经提到的类别。
You would say—would you not?—that the soul of him who desires is seeking after the object of his desire; or that he is drawing to himself the thing which he wishes to possess: or again, when a person wants anything to be given him, his mind, longing for the realization of his desire, intimates his wish to have it by a nod of assent, as if he had been asked a question?
你会说——不是吗？——有欲望的人的灵魂正在寻找他欲望的对象；或者说，他正在向自己吸引他希望拥有的东西：或者，当一个人想要给他任何东西时，他的思想渴望实现他的愿望，通过点头表示同意来暗示他希望拥有它，就好像他被问了一个问题一样？
Very true.
非常真实。
And what would you say of unwillingness and dislike and the absence of desire; should not these be referred to the opposite class of repulsion and rejection?
对于不情愿、不喜欢和缺乏欲望，你会怎么说？难道这些不应该被称为排斥和拒绝的相反类别吗？
Certainly.
当然。
Admitting this to be true of desire generally, let us suppose a particular class of desires, and out of these we will select hunger and thirst, as they are termed, which are the most obvious of them?
承认这对于普遍的欲望来说是正确的，让我们假设一类特定的欲望，从这些欲望中我们将选择饥饿和口渴，正如它们的术语一样，这是其中最明显的？
Let us take that class, he said.
让我们来上这门课吧，他说。
The object of one is food, and of the other drink?
一个的目标是食物，另一个的目标是饮料？
Yes.
是的。
And here comes the point: is not thirst the desire which the soul has of drink, and of drink only; not of drink qualified by anything else; for example, warm or cold, or much or little, or, in a word, drink of any particular sort: but if the thirst be accompanied by heat, then the desire is of cold drink; or, if accompanied by cold, then of warm drink; or, if the thirst be excessive, then the drink which is desired will be excessive; or, if not great, the quantity of drink will also be small: but thirst pure and simple will desire drink pure and simple, which is the natural satisfaction of thirst, as food is of hunger?
重点来了：灵魂渴求的不是喝水，而且只是喝水吗？不是由其他任何东西限定的饮料；例如，热或冷，或多或少，或者总而言之，任何特定种类的饮料：但如果口渴伴随着热，那么渴望冷饮；或者，如果伴有冷饮，则饮用温饮；或者，如果口渴过度，那么所需要的饮料就会过量；或虽不大，饮量亦少；然渴纯而欲饮，乃渴之自然解，如食之饥乎乎？
Yes, he said; the simple desire is, as you say, in every case of the simple object, and the qualified desire of the qualified object.
是的，他说；正如你所说，简单的欲望是在任何简单对象的情况下，以及合格对象的合格欲望。
But here a confusion may arise; and I should wish to guard against an opponent starting up and saying that no man desires drink only, but good drink, or food only, but good food; for good is the universal object of desire, and thirst being a desire, will necessarily be thirst after good drink; and the same is true of every other desire.
但这里可能会出现混乱；我希望提防反对者一开始就说，没有人只想要喝酒，但想要好酒，或者只想要食物，但想要好食物；因为善是欲望的普遍目标，而口渴是一种欲望，必然是对好水的口渴。其他的欲望也是如此。
Yes, he replied, the opponent might have something to say.
是的，他回答道，对手可能有话要说。
Nevertheless I should still maintain, that of relatives some have a quality attached to either term of the relation; others are simple and have their correlatives simple.
尽管如此，我仍然认为，亲戚中的某些人具有与任何一种关系相关的品质；其他的很简单，并且它们的相关性也很简单。
I do not know what you mean.
我不知道你的意思。
Well, you know of course that the greater is relative to the less?
嗯，你当然知道，大是相对于小而言的吗？
Certainly.
当然。
And the much greater to the much less?
又是从大到小呢？
Yes.
是的。
And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
有时更大，有时更小，更大的东西比更少的东西？
Certainly, he said.
当然，他说。
And so of more and less, and of other correlative terms, such as the double and the half, or again, the heavier and the lighter, the swifter and the slower; and of hot and cold, and of any other relatives;—is not this true of all of them?
因此，更多和更少，以及其他相关术语，例如两倍和一半，或者同样，较重和较轻，较快和较慢；以及热和冷，以及任何其他亲戚；——这对所有的人来说不是都是如此吗？
Yes.
是的。
And does not the same principle hold in the sciences?
同样的原理在科学中不也成立吗？
The object of science is knowledge (assuming that to be the true definition), but the object of a particular science is a particular kind of knowledge; I mean, for example, that the science of house-building is a kind of knowledge which is defined and distinguished from other kinds and is therefore termed architecture.
科学的对象是知识（假设这是真正的定义），但特定科学的对象是特定种类的知识；例如，我的意思是，房屋建造科学是一门被定义并区别于其他学科的知识，因此被称为建筑学。
Certainly.
当然。
Because it has a particular quality which no other has?
因为它具有其他任何东西都没有的特殊品质？
Yes.
是的。
And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
它具有这种特殊的品质，因为它有一个特殊种类的物体；其他艺术和科学也是如此吗？
Yes.
是的。
Now, then, if I have made myself clear, you will understand my original meaning in what I said about relatives.
那么，如果我说清楚了，你就会明白我所说的亲戚的本意了。
My meaning was, that if one term of a relation is taken alone, the other is taken alone; if one term is qualified, the other is also qualified.
我的意思是，如果关系中的一个术语被单独采用，那么另一个术语也被单独采用；如果一个术语合格，则另一个术语也合格。
I do not mean to say that relatives may not be disparate, or that the science of health is healthy, or of disease necessarily diseased, or that the sciences of good and evil are therefore good and evil; but only that, when the term science is no longer used absolutely, but has a qualified object which in this case is the nature of health and disease, it becomes defined, and is hence called not merely science, but the science of medicine.
我的意思并不是说亲戚不一定是不同的，或者健康的科学是健康的，或者疾病必然是有病的，或者善恶的科学因此是善恶；但只有当科学这个术语不再被绝对地使用，而是有一个限定的对象（在这种情况下是健康和疾病的本质）时，它才被定义，因此不仅被称为科学，而且被称为医学科学。
I quite understand, and I think as you do.
我很理解，我也和你一样想。
Would you not say that thirst is one of these essentially relative terms, having clearly a relation—
你难道不会说口渴是这些本质上相对的术语之一，具有明显的关系——
Yes, thirst is relative to drink.
是的，口渴与喝水有关。
And a certain kind of thirst is relative to a certain kind of drink; but thirst taken alone is neither of much nor little, nor of good nor bad, nor of any particular kind of drink, but of drink only?
而某种口渴是相对于某种饮料而言的；但单单口渴，既不分多寡，也不分好坏，也不分任何特定种类的饮料，而只是饮料？
Certainly.
当然。
Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
那么，口渴者的灵魂，就其口渴而言，只渴望喝水。他对此渴望并试图获得吗？
That is plain.
这很简单。
And if you suppose something which pulls a thirsty soul away from drink, that must be different from the thirsty principle which draws him like a beast to drink; for, as we were saying, the same thing cannot at the same time with the same part of itself act in contrary ways about the same.
如果你想象有什么东西可以让一个干渴的灵魂远离饮料，那一定不同于像野兽一样吸引他喝水的干渴原理；因为，正如我们所说，同一事物不可能同时以其自身的同一部分以相反的方式起作用。
Impossible.
不可能的。
No more than you can say that the hands of the archer push and pull the bow at the same time, but what you say is that one hand pushes and the other pulls.
无非你可以说弓箭手的双手同时推弓和拉弓，但你说的是一只手推，另一只手拉。
Exactly so, he replied.
正是如此，他回答道。
And might a man be thirsty, and yet unwilling to drink?
一个人可能口渴了，却不愿意喝水吗？
Yes, he said, it constantly happens.
是的，他说，这种事经常发生。
And in such a case what is one to say?
在这种情况下，我们该说什么？
Would you not say that there was something in the soul bidding a man to drink, and something else forbidding him, which is other and stronger than the principle which bids him?
你难道不会说，灵魂中有某种东西要求一个人喝酒，而另一些东西则禁止他，这比要求他的原则是不同的、更强大的？
I should say so.
我应该这么说。
And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
禁止原则源自理性，而出价和吸引则源自激情和疾病？
Clearly.
清楚地。
Then we may fairly assume that they are two, and that they differ from one another; the one with which a man reasons, we may call the rational principle of the soul, the other, with which he loves and hungers and thirsts and feels the flutterings of any other desire, may be termed the irrational or appetitive, the ally of sundry pleasures and satisfactions?
那么我们就可以合理地假设它们是两个，并且彼此不同；一个人用来推理的一个，我们可以称之为灵魂的理性原则，另一个，他用来爱、饥渴、感受到任何其他欲望的飘动的，可以被称为非理性的或欲望的，是各种快乐和满足的盟友？
Yes, he said, we may fairly assume them to be different.
是的，他说，我们完全可以假设它们是不同的。
Then let us finally determine that there are two principles existing in the soul.
那么让我们最终确定灵魂中存在着两个原则。
And what of passion, or spirit?
那么激情或精神又如何呢？
Is it a third, or akin to one of the preceding?
它是第三个，还是类似于前面的一个？
I should be inclined to say—akin to desire.
我应该倾向于说——类似于欲望。
Well, I said, there is a story which I remember to have heard, and in which I put faith.
嗯，我说，有一个故事我记得听过，并且我相信它。
The story is, that Leontius, the son of Aglaion, coming up one day from the Piraeus, under the north wall on the outside, observed some dead bodies lying on the ground at the place of execution.
故事是这样的，阿格拉翁的儿子莱昂提乌斯有一天从比雷埃夫斯上来，在外面的北墙下，看到行刑地点的地上躺着一些尸体。
He felt a desire to see them, and also a dread and abhorrence of them; for a time he struggled and covered his eyes, but at length the desire got the better of him; and forcing them open, he ran up to the dead bodies, saying, Look, ye wretches, take your fill of the fair sight.
他既渴望见到他们，又对他们感到恐惧和憎恶。有一段时间他挣扎着捂住眼睛，但最终欲望战胜了他。他强行把门打开，跑到尸体面前，说道：“你们这些可怜虫，看吧，饱饱眼福吧。”
I have heard the story myself, he said.
“我亲自听过这个故事，”他说。
The moral of the tale is, that anger at times goes to war with desire, as though they were two distinct things.
这个故事的寓意是，愤怒有时会与欲望发生冲突，就好像它们是两种不同的东西一样。
Yes; that is the meaning, he said.
是的;他说，就是这个意思。
And are there not many other cases in which we observe that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason;—but for the passionate or spirited element to take part with the desires when reason decides that she should not be opposed, is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else?
难道我们没有在许多其他案例中观察到，当一个人的欲望猛烈地压倒他的理性时，他会咒骂自己，并对他内心的暴力感到愤怒，在这场斗争中，就像一个国家中的派系斗争一样，他的精神站在他的理性一边；——但是，当理性决定不应该反对她时，激情或精神因素参与欲望，是一种我相信你从未观察到发生在你自己身上的事情，也没有像我应该观察到的那样。想象一下，还有其他人吗？
Certainly not.
当然不是。
Suppose that a man thinks he has done a wrong to another, the nobler he is the less able is he to feel indignant at any suffering, such as hunger, or cold, or any other pain which the injured person may inflict upon him—these he deems to be just, and, as I say, his anger refuses to be excited by them.
假设一个人认为他对另一个人做了错事，他的高贵程度越高，他就越不会对任何痛苦感到愤慨，比如饥饿、寒冷，或者受伤的人可能对他造成的任何其他痛苦——他认为这些是正义的，而且，正如我所说，他的愤怒拒绝被这些痛苦激起。
True, he said.
是的，他说。
But when he thinks that he is the sufferer of the wrong, then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold or other pain he is only the more determined to persevere and conquer.
但当他认为自己是错误的受害者时，他就会勃然大怒，并站在他认为正义的一边；因为他遭受饥饿、寒冷或其他痛苦，他才更加坚定地坚持和征服。
His noble spirit will not be quelled until he either slays or is slain; or until he hears the voice of the shepherd, that is, reason, bidding his dog bark no more.
他的高贵精神不会被压制，除非他被杀或被杀。或者直到他听到牧羊人的声音，即理性，命令他的狗不再吠叫。
The illustration is perfect, he replied; and in our State, as we were saying, the auxiliaries were to be dogs, and to hear the voice of the rulers, who are their shepherds.
他回答说，这个插图很完美；在我们的国家，正如我们所说，辅助人员是狗，听统治者的声音，统治者是他们的牧羊人。
I perceive, I said, that you quite understand me; there is, however, a further point which I wish you to consider.
我说，我认为你很了解我；然而，还有一点我希望你考虑一下。
What point?
什么点？
You remember that passion or spirit appeared at first sight to be a kind of desire, but now we should say quite the contrary; for in the conflict of the soul spirit is arrayed on the side of the rational principle.
你记得激情或精神乍一看似乎是一种欲望，但现在我们应该说恰恰相反；因为在灵魂的冲突中，精神站在了理性原则的一边。
Most assuredly.
最肯定的是。
But a further question arises: Is passion different from reason also, or only a kind of reason; in which latter case, instead of three principles in the soul, there will only be two, the rational and the concupiscent; or rather, as the State was composed of three classes, traders, auxiliaries, counsellors, so may there not be in the individual soul a third element which is passion or spirit, and when not corrupted by bad education is the natural auxiliary of reason?
但进一步的问题出现了：激情是否也不同于理性，或者只是理性的一种？在后一种情况下，灵魂中不再有三个原则，而只有两个原则：理性的和欲望的。或者更确切地说，由于国家是由三个阶层组成的：商人、辅助者、顾问，那么在个人灵魂中是否可能不存在第三种元素，即激情或精神，并且当没有被不良教育所腐蚀时，它是理性的自然辅助？
Yes, he said, there must be a third.
是的，他说，一定还有第三个。
Yes, I replied, if passion, which has already been shown to be different from desire, turn out also to be different from reason.
是的，我回答说，如果激情（已经被证明与欲望不同）也与理性不同的话。
But that is easily proved:—We may observe even in young children that they are full of spirit almost as soon as they are born, whereas some of them never seem to attain to the use of reason, and most of them late enough.
但这很容易证明：——我们甚至可以在幼儿中观察到，他们几乎一出生就充满了精神，而他们中的一些人似乎永远无法运用理性，而且大多数人都晚了。
Excellent, I said, and you may see passion equally in brute animals, which is a further proof of the truth of what you are saying.
太好了，我说，你可能会在野蛮的动物身上看到同样的激情，这进一步证明了你所说的话的真实性。
And we may once more appeal to the words of Homer, which have been already quoted by us,
我们可以再次引用我们已经引用过的荷马的话：
‘He smote his breast, and thus rebuked his soul,’
“他捶打着自己的胸膛，从而斥责了自己的灵魂。”
for in this verse Homer has clearly supposed the power which reasons about the better and worse to be different from the unreasoning anger which is rebuked by it.
因为在这节诗中，荷马清楚地认为，推理好与坏的力量与它所斥责的无理性的愤怒是不同的。
Very true, he said.
非常正确，他说。
And so, after much tossing, we have reached land, and are fairly agreed that the same principles which exist in the State exist also in the individual, and that they are three in number.
因此，经过一番折腾，我们终于达成了一致，即国家中存在的相同原则也存在于个人中，而且它们的数量是三个。
Exactly.
确切地。
Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
那么我们难道不应该推断，个人以同样的方式是明智的，并且凭借使国家明智的相同品质吗？
Certainly.
当然。
Also that the same quality which constitutes courage in the State constitutes courage in the individual, and that both the State and the individual bear the same relation to all the other virtues?
此外，构成国家勇气的同一品质也构成个人勇气，并且国家和个人与所有其他美德具有相同的关系？
Assuredly.
当然。
And the individual will be acknowledged by us to be just in the same way in which the State is just?
我们会承认个人是公正的，就像国家是公正的一样？
That follows, of course.
当然，接下来就是这样。
We cannot but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
我们不能不记住，国家的正义在于三个阶级中的每一个阶级都做自己阶级的工作？
We are not very likely to have forgotten, he said.
“我们不太可能忘记，”他说。
We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
我们必须记住，如果一个人的本性中的几种品质各司其职，那么他就会是公正的，并且会各司其职吗？
Yes, he said, we must remember that too.
是的，他说，我们也必须记住这一点。
And ought not the rational principle, which is wise, and has the care of the whole soul, to rule, and the passionate or spirited principle to be the subject and ally?
明智的、关心整个灵魂的理性原则不应该成为统治者，而热情或充满活力的原则不应该成为臣民和盟友吗？
Certainly.
当然。
And, as we were saying, the united influence of music and gymnastic will bring them into accord, nerving and sustaining the reason with noble words and lessons, and moderating and soothing and civilizing the wildness of passion by harmony and rhythm?
而且，正如我们所说，音乐和体操的联合影响将使它们协调一致，用高尚的言语和教训来神经和维持理性，并用和谐和节奏来缓和、抚慰和文明激情的野性？
Quite true, he said.
完全正确，他说。
And these two, thus nurtured and educated, and having learned truly to know their own functions, will rule over the concupiscent, which in each of us is the largest part of the soul and by nature most insatiable of gain; over this they will keep guard, lest, waxing great and strong with the fulness of bodily pleasures, as they are termed, the concupiscent soul, no longer confined to her own sphere, should attempt to enslave and rule those who are not her natural-born subjects, and overturn the whole life of man?
这两个人，经过这样的培养和教育，并真正学会了了解自己的功能，将统治欲望，而欲望在我们每个人身上都是灵魂的最大部分，本质上是最贪得无厌的。他们会对此保持警惕，以免随着身体享乐的充实而变得伟大和强大，正如他们所说的那样，贪欲的灵魂不再局限于她自己的领域，会试图奴役和统治那些不是她天生的臣民的人，并颠覆人类的整个生活？
Very true, he said.
非常正确，他说。
Both together will they not be the best defenders of the whole soul and the whole body against attacks from without; the one counselling, and the other fighting under his leader, and courageously executing his commands and counsels?
两者结合在一起，就不能成为整个灵魂和整个身体抵御外来攻击的最佳防御者；一个在他的领导下进行劝告，另一个在他的领导下战斗，并勇敢地执行他的命令和建议？
True.
真的。
And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
如果一个人的精神在快乐和痛苦中保留了关于他应该或不应该害怕什么的理性命令，那么他就被认为是勇敢的吗？
Right, he replied.
是的，他回答道。
And him we call wise who has in him that little part which rules, and which proclaims these commands; that part too being supposed to have a knowledge of what is for the interest of each of the three parts and of the whole?
我们称他为智者，他身上有一小部分统治权，并宣布这些命令。那部分也应该了解什么是为了三个部分和整体的利益？
Assuredly.
当然。
And would you not say that he is temperate who has these same elements in friendly harmony, in whom the one ruling principle of reason, and the two subject ones of spirit and desire are equally agreed that reason ought to rule, and do not rebel?
如果一个人和谐地拥有这些相同的要素，其中理性的一个统治原则与精神和欲望的两个主体原则同等地同意理性应该统治而不是反叛，你难道不会说他是节制的吗？
Certainly, he said, that is the true account of temperance whether in the State or individual.
当然，他说，这才是对节制的真实描述，无论是在国家还是个人中。
And surely, I said, we have explained again and again how and by virtue of what quality a man will be just.
当然，我说过，我们已经一次又一次地解释过一个人如何以及凭借什么品质才能成为正义的人。
That is very certain.
这是非常确定的。
And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
个人的正义是否更加暗淡，她的形式是否有所不同，或者她与我们在国家中发现的她是否相同？
There is no difference in my opinion, he said.
“我的意见没有什么不同，”他说。
Because, if any doubt is still lingering in our minds, a few commonplace instances will satisfy us of the truth of what I am saying.
因为，如果我们心中仍有任何疑问，一些常见的例子就能让我们确信我所说的是事实。
What sort of instances do you mean?
您指的是哪一类实例？
If the case is put to us, must we not admit that the just State, or the man who is trained in the principles of such a State, will be less likely than the unjust to make away with a deposit of gold or silver?
如果这个案子摆在我们面前，我们难道不能承认，正义的国家，或者受过这种国家原则训练的人，比不正义的人更不可能盗取金银存款吗？
Would any one deny this?
有人会否认这一点吗？
No one, he replied.
没有人，他回答道。
Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
正义的人或公民是否会犯下亵渎、盗窃或背叛朋友或国家的罪行？
Never.
绝不。
Neither will he ever break faith where there have been oaths or agreements?
他也不会违背誓言或协议的信念吗？
Impossible.
不可能的。
No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties?
没有人会更不可能犯通奸罪，或者羞辱父母，或者不履行宗教义务吗？
No one.
没有人。
And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
而原因是他的每一部分都在做自己的事，无论是统治还是被统治？
Exactly so.
正是如此。
Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
那么，你对造就这样的人和这样的国家的品质是正义感到满意吗，还是希望发现其他品质？
Not I, indeed.
确实不是我。
Then our dream has been realized; and the suspicion which we entertained at the beginning of our work of construction, that some divine power must have conducted us to a primary form of justice, has now been verified?
那么我们的梦想就实现了；我们在建造工作之初所抱有的怀疑，即一定有某种神圣的力量引导我们达到了初级形式的正义，现在已经得到证实了吗？
Yes, certainly.
是的，当然。
And the division of labour which required the carpenter and the shoemaker and the rest of the citizens to be doing each his own business, and not another’s, was a shadow of justice, and for that reason it was of use?
要求木匠、鞋匠和其他公民各做自己的事而不是别人的事的劳动分工是正义的影子，因此它是有用的吗？
Clearly.
清楚地。
But in reality justice was such as we were describing, being concerned however, not with the outward man, but with the inward, which is the true self and concernment of man: for the just man does not permit the several elements within him to interfere with one another, or any of them to do the work of others,—he sets in order his own inner life, and is his own master and his own law, and at peace with himself; and when he has bound together the three principles within him, which may be compared to the higher, lower, and middle notes of the scale, and the intermediate intervals—when he has bound all these together, and is no longer many, but has become one entirely temperate and perfectly adjusted nature, then he proceeds to act, if he has to act, whether in a matter of property, or in the treatment of the body, or in some affair of politics or private business; always thinking and calling that which preserves and co-operates with this harmonious condition, just and good action, and the knowledge which presides over it, wisdom, and that which at any time impairs this condition, he will call unjust action, and the opinion which presides over it ignorance.
但实际上，正义正如我们所描述的那样，不过，它关心的不是外在的人，而是人的内在，即人的真正自我和关心：因为正义的人不允许他体内的多种元素互相干扰，或其中任何一种元素为他人做事，他安排自己的内在生活，是他自己的主人和他自己的法律，并且与自己和平共处；当他将体内的三个原则结合在一起时，这可以比作音阶的高、低、中音以及中间音程——当他将所有这些原则结合在一起时，不再是许多，而是成为一种完全节制和完美调整的本性，那么，如果他必须采取行动，无论是在财产问题上，还是在对待身体问题上，或者在某些政治或私人事务上，他都会采取行动；总是思考并称维持这种和谐状态并与之合作的事物为正义和良好的行为，以及主导它的知识为智慧，而任何时候都会损害这种状态的事物，他将称之为不公正的行为，以及主导它的观点为无知。
You have said the exact truth, Socrates.
你说的是实话，苏格拉底。
Very good; and if we were to affirm that we had discovered the just man and the just State, and the nature of justice in each of them, we should not be telling a falsehood?
非常好;如果我们断言我们已经发现了正义的人和正义的国家，以及它们各自的正义本质，我们不应该说谎吗？
Most certainly not.
肯定不是。
May we say so, then?
那么我们可以这么说吗？
Let us say so.
让我们这么说吧。
And now, I said, injustice has to be considered.
我说，现在必须考虑不公正问题。
Clearly.
清楚地。
Must not injustice be a strife which arises among the three principles—a meddlesomeness, and interference, and rising up of a part of the soul against the whole, an assertion of unlawful authority, which is made by a rebellious subject against a true prince, of whom he is the natural vassal,—what is all this confusion and delusion but injustice, and intemperance and cowardice and ignorance, and every form of vice?
不公正不应该是三个原则之间产生的冲突——多管闲事、干涉、灵魂的一部分反抗整体、非法权威的主张，这是由一个叛逆的臣民对一个真正的君主做出的，他是君主的天然附庸——所有这些混乱和错觉不是不公正、不节制、怯懦和无知以及各种形式的恶行吗？
Exactly so.
正是如此。
And if the nature of justice and injustice be known, then the meaning of acting unjustly and being unjust, or, again, of acting justly, will also be perfectly clear?
如果知道了正义和非正义的本质，那么不正义和不正义，或者说正义的含义也就完全清楚了吗？
What do you mean?
你是什么意思？
he said.
他说。
Why, I said, they are like disease and health; being in the soul just what disease and health are in the body.
我说，为什么它们就像疾病和健康一样？灵魂之于灵魂，正如疾病与健康之于身体。
How so?
为何如此？
he said.
他说。
Why, I said, that which is healthy causes health, and that which is unhealthy causes disease.
我说，为什么健康会导致健康，不健康会导致疾病。
Yes.
是的。
And just actions cause justice, and unjust actions cause injustice?
正义的行为导致正义，不正义的行为导致不正义？
That is certain.
这是肯定的。
And the creation of health is the institution of a natural order and government of one by another in the parts of the body; and the creation of disease is the production of a state of things at variance with this natural order?
健康的创造是建立一种自然秩序，并在身体各部分之间相互管理；疾病的产生就是与这种自然秩序不一致的事物状态的产生？
True.
真的。
And is not the creation of justice the institution of a natural order and government of one by another in the parts of the soul, and the creation of injustice the production of a state of things at variance with the natural order?
正义的创造不就是在灵魂的各个部分中建立一种自然秩序和相互统治，而不正义的创造不就是一种与自然秩序不一致的事物状态的产生吗？
Exactly so, he said.
正是如此，他说。
Then virtue is the health and beauty and well-being of the soul, and vice the disease and weakness and deformity of the same?
那么，美德是灵魂的健康、美丽和幸福，而恶行则是灵魂的疾病、虚弱和畸形吗？
True.
真的。
And do not good practices lead to virtue, and evil practices to vice?
难道善行不就产生美德，恶行就产生恶行吗？
Assuredly.
当然。
Still our old question of the comparative advantage of justice and injustice has not been answered: Which is the more profitable, to be just and act justly and practise virtue, whether seen or unseen of gods and men, or to be unjust and act unjustly, if only unpunished and unreformed?
我们关于正义与非正义的比较优势的老问题仍然没有得到解答：正义、公正行事和实践美德，无论是神和人看得见还是看不见的，还是不公正和不公正行为，只要不受到惩罚和不改革，哪个更有利可图？
In my judgment, Socrates, the question has now become ridiculous.
苏格拉底，根据我的判断，这个问题现在变得荒谬了。
We know that, when the bodily constitution is gone, life is no longer endurable, though pampered with all kinds of meats and drinks, and having all wealth and all power; and shall we be told that when the very essence of the vital principle is undermined and corrupted, life is still worth having to a man, if only he be allowed to do whatever he likes with the single exception that he is not to acquire justice and virtue, or to escape from injustice and vice; assuming them both to be such as we have described?
我们知道，当体质消失后，即使吃尽各种肉酒，拥有一切财富和权力，生活也不再能够忍受；难道我们会被告知，当这一重要原则的本质被破坏和败坏时，一个人仍然值得拥有生命，只要他被允许做任何他喜欢做的事，唯一的例外是他不能获得正义和美德，或者逃避不公正和罪恶；假设它们都像我们所描述的那样？
Yes, I said, the question is, as you say, ridiculous.
是的，我说过，正如你所说，这个问题很荒谬。
Still, as we are near the spot at which we may see the truth in the clearest manner with our own eyes, let us not faint by the way.
尽管如此，当我们已经接近可以亲眼最清楚地看到真相的地方时，让我们不要因此而晕倒。
Certainly not, he replied.
当然不是，他回答道。
Come up hither, I said, and behold the various forms of vice, those of them, I mean, which are worth looking at.
我说，到这里来，看看各种形式的罪恶，我是说，其中那些值得一看的。
I am following you, he replied: proceed.
我正在关注你，他回答道：继续。
I said, The argument seems to have reached a height from which, as from some tower of speculation, a man may look down and see that virtue is one, but that the forms of vice are innumerable; there being four special ones which are deserving of note.
我说，这个论点似乎达到了一个高度，从这个高度，就像从某个思索的塔楼往下看，一个人可以看到美德是一种，但恶行的形式是无数的；有四个特别值得注意的地方。
What do you mean?
你是什么意思？
he said.
他说。
I mean, I replied, that there appear to be as many forms of the soul as there are distinct forms of the State.
我回答说，我的意思是，灵魂的形式似乎与国家的不同形式一样多。
How many?
多少？
There are five of the State, and five of the soul, I said.
我说，国家有五个，灵魂有五个。
What are they?
这些是什么？
The first, I said, is that which we have been describing, and which may be said to have two names, monarchy and aristocracy, accordingly as rule is exercised by one distinguished man or by many.
我说，第一个是我们一直在描述的，可以说它有两个名称：君主制和贵族制，相应地，统治是由一个杰出的人还是由许多人来行使。
True, he replied.
是的，他回答道。
But I regard the two names as describing one form only; for whether the government is in the hands of one or many, if the governors have been trained in the manner which we have supposed, the fundamental laws of the State will be maintained.
但我认为这两个名字仅描述了一种形式；因为无论政府是由一个人还是多个人掌握，如果州长按照我们设想的方式接受过培训，国家的基本法律就会得到维护。
That is true, he replied.
确实如此，他回答道。
BOOK V.
第五册
Such is the good and true City or State, and the good and true man is of the same pattern; and if this is right every other is wrong; and the evil is one which affects not only the ordering of the State, but also the regulation of the individual soul, and is exhibited in four forms.
这就是善良而真实的城邦或国家，而善良而真实的人也是同样的模式。如果这是对的，那么其他的都是错的；邪恶不仅影响国家的秩序，而且影响个人灵魂的调节，并以四种形式表现出来。
What are they?
这些是什么？
he said.
他说。
I was proceeding to tell the order in which the four evil forms appeared to me to succeed one another, when Polemarchus, who was sitting a little way off, just beyond Adeimantus, began to whisper to him: stretching forth his hand, he took hold of the upper part of his coat by the shoulder, and drew him towards him, leaning forward himself so as to be quite close and saying something in his ear, of which I only caught the words, ‘Shall we let him off, or what shall we do?’
我正要讲述这四种邪恶形态在我看来相继出现的顺序，这时波勒马库斯坐在离阿德曼图斯不远的地方，开始对他低声说话：他伸出手，抓住他外套的上半部分肩膀，将他拉向自己，身体前倾，以便离他很近，在他耳边说了些什么，我只听到了这样一句话：“我们应该放过他吗？或者我们该怎么办？”
Certainly not, said Adeimantus, raising his voice.
当然不是，阿德曼图斯提高了声音说道。
Who is it, I said, whom you are refusing to let off?
我说，你不肯放过的是谁？
You, he said.
你，他说。
I repeated, Why am I especially not to be let off?
我重复道，为什么我特别不放过呢？
Why, he said, we think that you are lazy, and mean to cheat us out of a whole chapter which is a very important part of the story; and you fancy that we shall not notice your airy way of proceeding; as if it were self-evident to everybody, that in the matter of women and children ‘friends have all things in common.’
为什么，他说，我们认为你很懒，并且想欺骗我们一整章，而这正是故事的一个非常重要的部分；你以为我们不会注意到你轻率的行事方式；似乎对每个人来说都是不言而喻的，在妇女和儿童问题上，“朋友是有共同点的”。
And was I not right, Adeimantus?
我说得对吗，阿德曼图斯？
Yes, he said; but what is right in this particular case, like everything else, requires to be explained; for community may be of many kinds.
是的，他说；但在这种特殊情况下，什么是正确的，就像其他事情一样，需要解释。对于社区来说可能有很多种。
Please, therefore, to say what sort of community you mean.
因此，请说明您指的是哪种社区。
We have been long expecting that you would tell us something about the family life of your citizens—how they will bring children into the world, and rear them when they have arrived, and, in general, what is the nature of this community of women and children—for we are of opinion that the right or wrong management of such matters will have a great and paramount influence on the State for good or for evil.
我们一直期待您能告诉我们一些关于您公民的家庭生活的信息——他们如何把孩子带到这个世界上，并在他们到达后抚养他们，以及这个妇女和儿童群体的总体性质是什么——因为我们认为，对这些事务的正确或错误的管理将对国家产生巨大和至关重要的影响，无论是好是坏。
And now, since the question is still undetermined, and you are taking in hand another State, we have resolved, as you heard, not to let you go until you give an account of all this.
现在，由于问题仍然悬而未决，而你正在接管另一个国家，正如你所听到的，我们已经决定，在你对这一切做出解释之前，不会让你走。
To that resolution, said Glaucon, you may regard me as saying Agreed.
格劳孔说，对于这项决议，你可以认为我同意。
And without more ado, said Thrasymachus, you may consider us all to be equally agreed.
不用多说，色拉叙马科斯说，你可以认为我们所有人都同意。
I said, You know not what you are doing in thus assailing me: What an argument are you raising about the State!
我说，你不知道你这样攻击我在做什么：你对国家提出了什么样的论点！
Just as I thought that I had finished, and was only too glad that I had laid this question to sleep, and was reflecting how fortunate I was in your acceptance of what I then said, you ask me to begin again at the very foundation, ignorant of what a hornet’s nest of words you are stirring.
正当我以为我已经讲完了，很高兴自己把这个问题搁置一旁，并反映出我有多么幸运你接受了我当时所说的话时，你却要求我从头开始，不知道你正在搅出什么马蜂窝。
Now I foresaw this gathering trouble, and avoided it.
现在我预见到了这种日益严重的麻烦，并避免了它。
For what purpose do you conceive that we have come here, said Thrasymachus,—to look for gold, or to hear discourse?
色拉叙马科斯说，你认为我们来这里的目的是什么——是为了寻找黄金，还是为了聆听谈话？
Yes, but discourse should have a limit.
可以，但是言论应该有个限度。
Yes, Socrates, said Glaucon, and the whole of life is the only limit which wise men assign to the hearing of such discourses.
是的，苏格拉底，格劳孔说，整个生命是智者对聆听此类话语的唯一限制。
But never mind about us; take heart yourself and answer the question in your own way: What sort of community of women and children is this which is to prevail among our guardians?
但别介意我们；振作起来，用你自己的方式回答这个问题：我们的监护人中盛行的是一个什么样的妇女和儿童群体？
and how shall we manage the period between birth and education, which seems to require the greatest care?
我们该如何管理从出生到接受教育之间的这段时间，这似乎需要最精心的照顾？
Tell us how these things will be.
告诉我们这些事情将会如何。
Yes, my simple friend, but the answer is the reverse of easy; many more doubts arise about this than about our previous conclusions.
是的，我简单的朋友，但答案与简单相反；与我们之前的结论相比，对此产生的疑问要多得多。
For the practicability of what is said may be doubted; and looked at in another point of view, whether the scheme, if ever so practicable, would be for the best, is also doubtful.
因为所说内容的实用性可能会受到怀疑；从另一个角度来看，这个计划如果可行的话，是否是最好的，也值得怀疑。
Hence I feel a reluctance to approach the subject, lest our aspiration, my dear friend, should turn out to be a dream only.
因此，我不愿意谈论这个话题，以免亲爱的朋友，我们的愿望只是一个梦想。
Fear not, he replied, for your audience will not be hard upon you; they are not sceptical or hostile.
他回答说，不要害怕，因为你的听众不会对你严厉；他们不持怀疑态度或敌意。
I said: My good friend, I suppose that you mean to encourage me by these words.
我说：我的好朋友，我想你这句话是想鼓励我吧。
Yes, he said.
是的，他说。
Then let me tell you that you are doing just the reverse; the encouragement which you offer would have been all very well had I myself believed that I knew what I was talking about: to declare the truth about matters of high interest which a man honours and loves among wise men who love him need occasion no fear or faltering in his mind; but to carry on an argument when you are yourself only a hesitating enquirer, which is my condition, is a dangerous and slippery thing; and the danger is not that I shall be laughed at (of which the fear would be childish), but that I shall miss the truth where I have most need to be sure of my footing, and drag my friends after me in my fall.
那么我告诉你，你正在做相反的事情；如果我自己相信我知道我在说什么的话，你所提供的鼓励就很好了：在爱他的智者中宣扬一个人所尊敬和喜爱的高度感兴趣的事情的真相，不需要引起他心中的恐惧或动摇；但是，当你自己只是一个犹豫不决的询问者时，继续争论，这就是我的情况，是一件危险而狡猾的事情。危险并不在于我会被嘲笑（对此的恐惧是幼稚的），而是我会在最需要站稳脚跟的地方错过真相，并在跌倒时拖累我的朋友们。
And I pray Nemesis not to visit upon me the words which I am going to utter.
我祈求涅墨西斯不要让我说出我要说的话。
For I do indeed believe that to be an involuntary homicide is a less crime than to be a deceiver about beauty or goodness or justice in the matter of laws.
因为我确实相信，与在法律问题上欺骗美善或正义相比，非自愿杀人的罪行要轻一些。
And that is a risk which I would rather run among enemies than among friends, and therefore you do well to encourage me.
我宁愿在敌人中冒险，也不愿在朋友中冒险，因此你最好鼓励我。
Glaucon laughed and said: Well then, Socrates, in case you and your argument do us any serious injury you shall be acquitted beforehand of the homicide, and shall not be held to be a deceiver; take courage then and speak.
格劳孔笑道：那么，苏格拉底，万一你和你的论点给我们造成了任何严重伤害，你将被宣告无罪，并且不会被认为是一个骗子；然后鼓起勇气说话。
Well, I said, the law says that when a man is acquitted he is free from guilt, and what holds at law may hold in argument.
嗯，我说，法律规定，当一个人被无罪释放时，他就无罪了，法律上适用的内容也可以在争论中适用。
Then why should you mind?
那你为什么要介意呢？
Well, I replied, I suppose that I must retrace my steps and say what I perhaps ought to have said before in the proper place.
好吧，我回答道，我想我必须折回原路，在适当的地方说出我以前应该说的话。
The part of the men has been played out, and now properly enough comes the turn of the women.
男人的角色已经演完了，现在轮到女人了。
Of them I will proceed to speak, and the more readily since I am invited by you.
我将继续谈论它们，而且由于受到你的邀请，我会更容易地谈论它们。
For men born and educated like our citizens, the only way, in my opinion, of arriving at a right conclusion about the possession and use of women and children is to follow the path on which we originally started, when we said that the men were to be the guardians and watchdogs of the herd.
对于像我们的公民一样出生和受过教育的男人来说，在我看来，要对妇女和儿童的占有和使用得出正确结论，唯一的方法就是沿着我们最初开始的道路走下去，当时我们说男人是牛群的监护人和看门狗。
True.
真的。
Let us further suppose the birth and education of our women to be subject to similar or nearly similar regulations; then we shall see whether the result accords with our design.
让我们进一步假设我们妇女的出生和教育受到类似或几乎类似的规定；然后我们看看结果是否符合我们的设计。
What do you mean?
你是什么意思？
What I mean may be put into the form of a question, I said: Are dogs divided into hes and shes, or do they both share equally in hunting and in keeping watch and in the other duties of dogs?
我的意思可以用一个问题的形式来表达，我说：狗是否分为雄性和雌性，或者它们是否都平等地承担狩猎、看守以及狗的其他职责？
or do we entrust to the males the entire and exclusive care of the flocks, while we leave the females at home, under the idea that the bearing and suckling their puppies is labour enough for them?
或者我们是否将羊群的全部和专属照顾委托给雄性，而我们将雌性留在家里，因为我们认为生育和哺乳它们的小狗对它们来说已经足够劳动了？
No, he said, they share alike; the only difference between them is that the males are stronger and the females weaker.
不，他说，他们有共同点；它们之间唯一的区别是雄性更强，雌性更弱。
But can you use different animals for the same purpose, unless they are bred and fed in the same way?
但是，除非以相同的方式饲养和喂养，否则您可以将不同的动物用于同一目的吗？
You cannot.
你不能。
Then, if women are to have the same duties as men, they must have the same nurture and education?
那么，如果女性要承担与男性相同的义务，就必须接受相同的教养和教育吗？
Yes.
是的。
The education which was assigned to the men was music and gymnastic.
分配给男人的教育是音乐和体操。
Yes.
是的。
Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
那么女性必须学习音乐、体操以及兵法，她们必须像男性一样练习这些？
That is the inference, I suppose.
我想这就是推论。
I should rather expect, I said, that several of our proposals, if they are carried out, being unusual, may appear ridiculous.
我说，我宁愿预料到，我们的一些不寻常的建议如果得到执行，可能会显得很荒谬。
No doubt of it.
毫无疑问。
Yes, and the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young; they certainly will not be a vision of beauty, any more than the enthusiastic old men who in spite of wrinkles and ugliness continue to frequent the gymnasia.
是的，最可笑的是在体育场里看到女人赤身裸体，和男人一起锻炼，尤其是当她们不再年轻的时候；他们当然不会是美丽的景象，就像那些尽管满脸皱纹和丑陋但仍经常光顾体育馆的热心老人一样。
Yes, indeed, he said: according to present notions the proposal would be thought ridiculous.
是的，确实如此，他说：根据目前的观念，这个提议会被认为是荒谬的。
But then, I said, as we have determined to speak our minds, we must not fear the jests of the wits which will be directed against this sort of innovation; how they will talk of women’s attainments both in music and gymnastic, and above all about their wearing armour and riding upon horseback!
但是，我说，既然我们已经决定说出自己的想法，我们就不必担心针对这种创新的笑话；他们将如何谈论女性在音乐和体操方面的成就，尤其是她们穿着盔甲和骑马！
Very true, he replied.
非常正确，他回答道。
Yet having begun we must go forward to the rough places of the law; at the same time begging of these gentlemen for once in their life to be serious.
然而，一旦开始，我们就必须走向法律的艰难之处；同时恳求这些先生们一生中认真对待一次。
Not long ago, as we shall remind them, the Hellenes were of the opinion, which is still generally received among the barbarians, that the sight of a naked man was ridiculous and improper; and when first the Cretans and then the Lacedaemonians introduced the custom, the wits of that day might equally have ridiculed the innovation.
不久前，正如我们要提醒他们的那样，希腊人认为看到裸体男人是荒谬和不恰当的，这种观点在野蛮人中仍然普遍接受。当克里特岛人和拉栖代梦人首先引入这一习俗时，当时的智者可能同样嘲笑这种创新。
No doubt.
无疑。
But when experience showed that to let all things be uncovered was far better than to cover them up, and the ludicrous effect to the outward eye vanished before the better principle which reason asserted, then the man was perceived to be a fool who directs the shafts of his ridicule at any other sight but that of folly and vice, or seriously inclines to weigh the beautiful by any other standard but that of the good.
但是，当经验表明，让所有的事情都被揭露远比掩盖它们要好，并且在理性所主张的更好的原则面前，外在的可笑效果消失了，那么这个人就会被认为是一个傻瓜，他把嘲笑的矛头指向除了愚蠢和罪恶之外的任何其他观点，或者严重倾向于用除了善的标准之外的任何其他标准来衡量美。
Very true, he replied.
非常正确，他回答道。
First, then, whether the question is to be put in jest or in earnest, let us come to an understanding about the nature of woman: Is she capable of sharing either wholly or partially in the actions of men, or not at all?
那么，首先，无论是开玩笑还是认真地提出这个问题，让我们先了解一下女性的本质：她是否能够完全或部分地参与男性的行为，或者根本不参与？
And is the art of war one of those arts in which she can or can not share?
兵法是她可以或不能分享的艺术之一吗？
That will be the best way of commencing the enquiry, and will probably lead to the fairest conclusion.
这将是开始调查的最佳方式，并且可能会得出最公正的结论。
That will be much the best way.
这将是最好的方法。
Shall we take the other side first and begin by arguing against ourselves; in this manner the adversary’s position will not be undefended.
我们是否应该先站在对方一边，先与自己争论？这样，对手的阵地就不会处于无人防守状态。
Why not?
为什么不呢？
he said.
他说。
Then let us put a speech into the mouths of our opponents.
然后让我们把演讲放到对手的嘴里。
They will say: ‘Socrates and Glaucon, no adversary need convict you, for you yourselves, at the first foundation of the State, admitted the principle that everybody was to do the one work suited to his own nature.’ And certainly, if I am not mistaken, such an admission was made by us.
他们会说：“苏格拉底和格劳孔，没有对手需要给你们定罪，因为你们自己在国家成立之初就承认了每个人都应该做适合自己本性的工作的原则。”当然，如果我没记错的话，这样的承认是我们做出的。
‘And do not the natures of men and women differ very much indeed?’ And we shall reply: Of course they do.
“男人和女人的本性难道不是有很大不同吗？”我们会回答：当然有。
Then we shall be asked, ‘Whether the tasks assigned to men and to women should not be different, and such as are agreeable to their different natures?’ Certainly they should.
然后我们就会被问到，“分配给男人和女人的任务是否不应该有所不同，并且适合他们不同的性质？”当然应该如此。
‘But if so, have you not fallen into a serious inconsistency in saying that men and women, whose natures are so entirely different, ought to perform the same actions?’—What defence will you make for us, my good Sir, against any one who offers these objections?
“但是，如果是这样，那么，您说，天性完全不同的男人和女人应该采取同样的行动，这难道没有陷入严重的矛盾吗？”——我的好先生，对于任何提出这些反对意见的人，您将为我们做出什么辩护呢？
That is not an easy question to answer when asked suddenly; and I shall and I do beg of you to draw out the case on our side.
当突然被问到这个问题时，这不是一个容易回答的问题。我会并且确实恳求你把案子拉到我们这边。
These are the objections, Glaucon, and there are many others of a like kind, which I foresaw long ago; they made me afraid and reluctant to take in hand any law about the possession and nurture of women and children.
这些就是反对意见，格劳孔，还有许多其他类似的反对意见，我很久以前就预见到了。它们让我害怕并且不愿意接受任何有关占有和抚养妇女和儿童的法律。
By Zeus, he said, the problem to be solved is anything but easy.
他说，以宙斯之名，要解决的问题绝非易事。
Why yes, I said, but the fact is that when a man is out of his depth, whether he has fallen into a little swimming bath or into mid ocean, he has to swim all the same.
为什么是的，我说，但事实是，当一个人超出了他的深度时，无论他是掉进小泳池还是掉进大海，他都必须游泳。
Very true.
非常真实。
And must not we swim and try to reach the shore: we will hope that Arion’s dolphin or some other miraculous help may save us?
难道我们不能游泳并试图到达岸边：我们会希望阿里安的海豚或其他一些神奇的帮助可以拯救我们吗？
I suppose so, he said.
我想是的，他说。
Well then, let us see if any way of escape can be found.
那么，我们就看看能不能找到逃生的办法。
We acknowledged—did we not?
我们承认——不是吗？
that different natures ought to have different pursuits, and that men’s and women’s natures are different.
不同的天性应该有不同的追求，男人和女人的天性是不同的。
And now what are we saying?—that different natures ought to have the same pursuits,—this is the inconsistency which is charged upon us.
现在我们在说什么？——不同的本性应该有相同的追求——这就是我们所承受的不一致。
Precisely.
恰恰。
Verily, Glaucon, I said, glorious is the power of the art of contradiction!
确实，格劳孔，我说过，矛盾艺术的力量是光荣的！
Why do you say so?
为什么这么说呢？
Because I think that many a man falls into the practice against his will.
因为我认为很多人违背自己的意愿而陷入修行。
When he thinks that he is reasoning he is really disputing, just because he cannot define and divide, and so know that of which he is speaking; and he will pursue a merely verbal opposition in the spirit of contention and not of fair discussion.
当他认为自己在推理时，他实际上是在争论，因为他无法定义和划分，因此知道他在谈论什么；他只会本着争论的精神而不是公平讨论的精神寻求口头反对。
Yes, he replied, such is very often the case; but what has that to do with us and our argument?
是的，他回答道，这种情况经常发生。但这与我们和我们的论点有什么关系呢？
A great deal; for there is certainly a danger of our getting unintentionally into a verbal opposition.
很多；因为我们确实存在无意中陷入口头反对的危险。
In what way?
以什么方式？
Why we valiantly and pugnaciously insist upon the verbal truth, that different natures ought to have different pursuits, but we never considered at all what was the meaning of sameness or difference of nature, or why we distinguished them when we assigned different pursuits to different natures and the same to the same natures.
为什么我们勇敢而好斗地坚持口头真理，即不同的本性应该有不同的追求，但我们却根本没有考虑过本性的相同或差异的含义是什么，或者为什么我们将不同的追求分配给不同的本性，将相同的追求分配给相同的本性。
Why, no, he said, that was never considered by us.
为什么，不，他说，我们从来没有考虑过这一点。
I said: Suppose that by way of illustration we were to ask the question whether there is not an opposition in nature between bald men and hairy men; and if this is admitted by us, then, if bald men are cobblers, we should forbid the hairy men to be cobblers, and conversely?
我说：假设通过举例的方式，我们要问一个问题：秃头人和毛茸茸的人在本质上是否不存在对立？如果我们承认这一点，那么，如果秃头的男人是鞋匠，我们就应该禁止毛茸茸的男人做鞋匠，反之亦然呢？
That would be a jest, he said.
那将是一个笑话，他说。
Yes, I said, a jest; and why?
是的，我说，是个玩笑；为什么？
because we never meant when we constructed the State, that the opposition of natures should extend to every difference, but only to those differences which affected the pursuit in which the individual is engaged; we should have argued, for example, that a physician and one who is in mind a physician may be said to have the same nature.
因为我们在构建国家时从来没有想过，自然的对立应该延伸到每一个差异，而只是影响到个人所从事的追求的差异；例如，我们应该说，一位医生和一个心目中的医生可以说具有相同的性质。
True.
真的。
Whereas the physician and the carpenter have different natures?
那么医生和木匠的性质不同吗？
Certainly.
当然。
And if, I said, the male and female sex appear to differ in their fitness for any art or pursuit, we should say that such pursuit or art ought to be assigned to one or the other of them; but if the difference consists only in women bearing and men begetting children, this does not amount to a proof that a woman differs from a man in respect of the sort of education she should receive; and we shall therefore continue to maintain that our guardians and their wives ought to have the same pursuits.
我说，如果男性和女性对任何艺术或追求的适合程度似乎不同，我们应该说这种追求或艺术应该分配给其中的一个或另一个；但如果差异仅在于女性生育和男性生育孩子，这并不能证明女性在应接受的教育方面与男性不同；因此，我们将继续坚持认为，我们的监护人和他们的妻子应该有同样的追求。
Very true, he said.
非常正确，他说。
Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
接下来，我们要问我们的对手，在公民生活的任何追求或艺术方面，女性的本质与男性有何不同？
That will be quite fair.
这将是相当公平的。
And perhaps he, like yourself, will reply that to give a sufficient answer on the instant is not easy; but after a little reflection there is no difficulty.
也许他会像你一样回答说，立即给出充分的答案并不容易；但稍微反思一下就没有什么困难了。
Yes, perhaps.
是的，也许吧。
Suppose then that we invite him to accompany us in the argument, and then we may hope to show him that there is nothing peculiar in the constitution of women which would affect them in the administration of the State.
假设我们邀请他与我们一起辩论，那么我们可能希望向他表明，妇女的构成没有任何特殊之处会影响她们在国家管理中的地位。
By all means.
无论如何。
Let us say to him: Come now, and we will ask you a question:—when you spoke of a nature gifted or not gifted in any respect, did you mean to say that one man will acquire a thing easily, another with difficulty; a little learning will lead the one to discover a great deal; whereas the other, after much study and application, no sooner learns than he forgets; or again, did you mean, that the one has a body which is a good servant to his mind, while the body of the other is a hindrance to him?—would not these be the sort of differences which distinguish the man gifted by nature from the one who is ungifted?
让我们对他说：来吧，我们要问你一个问题：——当你谈到在任何方面有天赋或无天赋的天性时，你的意思是说一个人很容易获得一件事，而另一个人则很困难吗？一点点的学习就会让人发现很多东西；而另一个人，经过大量的学习和应用，刚学会就忘记了；或者，你的意思是，一个人的身体是他思想的好仆人，而另一个人的身体对他来说是一个障碍？——这难道不是区分天生有天赋的人和没有天赋的人的区别吗？
No one will deny that.
没有人会否认这一点。
And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
您能否提及人类的任何追求，其中男性不具备比女性更高程度的所有这些天赋和品质？
Need I waste time in speaking of the art of weaving, and the management of pancakes and preserves, in which womankind does really appear to be great, and in which for her to be beaten by a man is of all things the most absurd?
我需要浪费时间谈论编织艺术以及煎饼和蜜饯的管理吗？在这些方面，女性确实显得很伟大，而在这些方面，被男人殴打是最荒谬的？
You are quite right, he replied, in maintaining the general inferiority of the female sex: although many women are in many things superior to many men, yet on the whole what you say is true.
他回答说，你认为女性普遍处于劣势，这是完全正确的：尽管许多女性在许多方面优于许多男性，但总的来说，你所说的是真的。
And if so, my friend, I said, there is no special faculty of administration in a state which a woman has because she is a woman, or which a man has by virtue of his sex, but the gifts of nature are alike diffused in both; all the pursuits of men are the pursuits of women also, but in all of them a woman is inferior to a man.
如果是这样的话，我的朋友，我说，在一个国家中，不存在女人因为她是女人而拥有的特殊行政能力，或者男人因为他的性别而拥有的特殊行政能力，但是自然的恩赐在两者中都是一样的。男人的一切追求也是女人的追求，但在所有这些追求中女人都不如男人。
Very true.
非常真实。
Then are we to impose all our enactments on men and none of them on women?
那么我们是否要把所有的法规强加给男性而不是女性呢？
That will never do.
那是永远不行的。
One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
一个女人有治愈的恩赐，另一个则没有；一个是音乐家，另一个则没有音乐本性？
Very true.
非常真实。
And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
一个女人轮流进行体操和军事训练，另一个女人不善战并且讨厌体操？
Certainly.
当然。
And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
一个女人是哲学家，另一个女人是哲学的敌人；一个有精神，一个没有精神？
That is also true.
这也是事实。
Then one woman will have the temper of a guardian, and another not.
这样，一个女人就会有监护人的脾气，而另一个女人则没有。
Was not the selection of the male guardians determined by differences of this sort?
男性监护人的选择不就是由这种差异决定的吗？
Yes.
是的。
Men and women alike possess the qualities which make a guardian; they differ only in their comparative strength or weakness.
男人和女人都拥有成为监护人的品质。它们的区别仅在于相对优势或劣势。
Obviously.
明显地。
And those women who have such qualities are to be selected as the companions and colleagues of men who have similar qualities and whom they resemble in capacity and in character?
而那些具有这种品质的女性，会被选为具有相似品质、能力和性格相似的男性的伴侣和同事吗？
Very true.
非常真实。
And ought not the same natures to have the same pursuits?
同样的本性不应该有同样的追求吗？
They ought.
他们应该。
Then, as we were saying before, there is nothing unnatural in assigning music and gymnastic to the wives of the guardians—to that point we come round again.
然后，正如我们之前所说，将音乐和体操分配给监护人的妻子并没有什么不自然的——对此我们再次回过头来。
Certainly not.
当然不是。
The law which we then enacted was agreeable to nature, and therefore not an impossibility or mere aspiration; and the contrary practice, which prevails at present, is in reality a violation of nature.
我们当时颁布的法律符合自然规律，因此并非不可能或仅仅是愿望；而目前盛行的相反做法实际上是对自然的侵犯。
That appears to be true.
这似乎是真的。
We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
我们首先要考虑我们的建议是否可行，其次是否是最有利的？
Yes.
是的。
And the possibility has been acknowledged?
并且这种可能性已经被承认了？
Yes.
是的。
The very great benefit has next to be established?
接下来会有很大的好处吗？
Quite so.
确实如此。
You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same?
你会承认，使男人成为优秀监护人的教育，同样也会使女人成为优秀监护人。因为它们的本性是一样的吗？
Yes.
是的。
I should like to ask you a question.
我想问你一个问题。
What is it?
它是什么？
Would you say that all men are equal in excellence, or is one man better than another?
你会说人人平等，还是一个人比另一个人更好？
The latter.
后者。
And in the commonwealth which we were founding do you conceive the guardians who have been brought up on our model system to be more perfect men, or the cobblers whose education has been cobbling?
在我们建立的联邦中，你认为在我们的模型体系中长大的监护人是更完美的人，还是那些接受过补鞋教育的补鞋匠？
What a ridiculous question!
多么可笑的问题啊！
You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens?
你已经回答了我，我回答道：好吧，我们可以不进一步说，我们的监护人是我们最好的公民吗？
By far the best.
迄今为止最好的。
And will not their wives be the best women?
他们的妻子难道不是最好的女人吗？
Yes, by far the best.
是的，迄今为止最好的。
And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
对于国家的利益来说，还有什么比一个国家的男人和女人应该尽可能优秀更好的事情吗？
There can be nothing better.
没有什么比这更好的了。
And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
这就是音乐和体操艺术，当以我们所描述的方式呈现时，将实现的目标吗？
Certainly.
当然。
Then we have made an enactment not only possible but in the highest degree beneficial to the State?
那么我们不仅可以制定一项法律，而且在最大程度上对国家有利？
True.
真的。
Then let the wives of our guardians strip, for their virtue will be their robe, and let them share in the toils of war and the defence of their country; only in the distribution of labours the lighter are to be assigned to the women, who are the weaker natures, but in other respects their duties are to be the same.
那么，就让我们监护人的妻子们脱掉衣服吧，因为她们的美德将成为她们的长袍，让她们分担战争的辛劳和保卫自己的国家；只是在劳动分配上，较轻的工作分配给了性质较弱的妇女，但在其他方面，她们的职责是相同的。
And as for the man who laughs at naked women exercising their bodies from the best of motives, in his laughter he is plucking
至于那个嘲笑裸体女人出于最好的动机锻炼身体的男人，在他的笑声中，他正在拔除
‘A fruit of unripe wisdom,’
“未成熟智慧的果实，”
and he himself is ignorant of what he is laughing at, or what he is about;—for that is, and ever will be, the best of sayings, That the useful is the noble and the hurtful is the base.
他自己也不知道他在笑什么，也不知道他在笑什么；——因为这就是，而且永远都是最好的说法，有用的是高贵的，有害的是卑鄙的。
Very true.
非常真实。
Here, then, is one difficulty in our law about women, which we may say that we have now escaped; the wave has not swallowed us up alive for enacting that the guardians of either sex should have all their pursuits in common; to the utility and also to the possibility of this arrangement the consistency of the argument with itself bears witness.
那么，我们关于妇女的法律中存在一个难题，我们可以说我们现在已经摆脱了这个难题。浪潮并没有把我们活活吞没，因为我们规定男女监护人都应该有共同的追求；论证本身的一致性证明了这种安排的实用性和可能性。
Yes, that was a mighty wave which you have escaped.
是的，那是一股强大的浪潮，你已经逃脱了。
Yes, I said, but a greater is coming; you will not think much of this when you see the next.
是的，我说过，但更伟大的事情即将到来；当你看到下一个时，你就不会想太多了。
Go on; let me see.
继续;让我看看。
The law, I said, which is the sequel of this and of all that has preceded, is to the following effect,—‘that the wives of our guardians are to be common, and their children are to be common, and no parent is to know his own child, nor any child his parent.’
我说，这条法律是这一切以及之前所有法律的延续，其效果如下：“我们监护人的妻子应该是共同的，他们的孩子应该是共同的，任何父母都不得认识自己的孩子，任何孩子也不得认识他的父母。”
Yes, he said, that is a much greater wave than the other; and the possibility as well as the utility of such a law are far more questionable.
是的，他说，那一波比另一波大得多。而这样一部法律的可能性和实用性就更值得怀疑了。
I do not think, I said, that there can be any dispute about the very great utility of having wives and children in common; the possibility is quite another matter, and will be very much disputed.
我说过，我认为，拥有共同的妻子和孩子的巨大好处是不会有任何争议的。这种可能性则完全是另一回事，并且会引起很大争议。
I think that a good many doubts may be raised about both.
我认为这两者可能会引起很多疑问。
You imply that the two questions must be combined, I replied.
我回答说，你的意思是这两个问题必须结合起来。
Now I meant that you should admit the utility; and in this way, as I thought, I should escape from one of them, and then there would remain only the possibility.
现在我的意思是你应该承认它的实用性；如此一来，正如我所想，我应该逃离其中之一，然后就只剩下可能性了。
But that little attempt is detected, and therefore you will please to give a defence of both.
但这个小小的尝试被发现了，因此你会很乐意为两者辩护。
Well, I said, I submit to my fate.
好吧，我说，我服从我的命运。
Yet grant me a little favour: let me feast my mind with the dream as day dreamers are in the habit of feasting themselves when they are walking alone; for before they have discovered any means of effecting their wishes—that is a matter which never troubles them—they would rather not tire themselves by thinking about possibilities; but assuming that what they desire is already granted to them, they proceed with their plan, and delight in detailing what they mean to do when their wish has come true—that is a way which they have of not doing much good to a capacity which was never good for much.
但请帮我一点忙：让我用梦想来满足我的心灵，就像白日梦者在独自行走时习惯于享受自己一样；因为在他们找到任何实现自己愿望的方法之前——这是一件从不困扰他们的事情——他们宁愿不去思考各种可能性而使自己疲惫不堪；但假设他们的愿望已经得到满足，他们就会继续执行他们的计划，并高兴地详细说明当他们的愿望实现时他们打算做什么——这是他们所采用的一种方式，他们的能力从来都没有什么好处。
Now I myself am beginning to lose heart, and I should like, with your permission, to pass over the question of possibility at present.
现在我自己也开始灰心丧气了，如果你允许的话，我想暂时忽略这个可能性的问题。
Assuming therefore the possibility of the proposal, I shall now proceed to enquire how the rulers will carry out these arrangements, and I shall demonstrate that our plan, if executed, will be of the greatest benefit to the State and to the guardians.
因此，假设该提案可行，我现在将着手询问统治者将如何执行这些安排，并且我将证明我们的计划如果执行，将为国家和监护人带来最大的利益。
First of all, then, if you have no objection, I will endeavour with your help to consider the advantages of the measure; and hereafter the question of possibility.
首先，如果您不反对，我将在您的帮助下尽力考虑该措施的优点；接下来是可能性的问题。
I have no objection; proceed.
我不反对；继续。
First, I think that if our rulers and their auxiliaries are to be worthy of the name which they bear, there must be willingness to obey in the one and the power of command in the other; the guardians must themselves obey the laws, and they must also imitate the spirit of them in any details which are entrusted to their care.
首先，我认为，如果我们的统治者及其助手要名副其实，就必须有一者愿意服从，另一者必须有指挥权；监护人本身必须遵守法律，并且在委托他们照顾的任何细节上也必须效仿法律的精神。
That is right, he said.
没错，他说。
You, I said, who are their legislator, having selected the men, will now select the women and give them to them;—they must be as far as possible of like natures with them; and they must live in common houses and meet at common meals.
我说，你是他们的立法者，在选择了男人之后，现在将选择女人并将其交给他们；——他们必须尽可能与她们相似；他们必须住在共同的房子里，一起吃饭。
None of them will have anything specially his or her own; they will be together, and will be brought up together, and will associate at gymnastic exercises.
他们中没有人会拥有什么特别属于他或她的东西；他们会在一起，一起长大，一起做体操。
And so they will be drawn by a necessity of their natures to have intercourse with each other—necessity is not too strong a word, I think?
因此，他们会被他们本性的必要性所吸引，互相交往——我想，“必要性”这个词并不算太强烈吧？
Yes, he said;—necessity, not geometrical, but another sort of necessity which lovers know, and which is far more convincing and constraining to the mass of mankind.
是的，他说；——必然性，不是几何学上的必然性，而是恋人们都知道的另一种必然性，而且对人类大众来说更具说服力和约束力。
True, I said; and this, Glaucon, like all the rest, must proceed after an orderly fashion; in a city of the blessed, licentiousness is an unholy thing which the rulers will forbid.
是的，我说；格劳孔，像其他人一样，必须按照有序的方式进行。在一个幸福的城市里，放荡是一种不神圣的事情，统治者会禁止。
Yes, he said, and it ought not to be permitted.
是的，他说，但这不应该被允许。
Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
那么显然接下来的事情就是让婚姻达到最高程度的神圣，而什么才是最有益的被视为神圣呢？
Exactly.
确切地。
And how can marriages be made most beneficial?—that is a question which I put to you, because I see in your house dogs for hunting, and of the nobler sort of birds not a few.
怎样才能使婚姻最有益呢？——这是我向你提出的一个问题，因为我在你的家里看到了打猎的狗，还有不少高贵的鸟类。
Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
现在，我恳求你告诉我，你关注过它们的配对和繁殖吗？
In what particulars?
具体体现在哪些方面？
Why, in the first place, although they are all of a good sort, are not some better than others?
首先，为什么虽然他们都是好人，但有些人不是比其他人更好呢？
True.
真的。
And do you breed from them all indifferently, or do you take care to breed from the best only?
你是漠不关心地从它们中进行繁殖，还是只从最好的中进行繁殖？
From the best.
来自最好的。
And do you take the oldest or the youngest, or only those of ripe age?
你是选择最年长的还是最小的，还是只选择成熟的？
I choose only those of ripe age.
我只选择那些成熟的人。
And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
如果饲养不小心，你的狗和鸟会大大恶化吗？
Certainly.
当然。
And the same of horses and animals in general?
马和其他动物也是如此吗？
Undoubtedly.
无疑。
Good heavens!
天哪！
my dear friend, I said, what consummate skill will our rulers need if the same principle holds of the human species!
我亲爱的朋友，我说，如果同样的原则也适用于人类，我们的统治者需要多么高超的技巧啊！
Certainly, the same principle holds; but why does this involve any particular skill?
当然，同样的原则也成立；但为什么这需要任何特殊技能呢？
Because, I said, our rulers will often have to practise upon the body corporate with medicines.
因为，我说过，我们的统治者经常不得不对团体进行药物练习。
Now you know that when patients do not require medicines, but have only to be put under a regimen, the inferior sort of practitioner is deemed to be good enough; but when medicine has to be given, then the doctor should be more of a man.
现在你知道，当病人不需要吃药，只需进行治疗时，下等的医生就被认为是好的；但当必须用药时，医生就应该更像一个男人。
That is quite true, he said; but to what are you alluding?
他说，这确实是事实。但你指的是什么？
I mean, I replied, that our rulers will find a considerable dose of falsehood and deceit necessary for the good of their subjects: we were saying that the use of all these things regarded as medicines might be of advantage.
我回答说，我的意思是，我们的统治者会发现为了他们的臣民的利益，需要大量的谎言和欺骗：我们是说，使用所有这些被视为药物的东西可能会有好处。
And we were very right.
我们是非常正确的。
And this lawful use of them seems likely to be often needed in the regulations of marriages and births.
在婚姻和生育法规中似乎经常需要这种合法使用。
How so?
为何如此？
Why, I said, the principle has been already laid down that the best of either sex should be united with the best as often, and the inferior with the inferior, as seldom as possible; and that they should rear the offspring of the one sort of union, but not of the other, if the flock is to be maintained in first-rate condition.
为什么，我说，原则已经定下，无论男女，最优秀的人都应尽可能多地与最优秀的人结合，而劣等的人应尽可能少与劣等的人结合；这就是为什么？如果要使羊群保持一流的状态，他们应该养育一种结合的后代，而不是另一种结合的后代。
Now these goings on must be a secret which the rulers only know, or there will be a further danger of our herd, as the guardians may be termed, breaking out into rebellion.
现在，这些事情一定是只有统治者知道的秘密，否则我们的牧群将面临进一步的危险，正如守护者所称的那样，爆发叛乱。
Very true.
非常真实。
Had we not better appoint certain festivals at which we will bring together the brides and bridegrooms, and sacrifices will be offered and suitable hymeneal songs composed by our poets: the number of weddings is a matter which must be left to the discretion of the rulers, whose aim will be to preserve the average of population?
难道我们不能更好地指定一些节日，在这些节日里我们将新娘和新郎聚集在一起，献祭并由我们的诗人创作合适的处女膜歌曲：婚礼的数量必须由统治者自行决定，他们的目的是保持人口的平均水平？
There are many other things which they will have to consider, such as the effects of wars and diseases and any similar agencies, in order as far as this is possible to prevent the State from becoming either too large or too small.
他们还必须考虑许多其他事情，例如战争和疾病以及任何类似机构的影响，以便尽可能防止国家变得太大或太小。
Certainly, he replied.
当然，他回答道。
We shall have to invent some ingenious kind of lots which the less worthy may draw on each occasion of our bringing them together, and then they will accuse their own ill-luck and not the rulers.
我们必须发明一些巧妙的抽签方式，每次我们把他们聚集在一起时，那些不那么有价值的人就可以抽签，然后他们就会指责自己的不幸，而不是统治者。
To be sure, he said.
可以肯定的是，他说。
And I think that our braver and better youth, besides their other honours and rewards, might have greater facilities of intercourse with women given them; their bravery will be a reason, and such fathers ought to have as many sons as possible.
我认为，我们更勇敢、更优秀的年轻人，除了其他荣誉和奖励之外，可能还拥有与女性交往的更多便利；他们的勇敢将是一个理由，这样的父亲应该有尽可能多的儿子。
True.
真的。
And the proper officers, whether male or female or both, for offices are to be held by women as well as by men—
合适的官员，无论是男性、女性或两者兼而有之，都应由女性和男性担任职务——
Yes—
是的——
The proper officers will take the offspring of the good parents to the pen or fold, and there they will deposit them with certain nurses who dwell in a separate quarter; but the offspring of the inferior, or of the better when they chance to be deformed, will be put away in some mysterious, unknown place, as they should be.
适当的官员会把好父母的后代带到围栏或羊圈里，然后把它们交给住在单独宿舍的某些保姆。但是，劣等的后代，或者更好的后代，一旦有机会发生畸形，就会被安置在某个神秘的、未知的地方，这是理所应当的。
Yes, he said, that must be done if the breed of the guardians is to be kept pure.
是的，他说，如果要保持守护者的品种纯正，就必须这样做。
They will provide for their nurture, and will bring the mothers to the fold when they are full of milk, taking the greatest possible care that no mother recognises her own child; and other wet-nurses may be engaged if more are required.
他们会养育自己的孩子，当母羊吃饱了奶时，他们会把母羊带到羊圈，尽最大努力，不让母亲认出自己的孩子。如果需要更多，可以聘请其他奶妈。
Care will also be taken that the process of suckling shall not be protracted too long; and the mothers will have no getting up at night or other trouble, but will hand over all this sort of thing to the nurses and attendants.
还要注意哺乳过程不能拖得太久；母亲们将不再需要起夜或其他麻烦，而是将所有这些事情交给护士和服务员。
You suppose the wives of our guardians to have a fine easy time of it when they are having children.
你以为我们监护人的妻子生孩子时会过得很轻松。
Why, said I, and so they ought.
为什么，我说，他们也应该这么做。
Let us, however, proceed with our scheme.
然而，让我们继续我们的计划。
We were saying that the parents should be in the prime of life?
我们说父母应该年富力强？
Very true.
非常真实。
And what is the prime of life?
而什么是人生的巅峰呢？
May it not be defined as a period of about twenty years in a woman’s life, and thirty in a man’s?
难道不能将其定义为女性一生大约二十年，男性一生大约三十年吗？
Which years do you mean to include?
您的意思是包括哪些年份？
A woman, I said, at twenty years of age may begin to bear children to the State, and continue to bear them until forty; a man may begin at five-and-twenty, when he has passed the point at which the pulse of life beats quickest, and continue to beget children until he be fifty-five.
我说过，一个女人二十岁就可以开始为国家生孩子，一直生到四十岁；一个人可能从五岁到二十岁开始生育，那时他已经过了生命脉搏跳动最快的阶段，并继续生孩子，直到五十五岁。
Certainly, he said, both in men and women those years are the prime of physical as well as of intellectual vigour.
他说，当然，无论对于男性还是女性来说，这些年都是体力和智力活力的黄金时期。
Any one above or below the prescribed ages who takes part in the public hymeneals shall be said to have done an unholy and unrighteous thing; the child of which he is the father, if it steals into life, will have been conceived under auspices very unlike the sacrifices and prayers, which at each hymeneal priestesses and priest and the whole city will offer, that the new generation may be better and more useful than their good and useful parents, whereas his child will be the offspring of darkness and strange lust.
任何高于或低于规定年龄参加公共处女膜检查的人，均被视为做了不圣洁和不正义的事情；他作为父亲的孩子，如果偷偷进入生命，将在与祭祀和祈祷非常不同的主持下受孕，每次处女膜女祭司和牧师以及整个城市都会提供这种祭祀和祈祷，以便新一代可能比他们善良和有用的父母更好，更有用，而他的孩子将是黑暗和奇怪的欲望的后代。
Very true, he replied.
非常正确，他回答道。
And the same law will apply to any one of those within the prescribed age who forms a connection with any woman in the prime of life without the sanction of the rulers; for we shall say that he is raising up a bastard to the State, uncertified and unconsecrated.
同样的法律也适用于任何在规定年龄内、未经统治者批准而与任何壮年妇女发生联系的人；因为我们可以说，他正在向国家培养一个私生子，未经认证，也没有奉献。
Very true, he replied.
非常正确，他回答道。
This applies, however, only to those who are within the specified age: after that we allow them to range at will, except that a man may not marry his daughter or his daughter’s daughter, or his mother or his mother’s mother; and women, on the other hand, are prohibited from marrying their sons or fathers, or son’s son or father’s father, and so on in either direction.
但这仅适用于在规定年龄之内的人：之后我们允许他们随意调整，但男人不得与他的女儿或他女儿的女儿，或他的母亲或他母亲的母亲结婚；另一方面，妇女则被禁止与自己的儿子或父亲、儿子的儿子或父亲的父亲结婚，等等。
And we grant all this, accompanying the permission with strict orders to prevent any embryo which may come into being from seeing the light; and if any force a way to the birth, the parents must understand that the offspring of such an union cannot be maintained, and arrange accordingly.
我们批准这一切，并伴随着严格的命令，以防止任何可能形成的胚胎见光；如果有任何强行阻止出生，父母必须明白这种结合的后代无法维持，并做出相应安排。
That also, he said, is a reasonable proposition.
他说，这也是一个合理的提议。
But how will they know who are fathers and daughters, and so on?
但他们怎么知道谁是父亲和女儿等等？
They will never know.
他们永远不会知道。
The way will be this:—dating from the day of the hymeneal, the bridegroom who was then married will call all the male children who are born in the seventh and tenth month afterwards his sons, and the female children his daughters, and they will call him father, and he will call their children his grandchildren, and they will call the elder generation grandfathers and grandmothers.
其办法是这样的：从处女膜之日起，结婚的新郎称其后第七个月和第十个月出生的男孩为儿子，称女孩为女儿，称他为父亲，称其子女为孙子，称长辈为祖父、祖母。
All who were begotten at the time when their fathers and mothers came together will be called their brothers and sisters, and these, as I was saying, will be forbidden to inter-marry.
所有在父母结合时所生的人都将被称为兄弟姐妹，正如我所说，这些人将被禁止通婚。
This, however, is not to be understood as an absolute prohibition of the marriage of brothers and sisters; if the lot favours them, and they receive the sanction of the Pythian oracle, the law will allow them.
然而，这并不意味着绝对禁止兄弟姐妹结婚；如果抽签对他们有利，并且他们得到皮提亚神谕的认可，法律就会允许他们。
Quite right, he replied.
完全正确，他回答道。
Such is the scheme, Glaucon, according to which the guardians of our State are to have their wives and families in common.
这就是格劳孔的计划，根据该计划，我们国家的监护人应拥有共同的妻子和家庭。
And now you would have the argument show that this community is consistent with the rest of our polity, and also that nothing can be better—would you not?
现在你的论点表明这个社区与我们政体的其他部分是一致的，而且没有什么比这更好的了——你不是吗？
Yes, certainly.
是的，当然。
Shall we try to find a common basis by asking of ourselves what ought to be the chief aim of the legislator in making laws and in the organization of a State,—what is the greatest good, and what is the greatest evil, and then consider whether our previous description has the stamp of the good or of the evil?
我们是否应该通过问自己立法者在制定法律和组织国家时的主要目标应该是什么——什么是最大的善，什么是最大的恶——来试图找到一个共同的基础，然后考虑我们之前的描述是否带有善的印记或恶的印记？
By all means.
无论如何。
Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
在团结应该占主导地位的情况下，还有什么比不和谐、分心和多元化更邪恶的事情吗？
or any greater good than the bond of unity?
或者还有什么比团结的纽带更大的好处呢？
There cannot.
不可以。
And there is unity where there is community of pleasures and pains—where all the citizens are glad or grieved on the same occasions of joy and sorrow?
哪里有欢乐和痛苦的共同体，哪里就有团结——所有公民在同样的欢乐和悲伤的时刻感到高兴或悲伤？
No doubt.
无疑。
Yes; and where there is no common but only private feeling a State is disorganized—when you have one half of the world triumphing and the other plunged in grief at the same events happening to the city or the citizens?
是的;如果没有共同的、只有私人的感觉，一个国家就会变得杂乱无章——当世界的一半在胜利，而另一半却因发生在城市或公民身上的同样事件而陷入悲痛时？
Certainly.
当然。
Such differences commonly originate in a disagreement about the use of the terms ‘mine’ and ‘not mine,’ ‘his’ and ‘not his.’
这种差异通常源于对“我的”和“不是我的”、“他的”和“不是他的”等术语使用的分歧。
Exactly so.
正是如此。
And is not that the best-ordered State in which the greatest number of persons apply the terms ‘mine’ and ‘not mine’ in the same way to the same thing?
难道这不是一个秩序最好的国家吗？在这个国家里，最多的人以同样的方式对同一件事应用“我的”和“不是我的”这两个词？
Quite true.
完全正确。
Or that again which most nearly approaches to the condition of the individual—as in the body, when but a finger of one of us is hurt, the whole frame, drawn towards the soul as a centre and forming one kingdom under the ruling power therein, feels the hurt and sympathizes all together with the part affected, and we say that the man has a pain in his finger; and the same expression is used about any other part of the body, which has a sensation of pain at suffering or of pleasure at the alleviation of suffering.
或者说，这又是最接近个人状况的——就像在身体上，当我们其中一个人的一根手指受伤时，整个框架就会以灵魂为中心，并在其中的统治力量下形成一个王国，感受到伤害，并与受影响的部分一起同情，我们说这个人的手指疼痛；同样的表达方式也适用于身体的任何其他部位，该部位在受苦时有疼痛感，或在受苦减轻时有愉悦感。
Very true, he replied; and I agree with you that in the best-ordered State there is the nearest approach to this common feeling which you describe.
非常正确，他回答说；我同意你的观点，在最有序的状态下，有最接近你所描述的这种共同感觉的方法。
Then when any one of the citizens experiences any good or evil, the whole State will make his case their own, and will either rejoice or sorrow with him?
那么，当任何一个公民经历任何好事或坏事时，整个国家都会以他的情况为己任，与他同乐或同悲？
Yes, he said, that is what will happen in a well-ordered State.
是的，他说，这就是一个秩序良好的国家将会发生的事情。
It will now be time, I said, for us to return to our State and see whether this or some other form is most in accordance with these fundamental principles.
我说，现在是时候让我们回到我们的国家，看看这种形式或其他某种形式是否最符合这些基本原则。
Very good.
非常好。
Our State like every other has rulers and subjects?
我们的国家和其他国家一样有统治者和臣民吗？
True.
真的。
All of whom will call one another citizens?
所有的人都会互相称呼对方为公民吗？
Of course.
当然。
But is there not another name which people give to their rulers in other States?
但是，其他国家的人们难道没有给他们的统治者起别的名字吗？
Generally they call them masters, but in democratic States they simply call them rulers.
一般来说，他们称他们为主人，但在民主国家，他们简称为统治者。
And in our State what other name besides that of citizens do the people give the rulers?
在我们国家，除了公民之外，人民还给统治者起什么别的名字呢？
They are called saviours and helpers, he replied.
他回答说，他们被称为救世主和帮助者。
And what do the rulers call the people?
统治者又如何称呼人民呢？
Their maintainers and foster-fathers.
他们的维护者和养父。
And what do they call them in other States?
在其他州他们怎么称呼它们？
Slaves.
奴隶。
And what do the rulers call one another in other States?
其他国家的统治者如何称呼彼此？
Fellow-rulers.
同为统治者。
And what in ours?
而我们呢？
Fellow-guardians.
同为监护人。
Did you ever know an example in any other State of a ruler who would speak of one of his colleagues as his friend and of another as not being his friend?
你是否知道其他任何国家的统治者会说他的一位同事是他的朋友，而另一位同事则不是他的朋友？
Yes, very often.
是的，经常。
And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
他将一位朋友视为他感兴趣的朋友，而将另一位朋友视为他不感兴趣的陌生人？
Exactly.
确切地。
But would any of your guardians think or speak of any other guardian as a stranger?
但是，您的任何监护人是否会认为或谈论任何其他监护人作为陌生人？
Certainly he would not; for every one whom they meet will be regarded by them either as a brother or sister, or father or mother, or son or daughter, or as the child or parent of those who are thus connected with him.
他当然不会；因为他们遇到的每一个人都会被他们视为兄弟或姐妹，或父亲或母亲，或儿子或女儿，或者是与他有联系的人的孩子或父母。
Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
资本，我说；但让我再问你一次：他们只是名义上的一家人吗？或者说他们的一切行动都应该名副其实吗？
For example, in the use of the word ‘father,’ would the care of a father be implied and the filial reverence and duty and obedience to him which the law commands; and is the violator of these duties to be regarded as an impious and unrighteous person who is not likely to receive much good either at the hands of God or of man?
例如，在使用“父亲”这个词时，是否暗示了父亲的关怀以及法律所要求的对父亲的孝敬、责任和服从？违反这些义务的人是否会被视为不虔诚和不正义的人，不可能从上帝或人类手中得到太多好处？
Are these to be or not to be the strains which the children will hear repeated in their ears by all the citizens about those who are intimated to them to be their parents and the rest of their kinsfolk?
这些是否会成为孩子们听到的所有公民在耳边重复的关于那些被告知是他们的父母和其他亲属的言论？
These, he said, and none other; for what can be more ridiculous than for them to utter the names of family ties with the lips only and not to act in the spirit of them?
他说，就是这些，没有别的；对于他们来说，有什么比只用嘴唇说出家庭关系的名字而不按照他们的精神行事更可笑的呢？
Then in our city the language of harmony and concord will be more often heard than in any other.
那么，在我们的城市里，和谐与和谐的语言将比在其他任何地方都更容易听到。
As I was describing before, when any one is well or ill, the universal word will be ‘with me it is well’ or ‘it is ill.’
正如我之前所描述的，当任何人生病或生病时，通用的词将是“对我来说很好”或“生病了”。
Most true.
最真实。
And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
同意这种思维和说话方式，我们不是说他们将有共同的快乐和痛苦吗？
Yes, and so they will.
是的，他们也会的。
And they will have a common interest in the same thing which they will alike call ‘my own,’ and having this common interest they will have a common feeling of pleasure and pain?
他们会对同一件事有共同的兴趣，他们都将其称为“我自己的”，并且有了这种共同的兴趣，他们就会有共同的快乐和痛苦的感觉？
Yes, far more so than in other States.
是的，比其他州要多得多。
And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
除了国家的总宪法之外，其原因是监护人将拥有一个由妇女和儿童组成的社区吗？
That will be the chief reason.
这将是主要原因。
And this unity of feeling we admitted to be the greatest good, as was implied in our own comparison of a well-ordered State to the relation of the body and the members, when affected by pleasure or pain?
我们承认这种感觉的统一是最大的善，正如我们自己将井然有序的国家与身体和成员的关系进行比较时所暗示的那样，当受到快乐或痛苦的影响时？
That we acknowledged, and very rightly.
我们承认这一点，而且非常正确。
Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
那么，我们公民中的妻子和孩子的社区显然是国家最大利益的源泉？
Certainly.
当然。
And this agrees with the other principle which we were affirming,—that the guardians were not to have houses or lands or any other property; their pay was to be their food, which they were to receive from the other citizens, and they were to have no private expenses; for we intended them to preserve their true character of guardians.
这与我们所确认的另一项原则一致，即监护人不得拥有房屋、土地或任何其他财产；他们的工资是他们的食物，这些食物是他们从其他公民那里获得的，他们没有私人开支；因为我们想让他们保留守护者的真实性格。
Right, he replied.
是的，他回答道。
Both the community of property and the community of families, as I am saying, tend to make them more truly guardians; they will not tear the city in pieces by differing about ‘mine’ and ‘not mine;’ each man dragging any acquisition which he has made into a separate house of his own, where he has a separate wife and children and private pleasures and pains; but all will be affected as far as may be by the same pleasures and pains because they are all of one opinion about what is near and dear to them, and therefore they all tend towards a common end.
正如我所说，财产共同体和家庭共同体都倾向于使他们成为更真正的监护人。他们不会因“我的”和“非我的”的分歧而将这座城市撕成碎片；每个人都将他所获得的任何财产拖入自己的独立房屋，在那里他有单独的妻子和孩子以及私人的快乐和痛苦；但所有人都将受到同样的快乐和痛苦的影响，因为他们对自己所亲近和珍视的事物都有一种看法，因此他们都倾向于一个共同的目标。
Certainly, he replied.
当然，他回答道。
And as they have nothing but their persons which they can call their own, suits and complaints will have no existence among them; they will be delivered from all those quarrels of which money or children or relations are the occasion.
由于他们除了可以称为自己的人之外一无所有，因此他们之间不会存在诉讼和抱怨；他们将从所有因金钱、孩子或亲戚而发生的争吵中解脱出来。
Of course they will.
他们当然会。
Neither will trials for assault or insult ever be likely to occur among them.
他们之间也不可能发生因攻击或侮辱而受到审判的情况。
For that equals should defend themselves against equals we shall maintain to be honourable and right; we shall make the protection of the person a matter of necessity.
因为平等者应该保护自己免受平等者的侵害，我们将保持光荣和正义；我们将把保护此人作为必要的事项。
That is good, he said.
那很好，他说。
Yes; and there is a further good in the law; viz.
是的;法律还有一个好处；即。
that if a man has a quarrel with another he will satisfy his resentment then and there, and not proceed to more dangerous lengths.
如果一个人与另一个人发生争吵，他会当场满足自己的怨恨，而不会做出更危险的事情。
Certainly.
当然。
To the elder shall be assigned the duty of ruling and chastising the younger.
长辈有管理和惩戒晚辈的职责。
Clearly.
清楚地。
Nor can there be a doubt that the younger will not strike or do any other violence to an elder, unless the magistrates command him; nor will he slight him in any way.
毫无疑问，年轻人不会殴打年长者或对年长者实施任何其他暴力行为，除非地方官命令他。他也不会以任何方式怠慢他。
For there are two guardians, shame and fear, mighty to prevent him: shame, which makes men refrain from laying hands on those who are to them in the relation of parents; fear, that the injured one will be succoured by the others who are his brothers, sons, fathers.
因为有两个守护者，羞耻和恐惧，有力地阻止了他：羞耻，使人避免对那些与他们有父母关系的人下手；担心受伤的人会得到他的兄弟、儿子、父亲的救助。
That is true, he replied.
确实如此，他回答道。
Then in every way the laws will help the citizens to keep the peace with one another?
那么法律会在各个方面帮助公民维持彼此之间的和平吗？
Yes, there will be no want of peace.
是的，不会缺少和平。
And as the guardians will never quarrel among themselves there will be no danger of the rest of the city being divided either against them or against one another.
由于守护者之间永远不会发生争吵，因此城市的其他部分也不会有分裂的危险，无论是对他们还是彼此对立。
None whatever.
无论如何都没有。
I hardly like even to mention the little meannesses of which they will be rid, for they are beneath notice: such, for example, as the flattery of the rich by the poor, and all the pains and pangs which men experience in bringing up a family, and in finding money to buy necessaries for their household, borrowing and then repudiating, getting how they can, and giving the money into the hands of women and slaves to keep—the many evils of so many kinds which people suffer in this way are mean enough and obvious enough, and not worth speaking of.
我什至不愿意提及他们将摆脱的小卑鄙行为，因为它们是不引人注目的：例如，穷人对富人的阿谀奉承，以及男人在养育家庭、筹集资金为家庭购买必需品、借钱然后拒绝、如何获取钱财以及将钱交给妇女和奴隶手中所经历的所有痛苦和痛苦——人们以这种方式遭受的如此多的罪恶是足够卑鄙和痛苦的。足够明显了，不值得一提。
Yes, he said, a man has no need of eyes in order to perceive that.
是的，他说，一个人不需要眼睛来感知这一点。
And from all these evils they will be delivered, and their life will be blessed as the life of Olympic victors and yet more blessed.
他们将从所有这些罪恶中解脱出来，他们的生活将像奥运会胜利者的生活一样受到祝福，甚至更加受到祝福。
How so?
为何如此？
The Olympic victor, I said, is deemed happy in receiving a part only of the blessedness which is secured to our citizens, who have won a more glorious victory and have a more complete maintenance at the public cost.
我说，奥运会胜利者被认为很高兴只获得了我们公民所获得的幸福的一部分，我们的公民赢得了更光荣的胜利，并以公共成本获得了更完整的维护。
For the victory which they have won is the salvation of the whole State; and the crown with which they and their children are crowned is the fulness of all that life needs; they receive rewards from the hands of their country while living, and after death have an honourable burial.
因为他们赢得的胜利是整个国家的拯救；他们和他们的孩子所加冕的王冠就是满足生活所需的一切。他们生前受到国家的嘉奖，死后得到体面的安葬。
Yes, he said, and glorious rewards they are.
是的，他说，而且这是光荣的奖励。
Do you remember, I said, how in the course of the previous discussion some one who shall be nameless accused us of making our guardians unhappy—they had nothing and might have possessed all things—to whom we replied that, if an occasion offered, we might perhaps hereafter consider this question, but that, as at present advised, we would make our guardians truly guardians, and that we were fashioning the State with a view to the greatest happiness, not of any particular class, but of the whole?
我说，你是否记得，在之前的讨论过程中，有一个无名的人如何指责我们让我们的监护人不快乐——他们一无所有，却可能拥有一切——我们回答说，如果有机会，我们也许以后会考虑这个问题，但正如目前所建议的，我们将使我们的监护人成为真正的监护人，并且我们正在建立国家，以实现最大的幸福，不是任何特定阶级的幸福，而是全体的幸福？
Yes, I remember.
是的，我记得。
And what do you say, now that the life of our protectors is made out to be far better and nobler than that of Olympic victors—is the life of shoemakers, or any other artisans, or of husbandmen, to be compared with it?
既然我们的保护者的生活被证明比奥运会胜利者的生活要好得多、高贵得多，那么你怎么说呢——鞋匠、其他工匠或农夫的生活可以与之相比吗？
Certainly not.
当然不是。
At the same time I ought here to repeat what I have said elsewhere, that if any of our guardians shall try to be happy in such a manner that he will cease to be a guardian, and is not content with this safe and harmonious life, which, in our judgment, is of all lives the best, but infatuated by some youthful conceit of happiness which gets up into his head shall seek to appropriate the whole state to himself, then he will have to learn how wisely Hesiod spoke, when he said, ‘half is more than the whole.’
同时，我应该在这里重复我在其他地方说过的话，如果我们的监护人试图以这样一种方式幸福，以至于他不再是监护人，并且不满足于这种安全和谐的生活，在我们看来，这种生活是所有生命中最好的，而是被某种年轻的幸福幻想所迷惑，这种幻想在他的脑海中浮现，试图将整个状态据为己有，那么他将不得不学习赫西奥德说得多么明智，当他说：“一半是更多”时比整体。’
If he were to consult me, I should say to him: Stay where you are, when you have the offer of such a life.
如果他来咨询我，我会对他说：当你拥有这样的生活时，留在原地吧。
You agree then, I said, that men and women are to have a common way of life such as we have described—common education, common children; and they are to watch over the citizens in common whether abiding in the city or going out to war; they are to keep watch together, and to hunt together like dogs; and always and in all things, as far as they are able, women are to share with the men?
我说，那么你同意，男人和女人应该有一种共同的生活方式，就像我们所描述的那样——共同的教育，共同的孩子；无论是住在城里还是外出打仗，他们都要看顾共同的公民。他们要一起看守，像狗一样一起打猎。在一切事情上，女人总是要尽可能地与男人分享？
And in so doing they will do what is best, and will not violate, but preserve the natural relation of the sexes.
在这样做的过程中，他们会做最好的事情，不会违反，而是维护两性的自然关系。
I agree with you, he replied.
我同意你的看法，他回答道。
The enquiry, I said, has yet to be made, whether such a community be found possible—as among other animals, so also among men—and if possible, in what way possible?
我说，我们还需要探究的是，这样一个共同体是否可能存在——就像在其他动物中一样，在人类中也是如此——如果可能的话，以什么方式可能？
You have anticipated the question which I was about to suggest.
你已经预料到我要提出的问题了。
There is no difficulty, I said, in seeing how war will be carried on by them.
我说，不难看出他们将如何进行战争。
How?
如何？
Why, of course they will go on expeditions together; and will take with them any of their children who are strong enough, that, after the manner of the artisan’s child, they may look on at the work which they will have to do when they are grown up; and besides looking on they will have to help and be of use in war, and to wait upon their fathers and mothers.
为什么，他们当然会一起去探险；他们会带着足够强壮的孩子一起去，这样，他们就可以按照工匠孩子的方式，观看他们长大后必须做的工作；除了观看之外，他们还必须在战争中提供帮助和帮助，并侍奉他们的父母。
Did you never observe in the arts how the potters’ boys look on and help, long before they touch the wheel?
你是否从未在艺术中观察过陶工的男孩们在接触轮子之前是如何观看和提供帮助的？
Yes, I have.
是的，我有。
And shall potters be more careful in educating their children and in giving them the opportunity of seeing and practising their duties than our guardians will be?
陶工们是否应该比我们的监护人更加细心地教育他们的孩子，让他们有机会认识和实践自己的职责？
The idea is ridiculous, he said.
他说，这个想法很荒谬。
There is also the effect on the parents, with whom, as with other animals, the presence of their young ones will be the greatest incentive to valour.
这对父母也有影响，就像其他动物一样，幼崽的存在将成为父母勇敢的最大动力。
That is quite true, Socrates; and yet if they are defeated, which may often happen in war, how great the danger is!
苏格拉底，确实如此。然而，如果他们被打败了，这在战争中经常发生，那么危险是多么大啊！
the children will be lost as well as their parents, and the State will never recover.
孩子们和他们的父母都将失去，国家将永远无法恢复。
True, I said; but would you never allow them to run any risk?
是的，我说；但你绝不允许他们冒任何风险吗？
I am far from saying that.
我远没有这么说。
Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
好吧，但如果他们要冒风险，难道他们不应该在某些情况下这样做吗？如果他们逃脱了灾难，他们会因此而变得更好？
Clearly.
清楚地。
Whether the future soldiers do or do not see war in the days of their youth is a very important matter, for the sake of which some risk may fairly be incurred.
未来的士兵在年轻时是否经历过战争是一件非常重要的事情，为此可能会冒一些风险。
Yes, very important.
是的，非常重要。
This then must be our first step,—to make our children spectators of war; but we must also contrive that they shall be secured against danger; then all will be well.
那么，这必须是我们的第一步——让我们的孩子成为战争的旁观者；但我们还必须设法确保他们免受危险；那么一切都会好起来的。
True.
真的。
Their parents may be supposed not to be blind to the risks of war, but to know, as far as human foresight can, what expeditions are safe and what dangerous?
他们的父母可能不应该对战争的风险视而不见，而是应该知道，就人类的远见而言，哪些探险是安全的，哪些探险是危险的？
That may be assumed.
可以这样假设。
And they will take them on the safe expeditions and be cautious about the dangerous ones?
他们会带着他们去安全的探险，警惕危险的探险吗？
True.
真的。
And they will place them under the command of experienced veterans who will be their leaders and teachers?
他们会将他们置于经验丰富的退伍军人的指挥之下，他们将成为他们的领导者和老师？
Very properly.
非常正确。
Still, the dangers of war cannot be always foreseen; there is a good deal of chance about them?
然而，战争的危险并不总是可以预见的。他们有很多机会吗？
True.
真的。
Then against such chances the children must be at once furnished with wings, in order that in the hour of need they may fly away and escape.
然后，为了防止这种情况的发生，必须立即为孩子们配备翅膀，以便在需要的时候他们可以飞走并逃脱。
What do you mean?
你是什么意思？
he said.
他说。
I mean that we must mount them on horses in their earliest youth, and when they have learnt to ride, take them on horseback to see war: the horses must not be spirited and warlike, but the most tractable and yet the swiftest that can be had.
我的意思是，我们必须在他们很小的时候就让他们骑上马，当他们学会骑术时，带他们骑在马背上看战争：马不能是精神旺盛和好战的，而是最驯服的，但也是最快的。
In this way they will get an excellent view of what is hereafter to be their own business; and if there is danger they have only to follow their elder leaders and escape.
通过这种方式，他们将对今后自己的事业有一个很好的了解；如果遇到危险，他们只能跟随年长的领袖逃跑。
I believe that you are right, he said.
我相信你是对的，他说。
Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
其次，关于战争；你的士兵之间以及他们的敌人之间应该保持怎样的关系？
I should be inclined to propose that the soldier who leaves his rank or throws away his arms, or is guilty of any other act of cowardice, should be degraded into the rank of a husbandman or artisan.
我倾向于建议，那些离开军衔、扔掉武器或犯有任何其他怯懦行为的士兵，应该被降级为农夫或工匠。
What do you think?
你怎么认为？
By all means, I should say.
无论如何，我应该说。
And he who allows himself to be taken prisoner may as well be made a present of to his enemies; he is their lawful prey, and let them do what they like with him.
那些让自己被俘虏的人，也可能被当作礼物送给敌人。他是他们合法的猎物，让他们为所欲为。
Certainly.
当然。
But the hero who has distinguished himself, what shall be done to him?
但英雄已经功成名就，该怎么办呢？
In the first place, he shall receive honour in the army from his youthful comrades; every one of them in succession shall crown him.
首先，他将在军队中从年轻战友那里获得荣誉；他们中的每一位都将依次为他加冕。
What do you say?
你怎么说？
I approve.
我同意。
And what do you say to his receiving the right hand of fellowship?
你对他接受交通的右手有何看法？
To that too, I agree.
对此我也同意。
But you will hardly agree to my next proposal.
但你很难同意我的下一个提议。
What is your proposal?
你的建议是什么？
That he should kiss and be kissed by them.
他应该亲吻他们，也应该被他们亲吻。
Most certainly, and I should be disposed to go further, and say: Let no one whom he has a mind to kiss refuse to be kissed by him while the expedition lasts.
毫无疑问，我应该更进一步说：在探险期间，任何一个他想亲吻的人都不要拒绝被他亲吻。
So that if there be a lover in the army, whether his love be youth or maiden, he may be more eager to win the prize of valour.
因此，如果军中有情人，无论他的爱情是少年还是少女，他可能会更渴望获得英勇的奖赏。
Capital, I said.
资本，我说。
That the brave man is to have more wives than others has been already determined: and he is to have first choices in such matters more than others, in order that he may have as many children as possible?
勇者比别人拥有更多的妻子已经是注定的了：在这些事情上他比别人有更多的优先选择权，以便他能拥有尽可能多的孩子？
Agreed.
同意。
Again, there is another manner in which, according to Homer, brave youths should be honoured; for he tells how Ajax, after he had distinguished himself in battle, was rewarded with long chines, which seems to be a compliment appropriate to a hero in the flower of his age, being not only a tribute of honour but also a very strengthening thing.
根据荷马的说法，还有另一种方式可以表彰勇敢的年轻人。因为他讲述了埃阿斯在战斗中表现出色后如何获得长脊的奖励，这似乎是对他这个时代的英雄的一种赞美，不仅是一种荣誉，而且是一种非常强大的东西。
Most true, he said.
最真实的，他说。
Then in this, I said, Homer shall be our teacher; and we too, at sacrifices and on the like occasions, will honour the brave according to the measure of their valour, whether men or women, with hymns and those other distinctions which we were mentioning; also with
那么在这方面，我说，荷马将成为我们的老师；我们也会在祭祀和类似场合，根据勇敢者的英勇程度，用赞美诗和我们提到的其他荣誉来表彰他们，无论是男性还是女性。还与
‘seats of precedence, and meats and full cups;’
“优先座位、肉和满杯的酒；”
and in honouring them, we shall be at the same time training them.
在向他们致敬的同时，我们也将培训他们。
That, he replied, is excellent.
他回答说，那太好了。
Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
是的，我说；当一个人在战争中光荣牺牲时，我们首先不应该说他是黄金种族吗？
To be sure.
可以肯定的是。
Nay, have we not the authority of Hesiod for affirming that when they are dead
不仅如此，难道我们没有赫西奥德的权威来断言，当他们死后
‘They are holy angels upon the earth, authors of good, averters of evil, the guardians of speech-gifted men’?
“他们是地球上的圣天使，善行的创造者，邪恶的避免者，有语言天赋的人的守护者”？
Yes; and we accept his authority.
是的;我们接受他的权威。
We must learn of the god how we are to order the sepulture of divine and heroic personages, and what is to be their special distinction; and we must do as he bids?
我们必须向神明学习如何为神圣的英雄人物埋葬，以及他们的特殊之处是什么；我们必须按照他的吩咐去做吗？
By all means.
无论如何。
And in ages to come we will reverence them and kneel before their sepulchres as at the graves of heroes.
在未来的岁月里，我们将尊敬他们，跪在他们的坟墓前，就像跪在英雄的坟墓前一样。
And not only they but any who are deemed pre-eminently good, whether they die from age, or in any other way, shall be admitted to the same honours.
不仅是他们，任何被认为非常优秀的人，无论是因年老而死亡，还是以任何其他方式死亡，都应获得同样的荣誉。
That is very right, he said.
他说，这是非常正确的。
Next, how shall our soldiers treat their enemies?
接下来，我们的士兵该如何对待敌人呢？
What about this?
这又如何呢？
In what respect do you mean?
你指的是哪方面？
First of all, in regard to slavery?
首先，关于奴隶制？
Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
你认为希腊人应该奴役希腊国家，或者允许其他人奴役他们（如果他们能帮忙的话），这对吗？
Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians?
考虑到整个民族有朝一日可能落入野蛮人的枷锁之下，他们的习惯不应该是宽恕他们吗？
To spare them is infinitely better.
饶恕他们是再好不过的事了。
Then no Hellene should be owned by them as a slave; that is a rule which they will observe and advise the other Hellenes to observe.
那么希腊人就不应该被他们当作奴隶；这是他们将遵守的规则，并建议其他希腊人遵守。
Certainly, he said; they will in this way be united against the barbarians and will keep their hands off one another.
当然，他说；这样他们就会联合起来对抗野蛮人，并且不会互相干涉。
Next as to the slain; ought the conquerors, I said, to take anything but their armour?
接下来是被杀的人；我说，征服者除了盔甲之外还应该拿走其他东西吗？
Does not the practice of despoiling an enemy afford an excuse for not facing the battle?
掠夺敌人的做法难道不是不去战斗的借口吗？
Cowards skulk about the dead, pretending that they are fulfilling a duty, and many an army before now has been lost from this love of plunder.
懦夫在死者周围躲藏，假装他们正在履行职责，而在此之前，许多军队都因这种对掠夺的热爱而损失惨重。
Very true.
非常真实。
And is there not illiberality and avarice in robbing a corpse, and also a degree of meanness and womanishness in making an enemy of the dead body when the real enemy has flown away and left only his fighting gear behind him,—is not this rather like a dog who cannot get at his assailant, quarrelling with the stones which strike him instead?
抢劫尸体，难道不是一种不自由和贪婪吗？当真正的敌人已经飞走了，只留下了他的战斗装备时，与尸体为敌，这是否也有一定程度的卑鄙和女人气——这不是像一只狗无法接近攻击者，而是与击中他的石头争吵吗？
Very like a dog, he said.
非常像一只狗，他说。
Then we must abstain from spoiling the dead or hindering their burial?
那么我们必须避免破坏死者或阻碍他们的埋葬吗？
Yes, he replied, we most certainly must.
是的，他回答道，我们当然必须这样做。
Neither shall we offer up arms at the temples of the gods, least of all the arms of Hellenes, if we care to maintain good feeling with other Hellenes; and, indeed, we have reason to fear that the offering of spoils taken from kinsmen may be a pollution unless commanded by the god himself?
如果我们愿意与其他希腊人保持良好的关系，我们也不会在众神的神庙前举起武器，尤其是希腊人的武器。事实上，我们有理由担心，除非神亲自下令，否则从亲属处夺取的战利品可能会成为一种污染？
Very true.
非常真实。
Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
再说一遍，至于对希腊领土的蹂躏或烧毁房屋，应该采取什么做法呢？
May I have the pleasure, he said, of hearing your opinion?
他说，我可以很高兴听听你的意见吗？
Both should be forbidden, in my judgment; I would take the annual produce and no more.
根据我的判断，两者都应该被禁止；我只拿每年的农产品，仅此而已。
Shall I tell you why?
我要告诉你为什么吗？
Pray do.
祈祷吧。
Why, you see, there is a difference in the names ‘discord’ and ‘war,’ and I imagine that there is also a difference in their natures; the one is expressive of what is internal and domestic, the other of what is external and foreign; and the first of the two is termed discord, and only the second, war.
为什么，你看，“不和谐”和“战争”的名称是有区别的，而且我想它们的性质也有区别；一个表达的是内部和国内的事物，另一个表达的是外部和外国的事物；两者中的第一个被称为不和，只有第二个被称为战争。
That is a very proper distinction, he replied.
他回答说，这是一个非常恰当的区别。
And may I not observe with equal propriety that the Hellenic race is all united together by ties of blood and friendship, and alien and strange to the barbarians?
难道我不能同样恰当地指出，希腊民族是通过血缘和友谊的纽带团结在一起的，而对野蛮人来说却是陌生的吗？
Very good, he said.
非常好，他说。
And therefore when Hellenes fight with barbarians and barbarians with Hellenes, they will be described by us as being at war when they fight, and by nature enemies, and this kind of antagonism should be called war; but when Hellenes fight with one another we shall say that Hellas is then in a state of disorder and discord, they being by nature friends; and such enmity is to be called discord.
因此，当希腊人与野蛮人作战，野蛮人与希腊人作战时，他们战斗时就会被我们描述为处于战争状态，本质上是敌人，这种对抗应该称为战争；但是，当希腊人互相争斗时，我们会说希腊当时处于一种混乱和不和谐的状态，他们本质上是朋友；这种敌意被称为不和。
I agree.
我同意。
Consider then, I said, when that which we have acknowledged to be discord occurs, and a city is divided, if both parties destroy the lands and burn the houses of one another, how wicked does the strife appear!
我说，想想看，当我们承认不和的事情发生时，一座城市被分裂，如果双方互相毁坏土地，烧毁彼此的房屋，那么冲突是多么邪恶啊！
No true lover of his country would bring himself to tear in pieces his own nurse and mother: There might be reason in the conqueror depriving the conquered of their harvest, but still they would have the idea of peace in their hearts and would not mean to go on fighting for ever.
没有一个真正热爱祖国的人会撕碎自己的奶妈和母亲：征服者剥夺被征服者的收成也许有道理，但他们心中仍然有和平的想法，不会打算永远继续战斗。
Yes, he said, that is a better temper than the other.
是的，他说，那个脾气比另一个好。
And will not the city, which you are founding, be an Hellenic city?
你们正在建立的这座城市难道不会是一座希腊城市吗？
It ought to be, he replied.
应该如此，他回答道。
Then will not the citizens be good and civilized?
那么公民不就是善良的、文明的吗？
Yes, very civilized.
是的，很文明。
And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
他们难道不会热爱希腊，将希腊视为自己的土地，分享共同的神庙吗？
Most certainly.
最肯定的是。
And any difference which arises among them will be regarded by them as discord only—a quarrel among friends, which is not to be called a war?
而他们之间出现的任何分歧，都会被他们视为不和——朋友之间的争吵，这不叫战争吗？
Certainly not.
当然不是。
Then they will quarrel as those who intend some day to be reconciled?
然后他们会像那些打算有一天和好的人一样吵架吗？
Certainly.
当然。
They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
他们会使用友好的纠正，但不会奴役或摧毁他们的对手；他们将成为纠正者，而不是敌人？
Just so.
就是这样。
And as they are Hellenes themselves they will not devastate Hellas, nor will they burn houses, nor ever suppose that the whole population of a city—men, women, and children—are equally their enemies, for they know that the guilt of war is always confined to a few persons and that the many are their friends.
由于他们本身就是希腊人，所以他们不会毁灭希腊，也不会烧毁房屋，也不会认为一个城市的所有人口——男人、女人和儿童——同样是他们的敌人，因为他们知道战争的罪责总是局限于少数人，而大多数人都是他们的朋友。
And for all these reasons they will be unwilling to waste their lands and rase their houses; their enmity to them will only last until the many innocent sufferers have compelled the guilty few to give satisfaction?
由于所有这些原因，他们将不愿意浪费他们的土地并拆除他们的房屋；他们对他们的敌意只会持续到许多无辜的受害者迫使少数有罪的人做出满足为止？
I agree, he said, that our citizens should thus deal with their Hellenic enemies; and with barbarians as the Hellenes now deal with one another.
他说，我同意我们的公民应该这样对付他们的希腊敌人。对待野蛮人就像希腊人现在对待彼此一样。
Then let us enact this law also for our guardians:—that they are neither to devastate the lands of Hellenes nor to burn their houses.
那么，让我们也为我们的监护人制定这条法律：——他们不得破坏希腊人的土地，也不得烧毁他们的房屋。
Agreed; and we may agree also in thinking that these, like all our previous enactments, are very good.
同意；我们也可能同意，这些法案和我们以前的所有法案一样，都非常好。
But still I must say, Socrates, that if you are allowed to go on in this way you will entirely forget the other question which at the commencement of this discussion you thrust aside:—Is such an order of things possible, and how, if at all?
但我仍然必须说，苏格拉底，如果让你继续这样下去，你将完全忘记在讨论开始时你搁置的另一个问题：——事物的这种秩序可能吗？如果可能的话，如何可能？
For I am quite ready to acknowledge that the plan which you propose, if only feasible, would do all sorts of good to the State.
因为我非常愿意承认，您提出的计划如果可行的话，将为国家带来各种好处。
I will add, what you have omitted, that your citizens will be the bravest of warriors, and will never leave their ranks, for they will all know one another, and each will call the other father, brother, son; and if you suppose the women to join their armies, whether in the same rank or in the rear, either as a terror to the enemy, or as auxiliaries in case of need, I know that they will then be absolutely invincible; and there are many domestic advantages which might also be mentioned and which I also fully acknowledge: but, as I admit all these advantages and as many more as you please, if only this State of yours were to come into existence, we need say no more about them; assuming then the existence of the State, let us now turn to the question of possibility and ways and means—the rest may be left.
我要补充一下，你所遗漏的，你的公民将是最勇敢的战士，永远不会离开他们的队伍，因为他们都会互相认识，每个人都会称呼对方为父亲、兄弟、儿子；如果你认为妇女们加入她们的军队，无论是在同级部队还是在后方，或者作为对敌人的恐惧，或者作为需要时的辅助，我知道她们将是绝对无敌的。还有许多国内优势也可以提及，我也完全承认这些优势：但是，正如我承认所有这些优势以及您所希望的更多优势一样，只要你们的这种状态能够存在，我们就无需再多说了；假设国家存在，现在让我们转向可能性和方式方法的问题——剩下的就可以了。
If I loiter for a moment, you instantly make a raid upon me, I said, and have no mercy; I have hardly escaped the first and second waves, and you seem not to be aware that you are now bringing upon me the third, which is the greatest and heaviest.
我说，如果我徘徊片刻，你就会立即袭击我，而且毫不留情；我几乎没有逃脱第一波和第二波，而你似乎没有意识到，你现在正在给我带来第三波，这是最大、最重的。
When you have seen and heard the third wave, I think you will be more considerate and will acknowledge that some fear and hesitation was natural respecting a proposal so extraordinary as that which I have now to state and investigate.
当你看到和听到第三波浪潮时，我想你会更加体贴，并且会承认，对于我现在要陈述和调查的如此非凡的提案，有些恐惧和犹豫是很自然的。
The more appeals of this sort which you make, he said, the more determined are we that you shall tell us how such a State is possible: speak out and at once.
他说，你发出的此类呼吁越多，我们就越坚决要求你告诉我们这样一个国家如何可能：立即说出来。
Let me begin by reminding you that we found our way hither in the search after justice and injustice.
首先让我提醒你们，我们在追求正义和非正义的过程中找到了我们的出路。
True, he replied; but what of that?
是的，他回答说；但那又怎样呢？
I was only going to ask whether, if we have discovered them, we are to require that the just man should in nothing fail of absolute justice; or may we be satisfied with an approximation, and the attainment in him of a higher degree of justice than is to be found in other men?
我只是想问，如果我们发现了它们，我们是否应该要求正义的人在任何情况下都必须实现绝对正义？或者我们是否可以满足于一个近似值，并且他比其他人获得了更高程度的正义？
The approximation will be enough.
近似值就足够了。
We were enquiring into the nature of absolute justice and into the character of the perfectly just, and into injustice and the perfectly unjust, that we might have an ideal.
我们正在探究绝对正义的本质，探究完全正义的特征，探究不正义和完全不正义，以便我们可能有一个理想。
We were to look at these in order that we might judge of our own happiness and unhappiness according to the standard which they exhibited and the degree in which we resembled them, but not with any view of showing that they could exist in fact.
我们看待这些是为了根据它们所表现出的标准以及我们与它们的相似程度来判断我们自己的幸福和不幸，而不是为了表明它们实际上可能存在。
True, he said.
是的，他说。
Would a painter be any the worse because, after having delineated with consummate art an ideal of a perfectly beautiful man, he was unable to show that any such man could ever have existed?
一个画家会不会因为在用精湛的艺术描绘了完美美男子的理想之后却无法证明这样的男人可能存在而变得更糟？
He would be none the worse.
他不会更糟。
Well, and were we not creating an ideal of a perfect State?
那么，我们不是在创造一个完美国家的理想吗？
To be sure.
可以肯定的是。
And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described?
我们的理论是否是一个更糟糕的理论，因为我们无法证明一个城市按照所描述的方式进行排序的可能性？
Surely not, he replied.
当然不是，他回答道。
That is the truth, I said.
这是事实，我说。
But if, at your request, I am to try and show how and under what conditions the possibility is highest, I must ask you, having this in view, to repeat your former admissions.
但是，如果按照您的要求，我要尝试说明如何以及在什么条件下这种可能性是最高的，考虑到这一点，我必须要求您重复您之前的承认。
What admissions?
什么招生？
I want to know whether ideals are ever fully realized in language?
我想知道理想是否可以用语言完全实现？
Does not the word express more than the fact, and must not the actual, whatever a man may think, always, in the nature of things, fall short of the truth?
难道这个词所表达的不只是事实吗？而且，无论一个人怎么想，在事物的本质上，实际的东西不总是不符合真理吗？
What do you say?
你怎么说？
I agree.
我同意。
Then you must not insist on my proving that the actual State will in every respect coincide with the ideal: if we are only able to discover how a city may be governed nearly as we proposed, you will admit that we have discovered the possibility which you demand; and will be contented.
那么你就不必坚持让我证明现实的国家在各个方面都与理想的状态一致：如果我们只能发现如何几乎按照我们的建议来治理一个城市，你就会承认我们已经发现了你所要求的可能性；如果我们能够发现你所要求的可能性，那么你就会承认我们已经发现了你所要求的可能性。并会感到满足。
I am sure that I should be contented—will not you?
我确信我应该感到满足——你不是吗？
Yes, I will.
是的，我会。
Let me next endeavour to show what is that fault in States which is the cause of their present maladministration, and what is the least change which will enable a State to pass into the truer form; and let the change, if possible, be of one thing only, or, if not, of two; at any rate, let the changes be as few and slight as possible.
接下来，让我尽力说明各国目前管理不善的原因是什么，以及什么是最小的改变才能使国家转变为更真实的形式；如果可能的话，只改变一件事，如果不可能的话，改变两件事；无论如何，让改变尽可能少、尽可能轻微。
Certainly, he replied.
当然，他回答道。
I think, I said, that there might be a reform of the State if only one change were made, which is not a slight or easy though still a possible one.
我说过，我认为，只要做出一项改变，就可能对国家进行改革，虽然这仍然是可能的，但这不是一个轻微或容易的改变。
What is it?
它是什么？
he said.
他说。
Now then, I said, I go to meet that which I liken to the greatest of the waves; yet shall the word be spoken, even though the wave break and drown me in laughter and dishonour; and do you mark my words.
那么现在，我说，我要去迎接那我比作最大的波浪；然而，即使海浪冲破，将我淹没在笑声和耻辱中，这个词还是会被说出；你记住我的话了吗？
Proceed.
继续。
I said: ‘Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and political greatness and wisdom meet in one, and those commoner natures who pursue either to the exclusion of the other are compelled to stand aside, cities will never have rest from their evils,—nor the human race, as I believe,—and then only will this our State have a possibility of life and behold the light of day.’ Such was the thought, my dear Glaucon, which I would fain have uttered if it had not seemed too extravagant; for to be convinced that in no other State can there be happiness private or public is indeed a hard thing.
我说：“除非哲学家成为国王，或者这个世界的国王和王子拥有哲学的精神和力量，政治上的伟大和智慧合二为一，那些追求其中一种而排斥另一种的平民被迫靠边站，城市永远不会摆脱罪恶——正如我相信的那样，人类也不会——只有这样，我们的国家才有生命的可能性，看到曙光。”这就是我的想法，我亲爱的格劳孔，如果不是显得太奢侈的话，我真想这么说。因为要确信在其他任何国家都不可能有私人或公共的幸福确实是一件很难的事情。
Socrates, what do you mean?
苏格拉底，你什么意思？
I would have you consider that the word which you have uttered is one at which numerous persons, and very respectable persons too, in a figure pulling off their coats all in a moment, and seizing any weapon that comes to hand, will run at you might and main, before you know where you are, intending to do heaven knows what; and if you don’t prepare an answer, and put yourself in motion, you will be ‘pared by their fine wits,’ and no mistake.
我想让你考虑一下，你所说的话是许多人，甚至是非常受人尊敬的人，在你不知道自己在哪里之前，他们会突然脱掉外套，抓住手边的任何武器，全力向你冲去，打算做什么，天知道；如果你不准备答案，也不让自己行动起来，你就会“被他们的聪明才智打败”，这是毫无疑问的。
You got me into the scrape, I said.
你让我陷入了困境，我说。
And I was quite right; however, I will do all I can to get you out of it; but I can only give you good-will and good advice, and, perhaps, I may be able to fit answers to your questions better than another—that is all.
我是对的。然而，我会尽一切努力让你摆脱困境；但我只能给你善意和好的建议，也许，我可能比别人更能回答你的问题——仅此而已。
And now, having such an auxiliary, you must do your best to show the unbelievers that you are right.
而现在，有了这样的辅助，你就必须尽最大的努力，让不信的人知道你是对的。
I ought to try, I said, since you offer me such invaluable assistance.
我说，我应该尝试一下，因为你为我提供了如此宝贵的帮助。
And I think that, if there is to be a chance of our escaping, we must explain to them whom we mean when we say that philosophers are to rule in the State; then we shall be able to defend ourselves: There will be discovered to be some natures who ought to study philosophy and to be leaders in the State; and others who are not born to be philosophers, and are meant to be followers rather than leaders.
我认为，如果我们有机会逃脱，我们就必须向他们解释，当我们说哲学家应该统治国家时，我们指的是谁；然后我们就能为自己辩护：将会发现有些人应该学习哲学并成为国家领导人；还有一些人不是天生的哲学家，而是注定要成为追随者而不是领导者的人。
Then now for a definition, he said.
然后现在给出一个定义，他说。
Follow me, I said, and I hope that I may in some way or other be able to give you a satisfactory explanation.
跟我说吧，我希望我能以某种方式给你一个满意的解释。
Proceed.
继续。
I dare say that you remember, and therefore I need not remind you, that a lover, if he is worthy of the name, ought to show his love, not to some one part of that which he loves, but to the whole.
我敢说你记得，因此我不需要提醒你，一个情人，如果他名副其实，应该表达他的爱，不是对他所爱的某个部分，而是对整体。
I really do not understand, and therefore beg of you to assist my memory.
我真的不明白，所以请求你帮助我记忆。
Another person, I said, might fairly reply as you do; but a man of pleasure like yourself ought to know that all who are in the flower of youth do somehow or other raise a pang or emotion in a lover’s breast, and are thought by him to be worthy of his affectionate regards.
我说，另一个人可能会像你一样回答。但像你这样享乐的人应该知道，所有正值青春年华的人都会以某种方式在情人的胸中激起痛苦或情感，并被他认为值得他深情的问候。
Is not this a way which you have with the fair: one has a snub nose, and you praise his charming face; the hook-nose of another has, you say, a royal look; while he who is neither snub nor hooked has the grace of regularity: the dark visage is manly, the fair are children of the gods; and as to the sweet ‘honey pale,’ as they are called, what is the very name but the invention of a lover who talks in diminutives, and is not averse to paleness if appearing on the cheek of youth?
你对待美人不就是这样吗：一个人有一个塌鼻子，你称赞他的迷人脸庞；另一个人的鹰钩鼻，你说，有一种皇家的样子；而那些既不冷落也不上钩的人则具有规律的优雅：深色的面孔是男子气概，美丽的面孔是众神的孩子；至于所谓的甜蜜的“蜂蜜苍白”，这个名字到底是什么，不是一个用小词说话的情人的发明，并且不反对出现在年轻人脸颊上的苍白？
In a word, there is no excuse which you will not make, and nothing which you will not say, in order not to lose a single flower that blooms in the spring-time of youth.
总之，没有什么借口是你不会说的，没有什么是你不会说出来的，为了不失去一朵在青春的春天绽放的花朵。
If you make me an authority in matters of love, for the sake of the argument, I assent.
如果你让我成为爱情问题上的权威，为了争论，我同意。
And what do you say of lovers of wine?
您对葡萄酒爱好者有何看法？
Do you not see them doing the same?
你没看到他们也在做同样的事吗？
They are glad of any pretext of drinking any wine.
他们很高兴有任何借口喝任何酒。
Very good.
非常好。
And the same is true of ambitious men; if they cannot command an army, they are willing to command a file; and if they cannot be honoured by really great and important persons, they are glad to be honoured by lesser and meaner people,—but honour of some kind they must have.
对于有野心的人来说也是如此。不能指挥军队，愿意指挥纵队；如果他们不能得到真正伟大和重要的人的荣誉，他们会很高兴受到较小和卑微的人的荣誉，但他们必须拥有某种荣誉。
Exactly.
确切地。
Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
让我再问一次：一个人想要任何一类物品，他是想要全部物品还是只想要一部分？
The whole.
整体。
And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
难道我们不能说哲学家是一位热爱者，不仅热爱智慧的一部分，而且热爱智慧的整体吗？
Yes, of the whole.
是的，整体而言。
And he who dislikes learning, especially in youth, when he has no power of judging what is good and what is not, such an one we maintain not to be a philosopher or a lover of knowledge, just as he who refuses his food is not hungry, and may be said to have a bad appetite and not a good one?
而那些不喜欢学习的人，尤其是在青年时期，当他没有能力判断什么是好是坏的时候，我们认为这样的人不是哲学家或热爱知识的人，就像不吃饭的人并不饥饿，可以说胃口不好而不是好胃口一样？
Very true, he said.
非常正确，他说。
Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
然而，对各种知识都有兴趣、充满好奇心、永不满足的人，可以被公正地称为哲学家吗？
Am I not right?
难道我不对吗？
Glaucon said: If curiosity makes a philosopher, you will find many a strange being will have a title to the name.
格劳孔说：如果好奇心造就了哲学家，你会发现许多奇怪的存在都会有一个名字。
All the lovers of sights have a delight in learning, and must therefore be included.
所有的风景爱好者都乐于学习，因此必须被包括在内。
Musical amateurs, too, are a folk strangely out of place among philosophers, for they are the last persons in the world who would come to anything like a philosophical discussion, if they could help, while they run about at the Dionysiac festivals as if they had let out their ears to hear every chorus; whether the performance is in town or country—that makes no difference—they are there.
音乐爱好者在哲学家中也是一种奇怪的格格不入的人，因为如果他们能帮忙的话，他们是世界上最不愿意参加哲学讨论之类的人，而他们却在酒神节上跑来跑去，仿佛他们竖起耳朵来听每一首合唱；无论演出是在城镇还是乡村——这都没有区别——他们都在那里。
Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
现在我们是否应该认为所有这些人以及任何有类似品味的人，以及相当小艺术的教授，都是哲学家？
Certainly not, I replied; they are only an imitation.
我回答说，当然不是。它们只是一个仿制品。
He said: Who then are the true philosophers?
他说：那么谁是真正的哲学家呢？
Those, I said, who are lovers of the vision of truth.
我说的是那些热爱真理愿景的人。
That is also good, he said; but I should like to know what you mean?
他说，这也很好；但我想知道你的意思是什么？
To another, I replied, I might have a difficulty in explaining; but I am sure that you will admit a proposition which I am about to make.
对于另一个人，我回答说，我可能很难解释；但我相信你会接受我即将提出的一个建议。
What is the proposition?
提议是什么？
That since beauty is the opposite of ugliness, they are two?
既然美是丑的对立面，那么它们就是两个？
Certainly.
当然。
And inasmuch as they are two, each of them is one?
既然他们是两个，那么他们每个人都是一个？
True again.
又是真的。
And of just and unjust, good and evil, and of every other class, the same remark holds: taken singly, each of them is one; but from the various combinations of them with actions and things and with one another, they are seen in all sorts of lights and appear many?
对于正义与不正义、善与恶以及其他一切阶级，同样的说法也成立：单独来看，它们都是一个；但从它们与行为、事物以及彼此之间的各种组合来看，它们以各种光的形式被看到，并且显得很多种？
Very true.
非常真实。
And this is the distinction which I draw between the sight-loving, art-loving, practical class and those of whom I am speaking, and who are alone worthy of the name of philosophers.
这就是我在热爱视觉、热爱艺术、注重实践的阶级和我所说的那些唯一配得上哲学家之名的人之间所做的区分。
How do you distinguish them?
你如何区分它们？
he said.
他说。
The lovers of sounds and sights, I replied, are, as I conceive, fond of fine tones and colours and forms and all the artificial products that are made out of them, but their mind is incapable of seeing or loving absolute beauty.
我回答说，正如我所想象的那样，声音和视觉的爱好者喜欢美妙的音调、色彩和形状以及所有由它们制成的人造产品，但他们的头脑无法看到或喜爱绝对的美。
True, he replied.
是的，他回答道。
Few are they who are able to attain to the sight of this.
很少有人能够看到这一点。
Very true.
非常真实。
And he who, having a sense of beautiful things has no sense of absolute beauty, or who, if another lead him to a knowledge of that beauty is unable to follow—of such an one I ask, Is he awake or in a dream only?
如果一个人对美的事物有一种感觉，却没有绝对的美感，或者如果有人引导他认识到那种美，他却无法跟上——对于这样的人，我会问，他是醒着还是只是在梦中？
Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
想一想：做梦的人，无论是睡着的还是醒着的，难道不是一个比喻不同事物的人，他把复制品放在真实物体的地方吗？
I should certainly say that such an one was dreaming.
我当然应该说，这样的人是在做梦。
But take the case of the other, who recognises the existence of absolute beauty and is able to distinguish the idea from the objects which participate in the idea, neither putting the objects in the place of the idea nor the idea in the place of the objects—is he a dreamer, or is he awake?
但以另一个人为例，他认识到绝对美的存在，并且能够将观念与参与观念的物体区分开来，既不以物体代替观念，也不以观念代替物体——他是一个做梦者，还是一个醒着的人？
He is wide awake.
他很清醒。
And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
难道我们不能说，知道的人的头脑有知识，而只发表意见的人的头脑有意见吗？
Certainly.
当然。
But suppose that the latter should quarrel with us and dispute our statement, can we administer any soothing cordial or advice to him, without revealing to him that there is sad disorder in his wits?
但是，假设后者与我们争吵并对我们的陈述提出异议，我们能否向他提供任何安慰性的热情或建议，而不向他透露他的智慧中有悲伤的混乱？
We must certainly offer him some good advice, he replied.
“我们当然必须给他一些好的建议，”他回答道。
Come, then, and let us think of something to say to him.
那么来吧，让我们想想有什么话要对他说。
Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
我们是否应该首先向他保证，我们欢迎他获得任何他可能拥有的知识，并且我们为他拥有这些知识而感到高兴？
But we should like to ask him a question: Does he who has knowledge know something or nothing?
但我们想问他一个问题：有知识的人是知道什么还是什么都不知道？
(You must answer for him.)
（你必须替他负责。）
I answer that he knows something.
我回答说他知道一些事情。
Something that is or is not?
是或不是的东西？
Something that is; for how can that which is not ever be known?
某事；因为那些永远不为人所知的东西怎么可能被人知道呢？
And are we assured, after looking at the matter from many points of view, that absolute being is or may be absolutely known, but that the utterly non-existent is utterly unknown?
从多个角度审视这个问题后，我们是否确信绝对的存在是或可能是绝对已知的，而完全不存在的则是完全未知的？
Nothing can be more certain.
没有什么比这更确定的了。
Good.
好的。
But if there be anything which is of such a nature as to be and not to be, that will have a place intermediate between pure being and the absolute negation of being?
但是，如果有任何东西具有存在和不存在的性质，那么它就会在纯粹存在和存在的绝对否定之间占据一席之地吗？
Yes, between them.
是的，他们之间。
And, as knowledge corresponded to being and ignorance of necessity to not-being, for that intermediate between being and not-being there has to be discovered a corresponding intermediate between ignorance and knowledge, if there be such?
而且，正如知识对应于存在，而无知对应于不存在，对于存在与不存在之间的中间，必须发现无知与知识之间相应的中间，如果存在的话？
Certainly.
当然。
Do we admit the existence of opinion?
我们承认意见的存在吗？
Undoubtedly.
无疑。
As being the same with knowledge, or another faculty?
与知识或其他能力相同吗？
Another faculty.
另一位教员。
Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
那么观点和知识是否与对应于这种能力差异的不同种类的物质有关？
Yes.
是的。
And knowledge is relative to being and knows being.
知识与存在相关并且认识存在。
But before I proceed further I will make a division.
但在进一步讨论之前，我将进行划分。
What division?
什么部门？
I will begin by placing faculties in a class by themselves: they are powers in us, and in all other things, by which we do as we do.
首先，我将把能力单独归为一类：它们是我们以及所有其他事物中的力量，通过它们我们可以做我们所做的事情。
Sight and hearing, for example, I should call faculties.
例如，视觉和听觉，我应该称之为能力。
Have I clearly explained the class which I mean?
我是否清楚地解释了我所指的课程？
Yes, I quite understand.
是的，我非常理解。
Then let me tell you my view about them.
那我就来说说我对他们的看法吧。
I do not see them, and therefore the distinctions of figure, colour, and the like, which enable me to discern the differences of some things, do not apply to them.
我看不到它们，因此使我能够辨别某些事物的差异的形状、颜色等的区别不适用于它们。
In speaking of a faculty I think only of its sphere and its result; and that which has the same sphere and the same result I call the same faculty, but that which has another sphere and another result I call different.
在谈到一种能力时，我只想到它的范围和结果；具有相同范围和相同结果的，我称为相同的能力；而具有另一个范围和另一个结果的，我称为不同。
Would that be your way of speaking?
这会是你的说话方式吗？
Yes.
是的。
And will you be so very good as to answer one more question?
您愿意再回答一个问题吗？
Would you say that knowledge is a faculty, or in what class would you place it?
你会说知识是一种能力吗？或者你会把它归为哪一类？
Certainly knowledge is a faculty, and the mightiest of all faculties.
当然，知识是一种能力，而且是所有能力中最强大的。
And is opinion also a faculty?
意见也是一种能力吗？
Certainly, he said; for opinion is that with which we are able to form an opinion.
当然，他说；因为意见是我们能够形成意见的东西。
And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
但你不久前就承认知识不等于观点？
Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
是的，他说：为什么任何一个有理智的人怎么能够将绝对正确的事物与会犯错误的事物区分开来呢？
An excellent answer, proving, I said, that we are quite conscious of a distinction between them.
我说，这是一个很好的答案，证明我们非常清楚它们之间的区别。
Yes.
是的。
Then knowledge and opinion having distinct powers have also distinct spheres or subject-matters?
那么，具有不同权力的知识和观点也具有不同的领域或主题吗？
That is certain.
这是肯定的。
Being is the sphere or subject-matter of knowledge, and knowledge is to know the nature of being?
存在是知识的领域或主题，而知识就是认识存在的本质？
Yes.
是的。
And opinion is to have an opinion?
而意见就是有意见吗？
Yes.
是的。
And do we know what we opine?
我们知道我们的看法吗？
or is the subject-matter of opinion the same as the subject-matter of knowledge?
或者观点的主题与知识的主题相同吗？
Nay, he replied, that has been already disproven; if difference in faculty implies difference in the sphere or subject-matter, and if, as we were saying, opinion and knowledge are distinct faculties, then the sphere of knowledge and of opinion cannot be the same.
不，他回答说，这已经被证明是错误的。如果能力的差异意味着领域或主题的差异，并且如果正如我们所说，观点和知识是不同的能力，那么知识和观点的领域就不可能相同。
Then if being is the subject-matter of knowledge, something else must be the subject-matter of opinion?
那么，如果存在是知识的主题，那么其他东西一定是意见的主题吗？
Yes, something else.
是的，还有别的东西。
Well then, is not-being the subject-matter of opinion?
那么，“不存在”难道是观点的主题吗？
or, rather, how can there be an opinion at all about not-being?
或者更确切地说，怎么可能有关于“不存在”的观点呢？
Reflect: when a man has an opinion, has he not an opinion about something?
反思：当一个人有意见时，他是否对某事没有意见？
Can he have an opinion which is an opinion about nothing?
他能有一个毫无意义的意见吗？
Impossible.
不可能的。
He who has an opinion has an opinion about some one thing?
有意见的人对某件事有意见吗？
Yes.
是的。
And not-being is not one thing but, properly speaking, nothing?
不存在不是一回事，正确地说，什么也不是？
True.
真的。
Of not-being, ignorance was assumed to be the necessary correlative; of being, knowledge?
对于不存在，无知被认为是必然的关联。存在、知识？
True, he said.
是的，他说。
Then opinion is not concerned either with being or with not-being?
那么意见与存在或不存在无关吗？
Not with either.
两者都没有。
And can therefore neither be ignorance nor knowledge?
因此，难道既不是无知，也不是知识吗？
That seems to be true.
这似乎是真的。
But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
但是，是否应该在没有或超越它们中的任何一个的情况下，以比知识更清晰的方式寻求意见，还是以比无知更黑暗的方式寻求意见？
In neither.
两者都没有。
Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
那么我想你的观点似乎比知识更黑暗，但比无知更光明？
Both; and in no small degree.
两个都;并且在不小的程度上。
And also to be within and between them?
并且还处于它们之内和之间？
Yes.
是的。
Then you would infer that opinion is intermediate?
那么你会推断这个意见是中间的吗？
No question.
毫无疑问。
But were we not saying before, that if anything appeared to be of a sort which is and is not at the same time, that sort of thing would appear also to lie in the interval between pure being and absolute not-being; and that the corresponding faculty is neither knowledge nor ignorance, but will be found in the interval between them?
但是，我们之前不是说过，如果有某种事物看起来既是存在又是不同时存在，那么这种事物似乎也处于纯粹存在和绝对不存在之间；相应的能力既不是知识也不是无知，而是在它们之间的间隔中找到？
True.
真的。
And in that interval there has now been discovered something which we call opinion?
在那段时间里，现在发现了一些我们称之为意见的东西？
There has.
有的。
Then what remains to be discovered is the object which partakes equally of the nature of being and not-being, and cannot rightly be termed either, pure and simple; this unknown term, when discovered, we may truly call the subject of opinion, and assign each to their proper faculty,—the extremes to the faculties of the extremes and the mean to the faculty of the mean.
那么，剩下的有待发现的是，它同样具有存在和非存在的本质，但也不能正确地被称为纯粹和简单的物体。这个未知的术语一旦被发现，我们就可以真正称之为意见的主体，并为每个人分配适当的能力——极端到极端的能力，平均到平均的能力。
True.
真的。
This being premised, I would ask the gentleman who is of opinion that there is no absolute or unchangeable idea of beauty—in whose opinion the beautiful is the manifold—he, I say, your lover of beautiful sights, who cannot bear to be told that the beautiful is one, and the just is one, or that anything is one—to him I would appeal, saying, Will you be so very kind, sir, as to tell us whether, of all these beautiful things, there is one which will not be found ugly; or of the just, which will not be found unjust; or of the holy, which will not also be unholy?
在此前提下，我会问那位认为美不存在绝对或不变的观念的绅士——在他看来，美是多方面的——我说，他是你的美丽景色的爱好者，他无法忍受被告知美是一，正义是一，或者任何东西都是一——我会向他请求，说，先生，请您仁慈地告诉我们，在所有这些美丽的事物中，是否有一个不会被认为是丑陋的？或公正的，不会被认为是不公正的；或神圣的，哪一个不也是不神圣的？
No, he replied; the beautiful will in some point of view be found ugly; and the same is true of the rest.
不，他回答道；从某种角度来看，美丽的事物会被认为是丑陋的；其余的也是如此。
And may not the many which are doubles be also halves?—doubles, that is, of one thing, and halves of another?
难道那些双倍的许多不也是半数吗？——双倍，即一件事的两半，又是另一件事的两半？
Quite true.
完全正确。
And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
事物的大小、重与轻，正如它们的名称一样，难道不会用这些来表示，就像用相反的名称来表示一样吗？
True; both these and the opposite names will always attach to all of them.
真的;这些名称和相反的名称将始终附加到所有这些名称上。
And can any one of those many things which are called by particular names be said to be this rather than not to be this?
这么多有特定名称的事物中的任何一件都可以说是这个而不是不是吗？
He replied: They are like the punning riddles which are asked at feasts or the children’s puzzle about the eunuch aiming at the bat, with what he hit him, as they say in the puzzle, and upon what the bat was sitting.
他回答说：它们就像宴会上问的双关语谜语，或者孩子们的谜题，关于太监瞄准蝙蝠，他击中了他，就像谜语中所说的那样，以及蝙蝠坐在什么地方。
The individual objects of which I am speaking are also a riddle, and have a double sense: nor can you fix them in your mind, either as being or not-being, or both, or neither.
我所说的个体对象也是一个谜语，并且具有双重意义：你也不能将它们固定在你的头脑中，要么是存在，要么是不存在，或者两者兼而有之，或者两者都不是。
Then what will you do with them?
那么你会用它们做什么呢？
I said.
我说。
Can they have a better place than between being and not-being?
他们能有一个比存在与不存在之间更好的位置吗？
For they are clearly not in greater darkness or negation than not-being, or more full of light and existence than being.
因为它们显然并不比“不存在”更黑暗或更否定，也不比“存在”更充满光明和存在。
That is quite true, he said.
他说，这确实是事实。
Thus then we seem to have discovered that the many ideas which the multitude entertain about the beautiful and about all other things are tossing about in some region which is half-way between pure being and pure not-being?
因此，我们似乎发现，大众对美和所有其他事物的许多想法，都在纯粹存在与纯粹非存在之间的某个区域中徘徊？
We have.
我们有。
Yes; and we had before agreed that anything of this kind which we might find was to be described as matter of opinion, and not as matter of knowledge; being the intermediate flux which is caught and detained by the intermediate faculty.
是的;我们之前就同意，我们可能发现的任何此类内容都应被描述为意见问题，而不是知识问题；是被中间能力捕获和保留的中间通量。
Quite true.
完全正确。
Then those who see the many beautiful, and who yet neither see absolute beauty, nor can follow any guide who points the way thither; who see the many just, and not absolute justice, and the like,—such persons may be said to have opinion but not knowledge?
那么那些看到了许多美丽的人，却既没有看到绝对的美丽，也不能遵循任何指向那里的指导者；谁看到多数人是正义的，而不是绝对正义等等，这样的人可以说是有意见但没有知识吗？
That is certain.
这是肯定的。
But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
但那些看到绝对、永恒和不变的人可以说是知道，而不仅仅是有意见吗？
Neither can that be denied.
这也不能否认。
The one love and embrace the subjects of knowledge, the other those of opinion?
一个热爱并拥抱知识领域，另一个则热爱并拥抱观点？
The latter are the same, as I dare say you will remember, who listened to sweet sounds and gazed upon fair colours, but would not tolerate the existence of absolute beauty.
我敢说你会记得，后者是一样的，他们听着甜美的声音，凝视着美丽的色彩，但不会容忍绝对美的存在。
Yes, I remember.
是的，我记得。
Shall we then be guilty of any impropriety in calling them lovers of opinion rather than lovers of wisdom, and will they be very angry with us for thus describing them?
那么，我们称他们为爱见解者而不是爱智慧者，是否有任何不当之处？他们会因为我们这样描述他们而对我们非常生气吗？
I shall tell them not to be angry; no man should be angry at what is true.
我会告诉他们不要生气；没有人应该对事实感到愤怒。
But those who love the truth in each thing are to be called lovers of wisdom and not lovers of opinion.
但凡事热爱真理的人，应被称为喜爱智慧的人，而不是喜爱见解的人。
Assuredly.
当然。
BOOK VI.
第六册。
And thus, Glaucon, after the argument has gone a weary way, the true and the false philosophers have at length appeared in view.
因此，格劳孔，在论证走得很累之后，真哲学家和假哲学家终于出现在视野中了。
I do not think, he said, that the way could have been shortened.
他说，我不认为这条路可以缩短。
I suppose not, I said; and yet I believe that we might have had a better view of both of them if the discussion could have been confined to this one subject and if there were not many other questions awaiting us, which he who desires to see in what respect the life of the just differs from that of the unjust must consider.
我想不会，我说；但我相信，如果讨论能够仅限于这一主题，如果没有许多其他问题等待着我们，那么我们可能会对他们两个有更好的看法，而那些想要了解正义者的生活与不正义者的生活在哪些方面不同的人必须考虑这些问题。
And what is the next question?
下一个问题是什么？
he asked.
他问道。
Surely, I said, the one which follows next in order.
当然，我说，按顺序是下一个。
Inasmuch as philosophers only are able to grasp the eternal and unchangeable, and those who wander in the region of the many and variable are not philosophers, I must ask you which of the two classes should be the rulers of our State?
由于只有哲学家才能把握永恒和不变的事物，而那些徘徊在多变领域的人就不是哲学家，我必须问你，这两个阶级中的哪一个应该成为我们国家的统治者？
And how can we rightly answer that question?
我们怎样才能正确回答这个问题呢？
Whichever of the two are best able to guard the laws and institutions of our State—let them be our guardians.
两者中谁最有能力捍卫我们国家的法律和机构，就让他们成为我们的监护人。
Very good.
非常好。
Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
我说，保管任何东西的监护人应该有眼睛而不是没有眼睛，这有什么问题吗？
There can be no question of that.
这是毫无疑问的。
And are not those who are verily and indeed wanting in the knowledge of the true being of each thing, and who have in their souls no clear pattern, and are unable as with a painter’s eye to look at the absolute truth and to that original to repair, and having perfect vision of the other world to order the laws about beauty, goodness, justice in this, if not already ordered, and to guard and preserve the order of them—are not such persons, I ask, simply blind?
那些确实缺乏对事物真实存在的认识，他们的灵魂中没有清晰的模式，无法像画家的眼睛那样观察绝对真理和修复原初，并且对另一个世界有完美的洞察力，无法在这个世界中制定有关美，善，正义的法则（如果尚未制定的话），并捍卫和维护它们的秩序，我问，这样的人难道不是盲目的吗？
Truly, he replied, they are much in that condition.
确实，他回答说，他们就处于这种状态。
And shall they be our guardians when there are others who, besides being their equals in experience and falling short of them in no particular of virtue, also know the very truth of each thing?
当其他人除了在经验上与他们平等、在美德上不逊于他们之外，还知道每件事的真相时，他们还能成为我们的监护人吗？
There can be no reason, he said, for rejecting those who have this greatest of all great qualities; they must always have the first place unless they fail in some other respect.
他说，没有理由拒绝那些拥有这一伟大品质中最伟大品质的人。他们必须永远占据第一，除非他们在其他方面失败。
Suppose then, I said, that we determine how far they can unite this and the other excellences.
我说，假设我们决定他们能在多大程度上将这一优点与其他优点结合起来。
By all means.
无论如何。
In the first place, as we began by observing, the nature of the philosopher has to be ascertained.
首先，正如我们开始观察的那样，必须确定哲学家的本质。
We must come to an understanding about him, and, when we have done so, then, if I am not mistaken, we shall also acknowledge that such an union of qualities is possible, and that those in whom they are united, and those only, should be rulers in the State.
我们必须对他有一个了解，而且，当我们这样做时，如果我没有弄错的话，我们也将承认这种品质的联合是可能的，并且只有那些联合起来的人才应该成为国家的统治者。
What do you mean?
你是什么意思？
Let us suppose that philosophical minds always love knowledge of a sort which shows them the eternal nature not varying from generation and corruption.
让我们假设哲学头脑总是喜欢某种知识，这种知识向他们展示了不因世代和腐败而变化的永恒本质。
Agreed.
同意。
And further, I said, let us agree that they are lovers of all true being; there is no part whether greater or less, or more or less honourable, which they are willing to renounce; as we said before of the lover and the man of ambition.
此外，我说，让我们同意他们是所有真实存在的爱好者；他们不愿意放弃任何一部分，无论是大是小，是高是低，是光荣的。正如我们之前所说的情人和有野心的人。
True.
真的。
And if they are to be what we were describing, is there not another quality which they should also possess?
如果他们是我们所描述的那样，他们是否还应该具备另一种品质？
What quality?
什么品质？
Truthfulness: they will never intentionally receive into their mind falsehood, which is their detestation, and they will love the truth.
诚实：他们绝不会故意接受他们所厌恶的虚假，他们会热爱真理。
Yes, that may be safely affirmed of them.
是的，这可以肯定地肯定他们。
‘May be,’ my friend, I replied, is not the word; say rather ‘must be affirmed:’ for he whose nature is amorous of anything cannot help loving all that belongs or is akin to the object of his affections.
我回答说，“也许是”，这不是一个词；“也许是”。更确切地说，“必须肯定”：因为天性热爱任何事物的人会情不自禁地热爱所有属于他所热爱的对象或与他所热爱的对象相似的东西。
Right, he said.
是的，他说。
And is there anything more akin to wisdom than truth?
还有什么比真理更接近智慧的吗？
How can there be?
怎么会有？
Can the same nature be a lover of wisdom and a lover of falsehood?
喜爱智慧和喜爱虚假的人能有同样的本性吗？
Never.
绝不。
The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
那么，真正热爱学习的人一定从他年轻时起就渴望一切真理吗？
Assuredly.
当然。
But then again, as we know by experience, he whose desires are strong in one direction will have them weaker in others; they will be like a stream which has been drawn off into another channel.
但话又说回来，正如我们从经验中知道的那样，在一个方面的欲望强烈的人，在其他方面的欲望就会较弱。它们就像一条被抽入另一个渠道的溪流。
True.
真的。
He whose desires are drawn towards knowledge in every form will be absorbed in the pleasures of the soul, and will hardly feel bodily pleasure—I mean, if he be a true philosopher and not a sham one.
那些渴望获得各种形式的知识的人将全神贯注于灵魂的快乐，而几乎不会感受到身体的快乐——我的意思是，如果他是一位真正的哲学家而不是一个虚假的哲学家。
That is most certain.
这是最确定的。
Such an one is sure to be temperate and the reverse of covetous; for the motives which make another man desirous of having and spending, have no place in his character.
这样的人肯定是有节制的，而不是贪婪的。因为使另一个人渴望拥有和消费的动机在他的性格中没有地位。
Very true.
非常真实。
Another criterion of the philosophical nature has also to be considered.
还必须考虑哲学性质的另一个标准。
What is that?
那是什么？
There should be no secret corner of illiberality; nothing can be more antagonistic than meanness to a soul which is ever longing after the whole of things both divine and human.
不应该有不自由的秘密角落；对于一个永远渴望神圣和人性的全部事物的灵魂来说，没有什么比卑鄙更敌对的了。
Most true, he replied.
千真万确，他回答道。
Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
那么，一个心胸宏大，作为一切时间、一切存在的旁观者，又怎么会重视人的生命呢？
He cannot.
他不能。
Or can such an one account death fearful?
或者说这样的一帐死亡会可怕吗？
No indeed.
确实不。
Then the cowardly and mean nature has no part in true philosophy?
那么，懦弱和卑鄙的本性就没有真正的哲学成分了？
Certainly not.
当然不是。
Or again: can he who is harmoniously constituted, who is not covetous or mean, or a boaster, or a coward—can he, I say, ever be unjust or hard in his dealings?
或者再问：一个性格和谐、不贪婪、不卑鄙、不自吹自擂、不胆小鬼的人，我说，他能在行事中不公正或冷酷吗？
Impossible.
不可能的。
Then you will soon observe whether a man is just and gentle, or rude and unsociable; these are the signs which distinguish even in youth the philosophical nature from the unphilosophical.
然后你很快就会观察到一个人是公正温柔的，还是粗鲁孤僻的；即使在青年时期，这些标志也能将哲学性质与非哲学性质区分开来。
True.
真的。
There is another point which should be remarked.
还有一点需要注意。
What point?
什么点？
Whether he has or has not a pleasure in learning; for no one will love that which gives him pain, and in which after much toil he makes little progress.
他是否有学习的乐趣；因为没有人会喜欢那些给他带来痛苦、而且经过许多辛劳却收效甚微的事情。
Certainly not.
当然不是。
And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
再说了，如果他忘记了，所学的东西都没有记住，那他岂不是一个空器皿吗？
That is certain.
这是肯定的。
Labouring in vain, he must end in hating himself and his fruitless occupation?
徒劳无功，他一定会憎恨自己和自己毫无成果的职业吗？
Yes.
是的。
Then a soul which forgets cannot be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
那么，一个忘记的灵魂就不能被列为真正的哲学本质。我们必须坚持哲学家应该有良好的记忆力吗？
Certainly.
当然。
And once more, the inharmonious and unseemly nature can only tend to disproportion?
再说一次，不和谐和不体面的性质只会导致不成比例？
Undoubtedly.
无疑。
And do you consider truth to be akin to proportion or to disproportion?
你认为真理是类似于比例还是不成比例？
To proportion.
成比例。
Then, besides other qualities, we must try to find a naturally well-proportioned and gracious mind, which will move spontaneously towards the true being of everything.
那么，除了其他品质之外，我们还必须努力找到一种自然匀称、慈悲的心，它会自发地走向一切事物的真实存在。
Certainly.
当然。
Well, and do not all these qualities, which we have been enumerating, go together, and are they not, in a manner, necessary to a soul, which is to have a full and perfect participation of being?
那么，我们所列举的所有这些品质难道不是一起出现的吗？在某种程度上，它们对于灵魂来说不是必要的吗？灵魂要充分而完美地参与存在？
They are absolutely necessary, he replied.
他回答说，它们是绝对必要的。
And must not that be a blameless study which he only can pursue who has the gift of a good memory, and is quick to learn,—noble, gracious, the friend of truth, justice, courage, temperance, who are his kindred?
难道这不是一种无可指责的学习吗？只有那些具有良好记忆力、学得很快的人才能追求这种学习——高贵、仁慈、真理、正义、勇气、节制的朋友，谁是他的亲属？
The god of jealousy himself, he said, could find no fault with such a study.
他说，嫉妒之神本人对这样的研究找不到任何错误。
And to men like him, I said, when perfected by years and education, and to these only you will entrust the State.
对于像他这样的人，我说，当他们通过岁月和教育而变得完善时，只有这些人才能将国家托付给他们。
Here Adeimantus interposed and said: To these statements, Socrates, no one can offer a reply; but when you talk in this way, a strange feeling passes over the minds of your hearers: They fancy that they are led astray a little at each step in the argument, owing to their own want of skill in asking and answering questions; these littles accumulate, and at the end of the discussion they are found to have sustained a mighty overthrow and all their former notions appear to be turned upside down.
阿德曼图斯在这里插嘴说：苏格拉底，对于这些说法，没有人能够做出答复；但当你用这种方式说话时，听众的心中会闪过一种奇怪的感觉：他们认为自己在论证的每一步都有点误入歧途，因为他们自己缺乏提问和回答问题的技巧；这些小事日积月累，讨论结束时，人们发现他们遭到了巨大的推翻，他们以前的所有观念似乎都被颠倒了。
And as unskilful players of draughts are at last shut up by their more skilful adversaries and have no piece to move, so they too find themselves shut up at last; for they have nothing to say in this new game of which words are the counters; and yet all the time they are in the right.
正如不熟练的选秀选手最终被更有技巧的对手堵住了嘴，并且没有棋子可动一样，他们也发现自己最终被堵住了；因为在这个以言语为筹码的新游戏中，他们无话可说。但他们始终都是对的。
The observation is suggested to me by what is now occurring.
现在发生的事情向我暗示了这一观察。
For any one of us might say, that although in words he is not able to meet you at each step of the argument, he sees as a fact that the votaries of philosophy, when they carry on the study, not only in youth as a part of education, but as the pursuit of their maturer years, most of them become strange monsters, not to say utter rogues, and that those who may be considered the best of them are made useless to the world by the very study which you extol.
因为我们中的任何一个人都可能会说，尽管他无法在言语上与你在论证的每一步相一致，但他认为事实是，哲学的拥护者，当他们进行研究时，不仅在青年时期作为教育的一部分，而且作为他们成年后的追求，他们中的大多数人变成了奇怪的怪物，更不用说彻底的流氓了，而那些可能被认为是他们中最好的人却因为你所赞扬的研究而变得对世界毫无用处。
Well, and do you think that those who say so are wrong?
嗯，你认为那些这么说的人错了吗？
I cannot tell, he replied; but I should like to know what is your opinion.
“我不知道，”他回答道。但我想知道你的意见是什么。
Hear my answer; I am of opinion that they are quite right.
听听我的回答；我认为他们说得很对。
Then how can you be justified in saying that cities will not cease from evil until philosophers rule in them, when philosophers are acknowledged by us to be of no use to them?
那么，当哲学家被我们承认对城市没有用处时，你怎么有理由说城市不会停止邪恶，直到哲学家统治城市为止？
You ask a question, I said, to which a reply can only be given in a parable.
我说，你问的问题只能用寓言来回答。
Yes, Socrates; and that is a way of speaking to which you are not at all accustomed, I suppose.
是的，苏格拉底；我想你根本不习惯这种说话方式。
I perceive, I said, that you are vastly amused at having plunged me into such a hopeless discussion; but now hear the parable, and then you will be still more amused at the meagreness of my imagination: for the manner in which the best men are treated in their own States is so grievous that no single thing on earth is comparable to it; and therefore, if I am to plead their cause, I must have recourse to fiction, and put together a figure made up of many things, like the fabulous unions of goats and stags which are found in pictures.
我说，我看出你对让我陷入如此无望的讨论感到非常好笑。但现在听听这个寓言，你就会对我的想象力的贫乏感到更加可笑：因为最优秀的人在他们自己的国家所受到的对待是多么悲惨，地球上没有任何事情可以与之相比。因此，如果我要为他们辩护，我必须诉诸虚构，并拼凑出一个由许多东西组成的形象，就像图片中山羊和雄鹿的神话般的结合一样。
Imagine then a fleet or a ship in which there is a captain who is taller and stronger than any of the crew, but he is a little deaf and has a similar infirmity in sight, and his knowledge of navigation is not much better.
想象一下，一支舰队或一艘船，其中有一位船长，他比任何船员都更高、更强壮，但他有点聋，视力也有类似的缺陷，而且他的航海知识也好不了多少。
The sailors are quarrelling with one another about the steering—every one is of opinion that he has a right to steer, though he has never learned the art of navigation and cannot tell who taught him or when he learned, and will further assert that it cannot be taught, and they are ready to cut in pieces any one who says the contrary.
水手们正在为操舵的事互相争吵——每个人都认为自己有操舵的权利，尽管他从未学过航海艺术，也说不清谁教他、什么时候学的，并且会进一步断言这是无法教的，而且他们准备把任何持反对意见的人打成碎片。
They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain’s senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such manner as might be expected of them.
他们聚集在船长周围，恳求他将舵交给他们。如果在任何时候他们不占上风，而其他人比他们更受青睐，他们就会杀死其他人或将他们扔下船，并首先用酒精或某种麻醉药品束缚高贵船长的意识，然后他们叛变并占领这艘船并抢走物资。因此，他们吃吃喝喝，以他们所期望的方式继续航行。
Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain’s hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not—the possibility of this union of authority with the steerer’s art has never seriously entered into their thoughts or been made part of their calling.
他是他们的支持者，巧妙地帮助他们密谋将船从船长手中夺回，无论是通过武力还是说服，他们都以水手、领航员、能干的海员的名字来恭维他们，并辱骂另一种人，他们称他们为无用之人；但是，真正的领航员如果想真正有资格指挥一艘船，就必须注意年份、季节、天空、星星和风，以及属于他的艺术的任何其他东西，而且无论其他人是否喜欢，他必须而且将会成为舵手——这种权威与舵手艺术结合的可能性从未认真进入他们的想法或成为他们使命的一部分。
Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
现在，在叛变的船只和叛变的水手中，如何看待真正的领航员？
Will he not be called by them a prater, a star-gazer, a good-for-nothing?
难道他不会被他们称为“普拉特”、“观星者”、“废物”吗？
Of course, said Adeimantus.
当然，阿德曼图斯说。
Then you will hardly need, I said, to hear the interpretation of the figure, which describes the true philosopher in his relation to the State; for you understand already.
我说，那么你就几乎不需要听到这个人物的解释，这个人物描述了真正的哲学家与国家的关系；因为你已经明白了。
Certainly.
当然。
Then suppose you now take this parable to the gentleman who is surprised at finding that philosophers have no honour in their cities; explain it to him and try to convince him that their having honour would be far more extraordinary.
那么假设你现在把这个寓言讲给一位绅士听，他惊讶地发现哲学家在他们的城市里没有受到尊重；向他解释这一点，并试图让他相信，他们拥有荣誉会更加非凡。
I will.
我会。
Say to him, that, in deeming the best votaries of philosophy to be useless to the rest of the world, he is right; but also tell him to attribute their uselessness to the fault of those who will not use them, and not to themselves.
对他说，他认为最好的哲学拥护者对世界其他地方毫无用处，他是对的；但也要告诉他，将它们的无用归咎于那些不会使用它们的人的过错，而不是归咎于他们自己。
The pilot should not humbly beg the sailors to be commanded by him—that is not the order of nature; neither are ‘the wise to go to the doors of the rich’—the ingenious author of this saying told a lie—but the truth is, that, when a man is ill, whether he be rich or poor, to the physician he must go, and he who wants to be governed, to him who is able to govern.
领航员不应该谦卑地请求水手们听从他的指挥——这不是自然规律； “到富人家门口去是明智之举”——这句话的巧妙作者撒了一个谎——但事实是，当一个人生病时，无论他是富有还是贫穷，他都必须去看医生，而想要被统治的人，就必须去看能够统治的人。
The ruler who is good for anything ought not to beg his subjects to be ruled by him; although the present governors of mankind are of a different stamp; they may be justly compared to the mutinous sailors, and the true helmsmen to those who are called by them good-for-nothings and star-gazers.
君主若有善事，就不应乞求臣民受其统治；尽管当今人类的统治者有着不同的印记；可以把他们比作叛逆的水手，把真正的舵手比作那些被他们称为废物和观星者的人。
Precisely so, he said.
正是如此，他说。
For these reasons, and among men like these, philosophy, the noblest pursuit of all, is not likely to be much esteemed by those of the opposite faction; not that the greatest and most lasting injury is done to her by her opponents, but by her own professing followers, the same of whom you suppose the accuser to say, that the greater number of them are arrant rogues, and the best are useless; in which opinion I agreed.
出于这些原因，在这样的人中，哲学这一最高尚的追求不太可能受到对立派别的尊重。对她造成的最大和最持久的伤害并不是她的对手造成的，而是她自称的追随者造成的，你认为原告会说，他们中的大多数人都是彻头彻尾的流氓，而最好的人也是无用的。我同意这个观点。
Yes.
是的。
And the reason why the good are useless has now been explained?
那么好东西没用的原因现在已经解释清楚了吗？
True.
真的。
Then shall we proceed to show that the corruption of the majority is also unavoidable, and that this is not to be laid to the charge of philosophy any more than the other?
那么，我们是否应该继续证明，大多数人的腐败也是不可避免的，而这与其他方面一样，不应归咎于哲学呢？
By all means.
无论如何。
And let us ask and answer in turn, first going back to the description of the gentle and noble nature.
让我们依次提问和回答，首先回到对温柔和高贵本性的描述。
Truth, as you will remember, was his leader, whom he followed always and in all things; failing in this, he was an impostor, and had no part or lot in true philosophy.
你会记得，真理是他的领袖，他在所有事情上始终追随真理。如果做不到这一点，他就是一个冒名顶替者，与真正的哲学没有任何关系。
Yes, that was said.
是的，就是这么说的。
Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
好吧，难道这一项品质（更不用说其他品质）与目前对他的看法大相径庭了吗？
Certainly, he said.
当然，他说。
And have we not a right to say in his defence, that the true lover of knowledge is always striving after being—that is his nature; he will not rest in the multiplicity of individuals which is an appearance only, but will go on—the keen edge will not be blunted, nor the force of his desire abate until he have attained the knowledge of the true nature of every essence by a sympathetic and kindred power in the soul, and by that power drawing near and mingling and becoming incorporate with very being, having begotten mind and truth, he will have knowledge and will live and grow truly, and then, and not till then, will he cease from his travail.
难道我们没有权利为他辩护说，真正热爱知识的人总是在追求存在——这就是他的本性；他不会停留在表面上的个体的多样性中，而是会继续下去——锋利的边缘不会被钝化，他的欲望的力量也不会减弱，直到他通过灵魂中的一种同情和相似的力量获得了每一个本质的真实本质的知识，通过这种力量接近、混合和与存在结合在一起，产生了心灵和真理，他将拥有知识，并将真正地生活和成长，然后，直到那时，他才会停止从他的辛苦中。
Nothing, he said, can be more just than such a description of him.
他说，没有什么比对他的这样的描述更公正的了。
And will the love of a lie be any part of a philosopher’s nature?
热爱谎言会成为哲学家本性的一部分吗？
Will he not utterly hate a lie?
他不会非常讨厌谎言吗？
He will.
他会的。
And when truth is the captain, we cannot suspect any evil of the band which he leads?
当真理是队长时，我们就不能怀疑他所领导的乐队有任何邪恶吗？
Impossible.
不可能的。
Justice and health of mind will be of the company, and temperance will follow after?
正义和健康的心态将成为公司的一部分，节制会随之而来吗？
True, he replied.
是的，他回答道。
Neither is there any reason why I should again set in array the philosopher’s virtues, as you will doubtless remember that courage, magnificence, apprehension, memory, were his natural gifts.
我也没有任何理由再次列出这位哲学家的美德，因为你无疑会记得，勇气、宏伟、理解、记忆力是他的天赋。
And you objected that, although no one could deny what I then said, still, if you leave words and look at facts, the persons who are thus described are some of them manifestly useless, and the greater number utterly depraved; we were then led to enquire into the grounds of these accusations, and have now arrived at the point of asking why are the majority bad, which question of necessity brought us back to the examination and definition of the true philosopher.
而你却反驳说，虽然我当时所说的话无人能否认，但如果你撇开文字看事实，这样描述的人中，有些人显然是无用的，而更多的是完全堕落的；然后我们被引导去探究这些指控的理由，现在已经到了问为什么大多数人都是坏人的地步，这个问题必然把我们带回对真正哲学家的检验和定义。
Exactly.
确切地。
And we have next to consider the corruptions of the philosophic nature, why so many are spoiled and so few escape spoiling—I am speaking of those who were said to be useless but not wicked—and, when we have done with them, we will speak of the imitators of philosophy, what manner of men are they who aspire after a profession which is above them and of which they are unworthy, and then, by their manifold inconsistencies, bring upon philosophy, and upon all philosophers, that universal reprobation of which we speak.
接下来我们要考虑哲学本质的腐败，为什么如此多的人被宠坏了，而很少有人逃脱了宠坏——我说的是那些被认为是无用但并不邪恶的人——当我们讨论完他们时，我们将谈论哲学的模仿者，他们是什么样的人，他们渴望从事一种高于他们的职业，而他们不配，然后，由于他们的多方面的矛盾，给哲学和所有哲学家带来了普遍的普遍性。我们所说的谴责。
What are these corruptions?
这些腐败是什么？
he said.
他说。
I will see if I can explain them to you.
我看看能否向你解释。
Every one will admit that a nature having in perfection all the qualities which we required in a philosopher, is a rare plant which is seldom seen among men.
每个人都会承认，完美地具备我们对哲学家所要求的所有品质的自然是一种在人类中很少见的稀有植物。
Rare indeed.
确实很少见。
And what numberless and powerful causes tend to destroy these rare natures!
有多少强大的原因往往会摧毁这些稀有的本性！
What causes?
是什么原因造成的？
In the first place there are their own virtues, their courage, temperance, and the rest of them, every one of which praiseworthy qualities (and this is a most singular circumstance) destroys and distracts from philosophy the soul which is the possessor of them.
首先，有他们自己的美德，他们的勇气、节制，以及其他的美德，其中每一项值得赞扬的品质（这是一种最独特的情况）都会破坏和分散拥有这些品质的灵魂对哲学的注意力。
That is very singular, he replied.
这是非常奇特的，他回答道。
Then there are all the ordinary goods of life—beauty, wealth, strength, rank, and great connections in the State—you understand the sort of things—these also have a corrupting and distracting effect.
还有生活中所有普通的美好事物——美丽、财富、力量、地位和国家的巨大关系——你明白这类事情——这些也会产生腐败和分散注意力的效果。
I understand; but I should like to know more precisely what you mean about them.
我明白;但我想更准确地知道你对它们的意思。
Grasp the truth as a whole, I said, and in the right way; you will then have no difficulty in apprehending the preceding remarks, and they will no longer appear strange to you.
我说过，要以正确的方式把握整个真理；这样你就不会觉得前面的话有什么困难了，也不会觉得陌生了。
And how am I to do so?
我该怎么做呢？
he asked.
他问道。
Why, I said, we know that all germs or seeds, whether vegetable or animal, when they fail to meet with proper nutriment or climate or soil, in proportion to their vigour, are all the more sensitive to the want of a suitable environment, for evil is a greater enemy to what is good than to what is not.
为什么，我说，我们知道，所有的细菌或种子，无论是植物还是动物，当它们未能满足适当的营养或气候或土壤时，它们的活力就会对缺乏合适的环境更加敏感，因为邪恶是善良的敌人，而不是邪恶的敌人。
Very true.
非常真实。
There is reason in supposing that the finest natures, when under alien conditions, receive more injury than the inferior, because the contrast is greater.
有理由认为，在陌生的条件下，最优秀的人会比低等人受到更多的伤害，因为对比更大。
Certainly.
当然。
And may we not say, Adeimantus, that the most gifted minds, when they are ill-educated, become pre-eminently bad?
阿德曼图斯，我们是否可以说，即使是最有天赋的人，如果没有受过良好的教育，也会变得非常糟糕？
Do not great crimes and the spirit of pure evil spring out of a fulness of nature ruined by education rather than from any inferiority, whereas weak natures are scarcely capable of any very great good or very great evil?
伟大的罪行和纯粹邪恶的精神难道不是源于被教育破坏的完整的本性，而不是任何自卑，而软弱的本性几乎没有能力做出任何伟大的善事或非常大的邪恶吗？
There I think that you are right.
我认为你是对的。
And our philosopher follows the same analogy—he is like a plant which, having proper nurture, must necessarily grow and mature into all virtue, but, if sown and planted in an alien soil, becomes the most noxious of all weeds, unless he be preserved by some divine power.
我们的哲学家也遵循同样的类比——他就像一棵植物，经过适当的培育，必然会成长并成熟为所有美德，但是，如果在异国土壤中播种和种植，就会成为所有杂草中最有害的，除非有某种神圣的力量来保护它。
Do you really think, as people so often say, that our youth are corrupted by Sophists, or that private teachers of the art corrupt them in any degree worth speaking of?
你真的像人们常说的那样，认为我们的年轻人被诡辩家腐蚀了，或者私人艺术教师腐蚀了他们到值得一提的程度吗？
Are not the public who say these things the greatest of all Sophists?
说这些话的公众难道不是最伟大的诡辩家吗？
And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
难道他们不把年轻人和老年人、男人和女人都教育成完美的人，并按照自己的心意塑造他们吗？
When is this accomplished?
这什么时候完成？
he said.
他说。
When they meet together, and the world sits down at an assembly, or in a court of law, or a theatre, or a camp, or in any other popular resort, and there is a great uproar, and they praise some things which are being said or done, and blame other things, equally exaggerating both, shouting and clapping their hands, and the echo of the rocks and the place in which they are assembled redoubles the sound of the praise or blame—at such a time will not a young man’s heart, as they say, leap within him?
当他们聚集在一起时，全世界坐在一个集会上，或者在法庭上，或者在剧院里，或者在一个集中营里，或者在任何其他受欢迎的度假胜地，发生了一场巨大的骚动，他们赞扬一些正在说或做的事情，并指责其他事情，同样夸大两者，大声喊叫和拍手，岩石和他们聚集的地方的回声使赞扬或指责的声音加倍——在这样的时候，一个年轻人不会正如他们所说，心脏在他体内跳跃？
Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
私人训练能否让他在铺天盖地的舆论洪流中站稳脚跟？
or will he be carried away by the stream?
或者他会被溪流冲走吗？
Will he not have the notions of good and evil which the public in general have—he will do as they do, and as they are, such will he be?
他难道不会有一般公众所具有的善恶观念吗？他会按照他们的做法去做，按照他们的样子，他也会成为这样的人吗？
Yes, Socrates; necessity will compel him.
是的，苏格拉底；必要性会迫使他。
And yet, I said, there is a still greater necessity, which has not been mentioned.
然而，我说过，还有一个更大的必要性，但没有被提及。
What is that?
那是什么？
The gentle force of attainder or confiscation or death, which, as you are aware, these new Sophists and educators, who are the public, apply when their words are powerless.
如您所知，这些新智者和教育家，即公众，在他们的言语无能为力时，会施加剥夺、没收或死亡的温和力量。
Indeed they do; and in right good earnest.
确实如此；并且非常认真。
Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
那么，在这样一场不平等的竞争中，任何其他智者或任何个人的观点可以被克服吗？
None, he replied.
没有，他回答道。
No, indeed, I said, even to make the attempt is a great piece of folly; there neither is, nor has been, nor is ever likely to be, any different type of character which has had no other training in virtue but that which is supplied by public opinion—I speak, my friend, of human virtue only; what is more than human, as the proverb says, is not included: for I would not have you ignorant that, in the present evil state of governments, whatever is saved and comes to good is saved by the power of God, as we may truly say.
不，事实上，我说过，即使是做出这样的尝试也是一个巨大的愚蠢行为。不存在、也不曾存在、也不可能存在任何不同类型的品格，它们除了公众舆论所提供的美德之外，没有受过其他的美德训练——我的朋友，我所说的只是人类的美德；正如谚语所说，超越人类的东西不包括在内：因为我不想让你不知道，在目前邪恶的政府状态下，凡是被拯救并走向良善的东西都是由上帝的力量拯救的，正如我们真正可以说的那样。
I quite assent, he replied.
“我非常同意，”他回答道。
Then let me crave your assent also to a further observation.
那么，让我也恳请您同意进一步观察。
What are you going to say?
你要说什么？
Why, that all those mercenary individuals, whom the many call Sophists and whom they deem to be their adversaries, do, in fact, teach nothing but the opinion of the many, that is to say, the opinions of their assemblies; and this is their wisdom.
为什么，所有这些唯利是图的个人，被许多人称为诡辩家，并认为他们是他们的对手，事实上，他们除了传播许多人的意见，也就是说，他们的集会的意见之外，什么也没有传授。这就是他们的智慧。
I might compare them to a man who should study the tempers and desires of a mighty strong beast who is fed by him—he would learn how to approach and handle him, also at what times and from what causes he is dangerous or the reverse, and what is the meaning of his several cries, and by what sounds, when another utters them, he is soothed or infuriated; and you may suppose further, that when, by continually attending upon him, he has become perfect in all this, he calls his knowledge wisdom, and makes of it a system or art, which he proceeds to teach, although he has no real notion of what he means by the principles or passions of which he is speaking, but calls this honourable and that dishonourable, or good or evil, or just or unjust, all in accordance with the tastes and tempers of the great brute.
我可以把它们比作一个人，他应该研究由他喂养的强大野兽的脾气和欲望——他会学习如何接近和处理他，以及在什么时候、出于什么原因他是危险的或相反的，他的几次叫声的含义是什么，以及当另一个人发出这些声音时，他会通过什么声音得到安抚或激怒；你还可以进一步假设，当他通过不断地关注他，在这一切方面变得完美时，他称他的知识为智慧，并将其作为他继续传授的体系或艺术，尽管他对他所说的原则或激情没有真正的概念，但称这个为光荣和那个不光荣，或善或恶，或公正或不公正，所有这些都符合伟大的野兽的品味和脾气。
Good he pronounces to be that in which the beast delights and evil to be that which he dislikes; and he can give no other account of them except that the just and noble are the necessary, having never himself seen, and having no power of explaining to others the nature of either, or the difference between them, which is immense.
他宣称善是野兽所喜欢的，邪恶是野兽所不喜欢的。他无法对它们做出其他解释，除了正义和高贵是必然的，他自己从未见过，也没有能力向他人解释两者的本质，或它们之间巨大的差异。
By heaven, would not such an one be a rare educator?
天啊，这样的人岂不是一位不可多得的教育家吗？
Indeed he would.
他确实会的。
And in what way does he who thinks that wisdom is the discernment of the tempers and tastes of the motley multitude, whether in painting or music, or, finally, in politics, differ from him whom I have been describing?
如果有人认为智慧是对形形色色的大众的脾气和品味的辨别力，无论是在绘画、音乐，还是最后在政治方面，那么他与我所描述的那个人有什么不同呢？
For when a man consorts with the many, and exhibits to them his poem or other work of art or the service which he has done the State, making them his judges when he is not obliged, the so-called necessity of Diomede will oblige him to produce whatever they praise.
因为当一个人与许多人交往，并向他们展示他的诗歌或其他艺术作品或他为国家所做的服务时，在他没有义务的情况下让他们成为他的法官，所谓的迪奥梅德的必要性将迫使他创作出他们所赞扬的任何东西。
And yet the reasons are utterly ludicrous which they give in confirmation of their own notions about the honourable and good.
然而，他们为了证实自己关于光荣和善良的观念而给出的理由是完全可笑的。
Did you ever hear any of them which were not?
你有没有听过其中没有听过的？
No, nor am I likely to hear.
不，我也不太可能听到。
You recognise the truth of what I have been saying?
你承认我说的话是真的吗？
Then let me ask you to consider further whether the world will ever be induced to believe in the existence of absolute beauty rather than of the many beautiful, or of the absolute in each kind rather than of the many in each kind?
那么，让我请你进一步考虑一下，世界是否会被诱导相信绝对美的存在，而不是多种美丽的存在，或者相信每种类型中的绝对而不是每种类型中的多种？
Certainly not.
当然不是。
Then the world cannot possibly be a philosopher?
那么这个世界就不可能有哲学家吗？
Impossible.
不可能的。
And therefore philosophers must inevitably fall under the censure of the world?
那么哲学家就必然要受到世人的非议吗？
They must.
他们必须。
And of individuals who consort with the mob and seek to please them?
还有那些与暴徒勾结并试图取悦他们的人呢？
That is evident.
这是显而易见的。
Then, do you see any way in which the philosopher can be preserved in his calling to the end?
那么，你认为有什么方法可以让哲学家坚持到底吗？
and remember what we were saying of him, that he was to have quickness and memory and courage and magnificence—these were admitted by us to be the true philosopher’s gifts.
记住我们对他的评价，他要有敏捷、记忆力、勇气和伟大——我们承认这些是真正的哲学家的天赋。
Yes.
是的。
Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?
这样的人难道不会从小就在所有事情中居于首位，特别是如果他的身体天赋和他的智力天赋一样的话？
Certainly, he said.
当然，他说。
And his friends and fellow-citizens will want to use him as he gets older for their own purposes?
当他变老时，他的朋友和同胞会想利用他来实现自己的目的吗？
No question.
毫无疑问。
Falling at his feet, they will make requests to him and do him honour and flatter him, because they want to get into their hands now, the power which he will one day possess.
他们拜倒在他的脚下，向他提出请求，尊敬他，奉承他，因为他们现在就想将他有一天将拥有的权力交到他们手中。
That often happens, he said.
他说，这种情况经常发生。
And what will a man such as he is be likely to do under such circumstances, especially if he be a citizen of a great city, rich and noble, and a tall proper youth?
而像他这样的人，在这种情况下，尤其是一个大城市的公民，富有而高贵，又是一个身材高大的正派青年，他会怎么做呢？
Will he not be full of boundless aspirations, and fancy himself able to manage the affairs of Hellenes and of barbarians, and having got such notions into his head will he not dilate and elevate himself in the fulness of vain pomp and senseless pride?
难道他不会充满无限的野心，幻想自己能够管理希腊人和野蛮人的事务，而当他有了这样的想法时，他不会在虚荣的排场和无意义的骄傲中膨胀和抬高自己吗？
To be sure he will.
他肯定会的。
Now, when he is in this state of mind, if some one gently comes to him and tells him that he is a fool and must get understanding, which can only be got by slaving for it, do you think that, under such adverse circumstances, he will be easily induced to listen?
现在，当他处于这种心态时，如果有人温柔地告诉他，他是个傻瓜，必须得到理解，只有苦苦劳作才能获得理解，你认为在这种不利的情况下，他会轻易地听进去吗？
Far otherwise.
远非如此。
And even if there be some one who through inherent goodness or natural reasonableness has had his eyes opened a little and is humbled and taken captive by philosophy, how will his friends behave when they think that they are likely to lose the advantage which they were hoping to reap from his companionship?
即使有人因天生的善良或天生的理性而睁开一点眼睛，谦卑并被哲学所俘虏，当他的朋友认为他们可能会失去他们希望从他的陪伴中获得的优势时，他们会如何表现呢？
Will they not do and say anything to prevent him from yielding to his better nature and to render his teacher powerless, using to this end private intrigues as well as public prosecutions?
难道他们不会采取任何行动或言论来阻止他屈服于他的善良本性，并利用私人阴谋和公诉来使他的老师变得无能为力吗？
There can be no doubt of it.
这是毫无疑问的。
And how can one who is thus circumstanced ever become a philosopher?
处于这种境遇的人怎么可能成为一名哲学家呢？
Impossible.
不可能的。
Then were we not right in saying that even the very qualities which make a man a philosopher may, if he be ill-educated, divert him from philosophy, no less than riches and their accompaniments and the other so-called goods of life?
那么，我们说，如果一个人没有受过良好的教育，那么即使是使一个人成为哲学家的品质也可能使他偏离哲学，就像财富及其伴随物以及其他所谓的生活物品一样，这不是正确的吗？
We were quite right.
我们是对的。
Thus, my excellent friend, is brought about all that ruin and failure which I have been describing of the natures best adapted to the best of all pursuits; they are natures which we maintain to be rare at any time; this being the class out of which come the men who are the authors of the greatest evil to States and individuals; and also of the greatest good when the tide carries them in that direction; but a small man never was the doer of any great thing either to individuals or to States.
因此，我的好朋友，我一直在描述最适合所有追求中最好的本性的一切毁灭和失败。我们始终认为它们是稀有的本性；这个阶层的人是对国家和个人造成最大祸害的人；当潮水把他们带到那个方向时，也是最大的好处；但小人物从来不会为个人或国家做出任何伟大的事情。
That is most true, he said.
他说，这是千真万确的。
And so philosophy is left desolate, with her marriage rite incomplete: for her own have fallen away and forsaken her, and while they are leading a false and unbecoming life, other unworthy persons, seeing that she has no kinsmen to be her protectors, enter in and dishonour her; and fasten upon her the reproaches which, as you say, her reprovers utter, who affirm of her votaries that some are good for nothing, and that the greater number deserve the severest punishment.
于是，哲学就这样荒凉了，她的婚姻仪式还没有完成：因为她自己的人已经离经叛道，抛弃了她，而当他们过着虚假和不恰当的生活时，其他不值得的人，看到她没有亲戚作为她的保护者，就进来羞辱她；正如你所说，她的谴责者们对她进行了谴责，他们断言她的追随者中有些人一无是处，而更多的人应该受到最严厉的惩罚。
That is certainly what people say.
这当然是人们所说的。
Yes; and what else would you expect, I said, when you think of the puny creatures who, seeing this land open to them—a land well stocked with fair names and showy titles—like prisoners running out of prison into a sanctuary, take a leap out of their trades into philosophy; those who do so being probably the cleverest hands at their own miserable crafts?
是的;我说，当你想到那些微不足道的生物时，你还能指望什么，他们看到这片土地向他们开放——这片土地充满了美好的名字和华丽的头衔——就像囚犯从监狱跑进避难所，从他们的行业一跃进入哲学；那些这样做的人可能是他们自己可怜的手艺中最聪明的人？
For, although philosophy be in this evil case, still there remains a dignity about her which is not to be found in the arts.
因为，虽然哲学处于这种邪恶的境地，但她仍然保留着艺术所没有的尊严。
And many are thus attracted by her whose natures are imperfect and whose souls are maimed and disfigured by their meannesses, as their bodies are by their trades and crafts.
因此，许多人被她所吸引，他们的本性是不完美的，他们的灵魂被他们的卑鄙所伤害和毁容，就像他们的身体被他们的行业和手艺所伤害一样。
Is not this unavoidable?
这不是不可避免的吗？
Yes.
是的。
Are they not exactly like a bald little tinker who has just got out of durance and come into a fortune; he takes a bath and puts on a new coat, and is decked out as a bridegroom going to marry his master’s daughter, who is left poor and desolate?
他们不正是像一个刚刚摆脱困境、发财致富的秃头小补锅匠吗？他洗了个澡，穿上了新衣，打扮成新郎，要娶主人的女儿，而她却一贫如洗？
A most exact parallel.
最精确的平行。
What will be the issue of such marriages?
这样的婚姻会出现什么问题呢？
Will they not be vile and bastard?
他们不会是卑鄙和混蛋吗？
There can be no question of it.
这是毫无疑问的。
And when persons who are unworthy of education approach philosophy and make an alliance with her who is in a rank above them what sort of ideas and opinions are likely to be generated?
而当那些不值得受教育的人接近哲学并与比他们高一等的她结盟时，可能会产生什么样的思想和观点呢？
Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
难道它们不是令人着迷的诡辩，其中没有任何真实的东西，或者值得或类似于真正的智慧吗？
No doubt, he said.
毫无疑问，他说。
Then, Adeimantus, I said, the worthy disciples of philosophy will be but a small remnant: perchance some noble and well-educated person, detained by exile in her service, who in the absence of corrupting influences remains devoted to her; or some lofty soul born in a mean city, the politics of which he contemns and neglects; and there may be a gifted few who leave the arts, which they justly despise, and come to her;—or peradventure there are some who are restrained by our friend Theages’ bridle; for everything in the life of Theages conspired to divert him from philosophy; but ill-health kept him away from politics.
那么，阿德曼图斯，我说，值得尊敬的哲学信徒将只是一小部分：也许是一些高贵且受过良好教育的人，被流放为她服务，在没有腐败影响的情况下仍然忠于她；也许是一些受过良好教育的人，在没有腐败影响的情况下仍然忠于她；或者某个出生在卑鄙城市的崇高灵魂，他蔑视和忽视政治；可能有少数有才华的人离开了他们理所当然地鄙视的艺术，而来到她身边；或者也许有些人被我们的朋友泰阿奇的缰绳所束缚；因为泰阿格斯生活中的一切都让他偏离了哲学。但健康状况不佳使他远离政治。
My own case of the internal sign is hardly worth mentioning, for rarely, if ever, has such a monitor been given to any other man.
我自己的内部信号案例几乎不值得一提，因为很少有人向任何其他人提供这样的监视器。
Those who belong to this small class have tasted how sweet and blessed a possession philosophy is, and have also seen enough of the madness of the multitude; and they know that no politician is honest, nor is there any champion of justice at whose side they may fight and be saved.
属于这一小类的人已经尝到了占有哲学的甜蜜和幸福，也见识了大众的疯狂；他们知道，没有哪个政客是诚实的，也没有哪个正义的捍卫者可以让他们与之战斗并获得拯救。
Such an one may be compared to a man who has fallen among wild beasts—he will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends, and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way.
此人犹如堕于猛兽之中，不肯与人为恶，但也不能单独抗拒他人的凶猛本性，因此见自己对国家、对朋友没有任何用处，想到自己必须舍生取义，对自己、对他人都没有任何好处，所以就保持沉默，走自己的路。
He is like one who, in the storm of dust and sleet which the driving wind hurries along, retires under the shelter of a wall; and seeing the rest of mankind full of wickedness, he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes.
他就像一个人，在狂风呼啸的沙尘暴雨中，躲在墙边；看到其他人类都充满了邪恶，他只要能过自己的生活，远离邪恶或不正义，带着光明的希望，带着平安和善意离开，就心满意足了。
Yes, he said, and he will have done a great work before he departs.
是的，他说，在离开之前他将完成一项伟大的工作。
A great work—yes; but not the greatest, unless he find a State suitable to him; for in a State which is suitable to him, he will have a larger growth and be the saviour of his country, as well as of himself.
一部伟大的作品——是的；但不是最伟大的，除非他找到一个适合他的国家；因为在一个适合他的国家，他会得到更大的成长，成为国家和他自己的救星。
The causes why philosophy is in such an evil name have now been sufficiently explained: the injustice of the charges against her has been shown—is there anything more which you wish to say?
哲学被冠上如此恶名的原因现在已经得到了充分的解释：对她的指控的不公正性已经显露出来了——你还有什么要说的吗？
Nothing more on that subject, he replied; but I should like to know which of the governments now existing is in your opinion the one adapted to her.
他回答道，关于这个话题就没有更多的内容了。但我想知道您认为现有的哪个政府最适合她。
Not any of them, I said; and that is precisely the accusation which I bring against them—not one of them is worthy of the philosophic nature, and hence that nature is warped and estranged;—as the exotic seed which is sown in a foreign land becomes denaturalized, and is wont to be overpowered and to lose itself in the new soil, even so this growth of philosophy, instead of persisting, degenerates and receives another character.
我说，他们都不是。这正是我对他们提出的指控——他们中没有一个人配得上哲学的本质，因此，哲学的本质是扭曲和疏远的；——正如在异国土地上播下的异国种子变得非自然化，并且习惯于在新的土壤中被压倒和迷失自己一样，哲学的这种生长也非但没有持续下去，反而退化并获得了另一种特征。
But if philosophy ever finds in the State that perfection which she herself is, then will be seen that she is in truth divine, and that all other things, whether natures of men or institutions, are but human;—and now, I know, that you are going to ask, What that State is:
但是，如果哲学在国家中发现了她本身的完美，那么就会发现她实际上是神圣的，而所有其他事物，无论是人的本性还是机构，都不过是人性的；——现在，我知道，你会问，那个国家是什么：
No, he said; there you are wrong, for I was going to ask another question—whether it is the State of which we are the founders and inventors, or some other?
不，他说；你错了，因为我要问另一个问题——我们是其创始人和发明者的国家，还是其他什么？
Yes, I replied, ours in most respects; but you may remember my saying before, that some living authority would always be required in the State having the same idea of the constitution which guided you when as legislator you were laying down the laws.
是的，我回答道，在大多数方面都是我们的；但你可能还记得我之前说过的，国家总是需要一些活着的权威，与你作为立法者制定法律时指导你的宪法理念相同。
That was said, he replied.
话是这么说，他回答道。
Yes, but not in a satisfactory manner; you frightened us by interposing objections, which certainly showed that the discussion would be long and difficult; and what still remains is the reverse of easy.
是的，但方式并不令人满意；你提出反对意见吓坏了我们，这无疑表明讨论将是漫长而困难的；剩下的就是容易的反面。
What is there remaining?
还剩下什么？
The question how the study of philosophy may be so ordered as not to be the ruin of the State: All great attempts are attended with risk; ‘hard is the good,’ as men say.
哲学研究如何有序地避免国家的毁灭的问题是：所有伟大的尝试都伴随着风险；正如人们所说，“努力就是好事”。
Still, he said, let the point be cleared up, and the enquiry will then be complete.
不过，他说，只要把问题弄清楚，调查就会结束。
I shall not be hindered, I said, by any want of will, but, if at all, by a want of power: my zeal you may see for yourselves; and please to remark in what I am about to say how boldly and unhesitatingly I declare that States should pursue philosophy, not as they do now, but in a different spirit.
我说过，我不会被任何意愿的缺乏所阻碍，但如果有的话，也会被缺乏力量所阻碍：我的热心你们可以亲眼看到；请注意，在我接下来要说的内容中，我是多么大胆和毫不犹豫地宣布，各国应该以不同的精神而不是像现在那样追求哲学。
In what manner?
以什么方式？
At present, I said, the students of philosophy are quite young; beginning when they are hardly past childhood, they devote only the time saved from moneymaking and housekeeping to such pursuits; and even those of them who are reputed to have most of the philosophic spirit, when they come within sight of the great difficulty of the subject, I mean dialectic, take themselves off.
我说现在哲学系的学生还很年轻，从他们刚刚度过童年的时候开始，他们只把从赚钱和持家中节省下来的时间投入到这些追求中。即使是那些被认为最具哲学精神的人，当他们看到这个主题（我指的是辩证法）的巨大困难时，也会脱身。
In after life when invited by some one else, they may, perhaps, go and hear a lecture, and about this they make much ado, for philosophy is not considered by them to be their proper business: at last, when they grow old, in most cases they are extinguished more truly than Heracleitus’ sun, inasmuch as they never light up again.
来世，当他们受到别人的邀请时，也许他们会去听一场讲座，但他们却为此大肆宣扬，因为哲学不被他们认为是他们该做的事情：最后，当他们变老时，在大多数情况下，他们比赫拉克利特的太阳更真实地熄灭了，因为他们再也不会发光了。
(Heraclitus said that the sun was extinguished every evening and relighted every morning.)
（赫拉克利特说太阳每天晚上都会熄灭，每天早上又会重新点亮。）
But what ought to be their course?
但他们的路线应该是什么呢？
Just the opposite.
恰恰相反。
In childhood and youth their study, and what philosophy they learn, should be suited to their tender years: during this period while they are growing up towards manhood, the chief and special care should be given to their bodies that they may have them to use in the service of philosophy; as life advances and the intellect begins to mature, let them increase the gymnastics of the soul; but when the strength of our citizens fails and is past civil and military duties, then let them range at will and engage in no serious labour, as we intend them to live happily here, and to crown this life with a similar happiness in another.
在童年和青年时期，他们的学习和学习的哲学应该适合他们的青少年时期：在他们成长为成年的这个时期，应该对他们的身体给予主要和特别的照顾，以便他们可以用它们来为哲学服务；随着生命的进步和智力开始成熟，让他们增加灵魂的体操；但是，当我们的公民的力量衰弱，超出了民事和军事义务时，那么就让他们随意活动，不要从事任何严肃的劳动，因为我们希望他们在这里幸福地生活，并在另一种生活中获得类似的幸福。
How truly in earnest you are, Socrates!
苏格拉底，你是多么认真啊！
he said; I am sure of that; and yet most of your hearers, if I am not mistaken, are likely to be still more earnest in their opposition to you, and will never be convinced; Thrasymachus least of all.
他说；我确信这一点；然而，如果我没记错的话，你的大多数听众可能会更加真诚地反对你，并且永远不会被说服。色拉叙马科斯尤其如此。
Do not make a quarrel, I said, between Thrasymachus and me, who have recently become friends, although, indeed, we were never enemies; for I shall go on striving to the utmost until I either convert him and other men, or do something which may profit them against the day when they live again, and hold the like discourse in another state of existence.
我说，不要在色拉叙马科斯和我之间吵架，我们最近才成为朋友，尽管事实上我们从来都不是敌人。因为我将继续尽最大的努力，直到我要么改变他和其他人，要么做一些可能对他们有利的事情，以防止他们再次生活，并在另一种存在状态中保持类似的话语。
You are speaking of a time which is not very near.
你所说的时间还不是很近。
Rather, I replied, of a time which is as nothing in comparison with eternity.
相反，我回答说，与永恒相比，时间根本算不了什么。
Nevertheless, I do not wonder that the many refuse to believe; for they have never seen that of which we are now speaking realized; they have seen only a conventional imitation of philosophy, consisting of words artificially brought together, not like these of ours having a natural unity.
尽管如此，我并不奇怪许多人拒绝相信。因为他们从未见过我们现在所说的事情得以实现。他们只看到了对哲学的传统模仿，由人为地组合在一起的词语组成，而不像我们的那样具有自然的统一性。
But a human being who in word and work is perfectly moulded, as far as he can be, into the proportion and likeness of virtue—such a man ruling in a city which bears the same image, they have never yet seen, neither one nor many of them—do you think that they ever did?
但是，一个人在言语和工作上尽其所能地完美地塑造了美德的比例和相似性——这样一个人在一个具有相同形象的城市中统治，他们从未见过，一个也没有几个——你认为他们曾经见过吗？
No indeed.
确实不。
No, my friend, and they have seldom, if ever, heard free and noble sentiments; such as men utter when they are earnestly and by every means in their power seeking after truth for the sake of knowledge, while they look coldly on the subtleties of controversy, of which the end is opinion and strife, whether they meet with them in the courts of law or in society.
不，我的朋友，他们很少（如果有的话）听到过自由而高尚的情感。正如人们在为了知识而竭尽全力真诚地寻求真理时所说的那样，而他们却冷漠地看待争论的微妙之处，无论他们是在法庭上还是在社会上遇到争论，争论的最终结果都是意见和冲突。
They are strangers, he said, to the words of which you speak.
他说，他们对你所说的话很陌生。
And this was what we foresaw, and this was the reason why truth forced us to admit, not without fear and hesitation, that neither cities nor States nor individuals will ever attain perfection until the small class of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until a like necessity be laid on the State to obey them; or until kings, or if not kings, the sons of kings or princes, are divinely inspired with a true love of true philosophy.
这就是我们所预见的，这就是为什么真理迫使我们不无恐惧和犹豫地承认，无论是城市、国家还是个人都永远无法达到完美，除非我们称之为无用但不腐败的一小群哲学家被天意地强迫，无论他们愿意与否，照顾国家，直到国家有同样的必要性来服从他们；或者直到国王，或者如果不是国王，国王或王子的儿子，受到神圣的启发，对真正的哲学产生真正的热爱。
That either or both of these alternatives are impossible, I see no reason to affirm: if they were so, we might indeed be justly ridiculed as dreamers and visionaries.
我认为没有理由肯定这两种选择中的任何一种或两种都是不可能的：如果是这样，我们确实可能会被公正地嘲笑为梦想家和梦想家。
Am I not right?
难道我不对吗？
Quite right.
完全正确。
If then, in the countless ages of the past, or at the present hour in some foreign clime which is far away and beyond our ken, the perfected philosopher is or has been or hereafter shall be compelled by a superior power to have the charge of the State, we are ready to assert to the death, that this our constitution has been, and is—yea, and will be whenever the Muse of Philosophy is queen.
那么，如果在过去的无数个世纪里，或者在目前某个遥远而超出我们知识范围的异国环境中，完美的哲学家现在或曾经或以后将被一种更高的权力所强迫来掌管国家，我们就准备誓死断言，我们的宪法过去是、现在是——是的，只要哲学缪斯是女王，将来也是如此。
There is no impossibility in all this; that there is a difficulty, we acknowledge ourselves.
这一切并非不可能；存在困难，我们承认自己。
My opinion agrees with yours, he said.
我的意见与你的一致，他说。
But do you mean to say that this is not the opinion of the multitude?
但你的意思是说这不是群众的意见吗？
I should imagine not, he replied.
我想不会，他回答道。
O my friend, I said, do not attack the multitude: they will change their minds, if, not in an aggressive spirit, but gently and with the view of soothing them and removing their dislike of over-education, you show them your philosophers as they really are and describe as you were just now doing their character and profession, and then mankind will see that he of whom you are speaking is not such as they supposed—if they view him in this new light, they will surely change their notion of him, and answer in another strain.
我说，我的朋友啊，不要攻击群众：如果你不是以一种攻击性的精神，而是温和地，以安抚他们并消除他们对过度教育的厌恶为目的，向他们展示你的哲学家的真实面目，并描述你刚才所做的他们的性格和职业，他们就会改变他们的想法，然后人类就会发现你所说的那个人不是他们所想象的那样——如果他们以这种新的眼光看待他，他们一定会改变对他的看法，并以另一种方式回答。
Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
谁能与一个爱他们的人为敌，一个本身温柔且没有嫉妒的人会嫉妒一个没有嫉妒的人呢？
Nay, let me answer for you, that in a few this harsh temper may be found but not in the majority of mankind.
不，让我来回答你，这种严厉的脾气可能会在少数人身上发现，但在大多数人身上却不会。
I quite agree with you, he said.
我非常同意你的观点，他说。
And do you not also think, as I do, that the harsh feeling which the many entertain towards philosophy originates in the pretenders, who rush in uninvited, and are always abusing them, and finding fault with them, who make persons instead of things the theme of their conversation?
难道你不也像我一样认为，许多人对哲学的严厉感觉源于那些冒充者，他们不请自来，总是辱骂他们，挑剔他们，他们把人而不是物作为他们谈话的主题？
and nothing can be more unbecoming in philosophers than this.
对于哲学家来说，没有什么比这更不恰当的了。
It is most unbecoming.
这是最不雅观的。
For he, Adeimantus, whose mind is fixed upon true being, has surely no time to look down upon the affairs of earth, or to be filled with malice and envy, contending against men; his eye is ever directed towards things fixed and immutable, which he sees neither injuring nor injured by one another, but all in order moving according to reason; these he imitates, and to these he will, as far as he can, conform himself.
因为他，阿德曼图斯，他的心专注于真实的存在，他肯定没有时间看不起地球上的事情，或者充满恶意和嫉妒，与人类相争；他的眼睛总是注视着固定不变的事物，他认为这些事物既不伤害也不相互伤害，而是按照理性有序地运动。他会模仿这些，并且会尽可能地效仿这些。
Can a man help imitating that with which he holds reverential converse?
一个人能否不去模仿那些与他进行恭敬交谈的人呢？
Impossible.
不可能的。
And the philosopher holding converse with the divine order, becomes orderly and divine, as far as the nature of man allows; but like every one else, he will suffer from detraction.
只要人的本性允许，与神圣秩序对话的哲学家就会变得有序和神圣。但和其他人一样，他也会受到干扰。
Of course.
当然。
And if a necessity be laid upon him of fashioning, not only himself, but human nature generally, whether in States or individuals, into that which he beholds elsewhere, will he, think you, be an unskilful artificer of justice, temperance, and every civil virtue?
如果他有必要不仅将他自己，而且将整个人性，无论是在国家还是个人中，塑造成他在其他地方看到的样子，你认为他会成为正义、节制和一切公民美德的不熟练的创造者吗？
Anything but unskilful.
除了不熟练之外，什么都可以。
And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
如果世界认为我们对他的评价是真实的，他们会对哲学感到愤怒吗？
Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
当我们告诉他们，没有一个国家不是由模仿天堂图案的艺术家设计的，他们会不相信我们吗？
They will not be angry if they understand, he said.
他说，如果他们理解，他们就不会生气。
But how will they draw out the plan of which you are speaking?
但他们将如何制定你所说的计划呢？
They will begin by taking the State and the manners of men, from which, as from a tablet, they will rub out the picture, and leave a clean surface.
他们将从国家和人的礼仪开始，就像从一块平板电脑上一样，从中擦掉图片，留下干净的表面。
This is no easy task.
这不是一件容易的事。
But whether easy or not, herein will lie the difference between them and every other legislator,—they will have nothing to do either with individual or State, and will inscribe no laws, until they have either found, or themselves made, a clean surface.
但无论容易与否，他们与其他立法者的区别就在这里——他们与个人或国家无关，也不会制定任何法律，直到他们找到或自己制定了一个干净的表面。
They will be very right, he said.
他说，他们是非常正确的。
Having effected this, they will proceed to trace an outline of the constitution?
完成此操作后，他们将继续描绘宪法的轮廓？
No doubt.
无疑。
And when they are filling in the work, as I conceive, they will often turn their eyes upwards and downwards: I mean that they will first look at absolute justice and beauty and temperance, and again at the human copy; and will mingle and temper the various elements of life into the image of a man; and this they will conceive according to that other image, which, when existing among men, Homer calls the form and likeness of God.
正如我所想象的，当他们在填写作品时，他们常常会把目光向上和向下：我的意思是，他们首先会看到绝对的正义、美丽和节制，然后再看看人类的复制品；并将生命的各种元素融合、锤炼成一个人的形象；他们会根据另一种形象来设想这一点，当这种形象存在于人类之中时，荷马称之为上帝的形象和肖像。
Very true, he said.
非常正确，他说。
And one feature they will erase, and another they will put in, until they have made the ways of men, as far as possible, agreeable to the ways of God?
他们会抹掉一个特征，又添加另一个特征，直到他们尽可能使人的道路与上帝的道路一致为止？
Indeed, he said, in no way could they make a fairer picture.
事实上，他说，他们无论如何也无法描绘出更公平的画面。
And now, I said, are we beginning to persuade those whom you described as rushing at us with might and main, that the painter of constitutions is such an one as we are praising; at whom they were so very indignant because to his hands we committed the State; and are they growing a little calmer at what they have just heard?
现在，我说，我们是否开始说服那些你所说的大力冲向我们的人，宪法画家就是我们所赞扬的那样的人？他们对他非常愤怒，因为我们把国家交给了他。听到刚才的话，他们是否平静了一些？
Much calmer, if there is any sense in them.
如果他们还有任何意义的话，那就平静多了。
Why, where can they still find any ground for objection?
为什么，他们还能找到反对的理由吗？
Will they doubt that the philosopher is a lover of truth and being?
他们会怀疑哲学家热爱真理和存在吗？
They would not be so unreasonable.
他们不会这么无理取闹。
Or that his nature, being such as we have delineated, is akin to the highest good?
或者他的本性，正如我们所描述的，类似于最高的善？
Neither can they doubt this.
他们也不能怀疑这一点。
But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
但是，他们是否会再次告诉我们，这种本性在有利的环境下，即使有的话，也不会是完全善良和明智的？
Or will they prefer those whom we have rejected?
或者他们会更喜欢那些被我们拒绝的人？
Surely not.
当然不是。
Then will they still be angry at our saying, that, until philosophers bear rule, States and individuals will have no rest from evil, nor will this our imaginary State ever be realized?
那么，他们还会对我们所说的“在哲学家统治之前，国家和个人将无法摆脱邪恶，我们想象中的国家也永远不会实现”感到愤怒吗？
I think that they will be less angry.
我想他们会少一些愤怒。
Shall we assume that they are not only less angry but quite gentle, and that they have been converted and for very shame, if for no other reason, cannot refuse to come to terms?
我们是否应该假设他们不仅不那么愤怒，而且相当温和，并且他们已经皈依，并且出于非常羞耻，如果没有其他原因，不能拒绝妥协？
By all means, he said.
无论如何，他说。
Then let us suppose that the reconciliation has been effected.
那么我们假设和解已经完成。
Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
有人会否认另一点，即国王或王子的儿子可能是天生的哲学家吗？
Surely no man, he said.
肯定没有人，他说。
And when they have come into being will any one say that they must of necessity be destroyed; that they can hardly be saved is not denied even by us; but that in the whole course of ages no single one of them can escape—who will venture to affirm this?
当它们产生时，会有人说它们必须被毁灭吗？我们也不否认他们很难得救。但在整个时代里，没有一个人能够逃脱——谁敢肯定这一点呢？
Who indeed!
确实是谁！
But, said I, one is enough; let there be one man who has a city obedient to his will, and he might bring into existence the ideal polity about which the world is so incredulous.
但是，我说，一个就足够了；一个就足够了。如果有一个人拥有一座服从他意志的城市，他就可以实现世人都难以置信的理想政体。
Yes, one is enough.
是的，一个就够了。
The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
统治者可能会强加我们所描述的法律和制度，而公民可能愿意遵守它们？
Certainly.
当然。
And that others should approve, of what we approve, is no miracle or impossibility?
别人应该认可我们认可的东西，这不是奇迹或不可能吗？
I think not.
我认为不是。
But we have sufficiently shown, in what has preceded, that all this, if only possible, is assuredly for the best.
但我们已经在前面的内容中充分表明，所有这一切，如果可能的话，肯定是最好的。
We have.
我们有。
And now we say not only that our laws, if they could be enacted, would be for the best, but also that the enactment of them, though difficult, is not impossible.
现在我们不仅说，如果我们的法律能够颁布，那就是最好的，而且颁布这些法律虽然困难，但并非不可能。
Very good.
非常好。
And so with pain and toil we have reached the end of one subject, but more remains to be discussed;—how and by what studies and pursuits will the saviours of the constitution be created, and at what ages are they to apply themselves to their several studies?
就这样，经过痛苦和辛劳，我们已经完成了一个主题，但还有更多问题有待讨论：——宪法的救世主将如何以及通过哪些研究和追求被创造出来，以及他们在什么年龄致力于他们的几项研究？
Certainly.
当然。
I omitted the troublesome business of the possession of women, and the procreation of children, and the appointment of the rulers, because I knew that the perfect State would be eyed with jealousy and was difficult of attainment; but that piece of cleverness was not of much service to me, for I had to discuss them all the same.
我省略了拥有妇女、生儿育女以及任命统治者等麻烦事，因为我知道完美的国家会受到嫉妒的目光，而且是很难实现的。但这个小聪明对我来说并没有多大用处，因为我仍然必须讨论它们。
The women and children are now disposed of, but the other question of the rulers must be investigated from the very beginning.
现在妇女儿童已经处理掉了，但统治者的另一个问题必须从头开始调查。
We were saying, as you will remember, that they were to be lovers of their country, tried by the test of pleasures and pains, and neither in hardships, nor in dangers, nor at any other critical moment were to lose their patriotism—he was to be rejected who failed, but he who always came forth pure, like gold tried in the refiner’s fire, was to be made a ruler, and to receive honours and rewards in life and after death.
你们会记得，我们说过，他们要热爱自己的国家，经受快乐和痛苦的考验，无论在艰难险阻中，还是在任何其他关键时刻，都不能失去爱国心——失败者将被拒绝，但凡是纯洁的人，就像在炼金者的火中经过考验的金子一样，将成为统治者，并在生前和死后获得荣誉和奖赏。
This was the sort of thing which was being said, and then the argument turned aside and veiled her face; not liking to stir the question which has now arisen.
就是这样说的，然后争论就转移到一边，遮住了她的脸。不想激起现在出现的问题。
I perfectly remember, he said.
“我记得很清楚，”他说。
Yes, my friend, I said, and I then shrank from hazarding the bold word; but now let me dare to say—that the perfect guardian must be a philosopher.
是的，我的朋友，我说，然后我不敢冒险说出这个大胆的词。但现在我敢说——完美的守护者一定是哲学家。
Yes, he said, let that be affirmed.
是的，他说，让这一点得到确认。
And do not suppose that there will be many of them; for the gifts which were deemed by us to be essential rarely grow together; they are mostly found in shreds and patches.
不要以为这样的人会有很多；因为我们认为必不可少的天赋很少能同时成长；它们大多以碎片和碎片形式存在。
What do you mean?
你是什么意思？
he said.
他说。
You are aware, I replied, that quick intelligence, memory, sagacity, cleverness, and similar qualities, do not often grow together, and that persons who possess them and are at the same time high-spirited and magnanimous are not so constituted by nature as to live orderly and in a peaceful and settled manner; they are driven any way by their impulses, and all solid principle goes out of them.
我回答说，你知道，敏捷的智力、记忆力、洞察力、聪明以及类似的品质往往不会同时成长，拥有这些品质的人同时又精神抖擞、宽宏大量，但他们的天性并不适合有序、平静、安定地生活；他们总是被自己的冲动所驱使，所有坚定的原则都从他们身上消失了。
Very true, he said.
非常正确，他说。
On the other hand, those steadfast natures which can better be depended upon, which in a battle are impregnable to fear and immovable, are equally immovable when there is anything to be learned; they are always in a torpid state, and are apt to yawn and go to sleep over any intellectual toil.
另一方面，那些更值得信赖的坚定本性，在战斗中坚不可摧，不可动摇，当有任何东西需要学习时，它们也同样不可动摇。他们总是处于一种迟钝的状态，很容易因为任何智力劳动而打哈欠、睡着。
Quite true.
完全正确。
And yet we were saying that both qualities were necessary in those to whom the higher education is to be imparted, and who are to share in any office or command.
然而我们说，对于那些接受高等教育、担任任何职务或指挥的人来说，这两种品质都是必要的。
Certainly, he said.
当然，他说。
And will they be a class which is rarely found?
他们会是一个很少见的阶层吗？
Yes, indeed.
是的，确实如此。
Then the aspirant must not only be tested in those labours and dangers and pleasures which we mentioned before, but there is another kind of probation which we did not mention—he must be exercised also in many kinds of knowledge, to see whether the soul will be able to endure the highest of all, or will faint under them, as in any other studies and exercises.
那么，求道者不仅必须在我们之前提到的那些劳动、危险和快乐中受到考验，而且还有我们没有提到的另一种考验——他还必须在多种知识中得到锻炼，看看灵魂是否能够忍受最高的知识，或者在它们之下会晕倒，就像在任何其他学习和练习中一样。
Yes, he said, you are quite right in testing him.
是的，他说，你考验他是对的。
But what do you mean by the highest of all knowledge?
但最高的知识是什么意思呢？
You may remember, I said, that we divided the soul into three parts; and distinguished the several natures of justice, temperance, courage, and wisdom?
我说过，你可能还记得，我们把灵魂分为三部分：并区分正义、节制、勇敢、智慧的几种性质？
Indeed, he said, if I had forgotten, I should not deserve to hear more.
事实上，他说，如果我忘记了，我就不配听到更多。
And do you remember the word of caution which preceded the discussion of them?
您还记得在讨论它们之前的警告吗？
To what do you refer?
你指的是什么呢？
We were saying, if I am not mistaken, that he who wanted to see them in their perfect beauty must take a longer and more circuitous way, at the end of which they would appear; but that we could add on a popular exposition of them on a level with the discussion which had preceded.
我们是说，如果我没记错的话，想要一睹它们完美之美的人必须走一条更长、更迂回的路，在这条路的尽头，它们就会出现。但我们可以在前面的讨论的基础上对它们进行通俗的解释。
And you replied that such an exposition would be enough for you, and so the enquiry was continued in what to me seemed to be a very inaccurate manner; whether you were satisfied or not, it is for you to say.
你回答说这样的解释对你来说就足够了，所以询问继续以一种在我看来非常不准确的方式进行；满意与否，是你自己说了算。
Yes, he said, I thought and the others thought that you gave us a fair measure of truth.
是的，他说，我和其他人都认为你给了我们相当大的真理。
But, my friend, I said, a measure of such things which in any degree falls short of the whole truth is not fair measure; for nothing imperfect is the measure of anything, although persons are too apt to be contented and think that they need search no further.
但是，我的朋友，我说过，对这些事情的衡量在任何程度上都不符合全部事实，这都是不公平的衡量标准。因为没有什么是不完美的，尽管人们太容易满足并认为他们不需要进一步寻找。
Not an uncommon case when people are indolent.
人们懒惰的情况并不少见。
Yes, I said; and there cannot be any worse fault in a guardian of the State and of the laws.
是的，我说；对于国家和法律的监护人来说，没有比这更严重的错误了。
True.
真的。
The guardian then, I said, must be required to take the longer circuit, and toil at learning as well as at gymnastics, or he will never reach the highest knowledge of all which, as we were just now saying, is his proper calling.
我说，监护人必须走更长的路，努力学习和体操，否则他永远无法达到所有这一切的最高知识，正如我们刚才所说，这是他应有的使命。
What, he said, is there a knowledge still higher than this—higher than justice and the other virtues?
他说，还有比这更高的知识吗——比正义和其他美德更高的知识？
Yes, I said, there is.
是的，我说，有。
And of the virtues too we must behold not the outline merely, as at present—nothing short of the most finished picture should satisfy us.
对于美德，我们也不能像目前那样仅仅看到轮廓——只有最完整的图画才能让我们满意。
When little things are elaborated with an infinity of pains, in order that they may appear in their full beauty and utmost clearness, how ridiculous that we should not think the highest truths worthy of attaining the highest accuracy!
当小事情经过无限的痛苦而被阐述出来，以便它们能够以最美丽和最清晰的方式呈现出来时，我们不应该认为最高的真理值得获得最高的准确性，这是多么可笑啊！
A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
正确崇高的思想；但你认为我们不会问你这最高的知识是什么吗？
Nay, I said, ask if you will; but I am certain that you have heard the answer many times, and now you either do not understand me or, as I rather think, you are disposed to be troublesome; for you have often been told that the idea of good is the highest knowledge, and that all other things become useful and advantageous only by their use of this.
不，我说，问你是否愿意；但我确信你已经听过这个答案很多次了，现在你要么不理解我，要么，正如我认为的，你倾向于制造麻烦；因为人们经常告诉你们，善的观念是最高的知识，所有其他事物只有利用这一点才变得有用和有利。
You can hardly be ignorant that of this I was about to speak, concerning which, as you have often heard me say, we know so little; and, without which, any other knowledge or possession of any kind will profit us nothing.
你不可能不知道我要讲的这一点，正如你经常听到我说的那样，对此我们知之甚少。没有它，任何其他知识或任何种类的财产都不会给我们带来任何好处。
Do you think that the possession of all other things is of any value if we do not possess the good?
你认为如果我们不拥有善，那么拥有所有其他东西还有什么价值吗？
or the knowledge of all other things if we have no knowledge of beauty and goodness?
如果我们没有关于美和善的知识，那么我们还能了解所有其他事物吗？
Assuredly not.
肯定不是。
You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge?
你还知道大多数人都认为快乐是好事，但更聪明的人却说它是知识？
Yes.
是的。
And you are aware too that the latter cannot explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
你也知道后者无法解释知识的含义，但毕竟有义务说善的知识？
How ridiculous!
多么可笑啊！
Yes, I said, that they should begin by reproaching us with our ignorance of the good, and then presume our knowledge of it—for the good they define to be knowledge of the good, just as if we understood them when they use the term ‘good’—this is of course ridiculous.
是的，我说，他们应该首先指责我们对善的无知，然后假设我们对善的了解——因为他们将善定义为对善的知识，就像当他们使用“善”这个词时我们理解他们一样——这当然是荒谬的。
Most true, he said.
最真实的，他说。
And those who make pleasure their good are in equal perplexity; for they are compelled to admit that there are bad pleasures as well as good.
那些以享乐为善的人也同样感到困惑。因为他们不得不承认快乐也有好有坏。
Certainly.
当然。
And therefore to acknowledge that bad and good are the same?
因此承认坏与好是一样的吗？
True.
真的。
There can be no doubt about the numerous difficulties in which this question is involved.
毫无疑问，这个问题涉及到许多困难。
There can be none.
不可能没有。
Further, do we not see that many are willing to do or to have or to seem to be what is just and honourable without the reality; but no one is satisfied with the appearance of good—the reality is what they seek; in the case of the good, appearance is despised by every one.
此外，我们难道没有看到许多人愿意做、拥有或看起来是公正和光荣的事情，但实际上却是这样吗？但没有人满足于美好的外表——他们所追求的是现实；就善而言，外表是人人都瞧不起的。
Very true, he said.
非常正确，他说。
Of this then, which every soul of man pursues and makes the end of all his actions, having a presentiment that there is such an end, and yet hesitating because neither knowing the nature nor having the same assurance of this as of other things, and therefore losing whatever good there is in other things,—of a principle such and so great as this ought the best men in our State, to whom everything is entrusted, to be in the darkness of ignorance?
那么，每个人的灵魂都在追求这一点，并以此作为其所有行动的终点，虽然预感到有这样的终点，但又犹豫不决，因为既不了解其本质，也没有对其他事物的同样的保证，因此失去了其他事物中存在的任何好处——如此伟大的原则，我们这个国家最优秀的人，一切都被托付给他们，难道应该处于无知的黑暗之中吗？
Certainly not, he said.
当然不是，他说。
I am sure, I said, that he who does not know how the beautiful and the just are likewise good will be but a sorry guardian of them; and I suspect that no one who is ignorant of the good will have a true knowledge of them.
我说，我相信，如果一个人不知道美人和正义者如何同样善良，那么他将是一个可怜的守护者。我怀疑，对善一无所知的人不会真正了解它们。
That, he said, is a shrewd suspicion of yours.
他说，这是你精明的怀疑。
And if we only have a guardian who has this knowledge our State will be perfectly ordered?
如果我们只有一位了解这些知识的监护人，我们的国家就会完美有序吗？
Of course, he replied; but I wish that you would tell me whether you conceive this supreme principle of the good to be knowledge or pleasure, or different from either?
他回答说，当然了；但我希望你能告诉我，你是否认为善的最高原则是知识或快乐，还是两者不同？
Aye, I said, I knew all along that a fastidious gentleman like you would not be contented with the thoughts of other people about these matters.
是的，我说，我一直都知道像你这样挑剔的绅士不会满足于别人对这些事情的想法。
True, Socrates; but I must say that one who like you has passed a lifetime in the study of philosophy should not be always repeating the opinions of others, and never telling his own.
确实，苏格拉底；但我必须说，像你这样研究了一辈子哲学的人，不应该总是重复别人的观点，而从不说出自己的观点。
Well, but has any one a right to say positively what he does not know?
好吧，但是有人有权肯定地说他不知道的事情吗？
Not, he said, with the assurance of positive certainty; he has no right to do that: but he may say what he thinks, as a matter of opinion.
他说，没有绝对的确定性。他无权这样做：但他可以根据意见说出自己的想法。
And do you not know, I said, that all mere opinions are bad, and the best of them blind?
我说，你难道不知道所有纯粹的意见都是不好的，而且其中最好的意见都是盲目的吗？
You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road?
你不会否认，有真意而没有智慧的人，只是摸索的盲人吗？
Very true.
非常真实。
And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty?
当别人告诉你光明和美丽时，你是否愿意看到盲目、弯曲和卑鄙的东西？
Still, I must implore you, Socrates, said Glaucon, not to turn away just as you are reaching the goal; if you will only give such an explanation of the good as you have already given of justice and temperance and the other virtues, we shall be satisfied.
尽管如此，苏格拉底，我还是必须恳求你，在你即将达到目标时不要转身离开，格劳孔说。如果你只对善做出你已经给出的正义、节制和其他美德的解释，我们就满意了。
Yes, my friend, and I shall be at least equally satisfied, but I cannot help fearing that I shall fail, and that my indiscreet zeal will bring ridicule upon me.
是的，我的朋友，我至少会感到同样满意，但我不禁担心自己会失败，担心我轻率的热情会招致嘲笑。
No, sweet sirs, let us not at present ask what is the actual nature of the good, for to reach what is now in my thoughts would be an effort too great for me.
不，亲爱的先生们，让我们现在不要问善的真正本质是什么，因为要达到我现在的想法对我来说将是一个巨大的努力。
But of the child of the good who is likest him, I would fain speak, if I could be sure that you wished to hear—otherwise, not.
但是，如果我能确定你想听的话，我很乐意谈论像他一样的好人的孩子，否则就不会。
By all means, he said, tell us about the child, and you shall remain in our debt for the account of the parent.
他说，无论如何，请告诉我们有关孩子的情况，我们将继续为您的父母负责。
I do indeed wish, I replied, that I could pay, and you receive, the account of the parent, and not, as now, of the offspring only; take, however, this latter by way of interest, and at the same time have a care that I do not render a false account, although I have no intention of deceiving you.
我回答说，我确实希望我能够支付，而你收到的是父母的账户，而不是像现在那样，只支付后代的账户；然而，请以利息的方式接受后者，同时要注意我不会提供虚假的账目，尽管我无意欺骗你。
Yes, we will take all the care that we can: proceed.
是的，我们将尽我们所能：继续。
Yes, I said, but I must first come to an understanding with you, and remind you of what I have mentioned in the course of this discussion, and at many other times.
是的，我说，但我必须首先与你们达成共识，并提醒你们我在这次讨论过程中以及在许多其他时候提到过的内容。
What?
什么？
The old story, that there is a many beautiful and a many good, and so of other things which we describe and define; to all of them the term ‘many’ is applied.
古老的故事说，我们描述和定义的其他事物有许多美丽和许多美好；所有这些都适用“许多”一词。
True, he said.
是的，他说。
And there is an absolute beauty and an absolute good, and of other things to which the term ‘many’ is applied there is an absolute; for they may be brought under a single idea, which is called the essence of each.
存在着一种绝对的美和一种绝对的善，而对于用“多”一词来形容的其他事物来说，存在着一种绝对；因为它们可以被归入一个单一的观念之下，这个观念被称为各自的本质。
Very true.
非常真实。
The many, as we say, are seen but not known, and the ideas are known but not seen.
正如我们所说，许多是看得见但不知道的，而想法是已知的但不被看见的。
Exactly.
确切地。
And what is the organ with which we see the visible things?
我们用什么器官来看到可见的事物？
The sight, he said.
景象，他说。
And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
我说，通过听觉，我们听到，并通过其他感官感知其他感官对象？
True.
真的。
But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived?
但你是否注意到，视觉是迄今为止感官工匠所设计的最昂贵、最复杂的作品？
No, I never have, he said.
不，我从来没有，他说。
Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard?
然后反思；耳朵或声音是否需要任何第三种或额外的性质，以便一方能够听到而另一方也能被听到？
Nothing of the sort.
根本不是这样的。
No, indeed, I replied; and the same is true of most, if not all, the other senses—you would not say that any of them requires such an addition?
不，确实如此，我回答道；大多数（如果不是全部）其他感官也是如此——你不会说它们中的任何一个都需要这样的添加吗？
Certainly not.
当然不是。
But you see that without the addition of some other nature there is no seeing or being seen?
但是你看，如果没有添加一些其他性质，就没有看到或被看到？
How do you mean?
你是什么意思？
Sight being, as I conceive, in the eyes, and he who has eyes wanting to see; colour being also present in them, still unless there be a third nature specially adapted to the purpose, the owner of the eyes will see nothing and the colours will be invisible.
正如我所设想的，视觉存在于眼睛之中，而有眼睛的人想要看到；颜色也存在于它们之中，但除非有专门适应其目的的第三种本性，否则眼睛的主人将什么也看不见，颜色也将是看不见的。
Of what nature are you speaking?
你说的是什么性质的？
Of that which you term light, I replied.
我回答说，关于你所说的光。
True, he said.
是的，他说。
Noble, then, is the bond which links together sight and visibility, and great beyond other bonds by no small difference of nature; for light is their bond, and light is no ignoble thing?
那么，高贵就是将视线和能见度联系在一起的纽带，并且由于本质上的不小的差异而超越其他纽带。因为光是他们的纽带，而光并不是什么不光彩的东西？
Nay, he said, the reverse of ignoble.
不，他说，这与“卑鄙”相反。
And which, I said, of the gods in heaven would you say was the lord of this element?
我说，你认为天上诸神中哪一位是这个元素的主宰？
Whose is that light which makes the eye to see perfectly and the visible to appear?
使眼睛看得清楚、使可见事物显现的光是谁的？
You mean the sun, as you and all mankind say.
正如您和全人类所说，您指的是太阳。
May not the relation of sight to this deity be described as follows?
视线与本尊的关系不可以描述如下吗？
How?
如何？
Neither sight nor the eye in which sight resides is the sun?
视力和视力所在的眼睛都不是太阳吗？
Yet of all the organs of sense the eye is the most like the sun?
然而在所有的感觉器官中，眼睛是最像太阳的？
By far the most like.
目前为止最喜欢的。
And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
眼睛所拥有的力量是一种来自太阳的光辉吗？
Exactly.
确切地。
Then the sun is not sight, but the author of sight who is recognised by sight?
那么太阳并不是视觉，而是视觉的创造者，被视觉所认识的人呢？
True, he said.
是的，他说。
And this is he whom I call the child of the good, whom the good begat in his own likeness, to be in the visible world, in relation to sight and the things of sight, what the good is in the intellectual world in relation to mind and the things of mind:
这就是我称之为良善之子的人，良善以自己的形象孕育了他，在可见世界中，与视觉和视觉事物的关系，就像良善在智力世界中与心灵和心灵事物的关系一样：
Will you be a little more explicit?
你能说得更明确一点吗？
he said.
他说。
Why, you know, I said, that the eyes, when a person directs them towards objects on which the light of day is no longer shining, but the moon and stars only, see dimly, and are nearly blind; they seem to have no clearness of vision in them?
我说过，你知道吗，当一个人的眼睛看着不再有日光照射的物体，而只剩下月亮和星星时，他的眼睛就看不清了，几乎失明了。他们似乎没有清晰的视野？
Very true.
非常真实。
But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
但是当他们看向阳光照射的物体时，他们就看清楚了，里面有视力了？
Certainly.
当然。
And the soul is like the eye: when resting upon that on which truth and being shine, the soul perceives and understands, and is radiant with intelligence; but when turned towards the twilight of becoming and perishing, then she has opinion only, and goes blinking about, and is first of one opinion and then of another, and seems to have no intelligence?
灵魂就像眼睛：当灵魂停留在真理和存在所照耀的地方时，灵魂会感知和理解，并因智慧而焕发光芒；但当转向生灭的黄昏时，她就只有意见，并且眨眼，先是一种意见，然后又是另一种意见，似乎没有智慧？
Just so.
就是这样。
Now, that which imparts truth to the known and the power of knowing to the knower is what I would have you term the idea of good, and this you will deem to be the cause of science, and of truth in so far as the latter becomes the subject of knowledge; beautiful too, as are both truth and knowledge, you will be right in esteeming this other nature as more beautiful than either; and, as in the previous instance, light and sight may be truly said to be like the sun, and yet not to be the sun, so in this other sphere, science and truth may be deemed to be like the good, but not the good; the good has a place of honour yet higher.
现在，将真理传递给已知者，将认知能力传递给认知者的东西，就是我希望你称之为善的观念的东西，你会认为这是科学和真理的原因，只要后者成为知识的主题；正如真理和知识一样，它也是美丽的，你认为这另一种性质比任何一种都更美丽，这是正确的。正如在前面的例子中一样，光和视觉确实可以说像太阳，但又不是太阳，因此在另一个领域，科学和真理可以被认为像善，但不是善。善良的人享有更高的荣誉。
What a wonder of beauty that must be, he said, which is the author of science and truth, and yet surpasses them in beauty; for you surely cannot mean to say that pleasure is the good?
他说，这一定是一个多么美丽的奇迹，它是科学和真理的创造者，但在美丽方面却超越了它们；因为你肯定不会说快乐就是善吧？
God forbid, I replied; but may I ask you to consider the image in another point of view?
上帝保佑，我回答道；但我可以请你从另一个角度考虑这幅图像吗？
In what point of view?
从什么角度来看？
You would say, would you not, that the sun is not only the author of visibility in all visible things, but of generation and nourishment and growth, though he himself is not generation?
你会说，不是吗，太阳不仅是所有可见事物的可见性的创造者，而且是生成、滋养和生长的创造者，尽管他本身不是生成的？
Certainly.
当然。
In like manner the good may be said to be not only the author of knowledge to all things known, but of their being and essence, and yet the good is not essence, but far exceeds essence in dignity and power.
同样，善可以说不仅是所有已知事物的知识的创造者，而且是它们的存在和本质的创造者，然而善不是本质，但在尊严和力量上远远超过了本质。
Glaucon said, with a ludicrous earnestness: By the light of heaven, how amazing!
格劳孔以一种可笑的认真语气说道：天国之光，多么神奇啊！
Yes, I said, and the exaggeration may be set down to you; for you made me utter my fancies.
是的，我说，这可能是你的夸张。因为你让我说出了我的幻想。
And pray continue to utter them; at any rate let us hear if there is anything more to be said about the similitude of the sun.
并祈祷继续说出它们；无论如何，让我们听听关于太阳的相似之处是否还有什么可说的。
Yes, I said, there is a great deal more.
是的，我说过，还有更多。
Then omit nothing, however slight.
然后不要遗漏任何东西，无论多么轻微。
I will do my best, I said; but I should think that a great deal will have to be omitted.
我会尽力而为，我说；但我认为必须省略很多内容。
I hope not, he said.
我希望不会，他说。
You have to imagine, then, that there are two ruling powers, and that one of them is set over the intellectual world, the other over the visible.
那么，你必须想象有两种统治力量，其中一种统治知识世界，另一种统治可见世界。
I do not say heaven, lest you should fancy that I am playing upon the name (‘ourhanoz, orhatoz’).
我没有说天堂，以免你认为我在玩弄这个名字（“ourhanoz，orhatoz”）。
May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
我可以假设你已经在你的头脑中固定了可见的和可理解的这种区别吗？
I have.
我有。
Now take a line which has been cut into two unequal parts, and divide each of them again in the same proportion, and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of clearness, and you will find that the first section in the sphere of the visible consists of images.
现在，取一条被分成两个不相等的部分的线，并按相同的比例将它们中的每一个重新划分，并假设两个主要部分来回答，一个是可见的，另一个是可理解的，然后比较这些细分的清晰度和清晰度，你会发现可见范围内的第一部分由图像组成。
And by images I mean, in the first place, shadows, and in the second place, reflections in water and in solid, smooth and polished bodies and the like: Do you understand?
我所说的图像，首先是阴影，其次是水中的倒影以及固体、光滑和抛光的物体等中的倒影：你明白吗？
Yes, I understand.
是的，我明白。
Imagine, now, the other section, of which this is only the resemblance, to include the animals which we see, and everything that grows or is made.
现在想象一下另一部分，这只是相似之处，包括我们看到的动物，以及生长或制造的一切。
Very good.
非常好。
Would you not admit that both the sections of this division have different degrees of truth, and that the copy is to the original as the sphere of opinion is to the sphere of knowledge?
难道你不承认这个划分的两个部分都有不同程度的真实性，并且副本与原件之间的关系就像意见领域与知识领域之间的关系一样吗？
Most undoubtedly.
毫无疑问。
Next proceed to consider the manner in which the sphere of the intellectual is to be divided.
接下来继续考虑如何划分知识分子的领域。
In what manner?
以什么方式？
Thus:—There are two subdivisions, in the lower of which the soul uses the figures given by the former division as images; the enquiry can only be hypothetical, and instead of going upwards to a principle descends to the other end; in the higher of the two, the soul passes out of hypotheses, and goes up to a principle which is above hypotheses, making no use of images as in the former case, but proceeding only in and through the ideas themselves.
因此：——有两个细分，在较低的细分中，灵魂使用前一个细分所给出的图形作为图像；在较低的细分中，灵魂使用前一个细分所给出的图形作为图像；这种探究只能是假设性的，而不是向上探讨原则，而是下降到另一端；在两者中的较高者中，灵魂超越假设，上升到高于假设的原则，不像前一种情况那样使用图像，而是仅在观念本身中并通过观念本身前进。
I do not quite understand your meaning, he said.
“我不太明白你的意思，”他说。
Then I will try again; you will understand me better when I have made some preliminary remarks.
那我再试试；当我做了一些初步的评论后，你会更好地理解我。
You are aware that students of geometry, arithmetic, and the kindred sciences assume the odd and the even and the figures and three kinds of angles and the like in their several branches of science; these are their hypotheses, which they and every body are supposed to know, and therefore they do not deign to give any account of them either to themselves or others; but they begin with them, and go on until they arrive at last, and in a consistent manner, at their conclusion?
你知道，几何学、算术和相关科学的学生在他们的几个科学分支中假设奇数、偶数、图形和三种角度等等；这些是他们的假设，他们和每个人都应该知道这些假设，因此他们不会屈尊向自己或他人解释这些假设。但他们从这些开始，一直持续到最后，并以一致的方式得出结论？
Yes, he said, I know.
是的，他说，我知道。
And do you not know also that although they make use of the visible forms and reason about them, they are thinking not of these, but of the ideals which they resemble; not of the figures which they draw, but of the absolute square and the absolute diameter, and so on—the forms which they draw or make, and which have shadows and reflections in water of their own, are converted by them into images, but they are really seeking to behold the things themselves, which can only be seen with the eye of the mind?
你难道不知道，尽管他们利用可见的形式并对其进行推理，但他们思考的不是这些，而是它们相似的理想；不是他们所画的图形，而是绝对的正方形和绝对的直径，等等——他们所画或制作的形状，以及它们自己在水中的阴影和倒影，都被他们转化为图像，但他们真正寻求的是观察事物本身，而这些事物只能用心灵的眼睛才能看到？
That is true.
确实如此。
And of this kind I spoke as the intelligible, although in the search after it the soul is compelled to use hypotheses; not ascending to a first principle, because she is unable to rise above the region of hypothesis, but employing the objects of which the shadows below are resemblances in their turn as images, they having in relation to the shadows and reflections of them a greater distinctness, and therefore a higher value.
我所说的这种类型是可理解的，尽管在追寻它的过程中，灵魂被迫使用假设。没有上升到第一原则，因为她无法超越假设的范围，而是使用与下面的阴影相似的物体作为图像，它们相对于它们的阴影和反射具有更大的清晰度，因此具有更高的价值。
I understand, he said, that you are speaking of the province of geometry and the sister arts.
他说，我明白你说的是几何学和姊妹艺术领域。
And when I speak of the other division of the intelligible, you will understand me to speak of that other sort of knowledge which reason herself attains by the power of dialectic, using the hypotheses not as first principles, but only as hypotheses—that is to say, as steps and points of departure into a world which is above hypotheses, in order that she may soar beyond them to the first principle of the whole; and clinging to this and then to that which depends on this, by successive steps she descends again without the aid of any sensible object, from ideas, through ideas, and in ideas she ends.
当我谈到可理知性的另一种划分时，你会理解我说的是理性本身通过辩证法的力量获得的另一种知识，不使用假设作为第一原则，而只是作为假设——也就是说，作为进入一个高于假设的世界的步骤和出发点，以便她可以超越它们到达整体的第一原则；她执着于这个，然后执着于依赖于此的那个，通过连续的步骤，她在没有任何感性对象的帮助下再次下降，从观念，通过观念，并在观念中结束。
I understand you, he replied; not perfectly, for you seem to me to be describing a task which is really tremendous; but, at any rate, I understand you to say that knowledge and being, which the science of dialectic contemplates, are clearer than the notions of the arts, as they are termed, which proceed from hypotheses only: these are also contemplated by the understanding, and not by the senses: yet, because they start from hypotheses and do not ascend to a principle, those who contemplate them appear to you not to exercise the higher reason upon them, although when a first principle is added to them they are cognizable by the higher reason.
我理解你，他回答道；并不完美，因为在我看来，你所描述的任务确实是艰巨的；但是，无论如何，我理解你说，辩证科学所思考的知识和存在，比艺术的概念更清晰，因为它们被称为仅从假设出发：这些也是通过理解而不是通过感官来思考的：然而，因为它们从假设开始并且没有上升到原则，所以在你看来，那些思考它们的人并没有对它们运用更高的理性，尽管当第一原则被添加到它们中时，它们是从假设开始的。可以通过更高的理由来认识。
And the habit which is concerned with geometry and the cognate sciences I suppose that you would term understanding and not reason, as being intermediate between opinion and reason.
与几何学和同源科学有关的习惯，我想你会称之为理解而不是推理，因为它介于观点和理性之间。
You have quite conceived my meaning, I said; and now, corresponding to these four divisions, let there be four faculties in the soul—reason answering to the highest, understanding to the second, faith (or conviction) to the third, and perception of shadows to the last—and let there be a scale of them, and let us suppose that the several faculties have clearness in the same degree that their objects have truth.
我说，你已经完全明白我的意思了；现在，与这四个部分相对应，灵魂中有四种能力——理性对应最高的能力，理解对应第二个能力，信仰（或信念）对应第三个能力，感知阴影到最后一个能力——让它们有一个等级，让我们假设这几种能力的清晰度与其对象的真理程度相同。
I understand, he replied, and give my assent, and accept your arrangement.
我明白了，他回答道，我同意了，接受你的安排。
BOOK VII.
第七册。
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold!
现在，我说，让我用一个图形来展示我们的本性开悟或未开悟的程度：——看哪！
human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads.
居住在地下巢穴中的人类，其开口向着光，延伸到整个巢穴；他们从小就在这里，腿和脖子都被铁链锁着，无法动弹，只能看到前方，铁链阻止他们转动头部。
Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
在他们的上方和后方，远处有一堆火在熊熊燃烧，在火和囚犯之间有一条高高的道路。如果你看的话，你会看到沿途建起一堵矮墙，就像木偶演员面前的屏幕，他们在屏幕上展示木偶。
I see.
我懂了。
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall?
我说，你看到人们沿着城墙走过，他们携带着各种器皿，还有木头、石头和各种材料制成的动物雕像和人物，出现在城墙的上方吗？
Some of them are talking, others silent.
他们有的在说话，有的沉默。
You have shown me a strange image, and they are strange prisoners.
你向我展示了一个奇怪的形象，他们是奇怪的囚犯。
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
我回答说，就像我们自己一样；他们只看到自己的影子，还是火投射到对面洞壁上的彼此的影子？
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
是的，他说；如果他们的头不被允许移动，他们怎么能看到除了阴影之外的任何东西呢？
And of the objects which are being carried in like manner they would only see the shadows?
那么，以同样的方式搬运的物体，他们只能看到影子吗？
Yes, he said.
是的，他说。
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
如果他们能够互相交谈，他们会不会认为他们正在说出他们面前实际存在的东西？
Very true.
非常真实。
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
进一步假设，监狱里有从另一边传来的回声，当其中一个路人说话时，他们是否一定会认为他们听到的声音来自经过的影子？
No question, he replied.
没问题，他回答道。
To them, I said, the truth would be literally nothing but the shadows of the images.
我说，对他们来说，真相实际上只不过是图像的影子。
That is certain.
这是肯定的。
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error.
现在再看一下，看看如果囚犯被释放并纠正他们的错误，自然会发生什么。
At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply?
起初，当他们中的任何一个人被解放时，突然被迫站起来，扭动脖子，走路，向光看去，他会感到剧烈的疼痛；然后，他会感到剧烈的疼痛。强光会让他感到痛苦，他将无法看到在他以前的状态下他看到阴影的现实。然后想象有人对他说，他以前看到的只是幻象，但现在，当他越来越接近存在，他的眼睛转向更真实的存在时，他有一个更清晰的视野，——他会回答什么？
And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,—will he not be perplexed?
你还可以进一步想象，当物体经过时，他的老师会指着它们并要求他说出它们的名称，——他不会感到困惑吗？
Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
难道他不会认为他以前看到的影子比现在呈现在他面前的物体更真实吗？
Far truer.
更真实。
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?
如果他被迫直视光，他的眼睛会不会感到疼痛，从而使他转过身去寻求他能看到的视觉对象的庇护，并且他会认为这些对象实际上比现在向他展示的事物更清晰？
True, he said.
是的，他说。
And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun himself, is he not likely to be pained and irritated?
再假设，他被不情愿地拖上陡峭崎岖的山坡，并被紧紧抓住，直到他被迫来到太阳面前，他难道不会感到痛苦和恼怒吗？
When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities.
当他接近光时，他的眼睛会被眩晕，他将无法看到现在所谓的现实的任何东西。
Not all in a moment, he said.
他说，这一切都不是一瞬间的事。
He will require to grow accustomed to the sight of the upper world.
他需要逐渐习惯上层世界的景象。
And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?
首先，他会看到最好的阴影，然后是人和其他物体在水中的倒影，然后是物体本身。然后他将凝视月光、星辰和闪闪发光的天空；他在夜间会比白天看到太阳或太阳的光更清楚地看到天空和星星吗？
Certainly.
当然。
Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is.
最后，他将能够看到太阳，而不仅仅是太阳在水中的倒影，而且他会在自己合适的位置看到太阳，而不是在另一个地方；他会如实观察他。
Certainly.
当然。
He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold?
然后他会继续论证，这就是他赋予了季节和年份，并且是可见世界中一切事物的守护者，并且在某种程度上是他和他的同伴所习惯看到的所有事物的原因？
Clearly, he said, he would first see the sun and then reason about him.
显然，他说，他会先看到太阳，然后再推理他。
And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them?
当他想起他的旧居所、牢房的智慧和他的狱友时，你难道不认为他会为自己的变化感到庆幸并怜悯他们吗？
Certainly, he would.
当然，他会的。
And if they were in the habit of conferring honours among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honours and glories, or envy the possessors of them?
如果他们习惯于将荣誉授予那些最快观察到经过的影子并注意到谁走在前面、谁在后面、谁在一起的人；因此，谁最有能力对未来得出结论，你认为他会关心这些荣誉和荣耀，还是嫉妒这些荣誉和荣耀的拥有者？
Would he not say with Homer,
难道他不会和荷马一起说：
‘Better to be the poor servant of a poor master,’
“最好做一个贫穷主人的贫穷仆人”
and to endure anything, rather than think as they do and live after their manner?
并忍受任何事情，而不是像他们那样思考并按照他们的方式生活？
Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.
是的，他说，我认为他宁愿承受任何痛苦，也不愿抱有这些错误的观念，过这种悲惨的生活。
Imagine once more, I said, such an one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness?
我说，再想象一下，这样一个人突然从阳光中走出来，被取代在他原来的位置上；他的眼睛里不就一定会充满黑暗吗？
To be sure, he said.
可以肯定的是，他说。
And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable), would he not be ridiculous?
而如果有一场比赛，让他在视力还很弱、眼睛还没有稳定下来的情况下，和那些从未走出过牢房的犯人比比测量影子（而要养成这种新的视觉习惯所需要的时间可能会很长），他岂不是很可笑吗？
Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death.
人们会说他上上下下都没有眼睛。甚至最好不要去想上升；如果有人试图释放另一个人并把他带到光明处，他们只要抓住罪犯，就会把他处死。
No question, he said.
毫无疑问，他说。
This entire allegory, I said, you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed—whether rightly or wrongly God knows.
我说，亲爱的格劳孔，你现在可以将整个寓言附加到之前的论证中；监狱是视觉世界，火光是太阳，如果你按照我可怜的信念将向上的旅程解释为灵魂进入智力世界，你就不会误解我，我按照你的意愿表达了这一点——无论正确还是错误，上帝知道。
But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed.
但是，无论正确与否，我的观点是，在知识的世界中，善的观念是最后出现的，并且只有通过努力才能看到；当人们看到它时，它也被推断为所有美丽和正确事物的普遍创造者，这个可见世界中光的父母和光之主，以及知识分子中理性和真理的直接来源；无论是在公共生活还是在私人生活中，无论是理性行事的人，都必须关注这种力量。
I agree, he said, as far as I am able to understand you.
我同意，他说，就我所能理解的而言。
Moreover, I said, you must not wonder that those who attain to this beatific vision are unwilling to descend to human affairs; for their souls are ever hastening into the upper world where they desire to dwell; which desire of theirs is very natural, if our allegory may be trusted.
此外，我说，你一定不会奇怪那些获得这种幸福愿景的人不愿意下降到人类事务；因为他们的灵魂不断地奔向他们渴望居住的上层世界。如果我们的寓言可信的话，他们的这种愿望是很自然的。
Yes, very natural.
是的，非常自然。
And is there anything surprising in one who passes from divine contemplations to the evil state of man, misbehaving himself in a ridiculous manner; if, while his eyes are blinking and before he has become accustomed to the surrounding darkness, he is compelled to fight in courts of law, or in other places, about the images or the shadows of images of justice, and is endeavouring to meet the conceptions of those who have never yet seen absolute justice?
一个人从神圣的沉思转向人类的邪恶状态，以一种可笑的方式行为不端，这有什么令人惊讶的吗？如果在他眨眼的时候，在他还没有习惯周围的黑暗之前，他就被迫在法庭或其他地方为正义的形象或形象的影子而斗争，并努力迎合那些从未见过绝对正义的人的观念？
Anything but surprising, he replied.
他回答说，一点也不令人惊讶。
Any one who has common sense will remember that the bewilderments of the eyes are of two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind’s eye, quite as much as of the bodily eye; and he who remembers this when he sees any one whose vision is perplexed and weak, will not be too ready to laugh; he will first ask whether that soul of man has come out of the brighter life, and is unable to see because unaccustomed to the dark, or having turned from darkness to the day is dazzled by excess of light.
任何有常识的人都会记得，眼睛的迷惑有两种，由两种原因引起，要么来自光明，要么来自进入光明，这对于心灵的眼睛来说是真实的，就像对于身体的眼睛一样；凡是记住这一点的人，当他看到任何一个视力模糊、无力的人时，就不会轻易笑出声来。他首先会问，人的灵魂是否已经从光明的生活中出来，而看不见，是因为不习惯黑暗，还是从黑暗转向白天，被过多的光弄得眼花缭乱。
And he will count the one happy in his condition and state of being, and he will pity the other; or, if he have a mind to laugh at the soul which comes from below into the light, there will be more reason in this than in the laugh which greets him who returns from above out of the light into the den.
他会认为一个人的处境和存在状态是幸福的，他会怜悯另一个人。或者，如果他想嘲笑从下面进入光明的灵魂，那么这比嘲笑从上面离开光明进入洞穴的人更有道理。
That, he said, is a very just distinction.
他说，这是一个非常公正的区别。
But then, if I am right, certain professors of education must be wrong when they say that they can put a knowledge into the soul which was not there before, like sight into blind eyes.
但是，如果我是对的，那么某些教育学教授一定是错误的，他们说他们可以将以前不存在的知识注入灵魂，就像盲人的眼睛获得视觉一样。
They undoubtedly say this, he replied.
他回答说，他们无疑是这么说的。
Whereas, our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of the good.
然而，我们的论点表明，学习的力量和能力已经存在于灵魂中；正如眼睛无法在没有整个身体的情况下从黑暗转向光明一样，知识的工具也只能通过整个灵魂的运动才能从生成的世界转向存在的世界，并逐渐学会忍受存在的景象，以及最明亮和最好的存在的景象，或者换句话说，忍受善的景象。
Very true.
非常真实。
And must there not be some art which will effect conversion in the easiest and quickest manner; not implanting the faculty of sight, for that exists already, but has been turned in the wrong direction, and is looking away from the truth?
难道就没有某种艺术能够以最简单、最快的方式实现转变吗？不是植入视觉能力，因为视觉能力已经存在，但已经转向错误的方向，并且正在远离真理？
Yes, he said, such an art may be presumed.
是的，他说，这样的艺术可以被假定。
And whereas the other so-called virtues of the soul seem to be akin to bodily qualities, for even when they are not originally innate they can be implanted later by habit and exercise, the virtue of wisdom more than anything else contains a divine element which always remains, and by this conversion is rendered useful and profitable; or, on the other hand, hurtful and useless.
虽然其他所谓的灵魂美德似乎类似于身体品质，因为即使它们最初不是天生的，它们也可以通过习惯和锻炼而后植入，但智慧的美德比其他任何东西都更包含始终存在的神圣元素，通过这种转变变得有用和有利可图。或者，另一方面，有害且无用。
Did you never observe the narrow intelligence flashing from the keen eye of a clever rogue—how eager he is, how clearly his paltry soul sees the way to his end; he is the reverse of blind, but his keen eye-sight is forced into the service of evil, and he is mischievous in proportion to his cleverness?
你难道没有观察过一个聪明的盗贼敏锐的眼睛中闪现出的狭隘智慧吗——他是多么渴望，他微不足道的灵魂是多么清楚地看到了通往他终点的道路；他是盲人的反面，但他敏锐的视力却被迫为邪恶服务，而且他的恶作剧与他的聪明程度成正比？
Very true, he said.
非常正确，他说。
But what if there had been a circumcision of such natures in the days of their youth; and they had been severed from those sensual pleasures, such as eating and drinking, which, like leaden weights, were attached to them at their birth, and which drag them down and turn the vision of their souls upon the things that are below—if, I say, they had been released from these impediments and turned in the opposite direction, the very same faculty in them would have seen the truth as keenly as they see what their eyes are turned to now.
但是，如果他们在年轻时接受过这种性质的割礼，又会怎样呢？他们已经脱离了诸如饮食之类的感官享受，这些感官享受就像铅块一样，在他们出生时就附着在他们身上，将他们拖垮，并将他们的灵魂的视野转向下面的事物——我说，如果他们从这些障碍中解放出来，转向相反的方向，他们身上的同样的能力就会像他们现在看到他们的眼睛所转向的一样敏锐地看到真理。
Very likely.
很有可能。
Yes, I said; and there is another thing which is likely, or rather a necessary inference from what has preceded, that neither the uneducated and uninformed of the truth, nor yet those who never make an end of their education, will be able ministers of State; not the former, because they have no single aim of duty which is the rule of all their actions, private as well as public; nor the latter, because they will not act at all except upon compulsion, fancying that they are already dwelling apart in the islands of the blest.
是的，我说；还有一件事是可能的，或者更确切地说是从前面的事情中必然得出的推论，即无论是没有受过教育、不了解真相的人，还是那些从未结束学业的人，都不能成为国务部长。不是前者，因为他们没有单一的职责目标，而这一目标是他们所有行动的规则，无论是私人的还是公共的；也不是后者，因为除非被迫，否则他们根本不会采取行动，幻想他们已经分别居住在最幸福的岛屿上。
Very true, he replied.
非常正确，他回答道。
Then, I said, the business of us who are the founders of the State will be to compel the best minds to attain that knowledge which we have already shown to be the greatest of all—they must continue to ascend until they arrive at the good; but when they have ascended and seen enough we must not allow them to do as they do now.
然后，我说，我们作为国家创始人的任务将是迫使最优秀的人才获得我们已经证明是最伟大的知识——他们必须继续提升，直到达到善；但当他们已经提升并看得足够多时，我们就不能允许他们像现在这样行事。
What do you mean?
你是什么意思？
I mean that they remain in the upper world: but this must not be allowed; they must be made to descend again among the prisoners in the den, and partake of their labours and honours, whether they are worth having or not.
我的意思是，他们仍然留在上层世界：但这绝对是不允许的；必须让他们重新回到牢房里的囚犯之中，分享他们的劳动和荣誉，无论他们是否值得拥有。
But is not this unjust?
但这不是不公平吗？
he said; ought we to give them a worse life, when they might have a better?
他说；当他们本可以过上更好的生活时，我们是否应该让他们过上更糟糕的生活？
You have again forgotten, my friend, I said, the intention of the legislator, who did not aim at making any one class in the State happy above the rest; the happiness was to be in the whole State, and he held the citizens together by persuasion and necessity, making them benefactors of the State, and therefore benefactors of one another; to this end he created them, not to please themselves, but to be his instruments in binding up the State.
我说，我的朋友，你又忘记了立法者的意图，他的目的并不是让国家中的任何一个阶层比其他阶层幸福；幸福在于整个国家，他通过说服和必要性将公民团结在一起，使他们成为国家的恩人，因此也成为彼此的恩人。为此，他创造了它们，不是为了取悦自己，而是为了成为他束缚国家的工具。
True, he said, I had forgotten.
确实，他说，我已经忘记了。
Observe, Glaucon, that there will be no injustice in compelling our philosophers to have a care and providence of others; we shall explain to them that in other States, men of their class are not obliged to share in the toils of politics: and this is reasonable, for they grow up at their own sweet will, and the government would rather not have them.
观察一下，格劳孔，强迫我们的哲学家关心和照顾他人并没有什么不公正的地方。我们将向他们解释，在其他国家，他们这个阶级的人没有义务分担政治的辛劳：这是合理的，因为他们是按照自己的意愿长大的，政府宁愿不要他们。
Being self-taught, they cannot be expected to show any gratitude for a culture which they have never received.
由于是自学成才，所以不能指望他们对他们从未接受过的文化表现出任何感激之情。
But we have brought you into the world to be rulers of the hive, kings of yourselves and of the other citizens, and have educated you far better and more perfectly than they have been educated, and you are better able to share in the double duty.
但我们把你们带到这个世界上，让你们成为蜂巢的统治者，你们自己和其他公民的国王，并且我们对你们的教育比他们所受的教育要好得多、更完美，你们能够更好地分担双重职责。
Wherefore each of you, when his turn comes, must go down to the general underground abode, and get the habit of seeing in the dark.
因此，你们每个人在轮到自己的时候，都必须到地下总居所去，养成在黑暗中看东西的习惯。
When you have acquired the habit, you will see ten thousand times better than the inhabitants of the den, and you will know what the several images are, and what they represent, because you have seen the beautiful and just and good in their truth.
当你养成这个习惯时，你会比洞里的居民看得更清楚一万倍，你会知道这些图像是什么，它们代表什么，因为你已经看到了它们真相中的美丽、正义和善良。
And thus our State, which is also yours, will be a reality, and not a dream only, and will be administered in a spirit unlike that of other States, in which men fight with one another about shadows only and are distracted in the struggle for power, which in their eyes is a great good.
因此，我们的国家，也是你们的国家，将成为现实，而不仅仅是一个梦想，并将以一种与其他国家不同的精神进行管理，在其他国家中，人们只为阴影而相互争斗，而在权力斗争中分心，这在他们眼中是一件伟大的好事。
Whereas the truth is that the State in which the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst.
然而事实是，统治者最不愿意治理的国家总是治理得最好、治理得最安静的国家，而统治者最渴望治理的国家则是治理最差的国家。
Quite true, he replied.
完全正确，他回答道。
And will our pupils, when they hear this, refuse to take their turn at the toils of State, when they are allowed to spend the greater part of their time with one another in the heavenly light?
当我们的学生听到这一点时，当他们被允许在天国之光中彼此度过大部分时间时，他们会拒绝轮流参与国家的辛劳吗？
Impossible, he answered; for they are just men, and the commands which we impose upon them are just; there can be no doubt that every one of them will take office as a stern necessity, and not after the fashion of our present rulers of State.
他回答说不可能。因为他们都是正义的人，我们强加给他们的命令也是正义的。毫无疑问，他们中的每一位都将作为一种严格的需要而就职，而不是按照我们目前国家统治者的方式。
Yes, my friend, I said; and there lies the point.
是的，我的朋友，我说；这就是重点。
You must contrive for your future rulers another and a better life than that of a ruler, and then you may have a well-ordered State; for only in the State which offers this, will they rule who are truly rich, not in silver and gold, but in virtue and wisdom, which are the true blessings of life.
你必须为你未来的统治者谋求一种比统治者更好的生活，然后你才能拥有一个秩序良好的国家。因为只有在提供这种条件的国家里，真正富有的人才能统治，不是靠金银，而是靠美德和智慧，这是人生真正的祝福。
Whereas if they go to the administration of public affairs, poor and hungering after their own private advantage, thinking that hence they are to snatch the chief good, order there can never be; for they will be fighting about office, and the civil and domestic broils which thus arise will be the ruin of the rulers themselves and of the whole State.
然而，如果他们去管理公共事务，贫穷而渴望自己的私人利益，并认为他们因此要夺取主要利益，那么那里就永远不会有秩序；因为他们将为官职而斗争，由此产生的内政和国内骚乱将导致统治者本身和整个国家的毁灭。
Most true, he replied.
千真万确，他回答道。
And the only life which looks down upon the life of political ambition is that of true philosophy.
唯一瞧不起政治野心的生活的是真正的哲学生活。
Do you know of any other?
你还知道其他的吗？
Indeed, I do not, he said.
事实上，我不知道，他说。
And those who govern ought not to be lovers of the task?
那些统治者不应该热爱这项任务吗？
For, if they are, there will be rival lovers, and they will fight.
因为，如果他们是，就会有竞争对手的恋人，他们就会打架。
No question.
毫无疑问。
Who then are those whom we shall compel to be guardians?
那么我们将强迫哪些人成为监护人呢？
Surely they will be the men who are wisest about affairs of State, and by whom the State is best administered, and who at the same time have other honours and another and a better life than that of politics?
他们肯定是对国家事务最有智慧的人，也是最好地管理国家的人，同时他们也拥有比政治更好的其他荣誉和生活？
They are the men, and I will choose them, he replied.
“他们是男人，我会选择他们，”他回答道。
And now shall we consider in what way such guardians will be produced, and how they are to be brought from darkness to light,—as some are said to have ascended from the world below to the gods?
现在我们应该考虑如何产生这样的守护者，以及如何将他们从黑暗带入光明——正如据说有些人从地下世界升到众神一样？
By all means, he replied.
无论如何，他回答道。
The process, I said, is not the turning over of an oyster-shell (In allusion to a game in which two parties fled or pursued according as an oyster-shell which was thrown into the air fell with the dark or light side uppermost.), but the turning round of a soul passing from a day which is little better than night to the true day of being, that is, the ascent from below, which we affirm to be true philosophy?
我说，这个过程不是牡蛎壳的翻转（暗指牡蛎壳被抛到空中落下，黑暗面或光明面在上，两方逃跑或追赶的游戏），而是一个灵魂从比黑夜好不了多少的白天到存在的真正白天的翻转，即从下往上的上升，我们断言这是真正的哲学？
Quite so.
确实如此。
And should we not enquire what sort of knowledge has the power of effecting such a change?
我们难道不应该询问什么样的知识有能力实现这样的改变吗？
Certainly.
当然。
What sort of knowledge is there which would draw the soul from becoming to being?
什么样的知识可以将灵魂从生成变为存在？
And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes?
我刚刚想到了另一个问题：你会记得我们的年轻人要成为战士运动员吗？
Yes, that was said.
是的，就是这么说的。
Then this new kind of knowledge must have an additional quality?
那么这种新的知识一定有一个额外的品质吗？
What quality?
什么品质？
Usefulness in war.
在战争中有用。
Yes, if possible.
是的，如果可能的话。
There were two parts in our former scheme of education, were there not?
我们以前的教育计划有两个部分，不是吗？
Just so.
就是这样。
There was gymnastic which presided over the growth and decay of the body, and may therefore be regarded as having to do with generation and corruption?
体操主宰身体的生长和腐烂，因此可以被认为与生成和腐败有关吗？
True.
真的。
Then that is not the knowledge which we are seeking to discover?
那么这不正是我们所寻求发现的知识吗？
But what do you say of music, which also entered to a certain extent into our former scheme?
但是你对音乐有什么看法，它在一定程度上也进入了我们以前的计划？
Music, he said, as you will remember, was the counterpart of gymnastic, and trained the guardians by the influences of habit, by harmony making them harmonious, by rhythm rhythmical, but not giving them science; and the words, whether fabulous or possibly true, had kindred elements of rhythm and harmony in them.
他说，正如你所记得的那样，音乐是体操的对应物，通过习惯的影响，通过和谐使他们和谐，通过节奏节奏，但不给他们科学来训练监护人；这些词语，无论是神话般的还是可能真实的，都具有相似的节奏和和谐元素。
But in music there was nothing which tended to that good which you are now seeking.
但在音乐中，没有什么可以达到你现在所寻求的好处。
You are most accurate, I said, in your recollection; in music there certainly was nothing of the kind.
我说，在你的记忆中，你是最准确的；在音乐领域肯定没有这样的事情。
But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
但是，我亲爱的格劳孔，有哪一门知识是我们所渴望的呢？既然所有有用的艺术都被我们认为是卑鄙的？
Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
无疑;然而，如果排除了音乐和体操，也排除了艺术，那还剩下什么呢？
Well, I said, there may be nothing left of our special subjects; and then we shall have to take something which is not special, but of universal application.
好吧，我说，我们的特殊科目可能已经没有了；然后我们就必须采取一些不特殊但普遍适用的东西。
What may that be?
那可能是什么？
A something which all arts and sciences and intelligences use in common, and which every one first has to learn among the elements of education.
这是所有艺术、科学和智力共同使用的东西，也是每个人首先必须在教育要素中学习的东西。
What is that?
那是什么？
The little matter of distinguishing one, two, and three—in a word, number and calculation:—do not all arts and sciences necessarily partake of them?
区分一、二、三这一小事——简而言之，就是数字和计算——难道所有的艺术和科学不都必然有它们吗？
Yes.
是的。
Then the art of war partakes of them?
那么兵法也有它们吗？
To be sure.
可以肯定的是。
Then Palamedes, whenever he appears in tragedy, proves Agamemnon ridiculously unfit to be a general.
然后帕拉梅德斯，每当他出现在悲剧中时，都证明阿伽门农可笑地不适合当将军。
Did you never remark how he declares that he had invented number, and had numbered the ships and set in array the ranks of the army at Troy; which implies that they had never been numbered before, and Agamemnon must be supposed literally to have been incapable of counting his own feet—how could he if he was ignorant of number?
你难道没有注意到他如何宣称自己发明了数字，对船只进行了编号，并在特洛伊为军队排列了队伍吗？这意味着他们以前从未被数过，而阿伽门农肯定无法数数自己的脚——如果他对数字一无所知，他怎么能数数呢？
And if that is true, what sort of general must he have been?
如果这是真的，那么他到底是一位什么样的将军呢？
I should say a very strange one, if this was as you say.
如果真如你所说，我应该说这是一个非常奇怪的事情。
Can we deny that a warrior should have a knowledge of arithmetic?
我们能否认战士应该具备算术知识吗？
Certainly he should, if he is to have the smallest understanding of military tactics, or indeed, I should rather say, if he is to be a man at all.
如果他要对军事战术有最起码的了解，或者实际上，我宁愿说，如果他要成为一个人，他当然应该这样做。
I should like to know whether you have the same notion which I have of this study?
我想知道您对这项研究的看法是否与我相同？
What is your notion?
你的想法是什么？
It appears to me to be a study of the kind which we are seeking, and which leads naturally to reflection, but never to have been rightly used; for the true use of it is simply to draw the soul towards being.
在我看来，这似乎是我们正在寻求的那种研究，它自然会导致反思，但从未被正确使用过；因为它的真正用途只是将灵魂引向存在。
Will you explain your meaning?
你能解释一下你的意思吗？
he said.
他说。
I will try, I said; and I wish you would share the enquiry with me, and say ‘yes’ or ‘no’ when I attempt to distinguish in my own mind what branches of knowledge have this attracting power, in order that we may have clearer proof that arithmetic is, as I suspect, one of them.
我会尝试，我说；我希望你能与我分享这个问题，当我试图在自己的头脑中区分哪些知识分支具有这种吸引力时，请说“是”或“否”，以便我们可以更清楚地证明，正如我怀疑的那样，算术是其中之一。
Explain, he said.
解释一下，他说。
I mean to say that objects of sense are of two kinds; some of them do not invite thought because the sense is an adequate judge of them; while in the case of other objects sense is so untrustworthy that further enquiry is imperatively demanded.
我的意思是说，感觉对象有两种：其中一些不引起思考，因为感觉足以对它们进行判断；而对于其他物体来说，感觉是非常不可信的，因此迫切需要进一步的探究。
You are clearly referring, he said, to the manner in which the senses are imposed upon by distance, and by painting in light and shade.
他说，你显然指的是距离和明暗绘画所强加的感官方式。
No, I said, that is not at all my meaning.
不，我说，这根本不是我的意思。
Then what is your meaning?
那你的意思是什么？
When speaking of uninviting objects, I mean those which do not pass from one sensation to the opposite; inviting objects are those which do; in this latter case the sense coming upon the object, whether at a distance or near, gives no more vivid idea of anything in particular than of its opposite.
当谈到不吸引人的物体时，我指的是那些不会从一种感觉传递到相反感觉的物体；邀请对象是那些这样做的对象；在后一种情况下，落在物体上的感觉，无论是远距离还是近处，都不会比它的反面更生动地描述任何特定的事物。
An illustration will make my meaning clearer:—here are three fingers—a little finger, a second finger, and a middle finger.
一个例子会让我的意思更清楚：——这里有三个手指——一个小指，一个中指，一个中指。
Very good.
非常好。
You may suppose that they are seen quite close: And here comes the point.
你可能会认为它们看起来距离很近：重点来了。
What is it?
它是什么？
Each of them equally appears a finger, whether seen in the middle or at the extremity, whether white or black, or thick or thin—it makes no difference; a finger is a finger all the same.
每一根都同样是一根手指，无论是在中间还是在末端，无论是白是黑，是粗是细，都没有区别；手指终究是手指。
In these cases a man is not compelled to ask of thought the question what is a finger?
在这些情况下，一个人不必思考什么是手指？
for the sight never intimates to the mind that a finger is other than a finger.
因为视觉永远不会让大脑知道一根手指不是一根手指。
True.
真的。
And therefore, I said, as we might expect, there is nothing here which invites or excites intelligence.
因此，我说，正如我们所预料的，这里没有任何东西可以激发或激发智力。
There is not, he said.
没有，他说。
But is this equally true of the greatness and smallness of the fingers?
但手指的大小是否同样正确呢？
Can sight adequately perceive them?
视觉能够充分感知它们吗？
and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
一根手指在中间，另一根手指在末端，这没有区别吗？
And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness?
同样，触觉是否足以感知厚度或薄度、柔软度或硬度？
And so of the other senses; do they give perfect intimations of such matters?
其他感官也是如此；他们对这些事情给出了完美的暗示吗？
Is not their mode of operation on this wise—the sense which is concerned with the quality of hardness is necessarily concerned also with the quality of softness, and only intimates to the soul that the same thing is felt to be both hard and soft?
他们的运作方式不就是这样吗——与坚硬的性质有关的感觉必然也与柔软的性质有关，并且只向灵魂暗示同一事物既是坚硬的又是柔软的？
You are quite right, he said.
你说得很对，他说。
And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
灵魂难道不会对这种感觉所暗示的既硬又软的暗示感到困惑吗？
What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
如果轻的也重，重的也轻，那么轻和重的意义是什么？
Yes, he said, these intimations which the soul receives are very curious and require to be explained.
是的，他说，灵魂收到的这些暗示非常好奇，需要解释。
Yes, I said, and in these perplexities the soul naturally summons to her aid calculation and intelligence, that she may see whether the several objects announced to her are one or two.
是的，我说，在这些困惑中，灵魂自然会召唤她的计算和智慧来帮助她，这样她就可以看出向她宣布的几个物体是一还是两个。
True.
真的。
And if they turn out to be two, is not each of them one and different?
如果它们是两个，那么它们每个不是都是一个且不同的吗？
Certainly.
当然。
And if each is one, and both are two, she will conceive the two as in a state of division, for if there were undivided they could only be conceived of as one?
如果每个都是一，两者都是二，她就会把这两个想象为处于分裂状态，因为如果没有分裂，它们就只能被想象为一个？
True.
真的。
The eye certainly did see both small and great, but only in a confused manner; they were not distinguished.
眼睛确实能看到小东西和大东西，但只是以一种混乱的方式。他们并没有什么区别。
Yes.
是的。
Whereas the thinking mind, intending to light up the chaos, was compelled to reverse the process, and look at small and great as separate and not confused.
而思想头脑，想要照亮混乱，就被迫扭转这个过程，把小和大看成是分开的，而不是混淆的。
Very true.
非常真实。
Was not this the beginning of the enquiry ‘What is great?’ and ‘What is small?’
这不正是探究“什么是伟大的？”和“什么是小吗？”的开始。
Exactly so.
正是如此。
And thus arose the distinction of the visible and the intelligible.
由此产生了可见的和可理解的区别。
Most true.
最真实。
This was what I meant when I spoke of impressions which invited the intellect, or the reverse—those which are simultaneous with opposite impressions, invite thought; those which are not simultaneous do not.
这就是我当我谈到引发智力的印象时的意思，或者相反——那些与相反的印象同时发生的，引发思考；那些与相反的印象同时存在的，引发思考；那些与相反的印象同时存在的，引发思考；那些与相反的印象同时存在的，引发思考。那些不同时的则不会。
I understand, he said, and agree with you.
我理解，他说，并且同意你的观点。
And to which class do unity and number belong?
单位和数字属于哪一类？
I do not know, he replied.
我不知道，他回答道。
Think a little and you will see that what has preceded will supply the answer; for if simple unity could be adequately perceived by the sight or by any other sense, then, as we were saying in the case of the finger, there would be nothing to attract towards being; but when there is some contradiction always present, and one is the reverse of one and involves the conception of plurality, then thought begins to be aroused within us, and the soul perplexed and wanting to arrive at a decision asks ‘What is absolute unity?’ This is the way in which the study of the one has a power of drawing and converting the mind to the contemplation of true being.
稍微思考一下，你就会发现前面的内容已经提供了答案。因为如果简单的统一可以通过视觉或任何其他感觉充分地感知，那么，正如我们在手指的情况下所说的那样，就不会有任何东西吸引到存在；但当总是存在着某种矛盾，而“一”与“一”相反，涉及到多元性的概念时，我们的内心就会开始激起思想，而困惑并想要做出决定的灵魂会问：“什么是绝对的统一？”这就是对“一”的研究具有吸引心灵并将其转变为对真实存在的沉思的力量。
And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
他说，当然，这种情况尤其发生在一个人身上。因为我们看到同一事物既是一又是无限多？
Yes, I said; and this being true of one must be equally true of all number?
是的，我说；这对于一个人来说是正确的，对于所有的人来说也一定是同样正确的吗？
Certainly.
当然。
And all arithmetic and calculation have to do with number?
所有算术和计算都与数字有关吗？
Yes.
是的。
And they appear to lead the mind towards truth?
它们似乎能引导人们走向真理？
Yes, in a very remarkable manner.
是的，以一种非常非凡的方式。
Then this is knowledge of the kind for which we are seeking, having a double use, military and philosophical; for the man of war must learn the art of number or he will not know how to array his troops, and the philosopher also, because he has to rise out of the sea of change and lay hold of true being, and therefore he must be an arithmetician.
这就是我们所寻求的知识，具有军事和哲学双重用途。因为战士必须学习数字的艺术，否则他将不知道如何排列他的军队，哲学家也是如此，因为他必须从变化的海洋中升起并抓住真实的存在，因此他必须是一个算术家。
That is true.
确实如此。
And our guardian is both warrior and philosopher?
而我们的守护者既是战士又是哲学家？
Certainly.
当然。
Then this is a kind of knowledge which legislation may fitly prescribe; and we must endeavour to persuade those who are to be the principal men of our State to go and learn arithmetic, not as amateurs, but they must carry on the study until they see the nature of numbers with the mind only; nor again, like merchants or retail-traders, with a view to buying or selling, but for the sake of their military use, and of the soul herself; and because this will be the easiest way for her to pass from becoming to truth and being.
那么，这就是立法可以适当规定的一种知识；我们必须努力说服那些将成为我们国家的主要人物去学习算术，而不是作为业余爱好者，但他们必须继续学习，直到他们只用心灵认识数字的本质；也不再像商人或零售贸易商那样，以买卖为目的，而是为了军事用途和灵魂本身；因为这将是她从生成过渡到真理和存在的最简单的方法。
That is excellent, he said.
“那太好了，”他说。
Yes, I said, and now having spoken of it, I must add how charming the science is!
是的，我说，既然谈到了这一点，我必须补充一下科学是多么迷人！
and in how many ways it conduces to our desired end, if pursued in the spirit of a philosopher, and not of a shopkeeper!
如果以哲学家而不是店主的精神去追求，它会以多少方式实现我们所期望的目标！
How do you mean?
你是什么意思？
I mean, as I was saying, that arithmetic has a very great and elevating effect, compelling the soul to reason about abstract number, and rebelling against the introduction of visible or tangible objects into the argument.
我的意思是，正如我所说，算术具有非常巨大和提升的效果，迫使灵魂对抽象数字进行推理，并反对在论证中引入可见或有形的物体。
You know how steadily the masters of the art repel and ridicule any one who attempts to divide absolute unity when he is calculating, and if you divide, they multiply (Meaning either (1) that they integrate the number because they deny the possibility of fractions; or (2) that division is regarded by them as a process of multiplication, for the fractions of one continue to be units.), taking care that one shall continue one and not become lost in fractions.
你知道艺术大师们在计算时会多么坚决地排斥和嘲笑任何试图除以绝对单位的人，如果你除法，他们会相乘（意味着（1）他们对数字进行积分，因为他们否认分数的可能性；或者（2）他们认为除法是乘法的过程，因为一的分数仍然是单位。），注意人们应该继续一而不是迷失在分数中。
That is very true.
这是非常正确的。
Now, suppose a person were to say to them: O my friends, what are these wonderful numbers about which you are reasoning, in which, as you say, there is a unity such as you demand, and each unit is equal, invariable, indivisible,—what would they answer?
现在，假设有人对他们说：哦，我的朋友们，你们正在推理的这些奇妙的数字是什么，正如你们所说，其中存在你们所要求的统一体，并且每个单位都是平等的、不变的、不可分割的——他们会回答什么？
They would answer, as I should conceive, that they were speaking of those numbers which can only be realized in thought.
正如我所想象的，他们会回答说，他们谈论的是那些只能在思想中实现的数字。
Then you see that this knowledge may be truly called necessary, necessitating as it clearly does the use of the pure intelligence in the attainment of pure truth?
然后你会发现这种知识确实可以被称为必要的，因为它显然需要使用纯粹的智力来获得纯粹的真理？
Yes; that is a marked characteristic of it.
是的;这是它的一个显着特征。
And have you further observed, that those who have a natural talent for calculation are generally quick at every other kind of knowledge; and even the dull, if they have had an arithmetical training, although they may derive no other advantage from it, always become much quicker than they would otherwise have been.
你有没有进一步观察到，那些具有计算天赋的人通常对其他各种知识都很快；即使是迟钝的人，如果接受过算术训练，尽管他们可能不会从中获得任何其他好处，但总是会比他们本来可以更快地进步。
Very true, he said.
非常正确，他说。
And indeed, you will not easily find a more difficult study, and not many as difficult.
事实上，你不会轻易找到比这更难的学习，而且难度也没有那么多。
You will not.
你不会的。
And, for all these reasons, arithmetic is a kind of knowledge in which the best natures should be trained, and which must not be given up.
而且，由于所有这些原因，算术是一种应该训练最好的本性的知识，并且决不能放弃它。
I agree.
我同意。
Let this then be made one of our subjects of education.
那么就让这成为我们的教育科目之一吧。
And next, shall we enquire whether the kindred science also concerns us?
接下来，我们是否应该询问同类科学是否也与我们有关？
You mean geometry?
你说几何？
Exactly so.
正是如此。
Clearly, he said, we are concerned with that part of geometry which relates to war; for in pitching a camp, or taking up a position, or closing or extending the lines of an army, or any other military manoeuvre, whether in actual battle or on a march, it will make all the difference whether a general is or is not a geometrician.
显然，他说，我们关心的是几何学中与战争有关的部分；因为无论是在实战中还是在行军中，在扎营、占领阵地、封闭或延伸军队防线或任何其他军事演习时，将军是否是几何学家都将产生重大影响。
Yes, I said, but for that purpose a very little of either geometry or calculation will be enough; the question relates rather to the greater and more advanced part of geometry—whether that tends in any degree to make more easy the vision of the idea of good; and thither, as I was saying, all things tend which compel the soul to turn her gaze towards that place, where is the full perfection of being, which she ought, by all means, to behold.
是的，我说，但为此目的，只需很少的几何或计算就足够了；这个问题与几何学中更伟大、更先进的部分有关——这是否会在某种程度上使人们更容易理解善的概念？正如我所说，所有事物都趋向于那里，迫使灵魂将目光转向那个地方，那里是存在的完全完美，她无论如何都应该看到。
True, he said.
是的，他说。
Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
那么，如果几何迫使我们审视存在，那么它就与我们相关；如果只是成为，那它与我们无关吗？
Yes, that is what we assert.
是的，这就是我们所断言的。
Yet anybody who has the least acquaintance with geometry will not deny that such a conception of the science is in flat contradiction to the ordinary language of geometricians.
然而，任何对几何学最不了解的人都不会否认，这种科学概念与几何学家的日常语言完全矛盾。
How so?
为何如此？
They have in view practice only, and are always speaking, in a narrow and ridiculous manner, of squaring and extending and applying and the like—they confuse the necessities of geometry with those of daily life; whereas knowledge is the real object of the whole science.
他们只考虑实践，总是以狭隘而可笑的方式谈论平方、延伸、应用等，他们把几何学的必要性与日常生活的必要性混为一谈；而知识是整个科学的真正对象。
Certainly, he said.
当然，他说。
Then must not a further admission be made?
那么是不是就不能再承认了呢？
What admission?
什么录取？
That the knowledge at which geometry aims is knowledge of the eternal, and not of aught perishing and transient.
几何学所追求的知识是关于永恒的知识，而不是关于任何消亡和短暂的知识。
That, he replied, may be readily allowed, and is true.
他回答说，这是可以轻易允许的，而且确实如此。
Then, my noble friend, geometry will draw the soul towards truth, and create the spirit of philosophy, and raise up that which is now unhappily allowed to fall down.
然后，我高贵的朋友，几何学将把灵魂引向真理，创造哲学精神，并提升现在不幸倒塌的东西。
Nothing will be more likely to have such an effect.
没有什么比这更有可能产生这样的效果了。
Then nothing should be more sternly laid down than that the inhabitants of your fair city should by all means learn geometry.
那么，没有什么比公平城市的居民无论如何都应该学习几何更严格的规定了。
Moreover the science has indirect effects, which are not small.
而且科学还有间接的影响，而且影响也不小。
Of what kind?
什么样的？
he said.
他说。
There are the military advantages of which you spoke, I said; and in all departments of knowledge, as experience proves, any one who has studied geometry is infinitely quicker of apprehension than one who has not.
我说，这就是你所说的军事优势；经验证明，在所有知识领域中，任何学过几何学的人的理解速度都比没有学过几何学的人快得多。
Yes indeed, he said, there is an infinite difference between them.
是的，确实如此，他说，它们之间存在着无限的差异。
Then shall we propose this as a second branch of knowledge which our youth will study?
那么我们是否应该将此作为我们的年轻人将学习的第二个知识分支？
Let us do so, he replied.
让我们这样做吧，他回答道。
And suppose we make astronomy the third—what do you say?
假设我们把天文学放在第三位——你怎么说？
I am strongly inclined to it, he said; the observation of the seasons and of months and years is as essential to the general as it is to the farmer or sailor.
“我强烈倾向于这样做，”他说；对季节、月份和年份的观察对于将军和农民或水手来说都是至关重要的。
I am amused, I said, at your fear of the world, which makes you guard against the appearance of insisting upon useless studies; and I quite admit the difficulty of believing that in every man there is an eye of the soul which, when by other pursuits lost and dimmed, is by these purified and re-illumined; and is more precious far than ten thousand bodily eyes, for by it alone is truth seen.
我说，我对你对世界的恐惧感到好笑，这让你警惕自己坚持无用的学习。我承认，很难相信每个人身上都有一只灵魂之眼，当它因其他追求而迷失和暗淡时，却会因这些追求而得到净化和重新照亮。它比一万只肉眼更珍贵，因为只有它才能看到真理。
Now there are two classes of persons: one class of those who will agree with you and will take your words as a revelation; another class to whom they will be utterly unmeaning, and who will naturally deem them to be idle tales, for they see no sort of profit which is to be obtained from them.
现在有两类人：一类人会同意你的观点，并将你的话视为一种启示；另一类人会同意你的观点，并将你的话视为一种启示。对另一类人来说，这些故事完全没有意义，他们自然会认为它们是无稽之谈，因为他们看不到从中可以获得任何利润。
And therefore you had better decide at once with which of the two you are proposing to argue.
因此，你最好立即决定你打算与这两个人中的哪一个争论。
You will very likely say with neither, and that your chief aim in carrying on the argument is your own improvement; at the same time you do not grudge to others any benefit which they may receive.
你很可能会说两者都不同意，而你进行争论的主要目的是你自己的进步。同时，您不会吝惜他人可能获得的任何好处。
I think that I should prefer to carry on the argument mainly on my own behalf.
我认为我应该主要代表我自己来进行争论。
Then take a step backward, for we have gone wrong in the order of the sciences.
然后退一步，因为我们在科学的顺序上走错了。
What was the mistake?
错在哪里？
he said.
他说。
After plane geometry, I said, we proceeded at once to solids in revolution, instead of taking solids in themselves; whereas after the second dimension the third, which is concerned with cubes and dimensions of depth, ought to have followed.
我说过，在平面几何之后，我们立即转向旋转的固体，而不是固体本身；而在第二个维度之后，第三个维度，涉及立方体和深度维度，应该紧随其后。
That is true, Socrates; but so little seems to be known as yet about these subjects.
苏格拉底，确实如此。但迄今为止，人们对这些主题似乎知之甚少。
Why, yes, I said, and for two reasons:—in the first place, no government patronises them; this leads to a want of energy in the pursuit of them, and they are difficult; in the second place, students cannot learn them unless they have a director.
嗯，是的，我说，有两个原因：首先，没有政府资助他们；这导致在追求它们时缺乏精力，而且它们很困难；其次，如果没有指导，学生就无法学习它们。
But then a director can hardly be found, and even if he could, as matters now stand, the students, who are very conceited, would not attend to him.
但这样就很难找到导演了，即使能找到，按照现在的情况，那些自负的学生也不会理他。
That, however, would be otherwise if the whole State became the director of these studies and gave honour to them; then disciples would want to come, and there would be continuous and earnest search, and discoveries would be made; since even now, disregarded as they are by the world, and maimed of their fair proportions, and although none of their votaries can tell the use of them, still these studies force their way by their natural charm, and very likely, if they had the help of the State, they would some day emerge into light.
然而，如果整个国家都成为这些研究的主管并给予他们荣誉，情况就会不同；然后弟子们就会愿意来，不断地、认真地寻找，就会有发现；因为即使是现在，它们仍被世界所忽视，其公平的比例也受到了损害，尽管它们的支持者都无法说出它们的用途，但这些研究仍然以其自然魅力强行前进，而且很可能，如果它们有国家的帮助，有一天它们会脱颖而出。
Yes, he said, there is a remarkable charm in them.
是的，他说，它们有一种非凡的魅力。
But I do not clearly understand the change in the order.
但我不太清楚顺序的变化。
First you began with a geometry of plane surfaces?
首先你从平面几何开始？
Yes, I said.
是的，我说。
And you placed astronomy next, and then you made a step backward?
然后你把天文学放在了后面，然后又退了一步？
Yes, and I have delayed you by my hurry; the ludicrous state of solid geometry, which, in natural order, should have followed, made me pass over this branch and go on to astronomy, or motion of solids.
是的，我的匆忙耽误了你；立体几何学的荒唐状态，按照自然顺序，本应随之而来，却让我跳过了这个分支，继续研究天文学或固体运动。
True, he said.
是的，他说。
Then assuming that the science now omitted would come into existence if encouraged by the State, let us go on to astronomy, which will be fourth.
然后假设现在被忽略的科学如果受到国家的鼓励就会出现，让我们继续天文学，这将是第四个。
The right order, he replied.
正确的顺序，他回答道。
And now, Socrates, as you rebuked the vulgar manner in which I praised astronomy before, my praise shall be given in your own spirit.
现在，苏格拉底，正如你斥责我以前赞美天文学的粗俗方式一样，我的赞美也将以你自己的精神来表达。
For every one, as I think, must see that astronomy compels the soul to look upwards and leads us from this world to another.
正如我所想，每个人都必须看到天文学迫使灵魂向上看，并引导我们从这个世界到另一个世界。
Every one but myself, I said; to every one else this may be clear, but not to me.
我说，除了我自己之外，每个人都一样；对于其他人来说，这一点可能很清楚，但对我来说却不是。
And what then would you say?
那么你会说什么？
I should rather say that those who elevate astronomy into philosophy appear to me to make us look downwards and not upwards.
我宁愿说，在我看来，那些将天文学提升为哲学的人让我们向下看，而不是向上看。
What do you mean?
你是什么意思？
he asked.
他问道。
You, I replied, have in your mind a truly sublime conception of our knowledge of the things above.
我回答说，你心里对我们对上述事物的了解有一个真正崇高的概念。
And I dare say that if a person were to throw his head back and study the fretted ceiling, you would still think that his mind was the percipient, and not his eyes.
我敢说，如果一个人把头向后仰去研究那扭曲的天花板，你仍然会认为他的思想是感知者，而不是他的眼睛。
And you are very likely right, and I may be a simpleton: but, in my opinion, that knowledge only which is of being and of the unseen can make the soul look upwards, and whether a man gapes at the heavens or blinks on the ground, seeking to learn some particular of sense, I would deny that he can learn, for nothing of that sort is matter of science; his soul is looking downwards, not upwards, whether his way to knowledge is by water or by land, whether he floats, or only lies on his back.
你很可能是对的，而我可能是个傻瓜：但是，在我看来，只有存在的和看不见的知识才能使灵魂向上看，无论一个人是目瞪口呆地看着天空还是在地面上眨眼，试图学习某种特定的感觉，我都否认他能够学习，因为这类事情都不是科学的问题；他的灵魂是向下看的，而不是向上看的，无论他获得知识的方式是通过水路还是陆地，无论他是漂浮的还是仅仅仰面躺着。
I acknowledge, he said, the justice of your rebuke.
他说，我承认你的责备是公正的。
Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
尽管如此，我还是想确定如何以更有利于我们正在谈论的知识的方式学习天文学？
I will tell you, I said: The starry heaven which we behold is wrought upon a visible ground, and therefore, although the fairest and most perfect of visible things, must necessarily be deemed inferior far to the true motions of absolute swiftness and absolute slowness, which are relative to each other, and carry with them that which is contained in them, in the true number and in every true figure.
我会告诉你，我说：我们所看到的星空是在可见的地面上建造的，因此，尽管最美丽和最完美的可见事物，也必然被认为远不如绝对快速和绝对缓慢的真实运动，它们是相对的，并且携带着它们所包含的东西，以真实的数字和每一个真实的图形。
Now, these are to be apprehended by reason and intelligence, but not by sight.
现在，这些可以通过理性和智慧来理解，而不是通过视觉。
True, he replied.
是的，他回答道。
The spangled heavens should be used as a pattern and with a view to that higher knowledge; their beauty is like the beauty of figures or pictures excellently wrought by the hand of Daedalus, or some other great artist, which we may chance to behold; any geometrician who saw them would appreciate the exquisiteness of their workmanship, but he would never dream of thinking that in them he could find the true equal or the true double, or the truth of any other proportion.
闪亮的天空应该被用作一种模式，并着眼于更高的知识；它们的美就像代达罗斯或其他伟大艺术家之手精心制作的人物或图画的美，我们可能有机会看到它们。任何看到它们的几何学家都会欣赏它们的精湛工艺，但他做梦也想不到在它们中他能找到真正的相等或真正的双重，或任何其他比例的真理。
No, he replied, such an idea would be ridiculous.
不，他回答道，这样的想法太荒谬了。
And will not a true astronomer have the same feeling when he looks at the movements of the stars?
而真正的天文学家在观察星星的运动时不也会有同样的感觉吗？
Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner?
难道他不认为天堂和天上的事物都是造物主以最完美的方式塑造的吗？
But he will never imagine that the proportions of night and day, or of both to the month, or of the month to the year, or of the stars to these and to one another, and any other things that are material and visible can also be eternal and subject to no deviation—that would be absurd; and it is equally absurd to take so much pains in investigating their exact truth.
但他绝不会想象黑夜和白天的比例，或者两者与月份的比例，或者月份与年份的比例，或者星星与这些以及彼此之间的比例，以及任何其他物质和可见的事物也可以是永恒的并且不会发生偏差——那将是荒谬的；花费如此多的精力去调查他们的确切真相同样是荒谬的。
I quite agree, though I never thought of this before.
我非常同意，尽管我以前从未想过这一点。
Then, I said, in astronomy, as in geometry, we should employ problems, and let the heavens alone if we would approach the subject in the right way and so make the natural gift of reason to be of any real use.
然后，我说，在天文学中，就像在几何学中一样，如果我们能以正确的方式研究这个主题，并让理性的天赋发挥出真正的作用，我们就应该利用问题，不受上天的影响。
That, he said, is a work infinitely beyond our present astronomers.
他说，这是一项远远超出我们现在的天文学家的工作。
Yes, I said; and there are many other things which must also have a similar extension given to them, if our legislation is to be of any value.
是的，我说；如果我们的立法要有价值的话，还有许多其他的事情也必须有类似的扩展。
But can you tell me of any other suitable study?
但你能告诉我还有其他合适的研究吗？
No, he said, not without thinking.
不，他不假思索地说。
Motion, I said, has many forms, and not one only; two of them are obvious enough even to wits no better than ours; and there are others, as I imagine, which may be left to wiser persons.
我说过，运动有多种形式，而不仅仅是一种。其中两个是显而易见的，即使我们的智慧并不比我们高明。正如我想象的那样，还有其他一些可能留给更明智的人来解决。
But where are the two?
但两人在哪里？
There is a second, I said, which is the counterpart of the one already named.
我说，还有第二个，它与已经命名的那个相对应。
And what may that be?
那可能是什么？
The second, I said, would seem relatively to the ears to be what the first is to the eyes; for I conceive that as the eyes are designed to look up at the stars, so are the ears to hear harmonious motions; and these are sister sciences—as the Pythagoreans say, and we, Glaucon, agree with them?
我说，第二个对于耳朵来说就像第一个对于眼睛来说一样。因为我认为，正如眼睛生来就是为了仰望星空一样，耳朵也是为了聆听和谐的运动而生的。这些是姊妹科学——正如毕达哥拉斯学派所说，而我们格劳孔也同意他们的观点吗？
Yes, he replied.
是的，他回答道。
But this, I said, is a laborious study, and therefore we had better go and learn of them; and they will tell us whether there are any other applications of these sciences.
但我说，这是一项费力的研究，因此我们最好去学习它们。他们会告诉我们这些科学是否还有其他应用。
At the same time, we must not lose sight of our own higher object.
同时，我们也不能忽视自己更高的目标。
What is that?
那是什么？
There is a perfection which all knowledge ought to reach, and which our pupils ought also to attain, and not to fall short of, as I was saying that they did in astronomy.
所有的知识都应该达到一种完美，我们的学生也应该达到这种完美，而不是达不到，就像我所说的他们在天文学中所做的那样。
For in the science of harmony, as you probably know, the same thing happens.
因为在和谐科学中，正如你可能知道的那样，同样的事情也会发生。
The teachers of harmony compare the sounds and consonances which are heard only, and their labour, like that of the astronomers, is in vain.
和声教师只比较听到的声音和协和音，他们的劳动就像天文学家的劳动一样，是徒劳的。
Yes, by heaven!
是的，天哪！
he said; and ’tis as good as a play to hear them talking about their condensed notes, as they call them; they put their ears close alongside of the strings like persons catching a sound from their neighbour’s wall—one set of them declaring that they distinguish an intermediate note and have found the least interval which should be the unit of measurement; the others insisting that the two sounds have passed into the same—either party setting their ears before their understanding.
他说；听他们谈论他们所谓的浓缩笔记，就像一场戏剧一样精彩；他们把耳朵靠近琴弦，就像人们从邻居的墙上听到声音一样——其中一组宣称他们区分了中间音符，并找到了应该作为测量单位的最小音程；其他人坚持认为这两种声音已经传递到同一个声音中——双方都把耳朵放在他们的理解之前。
You mean, I said, those gentlemen who tease and torture the strings and rack them on the pegs of the instrument: I might carry on the metaphor and speak after their manner of the blows which the plectrum gives, and make accusations against the strings, both of backwardness and forwardness to sound; but this would be tedious, and therefore I will only say that these are not the men, and that I am referring to the Pythagoreans, of whom I was just now proposing to enquire about harmony.
我说，你指的是那些戏弄和折磨琴弦并将它们放在乐器弦轴上的绅士：我可以继续这个比喻，按照他们的方式谈论拨片所发出的打击，并指责琴弦，无论是声音的落后还是先进；但这会很乏味，因此我只会说这些人不是人，我指的是毕达哥拉斯学派，我刚才提议向他们询问和谐。
For they too are in error, like the astronomers; they investigate the numbers of the harmonies which are heard, but they never attain to problems—that is to say, they never reach the natural harmonies of number, or reflect why some numbers are harmonious and others not.
因为他们也有错误，就像天文学家一样；他们研究所听到的和声的数字，但从未解决问题——也就是说，他们从未达到数字的自然和声，或反映为什么有些数字和谐而另一些数字不和谐。
That, he said, is a thing of more than mortal knowledge.
他说，这不仅仅是凡人的知识。
A thing, I replied, which I would rather call useful; that is, if sought after with a view to the beautiful and good; but if pursued in any other spirit, useless.
我回答说，我宁愿称之为有用的东西；也就是说，如果为了美丽和善良而受到追捧；但如果以任何其他精神追求，那就毫无用处。
Very true, he said.
非常正确，他说。
Now, when all these studies reach the point of inter-communion and connection with one another, and come to be considered in their mutual affinities, then, I think, but not till then, will the pursuit of them have a value for our objects; otherwise there is no profit in them.
现在，当所有这些研究达到相互交流和相互联系的程度，并开始考虑它们的相互亲和力时，我认为，但直到那时，对它们的追求才会对我们的目标有价值；否则他们就没有利润。
I suspect so; but you are speaking, Socrates, of a vast work.
我怀疑是这样；但苏格拉底，你说的是一部浩瀚的著作。
What do you mean?
你是什么意思？
I said; the prelude or what?
我说；前奏还是什么？
Do you not know that all this is but the prelude to the actual strain which we have to learn?
难道你不知道这一切只是我们必须学习的实际应变的前奏吗？
For you surely would not regard the skilled mathematician as a dialectician?
因为你肯定不会把熟练的数学家视为辩证法家吧？
Assuredly not, he said; I have hardly ever known a mathematician who was capable of reasoning.
他说，肯定不会。我几乎不认识一个有推理能力的数学家。
But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
但你认为那些无法给出和接受理由的人会拥有我们要求他们的知识吗？
Neither can this be supposed.
这也是不可能的。
And so, Glaucon, I said, we have at last arrived at the hymn of dialectic.
因此，格劳孔，我说，我们终于唱到了辩证法的赞歌。
This is that strain which is of the intellect only, but which the faculty of sight will nevertheless be found to imitate; for sight, as you may remember, was imagined by us after a while to behold the real animals and stars, and last of all the sun himself.
这只是智力的应变，但视觉能力仍然可以模仿它。正如你可能还记得的那样，视觉是我们一段时间后想象出来的，目的是看到真正的动物和星星，最后是太阳本身。
And so with dialectic; when a person starts on the discovery of the absolute by the light of reason only, and without any assistance of sense, and perseveres until by pure intelligence he arrives at the perception of the absolute good, he at last finds himself at the end of the intellectual world, as in the case of sight at the end of the visible.
辩证法也是如此；当一个人开始仅依靠理性之光，不借助任何感觉的帮助来发现绝对，并坚持不懈，直到通过纯粹的智力达到对绝对善的感知时，他最终发现自己处于智力世界的尽头，就像视觉处于可见的尽头一样。
Exactly, he said.
没错，他说。
Then this is the progress which you call dialectic?
那么这就是你所说的辩证的进步吗？
True.
真的。
But the release of the prisoners from chains, and their translation from the shadows to the images and to the light, and the ascent from the underground den to the sun, while in his presence they are vainly trying to look on animals and plants and the light of the sun, but are able to perceive even with their weak eyes the images in the water (which are divine), and are the shadows of true existence (not shadows of images cast by a light of fire, which compared with the sun is only an image)—this power of elevating the highest principle in the soul to the contemplation of that which is best in existence, with which we may compare the raising of that faculty which is the very light of the body to the sight of that which is brightest in the material and visible world—this power is given, as I was saying, by all that study and pursuit of the arts which has been described.
但是，囚犯们从锁链中解脱出来，从阴影到图像和光的转变，从地下洞穴上升到太阳，虽然在他面前，他们徒劳地试图观察动植物和太阳的光，但即使用他们弱小的眼睛也能感知到水中的图像（这是神圣的），并且是真实存在的阴影（不是火光投射的图像的阴影，与太阳相比，它只是一个图像）——这种力量将灵魂中的最高原则提升到对存在中最好的事物的沉思，我们可以将身体之光的能力的提升与物质和可见世界中最明亮的事物的视觉相比较——正如我所说，这种力量是通过对上述艺术的所有研究和追求而赋予的。
I agree in what you are saying, he replied, which may be hard to believe, yet, from another point of view, is harder still to deny.
“我同意你的说法，”他回答道，这可能令人难以置信，但从另一个角度来看，却更难以否认。
This, however, is not a theme to be treated of in passing only, but will have to be discussed again and again.
然而，这不是一个可以顺便讨论的主题，而是必须反复讨论的主题。
And so, whether our conclusion be true or false, let us assume all this, and proceed at once from the prelude or preamble to the chief strain (A play upon the Greek word, which means both ‘law’ and ‘strain.’), and describe that in like manner.
因此，无论我们的结论是真是假，让我们假设这一切，并立即从前奏或序言开始讨论主要的张力（希腊词的一个游戏，意思是“法律”和“张力”。），并以类似的方式描述它。
Say, then, what is the nature and what are the divisions of dialectic, and what are the paths which lead thither; for these paths will also lead to our final rest.
那么，什么是本质，什么是辩证法的划分，什么是通往那里的道路？因为这些道路也将通向我们最后的安息。
Dear Glaucon, I said, you will not be able to follow me here, though I would do my best, and you should behold not an image only but the absolute truth, according to my notion.
亲爱的格劳孔，我说过，尽管我会尽力而为，但你将无法在这里跟随我，根据我的想法，你应该看到的不仅仅是图像，而是绝对的真理。
Whether what I told you would or would not have been a reality I cannot venture to say; but you would have seen something like reality; of that I am confident.
无论我告诉你的事情是否会成为现实，我都不敢冒险说。但你会看到类似现实的东西；对此我很有信心。
Doubtless, he replied.
毫无疑问，他回答道。
But I must also remind you, that the power of dialectic alone can reveal this, and only to one who is a disciple of the previous sciences.
但我也必须提醒你，只有辩证法的力量才能揭示这一点，而且只能对先前科学的信徒来说。
Of that assertion you may be as confident as of the last.
对于这个断言，你可能和上一个断言一样有信心。
And assuredly no one will argue that there is any other method of comprehending by any regular process all true existence or of ascertaining what each thing is in its own nature; for the arts in general are concerned with the desires or opinions of men, or are cultivated with a view to production and construction, or for the preservation of such productions and constructions; and as to the mathematical sciences which, as we were saying, have some apprehension of true being—geometry and the like—they only dream about being, but never can they behold the waking reality so long as they leave the hypotheses which they use unexamined, and are unable to give an account of them.
当然，没有人会争辩说，存在任何其他方法可以通过任何常规过程来理解所有真实的存在或确定每件事物的本质是什么。因为一般而言，艺术与人类的欲望或意见有关，或者是为了生产和建筑而培养的，或者是为了保存这种生产和建筑的；至于数学科学，正如我们所说的，对真实的存在有一定的理解——几何学之类的——它们只是梦想存在，但只要它们不检验它们所使用的假设，并且无法对它们做出解释，它们就永远无法看到现实的现实。
For when a man knows not his own first principle, and when the conclusion and intermediate steps are also constructed out of he knows not what, how can he imagine that such a fabric of convention can ever become science?
因为当一个人不知道自己的首要原则，并且当结论和中间步骤也是由他不知道的东西构成时，他怎么能想象这样的惯例结构能够成为科学呢？
Impossible, he said.
不可能，他说。
Then dialectic, and dialectic alone, goes directly to the first principle and is the only science which does away with hypotheses in order to make her ground secure; the eye of the soul, which is literally buried in an outlandish slough, is by her gentle aid lifted upwards; and she uses as handmaids and helpers in the work of conversion, the sciences which we have been discussing.
那么辩证法，而且只有辩证法，就直接走向第一原理，并且是唯一一种消除假设以确保其基础稳固的科学。灵魂的眼睛，实际上是埋在一个奇怪的泥沼里，在她温柔的帮助下，它被抬起来了。她使用我们一直在讨论的科学作为皈依工作的使女和助手。
Custom terms them sciences, but they ought to have some other name, implying greater clearness than opinion and less clearness than science: and this, in our previous sketch, was called understanding.
习惯上称它们为科学，但它们应该有其他名称，意味着比观点更清晰，比科学更不清晰：在我们之前的概述中，这被称为理解。
But why should we dispute about names when we have realities of such importance to consider?
但是，当我们有如此重要的现实需要考虑时，我们为什么要争论名字呢？
Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
他说，为什么任何名称都可以清楚地表达心灵的想法呢？
At any rate, we are satisfied, as before, to have four divisions; two for intellect and two for opinion, and to call the first division science, the second understanding, the third belief, and the fourth perception of shadows, opinion being concerned with becoming, and intellect with being; and so to make a proportion:—
无论如何，我们对像以前一样有四个师感到满意；两个代表智力，两个代表意见，并称第一部分为科学，第二部分为理解，第三部分为信仰，第四部分为阴影知觉，意见与生成有关，智力与存在有关；从而得出一个比例：——
As being is to becoming, so is pure intellect to opinion.
正如存在与生成的关系一样，纯粹智力与观点的关系也是如此。
And as intellect is to opinion, so is science to belief, and understanding to the perception of shadows.
正如智力之于观点一样，科学之于信仰，理解之于对阴影的感知。
But let us defer the further correlation and subdivision of the subjects of opinion and of intellect, for it will be a long enquiry, many times longer than this has been.
但是，让我们推迟意见和智力主题的进一步关联和细分，因为这将是一个漫长的探究，比以往长很多倍。
As far as I understand, he said, I agree.
据我了解，他说，我同意。
And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
我说，你是否也同意将辩证法家描述为获得每件事本质概念的人？
And he who does not possess and is therefore unable to impart this conception, in whatever degree he fails, may in that degree also be said to fail in intelligence?
如果一个人不具备这个概念，因而无法传授这个概念，那么无论他失败到何种程度，是否也可以说他在智力上失败了？
Will you admit so much?
你会承认这么多吗？
Yes, he said; how can I deny it?
是的，他说；我怎么能否认呢？
And you would say the same of the conception of the good?
你也会对善的概念说同样的话吗？
Until the person is able to abstract and define rationally the idea of good, and unless he can run the gauntlet of all objections, and is ready to disprove them, not by appeals to opinion, but to absolute truth, never faltering at any step of the argument—unless he can do all this, you would say that he knows neither the idea of good nor any other good; he apprehends only a shadow, if anything at all, which is given by opinion and not by science;—dreaming and slumbering in this life, before he is well awake here, he arrives at the world below, and has his final quietus.
除非这个人能够理性地抽象和定义善的观念，除非他能经受住所有反对意见的考验，并准备好反驳这些反对意见，不是诉诸意见，而是诉诸绝对真理，在论证的任何一步都决不犹豫——除非他能做到这一切，否则你会说他既不知道善的观念，也不知道任何其他善的观念；除非他能做到这一点。他所理解的只是一个影子，如果有的话，它是由观点而不是由科学给出的；——在这一生中做梦和沉睡，在他完全清醒之前，他到达了下面的世界，并获得了最后的安静。
In all that I should most certainly agree with you.
综上所述，我绝对同意你的观点。
And surely you would not have the children of your ideal State, whom you are nurturing and educating—if the ideal ever becomes a reality—you would not allow the future rulers to be like posts (Literally ‘lines,’ probably the starting-point of a race-course.), having no reason in them, and yet to be set in authority over the highest matters?
当然，你不会拥有你正在培育和教育的理想国家的孩子——如果理想成为现实——你不会允许未来的统治者像柱子（字面意思是“线”，可能是赛马场的起点。），没有理由，却又被赋予最高权力？
Certainly not.
当然不是。
Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
然后你会制定一项法律，要求他们接受这样的教育，使他们能够获得提出和回答问题的最高技能？
Yes, he said, you and I together will make it.
是的，他说，你和我一起就能成功。
Dialectic, then, as you will agree, is the coping-stone of the sciences, and is set over them; no other science can be placed higher—the nature of knowledge can no further go?
那么，正如你会同意的那样，辩证法是科学的基石，置于科学之上。没有其他科学可以被置于更高的位置——知识的本质不能再进一步了吗？
I agree, he said.
我同意，他说。
But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered.
但我们要把这些研究分配给谁，以及以什么方式分配这些研究，这些问题还有待考虑。
Yes, clearly.
是的，很明显。
You remember, I said, how the rulers were chosen before?
我说，你还记得以前是如何选出统治者的吗？
Certainly, he said.
当然，他说。
The same natures must still be chosen, and the preference again given to the surest and the bravest, and, if possible, to the fairest; and, having noble and generous tempers, they should also have the natural gifts which will facilitate their education.
仍然必须选择相同的性质，并再次优先考虑最可靠和最勇敢的人，如果可能的话，优先考虑最美丽的人。他们除了具有高尚和慷慨的性情外，还应该具有有利于他们接受教育的天赋。
And what are these?
这些是什么？
Such gifts as keenness and ready powers of acquisition; for the mind more often faints from the severity of study than from the severity of gymnastics: the toil is more entirely the mind’s own, and is not shared with the body.
诸如敏锐的洞察力和随时获取的能力等天赋；因为头脑更容易因学习的严格性而不是体操的严格性而晕倒：辛劳更完全是头脑自己的，而不是与身体分担。
Very true, he replied.
非常正确，他回答道。
Further, he of whom we are in search should have a good memory, and be an unwearied solid man who is a lover of labour in any line; or he will never be able to endure the great amount of bodily exercise and to go through all the intellectual discipline and study which we require of him.
此外，我们所寻找的人应该有良好的记忆力，并且是一个不知疲倦、踏实的人，热爱任何行业的劳动。否则他将永远无法忍受大量的身体锻炼，也无法完成我们要求他进行的所有智力训练和学习。
Certainly, he said; he must have natural gifts.
当然，他说；他必须有天赋。
The mistake at present is, that those who study philosophy have no vocation, and this, as I was before saying, is the reason why she has fallen into disrepute: her true sons should take her by the hand and not bastards.
现在的错误是，研究哲学的人没有天职，而正如我之前所说，这就是她声名狼藉的原因：她的真正儿子应该牵着她的手，而不是私生子。
What do you mean?
你是什么意思？
In the first place, her votary should not have a lame or halting industry—I mean, that he should not be half industrious and half idle: as, for example, when a man is a lover of gymnastic and hunting, and all other bodily exercises, but a hater rather than a lover of the labour of learning or listening or enquiring.
首先，她的信徒不应该有蹩脚或停滞不前的勤奋——我的意思是，他不应该一半勤奋一半懒惰：例如，当一个人热爱体操和狩猎以及所有其他身体锻炼时，却讨厌而不是热爱学习、倾听或探究的劳动。
Or the occupation to which he devotes himself may be of an opposite kind, and he may have the other sort of lameness.
或者他所从事的职业可能是相反的，他可能有另一种跛行。
Certainly, he said.
当然，他说。
And as to truth, I said, is not a soul equally to be deemed halt and lame which hates voluntary falsehood and is extremely indignant at herself and others when they tell lies, but is patient of involuntary falsehood, and does not mind wallowing like a swinish beast in the mire of ignorance, and has no shame at being detected?
我说，至于真理，一个厌恶自愿的谎言，对自己和他人说谎感到极度愤慨，但又能忍受无意识的谎言，不介意像一头猪一样在无知的泥沼中打滚，并且不因被发现而感到羞耻的灵魂，不同样被视为迟钝和跛脚吗？
To be sure.
可以肯定的是。
And, again, in respect of temperance, courage, magnificence, and every other virtue, should we not carefully distinguish between the true son and the bastard?
再说一遍，在节制、勇敢、宏伟以及其他一切美德方面，我们难道不应该仔细区分真子和私生子吗？
for where there is no discernment of such qualities states and individuals unconsciously err; and the state makes a ruler, and the individual a friend, of one who, being defective in some part of virtue, is in a figure lame or a bastard.
因为如果没有辨别这些品质，国家和个人就会无意识地犯错；对于那些在某些德行上有缺陷、在形象上是瘸子或私生子的人，国家会视其为统治者，而将个人视作朋友。
That is very true, he said.
他说，这是千真万确的。
All these things, then, will have to be carefully considered by us; and if only those whom we introduce to this vast system of education and training are sound in body and mind, justice herself will have nothing to say against us, and we shall be the saviours of the constitution and of the State; but, if our pupils are men of another stamp, the reverse will happen, and we shall pour a still greater flood of ridicule on philosophy than she has to endure at present.
那么，所有这些事情都必须由我们仔细考虑；如果我们引入这个庞大的教育和培训体系的人身心健康，正义本身就不会反对我们，我们将成为宪法和国家的救世主；但是，如果我们的学生是另一种类型的人，那么就会发生相反的情况，我们将对哲学倾注比她目前所承受的更大的嘲笑。
That would not be creditable.
那是不值得信赖的。
Certainly not, I said; and yet perhaps, in thus turning jest into earnest I am equally ridiculous.
当然不是，我说；然而，也许，我把玩笑变成了认真，同样可笑。
In what respect?
在什么方面呢？
I had forgotten, I said, that we were not serious, and spoke with too much excitement.
我说，我忘记了我们不是认真的，而且说话时太兴奋了。
For when I saw philosophy so undeservedly trampled under foot of men I could not help feeling a sort of indignation at the authors of her disgrace: and my anger made me too vehement.
因为当我看到哲学被如此无理地践踏在人们的脚下时，我不禁对她的耻辱的制造者感到一种愤慨：而我的愤怒使我变得过于激烈。
Indeed!
的确！
I was listening, and did not think so.
我听着，并不这么认为。
But I, who am the speaker, felt that I was.
但我，作为演讲者，感觉我是。
And now let me remind you that, although in our former selection we chose old men, we must not do so in this.
现在我要提醒大家，虽然我们以前的选拔中选择了老人，但这次我们决不能这样做。
Solon was under a delusion when he said that a man when he grows old may learn many things—for he can no more learn much than he can run much; youth is the time for any extraordinary toil.
梭伦说，一个人年老后可以学到很多东西，这是一种错觉——因为他学不到什么，就像他跑不了多少一样；青年时期是进行任何非凡努力的时期。
Of course.
当然。
And, therefore, calculation and geometry and all the other elements of instruction, which are a preparation for dialectic, should be presented to the mind in childhood; not, however, under any notion of forcing our system of education.
因此，计算、几何以及所有其他教学要素，都是为辩证法做准备的，应该在童年时就被灌输给头脑。然而，这并不意味着要强迫我们的教育制度。
Why not?
为什么不呢？
Because a freeman ought not to be a slave in the acquisition of knowledge of any kind.
因为自由人不应该成为获取任何知识的奴隶。
Bodily exercise, when compulsory, does no harm to the body; but knowledge which is acquired under compulsion obtains no hold on the mind.
强制性的身体锻炼不会对身体造成伤害；但被迫获得的知识却无法牢牢占据人们的心灵。
Very true.
非常真实。
Then, my good friend, I said, do not use compulsion, but let early education be a sort of amusement; you will then be better able to find out the natural bent.
那么，我的好朋友，我说，不要强迫，让早期教育成为一种娱乐；然后你将能够更好地找出自然的弯曲。
That is a very rational notion, he said.
他说，这是一个非常理性的想法。
Do you remember that the children, too, were to be taken to see the battle on horseback; and that if there were no danger they were to be brought close up and, like young hounds, have a taste of blood given them?
你还记得吗，孩子们也要被带去看骑马上的战斗；如果没有危险，他们就会被带近，像年轻的猎犬一样，尝尝血的味道？
Yes, I remember.
是的，我记得。
The same practice may be followed, I said, in all these things—labours, lessons, dangers—and he who is most at home in all of them ought to be enrolled in a select number.
我说，在所有这些事情上——劳动、教训、危险——都可以遵循同样的做法，而那些在所有这些事情上最熟悉的人应该被选入其中。
At what age?
什么年龄？
At the age when the necessary gymnastics are over: the period whether of two or three years which passes in this sort of training is useless for any other purpose; for sleep and exercise are unpropitious to learning; and the trial of who is first in gymnastic exercises is one of the most important tests to which our youth are subjected.
在必要的体操结束的年龄：这种训练所经过的两年或三年的时间对于任何其他目的都是无用的；因为睡眠和运动不利于学习；体操比赛谁第一，是我们青少年所经受的最重要的考验之一。
Certainly, he replied.
当然，他回答道。
After that time those who are selected from the class of twenty years old will be promoted to higher honour, and the sciences which they learned without any order in their early education will now be brought together, and they will be able to see the natural relationship of them to one another and to true being.
在那之后，那些从二十岁班中选出的人将获得更高的荣誉，他们在早期教育中无序地学到的科学现在将被汇集在一起，他们将能够看到它们彼此之间以及与真实存在的自然关系。
Yes, he said, that is the only kind of knowledge which takes lasting root.
是的，他说，这是唯一一种能够持久扎根的知识。
Yes, I said; and the capacity for such knowledge is the great criterion of dialectical talent: the comprehensive mind is always the dialectical.
是的，我说；而这种知识的能力，就是辩证人才的伟大标准：综合的思维总是辩证的。
I agree with you, he said.
我同意你的看法，他说。
These, I said, are the points which you must consider; and those who have most of this comprehension, and who are most steadfast in their learning, and in their military and other appointed duties, when they have arrived at the age of thirty have to be chosen by you out of the select class, and elevated to higher honour; and you will have to prove them by the help of dialectic, in order to learn which of them is able to give up the use of sight and the other senses, and in company with truth to attain absolute being: And here, my friend, great caution is required.
我说，这些是你必须考虑的要点；那些最有这种理解力、最坚定学习、最坚定地履行军事和其他指定职责的人，当他们年满三十岁时，必须由您从精选班级中选出，并授予更高的荣誉；你必须借助辩证法来证明它们，以便了解它们中的哪一个能够放弃视觉和其他感官的使用，并与真理相伴以达到绝对存在：而在这里，我的朋友，需要非常谨慎。
Why great caution?
为什么要非常谨慎？
Do you not remark, I said, how great is the evil which dialectic has introduced?
我说，你难道没有说辩证法带来的祸害有多大吗？
What evil?
什么邪恶？
he said.
他说。
The students of the art are filled with lawlessness.
学艺术的学生充满了无法无天的现象。
Quite true, he said.
完全正确，他说。
Do you think that there is anything so very unnatural or inexcusable in their case?
您是否认为他们的情况有什么非常不自然或不可原谅的地方？
or will you make allowance for them?
或者你会体谅他们吗？
In what way make allowance?
通过什么方式进行补贴？
I want you, I said, by way of parallel, to imagine a supposititious son who is brought up in great wealth; he is one of a great and numerous family, and has many flatterers.
我希望你，我说，以类似的方式，想象一个在巨大财富中长大的虚拟儿子；他出身名门望族，人丁兴旺，阿谀奉承者众多。
When he grows up to manhood, he learns that his alleged are not his real parents; but who the real are he is unable to discover.
当他长大成人后，他得知自己所谓的父母并不是他的亲生父母；但他无法发现真正的人是谁。
Can you guess how he will be likely to behave towards his flatterers and his supposed parents, first of all during the period when he is ignorant of the false relation, and then again when he knows?
你能猜出他会如何对待他的阿谀奉承者和他所谓的父母，首先是在他不知道这种虚假关系的时期，然后是当他知道时？
Or shall I guess for you?
还是我帮你猜一下？
If you please.
如果你愿意的话。
Then I should say, that while he is ignorant of the truth he will be likely to honour his father and his mother and his supposed relations more than the flatterers; he will be less inclined to neglect them when in need, or to do or say anything against them; and he will be less willing to disobey them in any important matter.
那么我应该说，虽然他不了解真相，但他可能会比那些奉承者更尊敬他的父母和他所谓的亲戚。当他们有需要时，他将不太愿意忽视他们，也不会做任何反对他们的事或说任何反对他们的话；他将更不愿意在任何重要的事情上违背他们。
He will.
他会的。
But when he has made the discovery, I should imagine that he would diminish his honour and regard for them, and would become more devoted to the flatterers; their influence over him would greatly increase; he would now live after their ways, and openly associate with them, and, unless he were of an unusually good disposition, he would trouble himself no more about his supposed parents or other relations.
但当他发现这一点时，我想他会减少自己的荣誉和对他们的尊重，而会变得更加热心于那些奉承者。他们对他的影响力将会大大增加；他现在会按照他们的方式生活，并公开与他们交往，而且，除非他性情异常好，否则他不会再为他所谓的父母或其他亲戚而烦恼。
Well, all that is very probable.
嗯，这一切都是很有可能的。
But how is the image applicable to the disciples of philosophy?
但这个形象如何适用于哲学弟子呢？
In this way: you know that there are certain principles about justice and honour, which were taught us in childhood, and under their parental authority we have been brought up, obeying and honouring them.
这样：你知道有一些关于正义和荣誉的原则，这些原则是我们在童年时被教导的，我们是在父母的权威下长大的，服从和尊重它们。
That is true.
确实如此。
There are also opposite maxims and habits of pleasure which flatter and attract the soul, but do not influence those of us who have any sense of right, and they continue to obey and honour the maxims of their fathers.
也有相反的格言和享乐习惯，它们奉承和吸引灵魂，但不会影响我们这些有任何正义感的人，他们继续服从和尊重他们祖先的格言。
True.
真的。
Now, when a man is in this state, and the questioning spirit asks what is fair or honourable, and he answers as the legislator has taught him, and then arguments many and diverse refute his words, until he is driven into believing that nothing is honourable any more than dishonourable, or just and good any more than the reverse, and so of all the notions which he most valued, do you think that he will still honour and obey them as before?
现在，当一个人处于这种状态时，质疑的精神问什么是公平或光荣，他按照立法者教给他的方式回答，然后用许多不同的论据反驳他的话，直到他被迫相信没有什么比不光彩更光荣，或者正义和善良比反之更重要，因此，在他最看重的所有观念中，你认为他还会像以前一样尊重和服从它们吗？
Impossible.
不可能的。
And when he ceases to think them honourable and natural as heretofore, and he fails to discover the true, can he be expected to pursue any life other than that which flatters his desires?
当他不再像以前那样认为它们是值得尊敬和自然的，并且他无法发现真实的时候，他还能指望去追求除满足他的欲望之外的任何生活吗？
He cannot.
他不能。
And from being a keeper of the law he is converted into a breaker of it?
他从法律的维护者变成了法律的破坏者？
Unquestionably.
毫无疑问。
Now all this is very natural in students of philosophy such as I have described, and also, as I was just now saying, most excusable.
现在，这一切对于我所描述的哲学学生来说是非常自然的，而且正如我刚才所说，也是最情有可原的。
Yes, he said; and, I may add, pitiable.
是的，他说；而且，我可以补充一点，很可怜。
Therefore, that your feelings may not be moved to pity about our citizens who are now thirty years of age, every care must be taken in introducing them to dialectic.
因此，为了不让你们对三十岁的公民产生怜悯之情，必须小心地向他们介绍辩证法。
Certainly.
当然。
There is a danger lest they should taste the dear delight too early; for youngsters, as you may have observed, when they first get the taste in their mouths, argue for amusement, and are always contradicting and refuting others in imitation of those who refute them; like puppy-dogs, they rejoice in pulling and tearing at all who come near them.
存在着一种危险，唯恐他们过早地尝到了甜蜜的喜悦。对于年轻人来说，正如你可能已经观察到的那样，当他们第一次尝到口中的滋味时，他们争论是为了娱乐，并且总是模仿那些反驳他们的人来反驳和反驳别人。就像小狗一样，它们以拉扯和撕扯所有靠近它们的人为乐。
Yes, he said, there is nothing which they like better.
是的，他说，没有什么比他们更喜欢的了。
And when they have made many conquests and received defeats at the hands of many, they violently and speedily get into a way of not believing anything which they believed before, and hence, not only they, but philosophy and all that relates to it is apt to have a bad name with the rest of the world.
当他们取得了许多征服并在许多人手中遭受失败时，他们猛烈而迅速地陷入了一种不相信任何他们以前相信的事情的方式，因此，不仅他们，而且哲学以及与之相关的一切都容易在世界其他地方有一个坏名声。
Too true, he said.
太对了，他说。
But when a man begins to get older, he will no longer be guilty of such insanity; he will imitate the dialectician who is seeking for truth, and not the eristic, who is contradicting for the sake of amusement; and the greater moderation of his character will increase instead of diminishing the honour of the pursuit.
但当一个人开始变老时，他就不会再犯这种疯狂的罪行了；他会效仿寻求真理的辩证家，而不是为了娱乐而矛盾的辩证家。如果他的性格更加节制，那么他所追求的荣誉就会增加而不是减少。
Very true, he said.
非常正确，他说。
And did we not make special provision for this, when we said that the disciples of philosophy were to be orderly and steadfast, not, as now, any chance aspirant or intruder?
当我们说哲学的门徒应该有秩序、坚定，而不是像现在这样，任何偶然的追求者或入侵者时，我们难道没有为此做出特殊的规定吗？
Very true.
非常真实。
Suppose, I said, the study of philosophy to take the place of gymnastics and to be continued diligently and earnestly and exclusively for twice the number of years which were passed in bodily exercise—will that be enough?
我说，假设用哲学研究来代替体操，并且继续勤奋、认真、专一地学习两倍于身体锻炼年数的时间，这样就够了吗？
Would you say six or four years?
你说六年还是四年？
he asked.
他问道。
Say five years, I replied; at the end of the time they must be sent down again into the den and compelled to hold any military or other office which young men are qualified to hold: in this way they will get their experience of life, and there will be an opportunity of trying whether, when they are drawn all manner of ways by temptation, they will stand firm or flinch.
我回答说，五年。最后，他们必须再次被送入巢穴，被迫担任年轻人有资格担任的任何军事或其他职务：这样他们就会获得生活的经验，并且有机会尝试，当他们被各种诱惑所吸引时，他们会坚定还是退缩。
And how long is this stage of their lives to last?
他们人生的这个阶段能持续多久？
Fifteen years, I answered; and when they have reached fifty years of age, then let those who still survive and have distinguished themselves in every action of their lives and in every branch of knowledge come at last to their consummation: the time has now arrived at which they must raise the eye of the soul to the universal light which lightens all things, and behold the absolute good; for that is the pattern according to which they are to order the State and the lives of individuals, and the remainder of their own lives also; making philosophy their chief pursuit, but, when their turn comes, toiling also at politics and ruling for the public good, not as though they were performing some heroic action, but simply as a matter of duty; and when they have brought up in each generation others like themselves and left them in their place to be governors of the State, then they will depart to the Islands of the Blest and dwell there; and the city will give them public memorials and sacrifices and honour them, if the Pythian oracle consent, as demigods, but if not, as in any case blessed and divine.
我回答说，十五年了；当他们年满五十岁时，让那些仍然幸存并在生活的每一个行动和知识的每一个分支中都表现出色的人最终达到他们的圆满：现在已经到了他们必须将灵魂的眼睛提升到照亮万物的普遍之光并看到绝对的善的时候了；因为这就是他们统治国家、个人生活以及他们自己余生的模式。将哲学作为他们的主要追求，但是，当轮到他们的时候，他们也会为公共利益而从事政治和统治，这并不是说他们在执行某种英雄行为，而只是将其视为一种责任；当他们在每一代中培养出像他们一样的人，并让他们接任国家的统治者时，他们就会前往至福群岛并在那里居住。如果皮提亚神谕同意，这座城市将为他们举行公共纪念活动和祭祀，并将他们视为半神，但如果不同意，无论如何，他们都会被视为受祝福和神圣的。
You are a sculptor, Socrates, and have made statues of our governors faultless in beauty.
苏格拉底，你是一位雕塑家，你为我们的总督塑造的雕像完美无瑕。
Yes, I said, Glaucon, and of our governesses too; for you must not suppose that what I have been saying applies to men only and not to women as far as their natures can go.
是的，我说，格劳孔，还有我们的家庭女教师；因为你千万不要以为我所说的只适用于男人，而不适用于女人，就她们的本性而言。
There you are right, he said, since we have made them to share in all things like the men.
你说得对，他说，因为我们让他们像男人一样分享一切。
Well, I said, and you would agree (would you not?) that what has been said about the State and the government is not a mere dream, and although difficult not impossible, but only possible in the way which has been supposed; that is to say, when the true philosopher kings are born in a State, one or more of them, despising the honours of this present world which they deem mean and worthless, esteeming above all things right and the honour that springs from right, and regarding justice as the greatest and most necessary of all things, whose ministers they are, and whose principles will be exalted by them when they set in order their own city?
好吧，我说，你会同意（你不会吗？）关于国家和政府的说法不仅仅是一个梦想，尽管困难并非不可能，但只有以所设想的方式才有可能；也就是说，当真正的哲学家国王出生在一个国家时，他们中的一个或多个，鄙视他们认为卑鄙无价值的现世荣誉，将正义和源于正义的荣誉看得高于一切，并将正义视为一切事物中最伟大和最必要的，他们是谁的大臣，当他们整顿自己的城市时，他们会崇尚谁的原则？
How will they proceed?
他们将如何进行？
They will begin by sending out into the country all the inhabitants of the city who are more than ten years old, and will take possession of their children, who will be unaffected by the habits of their parents; these they will train in their own habits and laws, I mean in the laws which we have given them: and in this way the State and constitution of which we were speaking will soonest and most easily attain happiness, and the nation which has such a constitution will gain most.
首先，他们将把城里所有十岁以上的居民都送到乡下，并接管他们的孩子，他们的孩子将不受父母习惯的影响；他们将按照自己的习惯和法律，我指的是我们赋予他们的法律来训练这些人：这样，我们所说的国家和宪法将最快、最容易获得幸福，而拥有这样宪法的国家将获益最多。
Yes, that will be the best way.
是的，这将是最好的方法。
And I think, Socrates, that you have very well described how, if ever, such a constitution might come into being.
我认为，苏格拉底，你已经很好地描述了这样一部宪法如何（如果有的话）如何形成。
Enough then of the perfect State, and of the man who bears its image—there is no difficulty in seeing how we shall describe him.
那么，关于完美国家和具有其形象的人就足够了——不难看出我们将如何描述他。
There is no difficulty, he replied; and I agree with you in thinking that nothing more need be said.
他回答说，没有什么困难。我同意你的观点，认为无需再多说什么。
BOOK VIII.
第八卷。
And so, Glaucon, we have arrived at the conclusion that in the perfect State wives and children are to be in common; and that all education and the pursuits of war and peace are also to be common, and the best philosophers and the bravest warriors are to be their kings?
因此，格劳孔，我们得出这样的结论：在完美的国家里，妻子和孩子是共同的；所有的教育以及对战争与和平的追求也应该是共同的，最好的哲学家和最勇敢的战士应该成为他们的国王？
That, replied Glaucon, has been acknowledged.
格劳孔回答说，这一点已经得到承认。
Yes, I said; and we have further acknowledged that the governors, when appointed themselves, will take their soldiers and place them in houses such as we were describing, which are common to all, and contain nothing private, or individual; and about their property, you remember what we agreed?
是的，我说；我们还进一步承认，总督在被任命后，将把他们的士兵安置在我们所描述的房子里，这些房子是所有人共有的，不包含任何私人或个人的东西；至于他们的财产，你还记得我们商定的吗？
Yes, I remember that no one was to have any of the ordinary possessions of mankind; they were to be warrior athletes and guardians, receiving from the other citizens, in lieu of annual payment, only their maintenance, and they were to take care of themselves and of the whole State.
是的，我记得没有人可以拥有人类的任何普通财产；他们是战士运动员和监护人，从其他公民那里领取的只是他们的生活费，而不是每年的报酬，他们要照顾自己和整个国家。
True, I said; and now that this division of our task is concluded, let us find the point at which we digressed, that we may return into the old path.
是的，我说；现在，我们的任务分工已经结束，让我们找到我们偏离的点，以便我们回到原来的道路上。
There is no difficulty in returning; you implied, then as now, that you had finished the description of the State: you said that such a State was good, and that the man was good who answered to it, although, as now appears, you had more excellent things to relate both of State and man.
回程没有困难；你暗示，当时和现在一样，你已经完成了对国家的描述：你说这样的国家是好的，并且响应它的人是好的，尽管，正如现在看来，你有更优秀的事情可以将国家和人联系起来。
And you said further, that if this was the true form, then the others were false; and of the false forms, you said, as I remember, that there were four principal ones, and that their defects, and the defects of the individuals corresponding to them, were worth examining.
你还说，如果这是真实的形式，那么其他的都是虚假的；至于虚假形式，据我记得，您说过有四种主要形式，它们的缺陷以及与它们相对应的个人的缺陷值得研究。
When we had seen all the individuals, and finally agreed as to who was the best and who was the worst of them, we were to consider whether the best was not also the happiest, and the worst the most miserable.
当我们见过所有的人，最后就谁最好、谁最差达成一致时，我们就要考虑最好的人是否也是最幸福的，最坏的人是否也是最痛苦的。
I asked you what were the four forms of government of which you spoke, and then Polemarchus and Adeimantus put in their word; and you began again, and have found your way to the point at which we have now arrived.
我问你你所说的四种政府形式是什么，然后波勒马库斯和阿德曼图斯说出了他们的话；你又开始了，并找到了我们现在所到达的地方。
Your recollection, I said, is most exact.
我说，你的记忆是最准确的。
Then, like a wrestler, he replied, you must put yourself again in the same position; and let me ask the same questions, and do you give me the same answer which you were about to give me then.
然后，他回答说，就像摔跤手一样，你必须再次把自己置于同样的位置；让我问同样的问题，你给我的答案和你当时要给我的答案一样吗？
Yes, if I can, I will, I said.
是的，如果可以的话，我会的，我说。
I shall particularly wish to hear what were the four constitutions of which you were speaking.
我特别想听听你所说的四部宪法是什么。
That question, I said, is easily answered: the four governments of which I spoke, so far as they have distinct names, are, first, those of Crete and Sparta, which are generally applauded; what is termed oligarchy comes next; this is not equally approved, and is a form of government which teems with evils: thirdly, democracy, which naturally follows oligarchy, although very different: and lastly comes tyranny, great and famous, which differs from them all, and is the fourth and worst disorder of a State.
我说，这个问题很容易回答：我所说的四个政府，就其不同名称而言，首先是克里特岛政府和斯巴达政府，它们受到普遍赞扬；其次是寡头政治。这并没有得到同等的认可，而且是一种充满罪恶的政府形式：第三，民主，它自然而然地追随着寡头政治，尽管寡头政治非常不同；最后是伟大而著名的暴政，它与所有暴政都不同，是国家的第四种也是最严重的混乱。
I do not know, do you?
我不知道，你知道吗？
of any other constitution which can be said to have a distinct character.
任何其他可以说具有独特特征的宪法。
There are lordships and principalities which are bought and sold, and some other intermediate forms of government.
有可买卖的领主和公国，以及其他一些中间形式的政府。
But these are nondescripts and may be found equally among Hellenes and among barbarians.
但这些都是不伦不类的，在希腊人和野蛮人中都可以找到。
Yes, he replied, we certainly hear of many curious forms of government which exist among them.
是的，他回答道，我们当然听说过他们中间存在着许多奇怪的政府形式。
Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
我说，你知道吗，政府随着人性情的不同而变化，而且其中一种的数量必定与另一种的数量一样多？
For we cannot suppose that States are made of ‘oak and rock,’ and not out of the human natures which are in them, and which in a figure turn the scale and draw other things after them?
因为我们不能假设国家是由“橡树和岩石”组成的，而不是出于国家内部的人性，而人性在一个图形中改变了尺度并在它们之后绘制了其他事物？
Yes, he said, the States are as the men are; they grow out of human characters.
是的，他说，国家如人。他们是从人类性格中成长起来的。
Then if the constitutions of States are five, the dispositions of individual minds will also be five?
那么，如果国家宪法有五种，那么个人思想的倾向也将有五种吗？
Certainly.
当然。
Him who answers to aristocracy, and whom we rightly call just and good, we have already described.
我们已经描述过他是对贵族负责的人，我们正确地称他为正义和良善。
We have.
我们有。
Then let us now proceed to describe the inferior sort of natures, being the contentious and ambitious, who answer to the Spartan polity; also the oligarchical, democratical, and tyrannical.
那么，现在让我们继续描述那些服从斯巴达政体的劣等人，他们好争吵、野心勃勃。还有寡头政治、民主政治和暴政。
Let us place the most just by the side of the most unjust, and when we see them we shall be able to compare the relative happiness or unhappiness of him who leads a life of pure justice or pure injustice.
让我们把最公正的人和最不公正的人放在一起，当我们看到他们时，我们将能够比较那些过着纯粹正义或纯粹不公正生活的人的相对幸福或不幸。
The enquiry will then be completed.
随后调查将完成。
And we shall know whether we ought to pursue injustice, as Thrasymachus advises, or in accordance with the conclusions of the argument to prefer justice.
我们将知道我们是否应该像特拉西马科斯建议的那样追求不公正，或者根据论证的结论选择正义。
Certainly, he replied, we must do as you say.
当然，他回答说，我们必须按你说的做。
Shall we follow our old plan, which we adopted with a view to clearness, of taking the State first and then proceeding to the individual, and begin with the government of honour?—I know of no name for such a government other than timocracy, or perhaps timarchy.
我们是否应该遵循我们为明确起见而采取的旧计划，即首先考虑国家，然后再考虑个人，并从荣誉政府开始？——我不知道这样的政府除了帝王政治或帝王政治之外还有什么名字。
We will compare with this the like character in the individual; and, after that, consider oligarchy and the oligarchical man; and then again we will turn our attention to democracy and the democratical man; and lastly, we will go and view the city of tyranny, and once more take a look into the tyrant’s soul, and try to arrive at a satisfactory decision.
我们将与这个人的相似性格进行比较；然后，考虑寡头政治和寡头政治人；然后我们将再次把注意力转向民主和民主人；最后，我们将去看看暴虐之城，再次审视暴君的灵魂，并尝试做出一个满意的决定。
That way of viewing and judging of the matter will be very suitable.
这样看待和判断事情就非常合适了。
First, then, I said, let us enquire how timocracy (the government of honour) arises out of aristocracy (the government of the best).
我说，首先让我们探究一下贵族政治（荣誉政府）是如何从贵族政治（最优秀的政府）中产生的。
Clearly, all political changes originate in divisions of the actual governing power; a government which is united, however small, cannot be moved.
显然，一切政治变迁都源于实际统治权力的分裂；一个团结的政府，无论多么小，都无法动摇。
Very true, he said.
非常正确，他说。
In what way, then, will our city be moved, and in what manner will the two classes of auxiliaries and rulers disagree among themselves or with one another?
那么，我们的城市会以何种方式移动，辅助者和统治者这两类人之间或彼此之间又会以何种方式发生分歧呢？
Shall we, after the manner of Homer, pray the Muses to tell us ‘how discord first arose’?
我们是否应该效仿荷马的方式，祈求缪斯女神告诉我们“不和谐最初是如何产生的”？
Shall we imagine them in solemn mockery, to play and jest with us as if we were children, and to address us in a lofty tragic vein, making believe to be in earnest?
我们是否应该想象他们在庄严地嘲笑我们，像我们孩子一样与我们玩耍和开玩笑，并以崇高的悲剧语气对我们讲话，假装是认真的？
How would they address us?
他们会如何称呼我们？
After this manner:—A city which is thus constituted can hardly be shaken; but, seeing that everything which has a beginning has also an end, even a constitution such as yours will not last for ever, but will in time be dissolved.
这样一来：——这样构成的城市就很难动摇；但是，凡事有始必有终，即使像你们这样的宪法也不会永远持续下去，而是会随着时间的推移而瓦解。
And this is the dissolution:—In plants that grow in the earth, as well as in animals that move on the earth’s surface, fertility and sterility of soul and body occur when the circumferences of the circles of each are completed, which in short-lived existences pass over a short space, and in long-lived ones over a long space.
这就是溶解：——在地球上生长的植物中，以及在地球表面上移动的动物中，当灵魂和身体的圆周完成时，就会出现灵魂和身体的生育力和不育性，在短命的存在中，它们经过一个短的空间，而在长寿的存在中，则经过一个长的空间。
But to the knowledge of human fecundity and sterility all the wisdom and education of your rulers will not attain; the laws which regulate them will not be discovered by an intelligence which is alloyed with sense, but will escape them, and they will bring children into the world when they ought not.
但是，你们的统治者的所有智慧和教育都无法达到对人类生育和不育的认识。调节它们的法则不会被与感觉混合的智力所发现，而是会逃脱它们，它们会在不应该的时候把孩子带到这个世界上。
Now that which is of divine birth has a period which is contained in a perfect number (i.e. a cyclical number, such as 6, which is equal to the sum of its divisors 1, 2, 3, so that when the circle or time represented by 6 is completed, the lesser times or rotations represented by 1, 2, 3 are also completed.), but the period of human birth is comprehended in a number in which first increments by involution and evolution (or squared and cubed) obtaining three intervals and four terms of like and unlike, waxing and waning numbers, make all the terms commensurable and agreeable to one another.
现在，神圣出生的事物有一个包含在完全数中的周期（即循环数，例如6，它等于其约数1、2、3的总和，因此当6代表的循环或时间完成时，1、2、3代表的较小的时间或旋转也完成。），但人类出生的周期被包含在一个数字中，其中首先通过内合和进化而增加（或平方和立方）获得三个区间和四个相似数和不同数、增减数项，使所有项彼此可通约且一致。
(Probably the numbers 3, 4, 5, 6 of which the three first = the sides of the Pythagorean triangle.
（可能是数字 3、4、5、6，其中前三个 = 毕达哥拉斯三角形的边。
The terms will then be 3 cubed, 4 cubed, 5 cubed, which together = 6 cubed = 216.) The base of these (3) with a third added (4) when combined with five (20) and raised to the third power furnishes two harmonies; the first a square which is a hundred times as great (400 = 4 x 100) (Or the first a square which is 100 x 100 = 10,000.
那么这些项将是 3 的立方、4 的立方、5 的立方，合在一起 = 6 的立方 = 216。）这些 (3) 的基数加上第三个 (4)，当与五 (20) 结合并提高到三次方时，提供了两个和声；第一个正方形的大小为 100 倍 (400 = 4 x 100)（或者第一个正方形的大小为 100 x 100 = 10,000。
The whole number will then be 17,500 = a square of 100, and an oblong of 100 by 75.), and the other a figure having one side equal to the former, but oblong, consisting of a hundred numbers squared upon rational diameters of a square (i.e. omitting fractions), the side of which is five (7 x 7 = 49 x 100 = 4900), each of them being less by one (than the perfect square which includes the fractions, sc.
那么整数将是 17,500 = 100 的正方形，以及 100 x 75 的长方形。），另一个数字的一边与前者相等，但长方形，由一百个数字与正方形的有理直径平方（即省略分数）组成，其边长为 5（7 x 7 = 49 x 100 = 4900），每个数字都减去 1 （比包含分数的完全平方，sc。
50) or less by (Or, ‘consisting of two numbers squared upon irrational diameters,’ etc. = 100.
50）或更少乘以（或者，“由两个无理数直径的平方组成”等= 100。
For other explanations of the passage see Introduction.) two perfect squares of irrational diameters (of a square the side of which is five = 50 + 50 = 100); and a hundred cubes of three (27 x 100 = 2700 + 4900 + 400 = 8000).
有关该段落的其他解释，请参阅引言。）两个无理直径的完美正方形（边长为 5 的正方形 = 50 + 50 = 100）；和一百个三立方体（27 x 100 = 2700 + 4900 + 400 = 8000）。
Now this number represents a geometrical figure which has control over the good and evil of births.
现在这个数字代表了一个几何图形，它控制着出生的善恶。
For when your guardians are ignorant of the law of births, and unite bride and bridegroom out of season, the children will not be goodly or fortunate.
因为当你的监护人不了解出生法则，并在不合时宜的情况下结合新娘和新郎时，孩子们将不会有好运气。
And though only the best of them will be appointed by their predecessors, still they will be unworthy to hold their fathers’ places, and when they come into power as guardians, they will soon be found to fail in taking care of us, the Muses, first by under-valuing music; which neglect will soon extend to gymnastic; and hence the young men of your State will be less cultivated.
尽管他们中只有最优秀的人才会被他们的前辈任命，但他们仍然不配继承他们父亲的位置，当他们作为监护人掌权时，很快就会发现他们未能照顾我们缪斯女神，首先是因为低估了音乐；这种忽视很快就会延伸到体操上；因此，你们国家的年轻人将缺乏教养。
In the succeeding generation rulers will be appointed who have lost the guardian power of testing the metal of your different races, which, like Hesiod’s, are of gold and silver and brass and iron.
在下一代中，统治者将被任命为失去测试你们不同种族金属的监护权的人，这些金属就像赫西奥德的金属一样，是由金、银、黄铜和铁制成的。
And so iron will be mingled with silver, and brass with gold, and hence there will arise dissimilarity and inequality and irregularity, which always and in all places are causes of hatred and war.
因此，铁将与银混合，黄铜与金混合，因此就会出现差异、不平等和不规则，而这些总是在所有地方都是仇恨和战争的根源。
This the Muses affirm to be the stock from which discord has sprung, wherever arising; and this is their answer to us.
缪斯们断言，这就是不和谐产生的根源，无论在何处产生；这就是他们给我们的答案。
Yes, and we may assume that they answer truly.
是的，我们可以假设他们的回答是真实的。
Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
哎呀，是的，我说，他们当然回答如实；缪斯怎么能说假话呢？
And what do the Muses say next?
缪斯女神接下来会说什么？
When discord arose, then the two races were drawn different ways: the iron and brass fell to acquiring money and land and houses and gold and silver; but the gold and silver races, not wanting money but having the true riches in their own nature, inclined towards virtue and the ancient order of things.
当不和出现时，两个种族就会被吸引到不同的方向：铁和铜落到获取金钱、土地、房屋和金银上；但金银种族并不想要金钱，而是在其本性中拥有真正的财富，倾向于美德和古老的事物秩序。
There was a battle between them, and at last they agreed to distribute their land and houses among individual owners; and they enslaved their friends and maintainers, whom they had formerly protected in the condition of freemen, and made of them subjects and servants; and they themselves were engaged in war and in keeping a watch against them.
他们之间经过一番斗争，最后同意将土地和房屋分给个人所有。他们奴役了他们以前以自由民身份保护的朋友和维护者，使他们成为臣民和仆人。他们自己也参与战争并监视他们。
I believe that you have rightly conceived the origin of the change.
我相信您已经正确地理解了变化的根源。
And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
那么由此产生的新政府将是介于寡头政治和贵族政治之间的形式吗？
Very true.
非常真实。
Such will be the change, and after the change has been made, how will they proceed?
变化就是这样，变化之后，又将如何进行呢？
Clearly, the new State, being in a mean between oligarchy and the perfect State, will partly follow one and partly the other, and will also have some peculiarities.
显然，新国家介于寡头政治和完美国家之间，将部分遵循其中一种，部分遵循另一种，并且也会有一些特殊性。
True, he said.
是的，他说。
In the honour given to rulers, in the abstinence of the warrior class from agriculture, handicrafts, and trade in general, in the institution of common meals, and in the attention paid to gymnastics and military training—in all these respects this State will resemble the former.
在给予统治者的荣誉方面，在武士阶级对农业、手工业和一般贸易的禁欲方面，在共同膳食的制度方面，在对体操和军事训练的重视方面——在所有这些方面，这个国家都将与前者相似。
True.
真的。
But in the fear of admitting philosophers to power, because they are no longer to be had simple and earnest, but are made up of mixed elements; and in turning from them to passionate and less complex characters, who are by nature fitted for war rather than peace; and in the value set by them upon military stratagems and contrivances, and in the waging of everlasting wars—this State will be for the most part peculiar.
但又害怕让哲学家掌权，因为他们不再是简单而认真的，而是由混合的元素组成；并从他们转向充满激情和不那么复杂的人物，他们天生适合战争而不是和平；就他们对军事战略和计划的重视，以及发动持久战争而言，这个国家在很大程度上将是独特的。
Yes.
是的。
Yes, I said; and men of this stamp will be covetous of money, like those who live in oligarchies; they will have, a fierce secret longing after gold and silver, which they will hoard in dark places, having magazines and treasuries of their own for the deposit and concealment of them; also castles which are just nests for their eggs, and in which they will spend large sums on their wives, or on any others whom they please.
是的，我说；这种类型的人会像那些生活在寡头政治中的人一样贪图金钱。他们会对金银有一种强烈的秘密渴望，他们会把它们藏在黑暗的地方，有自己的杂志和金库来存放和隐藏它们；还有城堡，它们只是他们的蛋的巢穴，他们会在其中为他们的妻子或他们喜欢的任何其他人花费大量金钱。
That is most true, he said.
他说，这是千真万确的。
And they are miserly because they have no means of openly acquiring the money which they prize; they will spend that which is another man’s on the gratification of their desires, stealing their pleasures and running away like children from the law, their father: they have been schooled not by gentle influences but by force, for they have neglected her who is the true Muse, the companion of reason and philosophy, and have honoured gymnastic more than music.
他们之所以吝啬，是因为他们没有办法公开获得他们所珍视的金钱。他们会把别人的东西花在满足自己的欲望上，偷走他们的快乐，像孩子一样逃离法律，他们的父亲：他们不是受到温和的影响，而是受到暴力的教育，因为他们忽视了真正的缪斯女神，理性和哲学的伴侣，并且更加尊重体操而不是音乐。
Undoubtedly, he said, the form of government which you describe is a mixture of good and evil.
他说，毫无疑问，你所描述的政府形式是善与恶的混合体。
Why, there is a mixture, I said; but one thing, and one thing only, is predominantly seen,—the spirit of contention and ambition; and these are due to the prevalence of the passionate or spirited element.
为什么，有一种混合物，我说；但是，人们主要看到一件事，而且只有一件事，那就是争斗精神和野心。这些都是由于热情或活力元素的盛行造成的。
Assuredly, he said.
肯定的，他说。
Such is the origin and such the character of this State, which has been described in outline only; the more perfect execution was not required, for a sketch is enough to show the type of the most perfectly just and most perfectly unjust; and to go through all the States and all the characters of men, omitting none of them, would be an interminable labour.
这就是这个国家的起源和特征，只是概述了这一点；不需要更完美的执行，因为一个草图就足以表明最完美的正义和最完美的不正义的类型。要考察所有的国家和人的所有性格，不遗漏任何一个，将是一项无休止的工作。
Very true, he replied.
非常正确，他回答道。
Now what man answers to this form of government-how did he come into being, and what is he like?
现在，什么样的人应对这种形式的政府——他是如何产生的，他是什么样的？
I think, said Adeimantus, that in the spirit of contention which characterises him, he is not unlike our friend Glaucon.
阿德曼图斯说，我认为，就他所特有的争论精神而言，他与我们的朋友格劳孔并没有什么不同。
Perhaps, I said, he may be like him in that one point; but there are other respects in which he is very different.
我说，也许他在这一点上和他很像。但他在其他方面也有很大不同。
In what respects?
体现在哪些方面？
He should have more of self-assertion and be less cultivated, and yet a friend of culture; and he should be a good listener, but no speaker.
多一点主见，少一点教养，但又是文化之友；他应该是一个好的倾听者，但不是一个演讲者。
Such a person is apt to be rough with slaves, unlike the educated man, who is too proud for that; and he will also be courteous to freemen, and remarkably obedient to authority; he is a lover of power and a lover of honour; claiming to be a ruler, not because he is eloquent, or on any ground of that sort, but because he is a soldier and has performed feats of arms; he is also a lover of gymnastic exercises and of the chase.
这样的人容易对奴隶粗暴，不像受过教育的人，因为受过教育的人太骄傲了。他也会对自由民有礼貌，并且非常服从权威。他热爱权力，热爱荣誉；自称是统治者，不是因为他能言善辩，也不是因为他有任何类似的理由，而是因为他是一名士兵，有过战功；他也是体操和追逐的爱好者。
Yes, that is the type of character which answers to timocracy.
是的，这种性格适合专制统治。
Such an one will despise riches only when he is young; but as he gets older he will be more and more attracted to them, because he has a piece of the avaricious nature in him, and is not single-minded towards virtue, having lost his best guardian.
这样的人，只有在年轻的时候才会轻视财富，而在年轻的时候才会轻视财富。但随着年龄的增长，他会越来越被它们所吸引，因为他身上有一些贪婪的本性，不专一于德行，失去了最好的守护者。
Who was that?
那是谁？
said Adeimantus.
阿德曼图斯说。
Philosophy, I said, tempered with music, who comes and takes up her abode in a man, and is the only saviour of his virtue throughout life.
我说，哲学与音乐相调和，来到一个男人身上并占据了她的住所，并且是他一生美德的唯一救世主。
Good, he said.
很好，他说。
Such, I said, is the timocratical youth, and he is like the timocratical State.
我说，这就是政治青年，他就像政治国家。
Exactly.
确切地。
His origin is as follows:—He is often the young son of a brave father, who dwells in an ill-governed city, of which he declines the honours and offices, and will not go to law, or exert himself in any way, but is ready to waive his rights in order that he may escape trouble.
他的出身是这样的：——他常常是一位勇敢的父亲的年幼的儿子，他住在一个管理不善的城市里，他拒绝接受这座城市的荣誉和官职，也不会诉诸法律，也不会以任何方式发挥自己的作用，但准备放弃自己的权利，以便逃避麻烦。
And how does the son come into being?
而儿子又是怎样产生的呢？
The character of the son begins to develope when he hears his mother complaining that her husband has no place in the government, of which the consequence is that she has no precedence among other women.
当儿子听到母亲抱怨她的丈夫在政府中没有地位时，儿子的性格开始发展，其结果是她在其他妇女中没有优先地位。
Further, when she sees her husband not very eager about money, and instead of battling and railing in the law courts or assembly, taking whatever happens to him quietly; and when she observes that his thoughts always centre in himself, while he treats her with very considerable indifference, she is annoyed, and says to her son that his father is only half a man and far too easy-going: adding all the other complaints about her own ill-treatment which women are so fond of rehearsing.
此外，当她看到丈夫对金钱并不那么渴望，而不是在法庭或集会上争吵和谩骂时，而是平静地接受发生在他身上的一切；当她发现他的思想总是以自己为中心，而他对她却相当冷漠时，她很恼火，并对她的儿子说，他的父亲只是半个男人，而且太随和了：加上所有其他关于她自己受到虐待的抱怨，而这些都是女人如此喜欢排练的。
Yes, said Adeimantus, they give us plenty of them, and their complaints are so like themselves.
是的，阿德曼图斯说，他们给了我们很多，他们的抱怨也很像他们自己。
And you know, I said, that the old servants also, who are supposed to be attached to the family, from time to time talk privately in the same strain to the son; and if they see any one who owes money to his father, or is wronging him in any way, and he fails to prosecute them, they tell the youth that when he grows up he must retaliate upon people of this sort, and be more of a man than his father.
我说，你知道，那些应该依附于这个家庭的老仆人们，时不时也会以同样的语气私下与儿子交谈；他们对儿子也有同样的态度。如果他们看到谁欠了他父亲的钱，或者以任何方式冤枉了他，而他没有起诉他们，他们就会告诉年轻人，等他长大了，一定要报复这种人，比他的父亲更有男子气概。
He has only to walk abroad and he hears and sees the same sort of thing: those who do their own business in the city are called simpletons, and held in no esteem, while the busy-bodies are honoured and applauded.
他只要走到国外，就会听到和看到同样的事情：那些在城市里做自己生意的人被称为傻瓜，不受尊重，而好管闲事的人则受到尊重和喝彩。
The result is that the young man, hearing and seeing all these things—hearing, too, the words of his father, and having a nearer view of his way of life, and making comparisons of him and others—is drawn opposite ways: while his father is watering and nourishing the rational principle in his soul, the others are encouraging the passionate and appetitive; and he being not originally of a bad nature, but having kept bad company, is at last brought by their joint influence to a middle point, and gives up the kingdom which is within him to the middle principle of contentiousness and passion, and becomes arrogant and ambitious.
结果是，年轻人在听到和看到这一切——也听到了父亲的话，更近距离地了解了他的生活方式，并将他和其他人进行了比较——受到了相反的吸引：当他的父亲在他灵魂中浇灌和滋养理性原则时，其他人则在鼓励激情和欲望；而当他的父亲在他的灵魂中浇灌和滋养理性原则时，其他人却在鼓励他的激情和欲望；他原本的本性并不坏，但结交了不好的朋友，最终在他们的共同影响下，走向了中间点，放弃了他内心的王国，让位于好斗和激情的中间原则，变得傲慢和野心勃勃。
You seem to me to have described his origin perfectly.
在我看来，你完美地描述了他的出身。
Then we have now, I said, the second form of government and the second type of character?
那么，我说，我们现在有第二种政府形式和第二种性格吗？
We have.
我们有。
Next, let us look at another man who, as Aeschylus says,
接下来，让我们看看另一个人，正如埃斯库罗斯所说：
‘Is set over against another State;’
“与另一个国家对抗；”
or rather, as our plan requires, begin with the State.
或者更确切地说，按照我们的计划要求，从国家开始。
By all means.
无论如何。
I believe that oligarchy follows next in order.
我相信寡头政治紧随其后。
And what manner of government do you term oligarchy?
您将哪种政府称为寡头政治？
A government resting on a valuation of property, in which the rich have power and the poor man is deprived of it.
一个以财产估价为基础的政府，富人拥有权力，穷人则被剥夺权力。
I understand, he replied.
我明白，他回答道。
Ought I not to begin by describing how the change from timocracy to oligarchy arises?
难道我不应该首先描述一下从王权政治到寡头政治的转变是如何发生的吗？
Yes.
是的。
Well, I said, no eyes are required in order to see how the one passes into the other.
好吧，我说过，不需要眼睛就能看到一个如何进入另一个。
How?
如何？
The accumulation of gold in the treasury of private individuals is the ruin of timocracy; they invent illegal modes of expenditure; for what do they or their wives care about the law?
私人金库中黄金的积累是民主政治的毁灭。他们发明了非法的支出方式；他们或他们的妻子为什么关心法律？
Yes, indeed.
是的，确实如此。
And then one, seeing another grow rich, seeks to rival him, and thus the great mass of the citizens become lovers of money.
然后，一个人看到另一个人变得富有，就寻求与他竞争，从而使广大公民变得贪爱金钱。
Likely enough.
可能足够了。
And so they grow richer and richer, and the more they think of making a fortune the less they think of virtue; for when riches and virtue are placed together in the scales of the balance, the one always rises as the other falls.
于是，他们变得越来越富有，越想发财，越不想德行。因为当财富和美德放在天平的天平上时，总是一个上升，另一个下降。
True.
真的。
And in proportion as riches and rich men are honoured in the State, virtue and the virtuous are dishonoured.
国家对财富和富人的尊崇程度越高，美德和有道德的人就越受到侮辱。
Clearly.
清楚地。
And what is honoured is cultivated, and that which has no honour is neglected.
受尊崇的人会被培养，无尊荣的人会被忽视。
That is obvious.
这是显而易见的。
And so at last, instead of loving contention and glory, men become lovers of trade and money; they honour and look up to the rich man, and make a ruler of him, and dishonour the poor man.
因此，人们最终不再热爱争斗和荣耀，而是热爱贸易和金钱。他们尊敬和仰望富人，并任命他为统治者，羞辱穷人。
They do so.
他们这样做了。
They next proceed to make a law which fixes a sum of money as the qualification of citizenship; the sum is higher in one place and lower in another, as the oligarchy is more or less exclusive; and they allow no one whose property falls below the amount fixed to have any share in the government.
接下来他们着手制定一项法律，规定一笔钱作为公民资格；一个地方的总和较高，而另一个地方的总和较低，因为寡头政治或多或少具有排他性；他们不允许财产低于固定数额的人拥有政府的任何股份。
These changes in the constitution they effect by force of arms, if intimidation has not already done their work.
如果恐吓还没有发挥作用的话，他们会通过武力对宪法进行这些修改。
Very true.
非常真实。
And this, speaking generally, is the way in which oligarchy is established.
一般来说，这就是寡头政治的建立方式。
Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?
是的，他说；但是这种政府形式有什么特点，我们所说的有什么缺陷呢？
First of all, I said, consider the nature of the qualification.
首先，我说，考虑资格的性质。
Just think what would happen if pilots were to be chosen according to their property, and a poor man were refused permission to steer, even though he were a better pilot?
试想一下，如果按照财产来选择飞行员，而一个穷人即使是一名更好的飞行员却被拒绝驾驶，会发生什么？
You mean that they would shipwreck?
你的意思是他们会沉船？
Yes; and is not this true of the government of anything?
是的;对于任何事物的政府来说不都是如此吗？
I should imagine so.
我应该这么想。
Except a city?—or would you include a city?
除了一个城市？——或者你会包括一个城市吗？
Nay, he said, the case of a city is the strongest of all, inasmuch as the rule of a city is the greatest and most difficult of all.
不，他说，城市的情况是最有力的，因为城市的统治是最伟大和最困难的。
This, then, will be the first great defect of oligarchy?
那么，这将是寡头政治的第一个巨大缺陷吗？
Clearly.
清楚地。
And here is another defect which is quite as bad.
还有另一个同样糟糕的缺陷。
What defect?
什么缺陷？
The inevitable division: such a State is not one, but two States, the one of poor, the other of rich men; and they are living on the same spot and always conspiring against one another.
不可避免的分裂：这样的国家不是一个国家，而是两个国家，一个是穷人的国家，另一个是富人的国家；他们住在同一个地方，总是互相密谋。
That, surely, is at least as bad.
当然，这至少同样糟糕。
Another discreditable feature is, that, for a like reason, they are incapable of carrying on any war.
另一个不光彩的特征是，出于类似的原因，他们没有能力进行任何战争。
Either they arm the multitude, and then they are more afraid of them than of the enemy; or, if they do not call them out in the hour of battle, they are oligarchs indeed, few to fight as they are few to rule.
要么他们武装群众，然后他们就更害怕群众而不是敌人；或者，如果他们在战斗时不号召他们，那么他们确实是寡头，很少有人可以战斗，因为他们很少有人可以统治。
And at the same time their fondness for money makes them unwilling to pay taxes.
与此同时，他们对金钱的喜爱使他们不愿意纳税。
How discreditable!
多么丢人啊！
And, as we said before, under such a constitution the same persons have too many callings—they are husbandmen, tradesmen, warriors, all in one.
而且，正如我们之前所说，在这样的宪法下，同一个人有太多的使命——他们是农夫、商人、战士，三者合而为一。
Does that look well?
看起来不错吗？
Anything but well.
一切都好，除了好。
There is another evil which is, perhaps, the greatest of all, and to which this State first begins to be liable.
还有另一种罪恶，也许是所有罪恶中最严重的，也是这个国家首先开始遭受的。
What evil?
什么邪恶？
A man may sell all that he has, and another may acquire his property; yet after the sale he may dwell in the city of which he is no longer a part, being neither trader, nor artisan, nor horseman, nor hoplite, but only a poor, helpless creature.
一个人可以变卖他所有的一切，而另一个人可以取得他的财产；然而，在出售之后，他可能会居住在他不再是其中一部分的城市里，他既不是商人，也不是工匠，也不是骑手，也不是重装步兵，而只是一个贫穷、无助的生物。
Yes, that is an evil which also first begins in this State.
是的，这也是首先从这个州开始的邪恶。
The evil is certainly not prevented there; for oligarchies have both the extremes of great wealth and utter poverty.
邪恶当然不会在那里被阻止；因为寡头政治既有巨大财富的极端，也有赤贫的极端。
True.
真的。
But think again: In his wealthy days, while he was spending his money, was a man of this sort a whit more good to the State for the purposes of citizenship?
但再想一想：在他富有的时候，当他花钱的时候，这样的人为了公民的目的，对国家有好处吗？
Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
或者他只是表面上是统治集团的一员，实际上他既不是统治者也不是臣民，而只是一个挥霍者？
As you say, he seemed to be a ruler, but was only a spendthrift.
正如你所说，他看似是一个统治者，但实际上只是一个挥霍者。
May we not say that this is the drone in the house who is like the drone in the honeycomb, and that the one is the plague of the city as the other is of the hive?
难道我们不能说，这是房子里的雄蜂，就像蜂巢里的雄蜂一样，一个是城市的瘟疫，另一个是蜂巢的瘟疫？
Just so, Socrates.
正是如此，苏格拉底。
And God has made the flying drones, Adeimantus, all without stings, whereas of the walking drones he has made some without stings but others have dreadful stings; of the stingless class are those who in their old age end as paupers; of the stingers come all the criminal class, as they are termed.
上帝创造了飞行的雄蜂阿德曼图斯，所有的雄蜂都没有蜇，而对于行走的雄蜂，他创造了一些没有蜇，但另一些则有可怕的蜇。无刺阶级是那些在晚年最后成为乞丐的人。毒刺者全部来自犯罪阶层，正如他们所说的那样。
Most true, he said.
最真实的，他说。
Clearly then, whenever you see paupers in a State, somewhere in that neighborhood there are hidden away thieves, and cut-purses and robbers of temples, and all sorts of malefactors.
显然，每当你在一个州看到乞丐时，在那个街区的某个地方就藏着小偷、偷窃钱包的人、寺庙的强盗，以及各种各样的犯罪分子。
Clearly.
清楚地。
Well, I said, and in oligarchical States do you not find paupers?
好吧，我说，在寡头国家里找不到穷人吗？
Yes, he said; nearly everybody is a pauper who is not a ruler.
是的，他说；几乎每个人都是非统治者的乞丐。
And may we be so bold as to affirm that there are also many criminals to be found in them, rogues who have stings, and whom the authorities are careful to restrain by force?
我们是否可以大胆地断言，其中也有许多罪犯，有刺的流氓，当局小心翼翼地用武力镇压他们？
Certainly, we may be so bold.
当然，我们也可能如此大胆。
The existence of such persons is to be attributed to want of education, ill-training, and an evil constitution of the State?
这些人的存在难道要归咎于缺乏教育、训练不良和国家宪法的邪恶吗？
True.
真的。
Such, then, is the form and such are the evils of oligarchy; and there may be many other evils.
这就是寡头政治的形式，这就是寡头政治的罪恶。可能还有许多其他的罪恶。
Very likely.
很有可能。
Then oligarchy, or the form of government in which the rulers are elected for their wealth, may now be dismissed.
那么，寡头政治，或者统治者根据财富选举产生的政府形式，现在可能会被废除。
Let us next proceed to consider the nature and origin of the individual who answers to this State.
接下来让我们继续考虑响应该状态的个人的性质和起源。
By all means.
无论如何。
Does not the timocratical man change into the oligarchical on this wise?
这样一来，贵族政治的人不就变成了寡头政治的人吗？
How?
如何？
A time arrives when the representative of timocracy has a son: at first he begins by emulating his father and walking in his footsteps, but presently he sees him of a sudden foundering against the State as upon a sunken reef, and he and all that he has is lost; he may have been a general or some other high officer who is brought to trial under a prejudice raised by informers, and either put to death, or exiled, or deprived of the privileges of a citizen, and all his property taken from him.
有一天，帝王政治的代表有了一个儿子：起初，他开始效仿他的父亲，追随他的脚步，但不久，他看到他突然像沉没的礁石一样与国家对抗，他和他所拥有的一切都消失了；他可能是一名将军或其他高级官员，因告密者的偏见而受到审判，或者被处死，或者被流放，或者被剥夺公民的特权，并被剥夺所有财产。
Nothing more likely.
没有什么更可能的了。
And the son has seen and known all this—he is a ruined man, and his fear has taught him to knock ambition and passion headforemost from his bosom’s throne; humbled by poverty he takes to money-making and by mean and miserly savings and hard work gets a fortune together.
儿子已经看到并知道了这一切——他是一个破产的人，他的恐惧教会他把野心和激情从他怀抱的宝座上扫掉；因贫穷而感到卑微的他开始赚钱，并通过吝啬和吝啬的储蓄和努力工作积累了财富。
Is not such an one likely to seat the concupiscent and covetous element on the vacant throne and to suffer it to play the great king within him, girt with tiara and chain and scimitar?
这样的人难道不会让贪婪和贪婪的因素坐在空缺的王位上，并让它在他内心扮演伟大的国王，戴着王冠、锁链和弯刀吗？
Most true, he replied.
千真万确，他回答道。
And when he has made reason and spirit sit down on the ground obediently on either side of their sovereign, and taught them to know their place, he compels the one to think only of how lesser sums may be turned into larger ones, and will not allow the other to worship and admire anything but riches and rich men, or to be ambitious of anything so much as the acquisition of wealth and the means of acquiring it.
当他让理性和精神乖乖地坐在他们君主的两侧，并教导他们知道自己的位置时，他迫使一个人只考虑如何将较小的数额变成较大的数额，并且不允许另一个人崇拜和钦佩除了财富和富人之外的任何东西，或者对任何事情抱有野心，比如获得财富和获得财富的手段。
Of all changes, he said, there is none so speedy or so sure as the conversion of the ambitious youth into the avaricious one.
他说，在所有的变化中，没有什么比雄心勃勃的年轻人转变为贪婪的年轻人更迅速、更确定的了。
And the avaricious, I said, is the oligarchical youth?
我说，贪婪是寡头青年吗？
Yes, he said; at any rate the individual out of whom he came is like the State out of which oligarchy came.
是的，他说；无论如何，他所出身的个人就像寡头政治出身的国家一样。
Let us then consider whether there is any likeness between them.
那么我们就来思考一下他们之间是否有相似之处。
Very good.
非常好。
First, then, they resemble one another in the value which they set upon wealth?
那么，首先，他们对财富的价值观是否相似？
Certainly.
当然。
Also in their penurious, laborious character; the individual only satisfies his necessary appetites, and confines his expenditure to them; his other desires he subdues, under the idea that they are unprofitable.
还有他们吝啬、勤劳的性格；个人只满足其必要的欲望，并限制其支出；他抑制了其他欲望，因为他认为这些欲望是无利可图的。
True.
真的。
He is a shabby fellow, who saves something out of everything and makes a purse for himself; and this is the sort of man whom the vulgar applaud.
他是个穷小子，什么都省点，给自己做个钱包；这就是普通人所称赞的那种人。
Is he not a true image of the State which he represents?
他难道不是他所代表的国家的真实形象吗？
He appears to me to be so; at any rate money is highly valued by him as well as by the State.
在我看来他就是这样；无论如何，他和国家都高度重视金钱。
You see that he is not a man of cultivation, I said.
我说，你看他不是一个修行人。
I imagine not, he said; had he been educated he would never have made a blind god director of his chorus, or given him chief honour.
我想不会，他说；如果他受过教育，他绝不会任命一个盲目的神来指挥他的合唱团，也不会给他最高的荣誉。
Excellent!
出色的！
I said.
我说。
Yet consider: Must we not further admit that owing to this want of cultivation there will be found in him dronelike desires as of pauper and rogue, which are forcibly kept down by his general habit of life?
但请想一想：难道我们不能进一步承认，由于缺乏这种修养，他身上就会出现乞丐和流氓般的欲望，而这些欲望却被他的一般生活习惯强行抑制住了？
True.
真的。
Do you know where you will have to look if you want to discover his rogueries?
你知道如果你想发现他的欺诈行为，你必须去哪里寻找吗？
Where must I look?
我必须看哪里？
You should see him where he has some great opportunity of acting dishonestly, as in the guardianship of an orphan.
你应该在他有很大机会做出不诚实行为的地方看到他，比如在监护孤儿时。
Aye.
是啊。
It will be clear enough then that in his ordinary dealings which give him a reputation for honesty he coerces his bad passions by an enforced virtue; not making them see that they are wrong, or taming them by reason, but by necessity and fear constraining them, and because he trembles for his possessions.
那么很明显，在他的日常交往中，他以诚实的名声而闻名，他用一种强制的美德来强迫自己的不良激情。不是让他们知道自己错了，也不是用理性驯服他们，而是出于必要和恐惧来约束他们，因为他为自己的财产而颤抖。
To be sure.
可以肯定的是。
Yes, indeed, my dear friend, but you will find that the natural desires of the drone commonly exist in him all the same whenever he has to spend what is not his own.
是的，确实如此，我亲爱的朋友，但是你会发现，每当雄蜂不得不花费不属于自己的东西时，他的本能欲望仍然普遍存在。
Yes, and they will be strong in him too.
是的，他们也会因为他而变得坚强。
The man, then, will be at war with himself; he will be two men, and not one; but, in general, his better desires will be found to prevail over his inferior ones.
那么，这个人就会与自己交战。他将是两个人，而不是一个人；但一般来说，他的美好愿望会战胜他的低劣愿望。
True.
真的。
For these reasons such an one will be more respectable than most people; yet the true virtue of a unanimous and harmonious soul will flee far away and never come near him.
由于这些原因，这样的人会比大多数人更受人尊敬。然而，一个一致和谐的灵魂的真正美德会远远地逃走，永远不会靠近他。
I should expect so.
我应该这么期待。
And surely, the miser individually will be an ignoble competitor in a State for any prize of victory, or other object of honourable ambition; he will not spend his money in the contest for glory; so afraid is he of awakening his expensive appetites and inviting them to help and join in the struggle; in true oligarchical fashion he fights with a small part only of his resources, and the result commonly is that he loses the prize and saves his money.
当然，守财奴个人在一个国家中会成为一个不光彩的竞争者，争夺任何胜利的奖品或其他光荣的野心目标。他不会把钱花在争夺荣耀上；他如此害怕唤醒他昂贵的胃口并邀请他们帮助并加入斗争；以真正的寡头政治方式，他只用自己的一小部分资源进行战斗，结果通常是他失去了奖品并节省了钱。
Very true.
非常真实。
Can we any longer doubt, then, that the miser and money-maker answers to the oligarchical State?
那么，我们还能再怀疑守财奴和金钱制造者对寡头国家的回应吗？
There can be no doubt.
毫无疑问。
Next comes democracy; of this the origin and nature have still to be considered by us; and then we will enquire into the ways of the democratic man, and bring him up for judgment.
接下来是民主；其根源和性质还有待我们思考；然后我们将调查民主人士的做法，并将他带上法庭接受审判。
That, he said, is our method.
他说，这就是我们的方法。
Well, I said, and how does the change from oligarchy into democracy arise?
那么，我说，从寡头政治到民主政治的转变是如何发生的呢？
Is it not on this wise?—The good at which such a State aims is to become as rich as possible, a desire which is insatiable?
难道不是这样吗？——这样一个国家的目标就是尽可能地变得富有，这是一种无法满足的欲望？
What then?
然后呢？
The rulers, being aware that their power rests upon their wealth, refuse to curtail by law the extravagance of the spendthrift youth because they gain by their ruin; they take interest from them and buy up their estates and thus increase their own wealth and importance?
统治者意识到他们的权力取决于他们的财富，因此拒绝通过法律限制挥霍无度的年轻人的奢侈行为，因为他们通过他们的毁灭而获利。他们从他们那里获取利息并购买他们的财产，从而增加自己的财富和重要性？
To be sure.
可以肯定的是。
There can be no doubt that the love of wealth and the spirit of moderation cannot exist together in citizens of the same state to any considerable extent; one or the other will be disregarded.
毫无疑问，对财富的热爱和节制精神在同一国家的公民中不可能在很大程度上同时存在；其中之一将被忽略。
That is tolerably clear.
这是相当清楚的。
And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
而在寡头国家，由于粗心大意和铺张浪费的普遍蔓延，良家男子常常沦落为乞丐？
Yes, often.
是的，经常。
And still they remain in the city; there they are, ready to sting and fully armed, and some of them owe money, some have forfeited their citizenship; a third class are in both predicaments; and they hate and conspire against those who have got their property, and against everybody else, and are eager for revolution.
但他们仍然留在城里；他们就在那里，全副武装，做好了刺杀的准备，其中一些人欠了钱，一些人丧失了公民身份；第三类则处于两种困境；他们仇恨并密谋反对那些拥有他们财产的人和其他所有人，并渴望革命。
That is true.
确实如此。
On the other hand, the men of business, stooping as they walk, and pretending not even to see those whom they have already ruined, insert their sting—that is, their money—into some one else who is not on his guard against them, and recover the parent sum many times over multiplied into a family of children: and so they make drone and pauper to abound in the State.
另一方面，商人走路时弯着腰，甚至假装没有看到那些被他们毁掉的人，他们把他们的刺——也就是说，他们的钱——塞给那些对他们没有警惕的人，并把父母的钱数倍地追回给一个有孩子的家庭：因此，他们使国家中的无人机和乞丐大量存在。
Yes, he said, there are plenty of them—that is certain.
是的，他说，有很多——这是肯定的。
The evil blazes up like a fire; and they will not extinguish it, either by restricting a man’s use of his own property, or by another remedy:
邪恶如火般熊熊燃烧；他们不会通过限制一个人使用自己的财产或通过其他补救措施来消灭它：
What other?
还有什么？
One which is the next best, and has the advantage of compelling the citizens to look to their characters:—Let there be a general rule that every one shall enter into voluntary contracts at his own risk, and there will be less of this scandalous money-making, and the evils of which we were speaking will be greatly lessened in the State.
这是次佳的做法，其优点是迫使公民审视自己的品格：——制定一项普遍规则，即每个人都应自担风险地签订自愿合同，这样，这种可耻的赚钱行为就会减少，我们所说的罪恶在国家中也会大大减少。
Yes, they will be greatly lessened.
是的，它们会大大减少。
At present the governors, induced by the motives which I have named, treat their subjects badly; while they and their adherents, especially the young men of the governing class, are habituated to lead a life of luxury and idleness both of body and mind; they do nothing, and are incapable of resisting either pleasure or pain.
目前，统治者们出于我所列举的动机，对待他们的臣民很恶劣。而他们及其追随者，特别是统治阶级的年轻人，则习惯于身心奢侈、游手好闲的生活。他们什么也不做，无法抗拒快乐或痛苦。
Very true.
非常真实。
They themselves care only for making money, and are as indifferent as the pauper to the cultivation of virtue.
他们自己只关心赚钱，对修行就像乞丐一样漠不关心。
Yes, quite as indifferent.
是的，同样冷漠。
Such is the state of affairs which prevails among them.
这就是他们中间普遍存在的情况。
And often rulers and their subjects may come in one another’s way, whether on a journey or on some other occasion of meeting, on a pilgrimage or a march, as fellow-soldiers or fellow-sailors; aye and they may observe the behaviour of each other in the very moment of danger—for where danger is, there is no fear that the poor will be despised by the rich—and very likely the wiry sunburnt poor man may be placed in battle at the side of a wealthy one who has never spoilt his complexion and has plenty of superfluous flesh—when he sees such an one puffing and at his wits’-end, how can he avoid drawing the conclusion that men like him are only rich because no one has the courage to despoil them?
统治者和他们的臣民常常会互相妨碍，无论是在旅途中还是在其他聚会场合，在朝圣或行军中，作为战友或水手；是的，他们可以在危险时刻观察彼此的行为——因为在危险的地方，不用担心穷人会被富人鄙视——而且，那个精瘦、晒黑的穷人很可能会被安排在一个从来没有破坏过自己的肤色、有很多多余的肉的富人身边战斗——当他看到这样一个气喘吁吁、束手无策的人时，他怎么能避免得出这样的结论：像他这样的人之所以富有，是因为没有人有钱。有勇气去掠夺他们吗？
And when they meet in private will not people be saying to one another ‘Our warriors are not good for much’?
当他们私下见面时，人们不会互相说“我们的战士没有多大用处”吗？
Yes, he said, I am quite aware that this is their way of talking.
是的，他说，我很清楚这是他们的说话方式。
And, as in a body which is diseased the addition of a touch from without may bring on illness, and sometimes even when there is no external provocation a commotion may arise within—in the same way wherever there is weakness in the State there is also likely to be illness, of which the occasion may be very slight, the one party introducing from without their oligarchical, the other their democratical allies, and then the State falls sick, and is at war with herself; and may be at times distracted, even when there is no external cause.
而且，正如在一个患病的身体中，外来的影响可能会带来疾病，有时即使没有外部挑衅，内部也可能会出现骚乱——同样，只要国家有弱点，也可能会生病，这种情况可能非常轻微，一方从外部引入寡头政治，另一方从外部引入民主盟友，然后国家就会生病，并与自己交战；有时可能会分心，即使没有外部原因。
Yes, surely.
是的，当然。
And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot.
然后，当穷人征服了他们的对手，屠杀一些人，驱逐一些人，而剩下的人则给予平等的自由和权力之后，民主就形成了；这就是治安官通常由抽签选出的政府形式。
Yes, he said, that is the nature of democracy, whether the revolution has been effected by arms, or whether fear has caused the opposite party to withdraw.
是的，他说，这就是民主的本质，无论革命是通过武力实现的，还是恐惧导致对方退出。
And now what is their manner of life, and what sort of a government have they?
现在他们的生活方式是什么，他们有一个什么样的政府？
for as the government is, such will be the man.
因为政府怎样，人就怎样。
Clearly, he said.
显然，他说。
In the first place, are they not free; and is not the city full of freedom and frankness—a man may say and do what he likes?
首先，它们不是免费的吗？这座城市不是充满了自由和坦诚吗？一个人可以说、做他喜欢做的事情吗？
’Tis said so, he replied.
“是这样说的，”他回答道。
And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
而自由在哪里，个人显然就能够随心所欲地为自己安排自己的生活？
Clearly.
清楚地。
Then in this kind of State there will be the greatest variety of human natures?
那么在这种状态下人性会不会有最丰富的多样性呢？
There will.
会有的。
This, then, seems likely to be the fairest of States, being like an embroidered robe which is spangled with every sort of flower.
那么，这似乎是最美丽的国家，就像一件绣花长袍，上面缀满了各种各样的花朵。
And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States.
正如妇女和儿童认为各种颜色是所有事物中最迷人的一样，对许多男人来说，这个充满人类举止和性格的国家将显得是最美丽的国家。
Yes.
是的。
Yes, my good Sir, and there will be no better in which to look for a government.
是的，我的好先生，没有比这更好的政府了。
Why?
为什么？
Because of the liberty which reigns there—they have a complete assortment of constitutions; and he who has a mind to establish a State, as we have been doing, must go to a democracy as he would to a bazaar at which they sell them, and pick out the one that suits him; then, when he has made his choice, he may found his State.
由于那里的自由——他们有各种各样的宪法；那些想要建立一个国家的人，就像我们一直在做的那样，必须去一个民主国家，就像他去一个集市一样，在那里出售它们，并挑选出适合他的国家；然后，当他做出选择时，他就可以找到他的国家。
He will be sure to have patterns enough.
他一定会有足够的模式。
And there being no necessity, I said, for you to govern in this State, even if you have the capacity, or to be governed, unless you like, or go to war when the rest go to war, or to be at peace when others are at peace, unless you are so disposed—there being no necessity also, because some law forbids you to hold office or be a dicast, that you should not hold office or be a dicast, if you have a fancy—is not this a way of life which for the moment is supremely delightful?
我说，你没有必要在这个州进行统治，即使你有能力，也没有必要被统治，除非你愿意，或者在其他人打仗的时候去打仗，或者在其他人和平的时候保持和平，除非你有这样的意愿——也没有必要，因为有些法律禁止你担任公职或担任官员，如果你有幻想，你就不应该担任公职或担任官员——这不是一种目前最重要的生活方式吗？令人愉快？
For the moment, yes.
目前来说，是的。
And is not their humanity to the condemned in some cases quite charming?
在某些情况下，他们对被谴责者的人性难道不是很迷人吗？
Have you not observed how, in a democracy, many persons, although they have been sentenced to death or exile, just stay where they are and walk about the world—the gentleman parades like a hero, and nobody sees or cares?
难道你没有观察到，在民主国家，很多人即使被判处死刑或流放，也只是留在原地，走遍天下，君子以英雄的姿态示人，无人看见，无人关心？
Yes, he replied, many and many a one.
是的，他回答道，很多很多。
See too, I said, the forgiving spirit of democracy, and the ‘don’t care’ about trifles, and the disregard which she shows of all the fine principles which we solemnly laid down at the foundation of the city—as when we said that, except in the case of some rarely gifted nature, there never will be a good man who has not from his childhood been used to play amid things of beauty and make of them a joy and a study—how grandly does she trample all these fine notions of ours under her feet, never giving a thought to the pursuits which make a statesman, and promoting to honour any one who professes to be the people’s friend.
我说，民主的宽容精神，“不关心”琐事，以及她对我们在这座城市的基础上庄严制定的所有美好原则的漠视——正如我们所说，除了一些罕见的天赋，没有一个好人从小就习惯于在美丽的事物中玩耍，并把它们当作一种乐趣和研究——她是多么堂皇地践踏了所有这些美好的观念。我们在她的脚下，从不考虑成为政治家的追求，并提倡尊重任何自称是人民朋友的人。
Yes, she is of a noble spirit.
是的，她的精神是高贵的。
These and other kindred characteristics are proper to democracy, which is a charming form of government, full of variety and disorder, and dispensing a sort of equality to equals and unequals alike.
这些和其他类似的特征都是民主所特有的，民主是一种迷人的政府形式，充满多样性和混乱，并且对平等和不平等的人都给予某种平等。
We know her well.
我们很了解她。
Consider now, I said, what manner of man the individual is, or rather consider, as in the case of the State, how he comes into being.
我说，现在考虑一下个人是什么样的人，或者更确切地说，考虑一下，就像国家的情况一样，他是如何形成的。
Very good, he said.
非常好，他说。
Is not this the way—he is the son of the miserly and oligarchical father who has trained him in his own habits?
难道不是这样吗——他是吝啬寡头的父亲的儿子，父亲把他培养成自己的习惯？
Exactly.
确切地。
And, like his father, he keeps under by force the pleasures which are of the spending and not of the getting sort, being those which are called unnecessary?
而且，像他的父亲一样，他强行抑制那些属于花钱而不是获得的快乐，那些被称为不必要的快乐？
Obviously.
明显地。
Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
为了清楚起见，您想区分哪些是必要的快乐，哪些是不必要的快乐吗？
I should.
我应该。
Are not necessary pleasures those of which we cannot get rid, and of which the satisfaction is a benefit to us?
难道不是必要的快乐是我们无法摆脱的，而满足这些快乐对我们又是有好处的吗？
And they are rightly called so, because we are framed by nature to desire both what is beneficial and what is necessary, and cannot help it.
它们被如此称呼是正确的，因为我们生来就渴望得到有益的东西和必需的东西，并且无法控制。
True.
真的。
We are not wrong therefore in calling them necessary?
因此，我们称它们是必要的，这没有错吧？
We are not.
我们不是。
And the desires of which a man may get rid, if he takes pains from his youth upwards—of which the presence, moreover, does no good, and in some cases the reverse of good—shall we not be right in saying that all these are unnecessary?
一个人如果从年轻时就开始努力，就可以摆脱那些欲望——此外，这些欲望的存在并没有好处，在某些情况下甚至适得其反——我们说所有这些都是不必要的，难道不是正确的吗？
Yes, certainly.
是的，当然。
Suppose we select an example of either kind, in order that we may have a general notion of them?
假设我们选择其中任何一种的例子，以便我们可以对它们有一个一般的概念？
Very good.
非常好。
Will not the desire of eating, that is, of simple food and condiments, in so far as they are required for health and strength, be of the necessary class?
饮食的欲望，即简单的食物和调味品，只要它们是健康和体力所必需的，难道不是必要的吗？
That is what I should suppose.
这就是我应该假设的。
The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
饮食的乐趣在两个方面是必要的：它对我们有好处并且对生命的延续至关重要吗？
Yes.
是的。
But the condiments are only necessary in so far as they are good for health?
但调味品只有在有益健康的情况下才需要吗？
Certainly.
当然。
And the desire which goes beyond this, of more delicate food, or other luxuries, which might generally be got rid of, if controlled and trained in youth, and is hurtful to the body, and hurtful to the soul in the pursuit of wisdom and virtue, may be rightly called unnecessary?
除此之外，对更精致的食物或其他奢侈品的渴望，如果在年轻时受到控制和训练，通常可以摆脱，并且在追求智慧和美德时对身体和灵魂有害，可以正确地称为不必要吗？
Very true.
非常真实。
May we not say that these desires spend, and that the others make money because they conduce to production?
难道我们不能说这些欲望是花掉的，而其他欲望是因为有助于生产而赚钱的吗？
Certainly.
当然。
And of the pleasures of love, and all other pleasures, the same holds good?
对于爱的快乐，以及所有其他的快乐，这同样适用吗？
True.
真的。
And the drone of whom we spoke was he who was surfeited in pleasures and desires of this sort, and was the slave of the unnecessary desires, whereas he who was subject to the necessary only was miserly and oligarchical?
我们所说的雄蜂是那些沉迷于这种快乐和欲望的人，是不必要的欲望的奴隶，而那些只服从必要的欲望的人是吝啬的和寡头的？
Very true.
非常真实。
Again, let us see how the democratical man grows out of the oligarchical: the following, as I suspect, is commonly the process.
再次，让我们看看民主人如何从寡头政治中成长起来：正如我怀疑的，通常是以下过程。
What is the process?
流程是怎样的？
When a young man who has been brought up as we were just now describing, in a vulgar and miserly way, has tasted drones’ honey and has come to associate with fierce and crafty natures who are able to provide for him all sorts of refinements and varieties of pleasure—then, as you may imagine, the change will begin of the oligarchical principle within him into the democratical?
当一个像我们刚才描述的那样，在粗俗和吝啬的环境下长大的年轻人，尝到了雄蜂的蜂蜜，并与那些能够为他提供各种优雅和各种快乐的凶猛而狡猾的本性交往时，那么，正如你所想象的那样，他内心的寡头原则将开始转变为民主主义吗？
Inevitably.
不可避免的。
And as in the city like was helping like, and the change was effected by an alliance from without assisting one division of the citizens, so too the young man is changed by a class of desires coming from without to assist the desires within him, that which is akin and alike again helping that which is akin and alike?
正如在城市中同类相助，而这种变化是由一个不协助某一部分公民的联盟所实现的那样，年轻人也被一类来自外部的欲望所改变，以协助他内心的欲望，那些相似的东西又帮助那些相似的东西？
Certainly.
当然。
And if there be any ally which aids the oligarchical principle within him, whether the influence of a father or of kindred, advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself.
如果有任何盟友支持他内心的寡头原则，无论是父亲还是亲戚的影响，建议或斥责他，那么他的灵魂中就会出现一个派别和一个对立派别，他就会与自己交战。
It must be so.
一定是这样。
And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored.
有时，民主原则让位于寡头原则，他的一些愿望就会消失，而另一些则被驱逐；敬畏之心进入年轻人的灵魂，秩序得以恢复。
Yes, he said, that sometimes happens.
是的，他说，这种情况有时会发生。
And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous.
然后，在旧的欲望被赶走之后，新的欲望又出现了，与它们相似，并且由于他们的父亲不知道如何教育它们，所以变得激烈而众多。
Yes, he said, that is apt to be the way.
是的，他说，这很可能就是这样。
They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him.
他们把他吸引到他的老伙伴那里，并与他们秘密交往，在他身上繁殖和繁衍。
Very true.
非常真实。
At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels.
最后，他们抓住了年轻人灵魂的堡垒，他们认为这个堡垒没有任何成就、公平的追求和真实的话语，而这些成就、公平的追求和真实的话语使他们在众神所珍视的人们的心中安居，是他们最好的守护者和哨兵。
None better.
没有更好的了。
False and boastful conceits and phrases mount upwards and take their place.
虚假和自夸的自负和短语不断上升并取而代之。
They are certain to do so.
他们肯定会这样做。
And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.
于是，年轻人回到了食莲之国，当着所有人的面住在那里。如果他的朋友向他的寡头派提供任何帮助，上述徒劳的自负就会关闭国王要塞的大门。他们不会允许大使馆本身进入，即使私人顾问向老年人提出慈父般的建议，他们也不会听取或接受他们。
There is a battle and they gain the day, and then modesty, which they call silliness, is ignominiously thrust into exile by them, and temperance, which they nickname unmanliness, is trampled in the mire and cast forth; they persuade men that moderation and orderly expenditure are vulgarity and meanness, and so, by the help of a rabble of evil appetites, they drive them beyond the border.
一场战斗，他们取得了胜利，然后，他们称之为愚蠢的谦虚，就被他们可耻地流放了；而他们称之为“缺乏男子气概”的节制，则被践踏在泥沼中，被抛弃了。他们说服人们，节制和有秩序的支出是粗俗和卑鄙的，因此，在一群邪恶欲望的乌合之众的帮助下，他们把他们赶出了国境。
Yes, with a will.
是的，有意愿。
And when they have emptied and swept clean the soul of him who is now in their power and who is being initiated by them in great mysteries, the next thing is to bring back to their house insolence and anarchy and waste and impudence in bright array having garlands on their heads, and a great company with them, hymning their praises and calling them by sweet names; insolence they term breeding, and anarchy liberty, and waste magnificence, and impudence courage.
当他们清空并清理了现在在他们的权力之下并被他们开启伟大奥秘的人的灵魂后，接下来的事情就是把傲慢、无政府主义、浪费和厚颜无耻带回他们的家，他们头戴花环，穿着华丽的衣服，和他们在一起，唱着赞美诗，用甜美的名字称呼他们；他们把无礼称为教养，把无政府主义称为自由，把浪费华丽和无耻称为勇气。
And so the young man passes out of his original nature, which was trained in the school of necessity, into the freedom and libertinism of useless and unnecessary pleasures.
于是，年轻人就脱离了在必然性学校受过训练的本性，陷入了无用和不必要的快乐的自由和放荡之中。
Yes, he said, the change in him is visible enough.
是的，他说，他的变化是显而易见的。
After this he lives on, spending his money and labour and time on unnecessary pleasures quite as much as on necessary ones; but if he be fortunate, and is not too much disordered in his wits, when years have elapsed, and the heyday of passion is over—supposing that he then re-admits into the city some part of the exiled virtues, and does not wholly give himself up to their successors—in that case he balances his pleasures and lives in a sort of equilibrium, putting the government of himself into the hands of the one which comes first and wins the turn; and when he has had enough of that, then into the hands of another; he despises none of them but encourages them all equally.
此后，他继续生活，将金钱、劳动和时间花在不必要的快乐上，就像花在必要的快乐上一样多。但是，如果他很幸运，当岁月流逝，激情的鼎盛时期结束时，他的心智并没有太混乱——假设他随后将一些被流放的美德重新接纳到城市中，并且不完全将自己交给他们的继承者——那么，他就会以一种平衡的方式平衡自己的快乐和生活，将自己的统治权交给先行者并赢得胜利的人手中；当他受够了之后，就会落入另一个人的手中；他不鄙视他们中的任何一个人，而是平等地鼓励他们所有人。
Very true, he said.
非常正确，他说。
Neither does he receive or let pass into the fortress any true word of advice; if any one says to him that some pleasures are the satisfactions of good and noble desires, and others of evil desires, and that he ought to use and honour some and chastise and master the others—whenever this is repeated to him he shakes his head and says that they are all alike, and that one is as good as another.
他既不接受也不向要塞传递任何真实的建议。如果有人对他说，有些快乐是为了满足善良和高尚的欲望，有些则是为了满足邪恶的欲望，而他应该使用和尊重某些快乐，惩罚和统治另一些快乐——每当有人向他重复这句话时，他就会摇摇头说，它们都是一样的，一个和另一个一样好。
Yes, he said; that is the way with him.
是的，他说；他就是这样。
Yes, I said, he lives from day to day indulging the appetite of the hour; and sometimes he is lapped in drink and strains of the flute; then he becomes a water-drinker, and tries to get thin; then he takes a turn at gymnastics; sometimes idling and neglecting everything, then once more living the life of a philosopher; often he is busy with politics, and starts to his feet and says and does whatever comes into his head; and, if he is emulous of any one who is a warrior, off he is in that direction, or of men of business, once more in that.
是的，我说，他日复一日地过着放纵当下食欲的生活。有时他会一边喝酒一边吹笛子。然后他开始喝水，并努力减肥；然后他又开始练习体操。有时无所事事，无所事事，然后又过上哲学家的生活；他常常忙于政治，站起来，想到什么就说什么、做什么。而且，如果他效仿任何一个战士，他就会朝那个方向前进；或者，如果他效仿商人，他就会再次朝这个方向前进。
His life has neither law nor order; and this distracted existence he terms joy and bliss and freedom; and so he goes on.
他的生活没有规律，没有秩序；他将这种心烦意乱的存在称为快乐、幸福和自由。所以他继续说下去。
Yes, he replied, he is all liberty and equality.
是的，他回答道，他是完全自由和平等的。
Yes, I said; his life is motley and manifold and an epitome of the lives of many;—he answers to the State which we described as fair and spangled.
是的，我说；他的生活是丰富多彩的，是许多人生活的缩影；他回应了我们所描述的美丽而光彩夺目的国家。
And many a man and many a woman will take him for their pattern, and many a constitution and many an example of manners is contained in him.
许多男人和许多女人都会以他为榜样，许多人的体格和许多礼仪的榜样都包含在他身上。
Just so.
就是这样。
Let him then be set over against democracy; he may truly be called the democratic man.
那么就让他反对民主吧；他可以说是真正的民主人。
Let that be his place, he said.
让那成为他的位置，他说。
Last of all comes the most beautiful of all, man and State alike, tyranny and the tyrant; these we have now to consider.
最后是最美丽的，无论是人和国家，还是暴政和暴君。我们现在必须考虑这些。
Quite true, he said.
完全正确，他说。
Say then, my friend, In what manner does tyranny arise?—that it has a democratic origin is evident.
那么，我的朋友，你说，暴政是以什么方式产生的？——它显然有民主的起源。
Clearly.
清楚地。
And does not tyranny spring from democracy in the same manner as democracy from oligarchy—I mean, after a sort?
暴政不是从民主中产生，就像民主从寡头政治中产生一样吗——我的意思是，在某种程度上？
How?
如何？
The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth—am I not right?
寡头政治向自己提出的善意以及维持寡头政治的手段就是过剩的财富——我说得对吗？
Yes.
是的。
And the insatiable desire of wealth and the neglect of all other things for the sake of money-getting was also the ruin of oligarchy?
而对财富的贪得无厌、为了金钱而忽视其他一切，也是寡头政治的毁灭吗？
True.
真的。
And democracy has her own good, of which the insatiable desire brings her to dissolution?
民主也有其自身的好处，但不知满足的欲望却导致她解体？
What good?
有什么好处？
Freedom, I replied; which, as they tell you in a democracy, is the glory of the State—and that therefore in a democracy alone will the freeman of nature deign to dwell.
自由，我回答道；正如他们在民主国家告诉你的那样，这是国家的荣耀——因此，只有在民主国家，自然的自由人才会屈尊居住。
Yes; the saying is in every body’s mouth.
是的;这句话在每个人的嘴里。
I was going to observe, that the insatiable desire of this and the neglect of other things introduces the change in democracy, which occasions a demand for tyranny.
我打算观察到，对这一点的贪得无厌的欲望和对其他事物的忽视导致了民主的变化，从而引发了对暴政的要求。
How so?
为何如此？
When a democracy which is thirsting for freedom has evil cup-bearers presiding over the feast, and has drunk too deeply of the strong wine of freedom, then, unless her rulers are very amenable and give a plentiful draught, she calls them to account and punishes them, and says that they are cursed oligarchs.
当一个渴望自由的民主国家，有邪恶的酒政主持筵席，并且喝得太深的自由烈酒时，那么，除非她的统治者非常顺从，大口畅饮，否则她就会追究他们的责任，惩罚他们，并说他们是可恶的寡头。
Yes, he replied, a very common occurrence.
是的，他回答道，这是很常见的现象。
Yes, I said; and loyal citizens are insultingly termed by her slaves who hug their chains and men of naught; she would have subjects who are like rulers, and rulers who are like subjects: these are men after her own heart, whom she praises and honours both in private and public.
是的，我说；忠诚的公民被她的奴隶和无足轻重的人所侮辱。她希望拥有像统治者一样的臣民，以及像臣民一样的统治者：这些都是合她心意的人，她在私下和公开场合都赞扬和尊敬他们。
Now, in such a State, can liberty have any limit?
那么，在这样的国家里，自由还能有什么限制吗？
Certainly not.
当然不是。
By degrees the anarchy finds a way into private houses, and ends by getting among the animals and infecting them.
无政府状态逐渐进入私人住宅，最终进入动物并感染它们。
How do you mean?
你是什么意思？
I mean that the father grows accustomed to descend to the level of his sons and to fear them, and the son is on a level with his father, he having no respect or reverence for either of his parents; and this is his freedom, and the metic is equal with the citizen and the citizen with the metic, and the stranger is quite as good as either.
我的意思是，父亲习惯于降到儿子的水平并害怕他们，而儿子则与父亲平起平坐，他对父母都不尊重或尊敬；这是他的自由，梅蒂克与公民是平等的，公民与梅蒂克是平等的，陌生人与任何一个人都一样好。
Yes, he said, that is the way.
是的，他说，就是这样。
And these are not the only evils, I said—there are several lesser ones: In such a state of society the master fears and flatters his scholars, and the scholars despise their masters and tutors; young and old are all alike; and the young man is on a level with the old, and is ready to compete with him in word or deed; and old men condescend to the young and are full of pleasantry and gaiety; they are loth to be thought morose and authoritative, and therefore they adopt the manners of the young.
我说，这还不是唯一的祸害，还有一些较小的祸患：在这样的社会状态下，老师畏惧学者，学者们鄙视他们的老师和导师；年轻人和老年人都一样；年轻人与老年人处于同一水平，并准备在言语或行为上与他竞争。老年人对年轻人居高临下，充满了愉快和欢乐。他们不愿意被认为是忧郁和权威的，因此他们采用年轻人的举止。
Quite true, he said.
完全正确，他说。
The last extreme of popular liberty is when the slave bought with money, whether male or female, is just as free as his or her purchaser; nor must I forget to tell of the liberty and equality of the two sexes in relation to each other.
大众自由的最后一个极端是用金钱购买的奴隶，无论是男性还是女性，都与他或她的购买者一样自由。我也不能忘记讲述两性之间的自由和平等。
Why not, as Aeschylus says, utter the word which rises to our lips?
为什么不像埃斯库罗斯所说的那样，说出我们嘴里的话呢？
That is what I am doing, I replied; and I must add that no one who does not know would believe, how much greater is the liberty which the animals who are under the dominion of man have in a democracy than in any other State: for truly, the she-dogs, as the proverb says, are as good as their she-mistresses, and the horses and asses have a way of marching along with all the rights and dignities of freemen; and they will run at any body who comes in their way if he does not leave the road clear for them: and all things are just ready to burst with liberty.
我回答说，这就是我正在做的事情；我必须补充一点，不知道的人不会相信，在民主国家中，在人类统治下的动物所拥有的自由比在任何其他国家中大得多：因为确实，正如谚语所说，母狗和它们的女主人一样好，马和驴有一种与自由人的所有权利和尊严一起行进的方式；如果任何人不为他们留出道路，他们就会冲向任何挡路的人：一切都准备好爆发出自由。
When I take a country walk, he said, I often experience what you describe.
当我在乡村散步时，他说，我经常经历你所描述的情况。
You and I have dreamed the same thing.
你和我都做了同样的梦。
And above all, I said, and as the result of all, see how sensitive the citizens become; they chafe impatiently at the least touch of authority, and at length, as you know, they cease to care even for the laws, written or unwritten; they will have no one over them.
我说，最重要的是，看看公民变得多么敏感；他们对权威的哪怕一点点的接触都会感到不耐烦，最后，如你所知，他们甚至不再关心成文或不成文的法律。他们将无人胜任。
Yes, he said, I know it too well.
是的，他说，我太了解了。
Such, my friend, I said, is the fair and glorious beginning out of which springs tyranny.
我说，我的朋友，这就是暴政的公平而光荣的开始。
Glorious indeed, he said.
确实光荣，他说。
But what is the next step?
但下一步是什么？
The ruin of oligarchy is the ruin of democracy; the same disease magnified and intensified by liberty overmasters democracy—the truth being that the excessive increase of anything often causes a reaction in the opposite direction; and this is the case not only in the seasons and in vegetable and animal life, but above all in forms of government.
寡头政治的毁灭就是民主的毁灭；自由所放大和加剧的同一种疾病压倒了民主——事实是，任何事物的过度增加往往会引起相反方向的反应；这不仅体现在季节、植物和动物的生活中，而且最重要的是体现在政府的形式上。
True.
真的。
The excess of liberty, whether in States or individuals, seems only to pass into excess of slavery.
过度的自由，无论是在国家还是个人，似乎只会转化为过度的奴役。
Yes, the natural order.
是的，自然顺序。
And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
那么，暴政自然会产生于民主，而最严重的暴政和奴役形式则自然会产生于最极端的自由形式？
As we might expect.
正如我们所预料的那样。
That, however, was not, as I believe, your question—you rather desired to know what is that disorder which is generated alike in oligarchy and democracy, and is the ruin of both?
然而，正如我所认为的那样，这并不是你的问题——你更想知道寡头政治和民主政治中同样产生的混乱是什么，并且是两者的毁灭？
Just so, he replied.
正是如此，他回答道。
Well, I said, I meant to refer to the class of idle spendthrifts, of whom the more courageous are the leaders and the more timid the followers, the same whom we were comparing to drones, some stingless, and others having stings.
好吧，我说，我指的是无所事事的挥霍者阶层，他们中的领导者越勇敢，追随者越胆怯，我们将他们与无人机进行比较，有些无刺，有些有刺。
A very just comparison.
非常公正的比较。
These two classes are the plagues of every city in which they are generated, being what phlegm and bile are to the body.
这两类疾病是它们产生的每个城市的瘟疫，就像痰和胆汁对身体的影响一样。
And the good physician and lawgiver of the State ought, like the wise bee-master, to keep them at a distance and prevent, if possible, their ever coming in; and if they have anyhow found a way in, then he should have them and their cells cut out as speedily as possible.
国家的好医生和立法者应该像聪明的养蜂人一样，与他们保持距离，如果可能的话，阻止他们进来；如果他们无论如何找到了进来的方法，那么他应该尽快将他们和他们的牢房消灭掉。
Yes, by all means, he said.
是的，无论如何，他说。
Then, in order that we may see clearly what we are doing, let us imagine democracy to be divided, as indeed it is, into three classes; for in the first place freedom creates rather more drones in the democratic than there were in the oligarchical State.
然后，为了清楚地看到我们正在做的事情，让我们想象一下民主实际上被分为三个阶级：因为首先，自由在民主国家中产生的无人机比在寡头国家中产生的无人机要多得多。
That is true.
确实如此。
And in the democracy they are certainly more intensified.
在民主国家，这些现象肯定更加严重。
How so?
为何如此？
Because in the oligarchical State they are disqualified and driven from office, and therefore they cannot train or gather strength; whereas in a democracy they are almost the entire ruling power, and while the keener sort speak and act, the rest keep buzzing about the bema and do not suffer a word to be said on the other side; hence in democracies almost everything is managed by the drones.
因为在寡头国家，他们被取消资格并被赶下台，因此他们无法训练或聚集力量；而在民主国家，他们几乎是全部的统治力量，当较热心的人说话和行动时，其余的人却一直在议论贝玛，不容许对方说一句话；因此，在民主国家，几乎所有事情都是由无人机管理的。
Very true, he said.
非常正确，他说。
Then there is another class which is always being severed from the mass.
还有一个阶级总是与群众分离。
What is that?
那是什么？
They are the orderly class, which in a nation of traders is sure to be the richest.
他们是秩序井然的阶层，在一个商人国家里，他们肯定是最富有的。
Naturally so.
自然如此。
They are the most squeezable persons and yield the largest amount of honey to the drones.
他们是最容易被挤压的人，为雄蜂生产最多的蜂蜜。
Why, he said, there is little to be squeezed out of people who have little.
为什么，他说，对于那些一无所有的人来说，没有什么可以被压榨的。
And this is called the wealthy class, and the drones feed upon them.
这就是所谓的富裕阶层，无人机以他们为食。
That is pretty much the case, he said.
他说，情况几乎就是这样。
The people are a third class, consisting of those who work with their own hands; they are not politicians, and have not much to live upon.
人民是第三阶级，是用自己的双手劳动的人。他们不是政客，也没有什么赖以生存的东西。
This, when assembled, is the largest and most powerful class in a democracy.
当这个阶级聚集在一起时，它是民主国家中最大、最有权势的阶级。
True, he said; but then the multitude is seldom willing to congregate unless they get a little honey.
是的，他说；但群众很少愿意聚集，除非他们能得到一点蜂蜜。
And do they not share?
他们不分享吗？
I said.
我说。
Do not their leaders deprive the rich of their estates and distribute them among the people; at the same time taking care to reserve the larger part for themselves?
他们的领导人难道不要剥夺富人的财产并将其分配给人民吗？同时注意为自己保留大部分？
Why, yes, he said, to that extent the people do share.
为什么，是的，他说，在某种程度上，人们确实分享。
And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
那些财产被剥夺的人被迫在人民面前尽最大努力保护自己？
What else can they do?
他们还能做什么？
And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
然后，尽管他们可能没有改变的愿望，但其他人却指责他们阴谋反对人民，与寡头集团为友？
True.
真的。
And the end is that when they see the people, not of their own accord, but through ignorance, and because they are deceived by informers, seeking to do them wrong, then at last they are forced to become oligarchs in reality; they do not wish to be, but the sting of the drones torments them and breeds revolution in them.
结果是，当他们看到人民时，不是出于自愿，而是由于无知，并且因为他们受到告密者的欺骗，试图对他们做错事，最后他们被迫成为现实中的寡头；他们并不希望如此，但无人机的刺痛折磨着他们，并在他们身上引发了革命。
That is exactly the truth.
这正是事实。
Then come impeachments and judgments and trials of one another.
然后是相互弹劾、判断和审判。
True.
真的。
The people have always some champion whom they set over them and nurse into greatness.
人民总有一些拥护者，他们会在他们的领导下，培育他们走向伟大。
Yes, that is their way.
是的，这就是他们的方式。
This and no other is the root from which a tyrant springs; when he first appears above ground he is a protector.
这才是暴君产生的根源。当他第一次出现在地面上时，他是一名保护者。
Yes, that is quite clear.
是的，这很清楚。
How then does a protector begin to change into a tyrant?
那么保护者是如何开始变成暴君的呢？
Clearly when he does what the man is said to do in the tale of the Arcadian temple of Lycaean Zeus.
显然，当他做了吕凯宙斯阿卡迪亚神庙故事中所说的那个人所做的事情时。
What tale?
什么故事？
The tale is that he who has tasted the entrails of a single human victim minced up with the entrails of other victims is destined to become a wolf.
这个故事是这样的：如果一个人尝到了一个人类受害者的内脏与其他受害者的内脏绞碎的味道，他就注定会变成狼。
Did you never hear it?
你没听说过吗？
Oh, yes.
哦是的。
And the protector of the people is like him; having a mob entirely at his disposal, he is not restrained from shedding the blood of kinsmen; by the favourite method of false accusation he brings them into court and murders them, making the life of man to disappear, and with unholy tongue and lips tasting the blood of his fellow citizens; some he kills and others he banishes, at the same time hinting at the abolition of debts and partition of lands: and after this, what will be his destiny?
人民的保护者就如他；他拥有一群完全由他支配的暴徒，他不惜流血亲族。他用最喜欢的诬告方法将他们带上法庭并谋杀他们，使人的生命消失，并用邪恶的舌头和嘴唇品尝同胞的鲜血。他杀死了一些人，驱逐了一些人，同时暗示取消债务和分割土地：而在此之后，他的命运将会如何？
Must he not either perish at the hands of his enemies, or from being a man become a wolf—that is, a tyrant?
难道他不能死于敌人之手，或者从人变成狼——即暴君吗？
Inevitably.
不可避免的。
This, I said, is he who begins to make a party against the rich?
我说，这就是他开始组织反对富人的政党吗？
The same.
相同。
After a while he is driven out, but comes back, in spite of his enemies, a tyrant full grown.
过了一段时间，他被赶了出来，但不顾敌人的反对，以一个成熟的暴君的身份回来了。
That is clear.
这很清楚。
And if they are unable to expel him, or to get him condemned to death by a public accusation, they conspire to assassinate him.
如果他们无法驱逐他，或者无法通过公开指控判处他死刑，他们就会密谋暗杀他。
Yes, he said, that is their usual way.
是的，他说，这是他们惯用的方式。
Then comes the famous request for a body-guard, which is the device of all those who have got thus far in their tyrannical career—‘Let not the people’s friend,’ as they say, ‘be lost to them.’
然后是著名的保镖请求，这是所有那些在暴虐生涯中取得如此成就的人的手段——正如他们所说，“不要让人民的朋友失去他们。”
Exactly.
正是如此。
The people readily assent; all their fears are for him—they have none for themselves.
人民欣然同意；他们所有的恐惧都是为了他——他们自己没有任何恐惧。
Very true.
非常真实。
And when a man who is wealthy and is also accused of being an enemy of the people sees this, then, my friend, as the oracle said to Croesus,
当一个富有的人同时被指控为人民的敌人时，我的朋友，正如神谕对克洛伊索斯所说的那样：
‘By pebbly Hermus’ shore he flees and rests not, and is not ashamed to be a coward.’
“在赫姆斯的卵石海岸边，他不停地逃亡，也不以做一个胆小鬼为耻。”
And quite right too, said he, for if he were, he would never be ashamed again.
他说，这也是对的，因为如果他是的话，他就再也不会感到羞耻了。
But if he is caught he dies.
但如果他被抓住他就会死。
Of course.
当然。
And he, the protector of whom we spoke, is to be seen, not ‘larding the plain’ with his bulk, but himself the overthrower of many, standing up in the chariot of State with the reins in his hand, no longer protector, but tyrant absolute.
而我们所谈到的保护者，我们可以看到，他并不是用自己的庞大身躯“为平原添油加醋”，而是他自己，他是许多人的推翻者，手握缰绳站在国家的战车上，不再是保护者，而是绝对的暴君。
No doubt, he said.
毫无疑问，他说。
And now let us consider the happiness of the man, and also of the State in which a creature like him is generated.
现在让我们考虑一下人的幸福，以及产生像他这样的生物的国家的幸福。
Yes, he said, let us consider that.
是的，他说，让我们考虑一下。
At first, in the early days of his power, he is full of smiles, and he salutes every one whom he meets;—he to be called a tyrant, who is making promises in public and also in private!
起初，在他掌权的初期，他满面笑容，向他遇到的每一个人行礼；——他被称为暴君，在公开场合和私下里都做出承诺！
liberating debtors, and distributing land to the people and his followers, and wanting to be so kind and good to every one!
解放债务人，分配土地给人民和他的追随者，并希望对每个人都如此仁慈和善良！
Of course, he said.
当然，他说。
But when he has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader.
但是，当他通过征服或条约消灭了外敌，并且没有什么可害怕的时，他就总是煽动某种战争或其他战争，以便人民需要一个领导者。
To be sure.
可以肯定的是。
Has he not also another object, which is that they may be impoverished by payment of taxes, and thus compelled to devote themselves to their daily wants and therefore less likely to conspire against him?
难道他没有另一个目的，那就是让他们可能因纳税而陷入贫困，从而被迫致力于他们的日常需求，从而不太可能密谋反对他？
Clearly.
清楚地。
And if any of them are suspected by him of having notions of freedom, and of resistance to his authority, he will have a good pretext for destroying them by placing them at the mercy of the enemy; and for all these reasons the tyrant must be always getting up a war.
如果他怀疑他们中的任何一个人有自由的观念，并反抗他的权威，他就有一个很好的借口，将他们置于敌人的摆布之下，以消灭他们。由于所有这些原因，暴君必定总是发动战争。
He must.
他必须。
Now he begins to grow unpopular.
现在他开始变得不受欢迎了。
A necessary result.
必然的结果。
Then some of those who joined in setting him up, and who are in power, speak their minds to him and to one another, and the more courageous of them cast in his teeth what is being done.
然后，一些参与扶植他的人以及掌权的人，向他和彼此说出自己的想法，其中更勇敢的人将正在做的事情告诉他。
Yes, that may be expected.
是的，这可能是预料之中的。
And the tyrant, if he means to rule, must get rid of them; he cannot stop while he has a friend or an enemy who is good for anything.
暴君如果想统治，就必须除掉他们；当他有一个对任何事情都有好处的朋友或敌人时，他就无法停止。
He cannot.
他不能。
And therefore he must look about him and see who is valiant, who is high-minded, who is wise, who is wealthy; happy man, he is the enemy of them all, and must seek occasion against them whether he will or no, until he has made a purgation of the State.
因此，他必须环顾四周，看看谁是勇敢的、谁是高尚的、谁是明智的、谁是富有的；幸福的人，他是他们所有人的敌人，无论他愿意与否，他都必须寻找机会反对他们，直到他对国家进行了清洗。
Yes, he said, and a rare purgation.
是的，他说，而且是一次罕见的净化。
Yes, I said, not the sort of purgation which the physicians make of the body; for they take away the worse and leave the better part, but he does the reverse.
是的，我说，不是医生对身体进行的那种净化；因为他们去掉了最坏的部分，留下了更好的部分，但他却做了相反的事情。
If he is to rule, I suppose that he cannot help himself.
如果他要统治，我想他会无法自拔。
What a blessed alternative, I said:—to be compelled to dwell only with the many bad, and to be by them hated, or not to live at all!
多么幸福的选择，我说：——被迫只与许多坏人住在一起，并被他们憎恨，或者根本不生活！
Yes, that is the alternative.
是的，这是另一种选择。
And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
他的行为对公民来说越是令人憎恶，他需要的卫星就越多，对卫星的投入就越多？
Certainly.
当然。
And who are the devoted band, and where will he procure them?
谁是忠诚的乐队？他将在哪里招募他们？
They will flock to him, he said, of their own accord, if he pays them.
他说，如果他付钱给他们，他们会自愿涌向他。
By the dog!
靠狗！
I said, here are more drones, of every sort and from every land.
我说，这里有更多的无人机，各种类型，来自各个国家。
Yes, he said, there are.
是的，他说，有。
But will he not desire to get them on the spot?
但他难道不想让他们就场吗？
How do you mean?
你是什么意思？
He will rob the citizens of their slaves; he will then set them free and enrol them in his body-guard.
他将掠夺公民的奴隶；然后他将释放他们并将他们登记为他的保镖。
To be sure, he said; and he will be able to trust them best of all.
可以肯定的是，他说；他将能够最信任他们。
What a blessed creature, I said, must this tyrant be; he has put to death the others and has these for his trusted friends.
我说，这个暴君一定是多么幸福的生物啊！他已经处死了其他人，并将这些人留给了他信任的朋友。
Yes, he said; they are quite of his sort.
是的，他说；他们很像他那一类。
Yes, I said, and these are the new citizens whom he has called into existence, who admire him and are his companions, while the good hate and avoid him.
是的，我说，这些都是他所创造的新公民，他们钦佩他，是他的同伴，而善良的人则憎恨并避开他。
Of course.
当然。
Verily, then, tragedy is a wise thing and Euripides a great tragedian.
确实，悲剧是明智的事情，而欧里庇得斯则是一位伟大的悲剧家。
Why so?
为什么会这样呢？
Why, because he is the author of the pregnant saying,
为什么，因为他是这句怀孕谚语的作者，
‘Tyrants are wise by living with the wise;’
“暴君通过与智者共处而变得明智；”
and he clearly meant to say that they are the wise whom the tyrant makes his companions.
他的意思显然是说，他们是暴君所结交的智者。
Yes, he said, and he also praises tyranny as godlike; and many other things of the same kind are said by him and by the other poets.
是的，他说，而且他还称赞暴政是神圣的；他和其他诗人也说过许多类似的话。
And therefore, I said, the tragic poets being wise men will forgive us and any others who live after our manner if we do not receive them into our State, because they are the eulogists of tyranny.
因此，我说，悲剧诗人是智者，如果我们不接纳他们进入我们的国家，他们会原谅我们和任何按照我们的方式生活的人，因为他们是暴政的歌颂者。
Yes, he said, those who have the wit will doubtless forgive us.
是的，他说，那些有智慧的人无疑会原谅我们。
But they will continue to go to other cities and attract mobs, and hire voices fair and loud and persuasive, and draw the cities over to tyrannies and democracies.
但他们将继续前往其他城市，吸引暴徒，雇佣公平、响亮、有说服力的声音，将城市拉向暴政和民主。
Very true.
非常真实。
Moreover, they are paid for this and receive honour—the greatest honour, as might be expected, from tyrants, and the next greatest from democracies; but the higher they ascend our constitution hill, the more their reputation fails, and seems unable from shortness of breath to proceed further.
此外，他们为此获得报酬并获得荣誉——正如人们所期望的，最大的荣誉来自暴君，其次是来自民主国家的荣誉。但他们登上我们的宪法山越高，他们的名誉就越失落，似乎因呼吸急促而无法继续前进。
True.
真的。
But we are wandering from the subject: Let us therefore return and enquire how the tyrant will maintain that fair and numerous and various and ever-changing army of his.
但我们偏离了主题：因此，让我们回过头来看看暴君将如何维持他那支数量众多、种类繁多、不断变化的军队。
If, he said, there are sacred treasures in the city, he will confiscate and spend them; and in so far as the fortunes of attainted persons may suffice, he will be able to diminish the taxes which he would otherwise have to impose upon the people.
他说，如果城里有圣宝，他就会没收并花掉；只要有成就的人的财富足够，他就能够减少他本来必须向人民征收的税收。
And when these fail?
当这些失败时？
Why, clearly, he said, then he and his boon companions, whether male or female, will be maintained out of his father’s estate.
显然，他说，那么他和他的恩惠同伴，无论是男性还是女性，都将不再拥有他父亲的遗产。
You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
你的意思是说，他的存在源自于人民，他们会维护他和他的同伴？
Yes, he said; they cannot help themselves.
是的，他说；他们无法自拔。
But what if the people fly into a passion, and aver that a grown-up son ought not to be supported by his father, but that the father should be supported by the son?
但是，如果人们勃然大怒，主张成年的儿子不应由父亲赡养，而父亲应由儿子赡养，那又怎样呢？
The father did not bring him into being, or settle him in life, in order that when his son became a man he should himself be the servant of his own servants and should support him and his rabble of slaves and companions; but that his son should protect him, and that by his help he might be emancipated from the government of the rich and aristocratic, as they are termed.
父亲生下他，或让他生活下来，并不是为了让他的儿子长大成人后，他自己成为自己仆人的仆人，养活他和他那群由奴隶和同伴组成的乌合之众。但他的儿子应该保护他，通过他的帮助，他可以从所谓的富人和贵族的政府中解放出来。
And so he bids him and his companions depart, just as any other father might drive out of the house a riotous son and his undesirable associates.
因此，他命令他和他的同伴离开，就像任何其他父亲可能将一个放荡的儿子和他不受欢迎的同伴赶出家门一样。
By heaven, he said, then the parent will discover what a monster he has been fostering in his bosom; and, when he wants to drive him out, he will find that he is weak and his son strong.
他说，上帝啊，到那时，父母就会发现他在自己的怀里养育了一个多么可怕的怪物。而当他想把他赶出去的时候，却发现自己弱，儿子强。
Why, you do not mean to say that the tyrant will use violence?
为什么，你不是说暴君会使用暴力吗？
What!
什么！
beat his father if he opposes him?
如果他反对他就打他的父亲？
Yes, he will, having first disarmed him.
是的，他会的，首先解除了他的武装。
Then he is a parricide, and a cruel guardian of an aged parent; and this is real tyranny, about which there can be no longer a mistake: as the saying is, the people who would escape the smoke which is the slavery of freemen, has fallen into the fire which is the tyranny of slaves.
那么他就是一个弑父者，一个年迈父母的残酷监护人。这是真正的暴政，对此不再有任何错误：俗话说，那些想要逃离自由人奴役硝烟的人们，却陷入了奴隶暴政的火海之中。
Thus liberty, getting out of all order and reason, passes into the harshest and bitterest form of slavery.
因此，自由脱离了一切秩序和理性，变成了最严酷和最痛苦的奴役形式。
True, he said.
是的，他说。
Very well; and may we not rightly say that we have sufficiently discussed the nature of tyranny, and the manner of the transition from democracy to tyranny?
很好；难道我们不能正确地说，我们已经充分讨论了暴政的本质以及从民主向暴政过渡的方式吗？
Yes, quite enough, he said.
是的，足够了，他说。
BOOK IX.
第九册。
Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
最后是暴虐的人。我们要再次问他，他是如何从民主中形成的？
and how does he live, in happiness or in misery?
他过着怎样的生活，幸福还是痛苦？
Yes, he said, he is the only one remaining.
是的，他说，他是唯一剩下的人了。
There is, however, I said, a previous question which remains unanswered.
然而，我说过，之前的一个问题仍然没有得到解答。
What question?
什么问题？
I do not think that we have adequately determined the nature and number of the appetites, and until this is accomplished the enquiry will always be confused.
我认为我们还没有充分确定欲望的性质和数量，在完成这一点之前，探究将永远是混乱的。
Well, he said, it is not too late to supply the omission.
好吧，他说，现在补充遗漏还为时不晚。
Very true, I said; and observe the point which I want to understand: Certain of the unnecessary pleasures and appetites I conceive to be unlawful; every one appears to have them, but in some persons they are controlled by the laws and by reason, and the better desires prevail over them—either they are wholly banished or they become few and weak; while in the case of others they are stronger, and there are more of them.
非常正确，我说；并观察我想了解的一点：我认为某些不必要的快乐和欲望是非法的；每个人似乎都拥有这些欲望，但在某些人身上，它们受到法律和理性的控制，更好的欲望压倒了他们——要么它们被完全放逐，要么它们变得稀少而软弱；而其他人则更强，而且数量更多。
Which appetites do you mean?
你指的是哪种胃口？
I mean those which are awake when the reasoning and human and ruling power is asleep; then the wild beast within us, gorged with meat or drink, starts up and having shaken off sleep, goes forth to satisfy his desires; and there is no conceivable folly or crime—not excepting incest or any other unnatural union, or parricide, or the eating of forbidden food—which at such a time, when he has parted company with all shame and sense, a man may not be ready to commit.
我指的是那些在推理、人类和统治力量沉睡时清醒的人；然后，我们体内的野兽，吃饱喝足后，就会醒来，摆脱睡眠，出去满足他的欲望。没有任何可以想象的愚蠢或犯罪行为——除了乱伦或任何其他不自然的结合，或弑父，或吃禁食——在这样的时候，当一个人带着所有的羞耻和理智分手时，他可能不会准备好犯下这些罪行。
Most true, he said.
最真实的，他说。
But when a man’s pulse is healthy and temperate, and when before going to sleep he has awakened his rational powers, and fed them on noble thoughts and enquiries, collecting himself in meditation; after having first indulged his appetites neither too much nor too little, but just enough to lay them to sleep, and prevent them and their enjoyments and pains from interfering with the higher principle—which he leaves in the solitude of pure abstraction, free to contemplate and aspire to the knowledge of the unknown, whether in past, present, or future: when again he has allayed the passionate element, if he has a quarrel against any one—I say, when, after pacifying the two irrational principles, he rouses up the third, which is reason, before he takes his rest, then, as you know, he attains truth most nearly, and is least likely to be the sport of fantastic and lawless visions.
但是，当一个人的脉搏健康而温和时，当他在睡觉前唤醒了他的理性力量，并以崇高的思想和探究来滋养它们，使自己集中于冥想时；在首先放纵他的欲望之后，既不太过多也不太少，但足以让他们入睡，并防止他们以及他们的享受和痛苦干扰更高的原则——他将其留在纯粹抽象的孤独中，自由地沉思和渴望未知的知识，无论是过去、现在还是未来：当他再次减轻激情的因素时，如果他与任何人发生争吵——我说，当安抚两个非理性之后当他休息之前，他会唤醒第三个原则，即理性，那么，如你所知，他最接近真理，并且最不可能成为幻想和无法无天的幻想的游戏。
I quite agree.
我非常同意。
In saying this I have been running into a digression; but the point which I desire to note is that in all of us, even in good men, there is a lawless wild-beast nature, which peers out in sleep.
说到这里我已经跑题了。但我想指出的一点是，我们所有人，甚至好人身上，都有一种无法无天的野兽本性，它在睡梦中向外窥探。
Pray, consider whether I am right, and you agree with me.
祈祷吧，考虑一下我是否正确，你是否同意我的观点。
Yes, I agree.
是的，我同意。
And now remember the character which we attributed to the democratic man.
现在请记住我们赋予民主人士的性格。
He was supposed from his youth upwards to have been trained under a miserly parent, who encouraged the saving appetites in him, but discountenanced the unnecessary, which aim only at amusement and ornament?
人们认为他从青年时代起就在一个吝啬的父母的指导下接受训练，他鼓励他的储蓄欲望，但对那些仅以娱乐和装饰为目的的不必要的东西不屑一顾？
True.
真的。
And then he got into the company of a more refined, licentious sort of people, and taking to all their wanton ways rushed into the opposite extreme from an abhorrence of his father’s meanness.
后来，他结识了一群更文雅、更放荡的人，由于对父亲的卑鄙深恶痛绝，他采取了各种放荡的方式，冲向了另一个极端。
At last, being a better man than his corruptors, he was drawn in both directions until he halted midway and led a life, not of vulgar and slavish passion, but of what he deemed moderate indulgence in various pleasures.
最后，作为一个比他的腐败者更好的人，他被两个方向所吸引，直到他中途停下来，过着一种生活，不是粗俗和奴性的激情，而是他认为适度放纵的各种快乐。
After this manner the democrat was generated out of the oligarch?
这样一来，寡头中就产生了民主派吗？
Yes, he said; that was our view of him, and is so still.
是的，他说；这就是我们对他的看法，而且仍然如此。
And now, I said, years will have passed away, and you must conceive this man, such as he is, to have a son, who is brought up in his father’s principles.
现在，我说，很多年过去了，你必须想象这个人，就像他一样，有一个儿子，他是在他父亲的原则中长大的。
I can imagine him.
我可以想象他。
Then you must further imagine the same thing to happen to the son which has already happened to the father:—he is drawn into a perfectly lawless life, which by his seducers is termed perfect liberty; and his father and friends take part with his moderate desires, and the opposite party assist the opposite ones.
然后你必须进一步想象同样的事情发生在儿子身上，就像发生在父亲身上一样：他被卷入了一种完全无法无天的生活，这被他的诱惑者称为完全的自由；他的父亲和朋友则参与他的温和愿望，而对方则协助相反的人。
As soon as these dire magicians and tyrant-makers find that they are losing their hold on him, they contrive to implant in him a master passion, to be lord over his idle and spendthrift lusts—a sort of monstrous winged drone—that is the only image which will adequately describe him.
一旦这些可怕的魔法师和暴君制造者发现他们正在失去对他的控制，他们就会设法在他体内植入一种主宰激情，主宰他的游手好闲和挥霍无度的欲望——一种可怕的长着翅膀的雄蜂——这是唯一能充分描述他的形象。
Yes, he said, that is the only adequate image of him.
是的，他说，这是他唯一合适的形象。
And when his other lusts, amid clouds of incense and perfumes and garlands and wines, and all the pleasures of a dissolute life, now let loose, come buzzing around him, nourishing to the utmost the sting of desire which they implant in his drone-like nature, then at last this lord of the soul, having Madness for the captain of his guard, breaks out into a frenzy: and if he finds in himself any good opinions or appetites in process of formation, and there is in him any sense of shame remaining, to these better principles he puts an end, and casts them forth until he has purged away temperance and brought in madness to the full.
当他的其他欲望，在熏香、芬芳、花环和美酒的云彩中，以及放荡生活的所有乐趣，现在都被释放出来，在他周围嗡嗡作响，滋养到最大限度的欲望刺痛，它们植入他的无人机般的本性中，那么最后这个灵魂的主人，以疯狂为他的卫兵队长，爆发出疯狂：如果他在自己身上发现任何好的意见或欲望正在形成，并且他里面有任何剩余的羞耻感，他都会终止并抛弃这些更好的原则，直到他清除了节制并带来了彻底的疯狂。
Yes, he said, that is the way in which the tyrannical man is generated.
是的，他说，暴虐之人就是这样产生的。
And is not this the reason why of old love has been called a tyrant?
这不就是旧爱被称为暴君的原因吗？
I should not wonder.
我不应该感到奇怪。
Further, I said, has not a drunken man also the spirit of a tyrant?
我又说，醉酒的人不也有暴君的精神吗？
He has.
他有。
And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
你知道吗，一个精神错乱、头脑不正常的人会幻想自己不仅能够统治人类，而且能够统治诸神？
That he will.
他会的。
And the tyrannical man in the true sense of the word comes into being when, either under the influence of nature, or habit, or both, he becomes drunken, lustful, passionate?
真正意义上的暴虐之人是在自然、习惯或两者兼而有之的影响下，变得醉酒、好色、热情时才产生的吗？
O my friend, is not that so?
噢，我的朋友，不是这样吗？
Assuredly.
当然。
Such is the man and such is his origin.
这就是这个人，这就是他的出身。
And next, how does he live?
接下来，他如何生活？
Suppose, as people facetiously say, you were to tell me.
假设，就像人们开玩笑说的那样，你要告诉我。
I imagine, I said, at the next step in his progress, that there will be feasts and carousals and revellings and courtezans, and all that sort of thing; Love is the lord of the house within him, and orders all the concerns of his soul.
我说，我想，在他的下一步发展中，将会有宴会、狂欢、狂欢、交际花，以及诸如此类的事情；爱是他内心之家的主人，掌管着他灵魂中的一切事务。
That is certain.
这是肯定的。
Yes; and every day and every night desires grow up many and formidable, and their demands are many.
是的;日日夜夜，欲望变得越来越多、越来越强大，他们的要求也越来越多。
They are indeed, he said.
他说，确实如此。
His revenues, if he has any, are soon spent.
他的收入，如果有的话，很快就花光了。
True.
真的。
Then comes debt and the cutting down of his property.
然后是债务和削减他的财产。
Of course.
当然。
When he has nothing left, must not his desires, crowding in the nest like young ravens, be crying aloud for food; and he, goaded on by them, and especially by love himself, who is in a manner the captain of them, is in a frenzy, and would fain discover whom he can defraud or despoil of his property, in order that he may gratify them?
当他一无所有的时候，他的欲望不应该像小乌鸦一样挤在巢里，大声呼唤食物吗？而他，在他们的驱使下，特别是在爱的驱使下，在某种程度上是他们的统帅，陷入了疯狂，并且很想发现他可以欺骗或掠夺谁的财产，以便他可以满足他们？
Yes, that is sure to be the case.
是的，情况肯定是这样。
He must have money, no matter how, if he is to escape horrid pains and pangs.
无论如何，如果他想摆脱可怕的痛苦，他就必须有钱。
He must.
他必须。
And as in himself there was a succession of pleasures, and the new got the better of the old and took away their rights, so he being younger will claim to have more than his father and his mother, and if he has spent his own share of the property, he will take a slice of theirs.
就像他自己身上有一系列的快乐一样，新的人战胜了旧的人，剥夺了他们的权利，所以他年轻时会声称比他的父母拥有更多，如果他花掉了自己的财产份额，他就会从他们的财产中分得一杯羹。
No doubt he will.
毫无疑问他会的。
And if his parents will not give way, then he will try first of all to cheat and deceive them.
如果他的父母不让步，那么他首先会尝试欺骗和欺骗他们。
Very true.
非常真实。
And if he fails, then he will use force and plunder them.
如果他失败了，那么他就会使用武力来掠夺他们。
Yes, probably.
是的，可能是。
And if the old man and woman fight for their own, what then, my friend?
如果老人和女人为自己而战，那么怎么办，我的朋友？
Will the creature feel any compunction at tyrannizing over them?
这个生物会对他们的暴虐感到内疚吗？
Nay, he said, I should not feel at all comfortable about his parents.
不，他说，我不应该对他的父母感到任何舒服。
But, O heavens!
但是，天啊！
Adeimantus, on account of some new-fangled love of a harlot, who is anything but a necessary connection, can you believe that he would strike the mother who is his ancient friend and necessary to his very existence, and would place her under the authority of the other, when she is brought under the same roof with her; or that, under like circumstances, he would do the same to his withered old father, first and most indispensable of friends, for the sake of some newly-found blooming youth who is the reverse of indispensable?
阿德曼图斯，由于对一个妓女的某种新奇的爱，而妓女根本不是一种必要的联系，你能相信他会打击他的老朋友、对他的存在至关重要的母亲，当她和她住在同一屋檐下时，他会把她置于另一个人的权威之下吗？或者说，在同样的情况下，他也会为了某个新近绽放的青春而对他那枯萎的老父亲做同样的事情，他首先也是最不可缺少的朋友？
Yes, indeed, he said; I believe that he would.
是的，确实如此，他说；我相信他会的。
Truly, then, I said, a tyrannical son is a blessing to his father and mother.
确实，我说，一个专横的儿子是他父母的福气。
He is indeed, he replied.
他确实是，他回答道。
He first takes their property, and when that fails, and pleasures are beginning to swarm in the hive of his soul, then he breaks into a house, or steals the garments of some nightly wayfarer; next he proceeds to clear a temple.
他首先夺取他们的财产，当这失败时，快乐开始涌入他灵魂的巢穴，然后他闯入一所房子，或者偷一些夜间行人的衣服；接下来他开始清理一座寺庙。
Meanwhile the old opinions which he had when a child, and which gave judgment about good and evil, are overthrown by those others which have just been emancipated, and are now the body-guard of love and share his empire.
与此同时，他小时候所持有的、对善恶作出判断的旧观念，被那些刚刚获得解放的其他人推翻了，这些人现在是爱的保镖，分享着他的帝国。
These in his democratic days, when he was still subject to the laws and to his father, were only let loose in the dreams of sleep.
在他的民主时代，当他仍然受到法律和他父亲的约束时，这些只有在睡眠的梦中才能释放出来。
But now that he is under the dominion of love, he becomes always and in waking reality what he was then very rarely and in a dream only; he will commit the foulest murder, or eat forbidden food, or be guilty of any other horrid act.
但现在，他处于爱的统治之下，在现实中，他总是变得像以前很少在梦中那样；他会犯下最邪恶的谋杀罪，或者吃违禁食物，或者犯下任何其他可怕的行为。
Love is his tyrant, and lives lordly in him and lawlessly, and being himself a king, leads him on, as a tyrant leads a State, to the performance of any reckless deed by which he can maintain himself and the rabble of his associates, whether those whom evil communications have brought in from without, or those whom he himself has allowed to break loose within him by reason of a similar evil nature in himself.
爱是他的暴君，在他心中威风凛凛、无法无天地生活着，而他自己就是一个国王，引导他做出任何鲁莽的行为，就像一个暴君领导一个国家一样，他可以通过这种行为来维持自己和他的同伙的乌合之众，无论是那些从外部邪恶的交流中带进来的人，还是那些他自己因为自己有类似的邪恶本性而允许在他内部挣脱束缚的人。
Have we not here a picture of his way of life?
难道我们没有看到他的生活方式吗？
Yes, indeed, he said.
是的，确实如此，他说。
And if there are only a few of them in the State, and the rest of the people are well disposed, they go away and become the body-guard or mercenary soldiers of some other tyrant who may probably want them for a war; and if there is no war, they stay at home and do many little pieces of mischief in the city.
如果国家里只有少数人，而其余的人都很好，他们就会离开并成为其他暴君的保镖或雇佣兵，而这些暴君可能会想要他们参加战争；如果没有战争，他们就会呆在家里，在城市里做很多小事。
What sort of mischief?
什么样的恶作剧？
For example, they are the thieves, burglars, cut-purses, foot-pads, robbers of temples, man-stealers of the community; or if they are able to speak they turn informers, and bear false witness, and take bribes.
例如，他们是小偷、窃贼、偷窃者、垫脚者、寺庙强盗、社区偷人者；如果他们能说话，他们就会成为告密者，作假证，并收受贿赂。
A small catalogue of evils, even if the perpetrators of them are few in number.
尽管肇事者人数很少，但罪恶的一小部分。
Yes, I said; but small and great are comparative terms, and all these things, in the misery and evil which they inflict upon a State, do not come within a thousand miles of the tyrant; when this noxious class and their followers grow numerous and become conscious of their strength, assisted by the infatuation of the people, they choose from among themselves the one who has most of the tyrant in his own soul, and him they create their tyrant.
是的，我说；但是，小与大只是相对而言的，所有这些事情，它们给一个国家带来的痛苦和邪恶，都不在暴君的一千英里之内。当这个有害的阶级及其追随者人数不断增加并意识到自己的力量时，在人民的迷恋的帮助下，他们就会从自己的灵魂中选择一个拥有最多暴君的人，并创造出他们的暴君。
Yes, he said, and he will be the most fit to be a tyrant.
是的，他说，他将是最适合当暴君的人。
If the people yield, well and good; but if they resist him, as he began by beating his own father and mother, so now, if he has the power, he beats them, and will keep his dear old fatherland or motherland, as the Cretans say, in subjection to his young retainers whom he has introduced to be their rulers and masters.
如果人民屈服了，那就好；但如果他们反抗他，就像他一开始殴打自己的父母一样，那么现在，如果他有权力，他就会打败他们，并像克里特岛人所说的那样，让他亲爱的古老祖国或祖国服从他年轻的家臣，他把这些人介绍为他们的统治者和主人。
This is the end of his passions and desires.
这是他的激情和欲望的终结。
Exactly.
确切地。
When such men are only private individuals and before they get power, this is their character; they associate entirely with their own flatterers or ready tools; or if they want anything from anybody, they in their turn are equally ready to bow down before them: they profess every sort of affection for them; but when they have gained their point they know them no more.
当这样的人只是私人的时候，在他们获得权力之前，这就是他们的性格；他们完全与自己的奉承者或现成的工具交往；或者，如果他们想要从任何人那里得到任何东西，他们也同样准备好向他们鞠躬：他们声称对他们有各种各样的感情；但当他们明白了自己的观点后，他们就不再认识他们了。
Yes, truly.
是的，确实如此。
They are always either the masters or servants and never the friends of anybody; the tyrant never tastes of true freedom or friendship.
他们要么是主人，要么是仆人，从来不是任何人的朋友；暴君从未尝过真正的自由或友谊。
Certainly not.
当然不是。
And may we not rightly call such men treacherous?
难道我们不能正确地称这些人为奸诈人吗？
No question.
毫无疑问。
Also they are utterly unjust, if we were right in our notion of justice?
如果我们的正义观念是正确的，他们也是完全不公正的？
Yes, he said, and we were perfectly right.
是的，他说，我们是完全正确的。
Let us then sum up in a word, I said, the character of the worst man: he is the waking reality of what we dreamed.
我说，让我们用一句话来总结最糟糕的人的性格：他是我们梦想的现实。
Most true.
最真实。
And this is he who being by nature most of a tyrant bears rule, and the longer he lives the more of a tyrant he becomes.
这就是一个本质上是暴君的人，他承担着统治，而且他活得越久，他就越成为一个暴君。
That is certain, said Glaucon, taking his turn to answer.
这是肯定的，格劳孔说，轮到他回答了。
And will not he who has been shown to be the wickedest, be also the most miserable?
那些被证明是最邪恶的人，难道不也是最悲惨的吗？
and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
那个施暴时间最长、最持续、最痛苦的人；虽然这可能不是一般男人的看法？
Yes, he said, inevitably.
是的，他说，这是不可避免的。
And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others?
专制的人不应该像专制的国家，民主的人不应该像民主的国家吗？其他人也一样吗？
Certainly.
当然。
And as State is to State in virtue and happiness, so is man in relation to man?
正如国家与国家之间的美德和幸福一样，人与人之间的关系也是如此吗？
To be sure.
可以肯定的是。
Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
那么我们原来的国王统治下的城市和暴君统治下的城市相比，他们的德行如何？
They are the opposite extremes, he said, for one is the very best and the other is the very worst.
他说，它们是相反的极端，因为一个是最好的，另一个是最差的。
There can be no mistake, I said, as to which is which, and therefore I will at once enquire whether you would arrive at a similar decision about their relative happiness and misery.
我说，关于哪个是哪个，不会有任何错误，因此我会立即询问您是否会对他们的相对幸福和痛苦做出类似的决定。
And here we must not allow ourselves to be panic-stricken at the apparition of the tyrant, who is only a unit and may perhaps have a few retainers about him; but let us go as we ought into every corner of the city and look all about, and then we will give our opinion.
在这里，我们决不能让自己对暴君的出现感到惊慌，暴君只是一个单位，也许他身边还有几个扈从；但是，让我们按照我们应该走的方式走遍城市的每一个角落，四处看看，然后我们才会提出我们的意见。
A fair invitation, he replied; and I see, as every one must, that a tyranny is the wretchedest form of government, and the rule of a king the happiest.
他回答说，这是一次公平的邀请；正如每个人都必须看到的那样，暴政是最悲惨的政府形式，而国王的统治则是最幸福的政府形式。
And in estimating the men too, may I not fairly make a like request, that I should have a judge whose mind can enter into and see through human nature?
在评价人时，我是否也可以公平地提出一个类似的要求，即我应该有一个能够进入并看穿人性的法官？
he must not be like a child who looks at the outside and is dazzled at the pompous aspect which the tyrannical nature assumes to the beholder, but let him be one who has a clear insight.
他不能像一个小孩子一样，只顾外表，被暴虐本性的浮夸所迷惑，而要做一个有清醒洞察力的人。
May I suppose that the judgment is given in the hearing of us all by one who is able to judge, and has dwelt in the same place with him, and been present at his dally life and known him in his family relations, where he may be seen stripped of his tragedy attire, and again in the hour of public danger—he shall tell us about the happiness and misery of the tyrant when compared with other men?
我是否可以假设，这个判断是由一位有能力判断的人在我们所有人的听证会上做出的，他与他住在同一个地方，在场，在他的调情生活中，在他的家庭关系中认识他，在那里他可以被看到脱去他的悲剧服装，在公众面临危险的时刻，他将告诉我们暴君与其他人相比的幸福和痛苦？
That again, he said, is a very fair proposal.
他说，这又是一个非常公平的提议。
Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
我是否应该假设我们自己是有能力、有经验的法官，并且以前见过这样的人？
We shall then have some one who will answer our enquiries.
然后我们会有人回答我们的询问。
By all means.
无论如何。
Let me ask you not to forget the parallel of the individual and the State; bearing this in mind, and glancing in turn from one to the other of them, will you tell me their respective conditions?
我请你们不要忘记个人与国家的相似之处；考虑到这一点，你可以轮流看看他们各自的情况吗？
What do you mean?
你是什么意思？
he asked.
他问道。
Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
我回答说，从国家开始，你说一个由暴君统治的城市是自由的还是被奴役的？
No city, he said, can be more completely enslaved.
他说，没有哪个城市比它更彻底地被奴役了。
And yet, as you see, there are freemen as well as masters in such a State?
然而，正如你所看到的，在这样一个国家里，既有自由人，也有主人？
Yes, he said, I see that there are—a few; but the people, speaking generally, and the best of them are miserably degraded and enslaved.
是的，他说，我看到有——一些；但一般来说，人民，以及他们中最优秀的人，都遭受了悲惨的堕落和奴役。
Then if the man is like the State, I said, must not the same rule prevail?
那么，如果这个人就像国家一样，我说，难道不应该遵循同样的规则吗？
his soul is full of meanness and vulgarity—the best elements in him are enslaved; and there is a small ruling part, which is also the worst and maddest.
他的灵魂充满了卑鄙和粗俗——他身上最好的元素都被奴役了；还有一小部分统治者，也是最恶劣、最疯狂的。
Inevitably.
不可避免的。
And would you say that the soul of such an one is the soul of a freeman, or of a slave?
你会说这样一个人的灵魂是自由人的灵魂，还是奴隶的灵魂？
He has the soul of a slave, in my opinion.
在我看来，他有奴隶的灵魂。
And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
而被暴君奴役的国家就完全没有能力采取自愿行动吗？
Utterly incapable.
完全没有能力。
And also the soul which is under a tyrant (I am speaking of the soul taken as a whole) is least capable of doing what she desires; there is a gadfly which goads her, and she is full of trouble and remorse?
而且，处于暴君统治下的灵魂（我指的是作为一个整体的灵魂）最没有能力做她想做的事；有一只牛虻刺激了她，而她却充满了烦恼和悔恨？
Certainly.
当然。
And is the city which is under a tyrant rich or poor?
暴君统治下的城市是富裕还是贫穷？
Poor.
贫穷的。
And the tyrannical soul must be always poor and insatiable?
而暴虐的灵魂一定是永远贫穷且贪得无厌的？
True.
真的。
And must not such a State and such a man be always full of fear?
这样的国家和这样的人难道不应该总是充满恐惧吗？
Yes, indeed.
是的，确实如此。
Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
是否还有一种状态能让你感受到更多的哀叹、悲伤、呻吟和痛苦？
Certainly not.
当然不是。
And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
还有谁比那些充满激情和欲望的暴虐者更能感受到这种痛苦呢？
Impossible.
不可能的。
Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
反思这些和类似的罪恶，你认为专制国家是最悲惨的国家吗？
And I was right, he said.
我是对的，他说。
Certainly, I said.
当然，我说。
And when you see the same evils in the tyrannical man, what do you say of him?
当你在暴虐的人身上看到同样的邪恶时，你对他有何评价？
I say that he is by far the most miserable of all men.
我说他是迄今为止所有男人中最悲惨的一个。
There, I said, I think that you are beginning to go wrong.
我说，我认为你开始出错了。
What do you mean?
你是什么意思？
I do not think that he has as yet reached the utmost extreme of misery.
我认为他还没有达到最痛苦的地步。
Then who is more miserable?
那谁更惨呢？
One of whom I am about to speak.
我要讲的就是其中一位。
Who is that?
那是谁？
He who is of a tyrannical nature, and instead of leading a private life has been cursed with the further misfortune of being a public tyrant.
一个具有暴虐本性的人，如果没有过私人生活，就会遭受进一步的不幸，成为公共暴君。
From what has been said, I gather that you are right.
从我所说的来看，我认为你是对的。
Yes, I replied, but in this high argument you should be a little more certain, and should not conjecture only; for of all questions, this respecting good and evil is the greatest.
是的，我回答道，但是在这种高深的论证中，你应该更确定一点，而不应该只是猜测；因为在一切问题中，尊重善恶是最大的。
Very true, he said.
非常正确，他说。
Let me then offer you an illustration, which may, I think, throw a light upon this subject.
那么，让我给你们举一个例子，我想，这或许可以阐明这个主题。
What is your illustration?
你的插图是什么？
The case of rich individuals in cities who possess many slaves: from them you may form an idea of the tyrant’s condition, for they both have slaves; the only difference is that he has more slaves.
城市里的富人拥有许多奴隶的例子：从他们身上你可以了解暴君的状况，因为他们都有奴隶；唯一的区别是他有更多的奴隶。
Yes, that is the difference.
是的，这就是区别。
You know that they live securely and have nothing to apprehend from their servants?
你知道他们生活安稳，没有什么可以从他们的仆人那里逮捕的吗？
What should they fear?
他们应该害怕什么？
Nothing.
没有什么。
But do you observe the reason of this?
但你观察到这其中的原因吗？
Yes; the reason is, that the whole city is leagued together for the protection of each individual.
是的;原因是，整个城市为了保护每个人而联合起来。
Very true, I said.
非常正确，我说。
But imagine one of these owners, the master say of some fifty slaves, together with his family and property and slaves, carried off by a god into the wilderness, where there are no freemen to help him—will he not be in an agony of fear lest he and his wife and children should be put to death by his slaves?
但是想象一下，其中一个主人，主人说，他有大约五十个奴隶，连同他的家人、财产和奴隶，被神带到荒野，那里没有自由人帮助他，他会不会感到恐惧，担心他和他的妻子和孩子会被他的奴隶杀害？
Yes, he said, he will be in the utmost fear.
是的，他说，他将处于极度的恐惧之中。
The time has arrived when he will be compelled to flatter divers of his slaves, and make many promises to them of freedom and other things, much against his will—he will have to cajole his own servants.
时候到了，他将被迫奉承他的许多奴隶，并向他们做出许多自由和其他事情的承诺，这在很大程度上违背了他的意愿——他将不得不哄骗他自己的仆人。
Yes, he said, that will be the only way of saving himself.
是的，他说，这将是拯救自己的唯一方法。
And suppose the same god, who carried him away, to surround him with neighbours who will not suffer one man to be the master of another, and who, if they could catch the offender, would take his life?
假设带走他的同一位神，周围都是邻居，他们不会容忍一个人成为另一个人的主人，如果他们能抓住罪犯，就会夺走他的生命？
His case will be still worse, if you suppose him to be everywhere surrounded and watched by enemies.
如果你认为他到处都被敌人包围和监视，他的情况会更糟。
And is not this the sort of prison in which the tyrant will be bound—he who being by nature such as we have described, is full of all sorts of fears and lusts?
这难道不是囚禁暴君的监狱吗——暴君的本性正如我们所描述的那样，充满了各种恐惧和欲望？
His soul is dainty and greedy, and yet alone, of all men in the city, he is never allowed to go on a journey, or to see the things which other freemen desire to see, but he lives in his hole like a woman hidden in the house, and is jealous of any other citizen who goes into foreign parts and sees anything of interest.
他的灵魂是精致而贪婪的，然而，在这座城市的所有男人中，他是孤独的，他从来不被允许去旅行，或者看到其他自由人渴望看到的东西，但他像一个隐藏在房子里的女人一样生活在自己的洞里，并且嫉妒任何其他进入异国他乡看到任何有趣的东西的公民。
Very true, he said.
非常正确，他说。
And amid evils such as these will not he who is ill-governed in his own person—the tyrannical man, I mean—whom you just now decided to be the most miserable of all—will not he be yet more miserable when, instead of leading a private life, he is constrained by fortune to be a public tyrant?
在诸如此类的罪恶中，一个人如果自己管理不善——我是说暴虐的人——你刚才认为他是所有人中最悲惨的人——当他不能过私人生活，而是被命运限制为公共暴君时，他难道不会更悲惨吗？
He has to be master of others when he is not master of himself: he is like a diseased or paralytic man who is compelled to pass his life, not in retirement, but fighting and combating with other men.
当他不能主宰自己时，他就必须成为别人的主宰：他就像一个患病或瘫痪的人，被迫度过自己的一生，不是在退休中，而是在与其他人战斗和斗争。
Yes, he said, the similitude is most exact.
是的，他说，这种相似是最准确的。
Is not his case utterly miserable?
他的处境不是很悲惨吗？
and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
难道真正的暴君过着比你认定的最糟糕的人更糟糕的生活吗？
Certainly.
当然。
He who is the real tyrant, whatever men may think, is the real slave, and is obliged to practise the greatest adulation and servility, and to be the flatterer of the vilest of mankind.
无论人们怎么想，谁是真正的暴君，谁就是真正的奴隶，他必须表现出最大的奉承和奴性，并成为最卑鄙的人类的阿谀奉承者。
He has desires which he is utterly unable to satisfy, and has more wants than any one, and is truly poor, if you know how to inspect the whole soul of him: all his life long he is beset with fear and is full of convulsions and distractions, even as the State which he resembles: and surely the resemblance holds?
他有完全无法满足的欲望，比任何人都有更多的需要，如果你知道如何审视他的整个灵魂的话，他确实很穷：他一生都被恐惧所困扰，充满了抽搐和心烦意乱，就像他所相似的国家一样：这种相似性肯定存在吗？
Very true, he said.
非常正确，他说。
Moreover, as we were saying before, he grows worse from having power: he becomes and is of necessity more jealous, more faithless, more unjust, more friendless, more impious, than he was at first; he is the purveyor and cherisher of every sort of vice, and the consequence is that he is supremely miserable, and that he makes everybody else as miserable as himself.
此外，正如我们之前所说，他因拥有权力而变得更糟：他变得而且必然比最初更加嫉妒、更加不忠实、更加不公正、更加没有朋友、更加不虔诚；他是各种罪恶的传播者和传播者，其结果就是他极其痛苦，而且他让其他人都像他自己一样痛苦。
No man of any sense will dispute your words.
任何有理智的人都不会质疑你的话。
Come then, I said, and as the general umpire in theatrical contests proclaims the result, do you also decide who in your opinion is first in the scale of happiness, and who second, and in what order the others follow: there are five of them in all—they are the royal, timocratical, oligarchical, democratical, tyrannical.
来吧，我说，当戏剧比赛的总裁判宣布结果时，你也来决定你认为谁在幸福的尺度上第一，谁第二，以及其他人的顺序：总共有五种——他们是王室的、王权的、寡头的、民主的、暴虐的。
The decision will be easily given, he replied; they shall be choruses coming on the stage, and I must judge them in the order in which they enter, by the criterion of virtue and vice, happiness and misery.
他回答说，这个决定很容易做出；它们将成为登上舞台的合唱团，我必须按照它们上场的顺序，以美德与罪恶、幸福与痛苦的标准来评判它们。
Need we hire a herald, or shall I announce, that the son of Ariston (the best) has decided that the best and justest is also the happiest, and that this is he who is the most royal man and king over himself; and that the worst and most unjust man is also the most miserable, and that this is he who being the greatest tyrant of himself is also the greatest tyrant of his State?
我们需要聘请一名传令官吗？或者我应该宣布，阿里斯顿（最优秀的）的儿子已经决定，最好和最公正的人也是最幸福的，而且他是最有王权的人，是他自己的国王；最坏、最不公正的人也是最悲惨的人，这个人既是自己最大的暴君，也是国家最大的暴君？
Make the proclamation yourself, he said.
他说，你自己发布公告吧。
And shall I add, ‘whether seen or unseen by gods and men’?
我还要补充一句，“无论是神和人看见的还是看不见的”？
Let the words be added.
让我们补充一下这些话。
Then this, I said, will be our first proof; and there is another, which may also have some weight.
然后，我说，这将是我们的第一个证据；还有另一个，可能也有一定的分量。
What is that?
那是什么？
The second proof is derived from the nature of the soul: seeing that the individual soul, like the State, has been divided by us into three principles, the division may, I think, furnish a new demonstration.
第二个证明来自于灵魂的本质：个体灵魂就像国家一样，被我们划分为三个原则，我认为这种划分可能会提供一个新的证明。
Of what nature?
什么性质？
It seems to me that to these three principles three pleasures correspond; also three desires and governing powers.
在我看来，这三个原则对应着三种快乐：又三欲与治权。
How do you mean?
你是什么意思？
he said.
他说。
There is one principle with which, as we were saying, a man learns, another with which he is angry; the third, having many forms, has no special name, but is denoted by the general term appetitive, from the extraordinary strength and vehemence of the desires of eating and drinking and the other sensual appetites which are the main elements of it; also money-loving, because such desires are generally satisfied by the help of money.
正如我们所说，一个人可以学习一种原则，而另一种则让他感到愤怒。第三种有多种形式，没有特殊的名称，但用一般术语“欲望”来表示，因为饮食欲望和其他感官欲望是其主要要素，具有非凡的力量和强烈性。也爱钱，因为这种欲望一般可以通过金钱的帮助来满足。
That is true, he said.
他说，确实如此。
If we were to say that the loves and pleasures of this third part were concerned with gain, we should then be able to fall back on a single notion; and might truly and intelligibly describe this part of the soul as loving gain or money.
如果我们说这第三部分的爱和快乐与利益有关，那么我们应该能够退回到一个单一的概念；并且可能真实而清晰地将灵魂的这一部分描述为热爱利益或金钱。
I agree with you.
我同意你的看法。
Again, is not the passionate element wholly set on ruling and conquering and getting fame?
再说一遍，激情元素不就是完全致力于统治、征服和获得名誉吗？
True.
真的。
Suppose we call it the contentious or ambitious—would the term be suitable?
假设我们称之为有争议的或雄心勃勃的——这个词合适吗？
Extremely suitable.
极其合适。
On the other hand, every one sees that the principle of knowledge is wholly directed to the truth, and cares less than either of the others for gain or fame.
另一方面，每个人都看到知识的原则完全针对真理，并且比其他人更不关心利益或名誉。
Far less.
少得多。
‘Lover of wisdom,’ ‘lover of knowledge,’ are titles which we may fitly apply to that part of the soul?
“热爱智慧”、“热爱知识”是我们可以恰当地应用于灵魂的那一部分的头衔吗？
Certainly.
当然。
One principle prevails in the souls of one class of men, another in others, as may happen?
某一类人的灵魂中盛行一种原则，而另一些人的灵魂中则盛行另一种原则，这可能会发生吗？
Yes.
是的。
Then we may begin by assuming that there are three classes of men—lovers of wisdom, lovers of honour, lovers of gain?
那么我们可以首先假设，人可以分为三类：爱智慧的人、爱荣誉的人、爱利的人？
Exactly.
确切地。
And there are three kinds of pleasure, which are their several objects?
快乐有三种，它们的目标是什么？
Very true.
非常真实。
Now, if you examine the three classes of men, and ask of them in turn which of their lives is pleasantest, each will be found praising his own and depreciating that of others: the money-maker will contrast the vanity of honour or of learning if they bring no money with the solid advantages of gold and silver?
现在，如果你考察这三类人，依次问他们哪一种生活最愉快，就会发现每个人都在赞扬自己的生活，贬低别人的生活：赚钱的人会把没有钱带来的荣誉或学问的虚荣与金银的坚实优势进行对比吗？
True, he said.
是的，他说。
And the lover of honour—what will be his opinion?
而热爱荣誉的人——他会有何看法呢？
Will he not think that the pleasure of riches is vulgar, while the pleasure of learning, if it brings no distinction, is all smoke and nonsense to him?
难道他不会认为财富的乐趣是庸俗的，而学习的乐趣如果没有区别，对他来说都是烟火和废话吗？
Very true.
非常真实。
And are we to suppose, I said, that the philosopher sets any value on other pleasures in comparison with the pleasure of knowing the truth, and in that pursuit abiding, ever learning, not so far indeed from the heaven of pleasure?
我说，我们是否可以假设，与了解真理的快乐相比，哲学家更重视其他快乐，并在这种追求中持续不断地学习，实际上离快乐的天堂并不遥远？
Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
难道他不认为其他快乐是必要的吗？因为如果没有必要，他宁愿不拥有它们？
There can be no doubt of that, he replied.
毫无疑问，他回答道。
Since, then, the pleasures of each class and the life of each are in dispute, and the question is not which life is more or less honourable, or better or worse, but which is the more pleasant or painless—how shall we know who speaks truly?
那么，既然每个阶层的快乐和每个人的生活都有争议，问题不在于哪种生活更光荣或更不光荣，或者更好或更坏，而在于哪种生活更愉快或无痛苦——我们怎么知道谁说的是真的呢？
I cannot myself tell, he said.
“我自己也说不清楚，”他说。
Well, but what ought to be the criterion?
嗯，但是标准应该是什么？
Is any better than experience and wisdom and reason?
还有什么比经验、智慧和理性更好的吗？
There cannot be a better, he said.
他说，没有比这更好的了。
Then, I said, reflect.
然后，我说，反思。
Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
在这三个人中，谁对我们所列举的所有快乐的体验最丰富？
Has the lover of gain, in learning the nature of essential truth, greater experience of the pleasure of knowledge than the philosopher has of the pleasure of gain?
贪图享乐者在学习基本真理的本质时，是否比哲学家更能体验到知识的乐趣？
The philosopher, he replied, has greatly the advantage; for he has of necessity always known the taste of the other pleasures from his childhood upwards: but the lover of gain in all his experience has not of necessity tasted—or, I should rather say, even had he desired, could hardly have tasted—the sweetness of learning and knowing truth.
他回答说，哲学家有很大的优势。因为他必然从孩提时代起就一直知道其他快乐的滋味：但是，贪图利益的人在他的所有经历中不一定尝过——或者，我宁愿说，即使他渴望，也几乎不可能尝到——学习和认识真理的甜蜜。
Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
那么，喜爱智慧的人比喜爱利益的人有很大的优势，因为他有双倍的经验？
Yes, very great.
是的，非常好。
Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
再者，是他对荣誉的快乐有更多的体验，还是爱荣誉的人对智慧的快乐有更多的体验？
Nay, he said, all three are honoured in proportion as they attain their object; for the rich man and the brave man and the wise man alike have their crowd of admirers, and as they all receive honour they all have experience of the pleasures of honour; but the delight which is to be found in the knowledge of true being is known to the philosopher only.
不仅如此，他说，这三个人所获得的荣誉与他们实现目标的程度成正比。因为富人、勇敢的人和智者都拥有一群崇拜者，当他们都获得荣誉时，他们都体验到了荣誉的乐趣。但是，只有哲学家才知道在认识真实存在的知识中所能找到的快乐。
His experience, then, will enable him to judge better than any one?
那么，他的经验会让他比任何人都做出更好的判断吗？
Far better.
好多了。
And he is the only one who has wisdom as well as experience?
而且他是唯一一个既有智慧又有经验的人吗？
Certainly.
当然。
Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
此外，作为判断工具的能力并不为贪婪或野心勃勃的人所拥有，而只为哲学家所拥有？
What faculty?
什么院系？
Reason, with whom, as we were saying, the decision ought to rest.
正如我们所说，决定应该由理性决定。
Yes.
是的。
And reasoning is peculiarly his instrument?
推理是他特有的工具？
Certainly.
当然。
If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy?
如果以富贵为标准，那么贪财之人的褒贬，一定是最可信的吧？
Assuredly.
当然。
Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?
或者如果荣誉、胜利或勇气，在这种情况下，野心勃勃或好斗的人的判断将是最真实的？
Clearly.
清楚地。
But since experience and wisdom and reason are the judges—
但既然经验、智慧和理性是评判者——
The only inference possible, he replied, is that pleasures which are approved by the lover of wisdom and reason are the truest.
他回答说，唯一可能的推论是，被热爱智慧和理性的人所认可的快乐是最真实的。
And so we arrive at the result, that the pleasure of the intelligent part of the soul is the pleasantest of the three, and that he of us in whom this is the ruling principle has the pleasantest life.
因此，我们得出的结果是，灵魂智慧部分的快乐是三者中最令人愉快的，而我们当中以这一原则为主导的人则拥有最愉快的生活。
Unquestionably, he said, the wise man speaks with authority when he approves of his own life.
他说，毫无疑问，当智者认可自己的生活时，他的言论就具有权威性。
And what does the judge affirm to be the life which is next, and the pleasure which is next?
法官断定接下来的生活和接下来的快乐是什么？
Clearly that of the soldier and lover of honour; who is nearer to himself than the money-maker.
显然是军人和荣誉爱好者；谁比赚钱者更接近自己。
Last comes the lover of gain?
最后是贪图利益的人吗？
Very true, he said.
非常正确，他说。
Twice in succession, then, has the just man overthrown the unjust in this conflict; and now comes the third trial, which is dedicated to Olympian Zeus the saviour: a sage whispers in my ear that no pleasure except that of the wise is quite true and pure—all others are a shadow only; and surely this will prove the greatest and most decisive of falls?
那么，在这场冲突中，正义者连续两次推翻了不正义者。现在是第三次考验，这是献给奥林匹亚宙斯救世主的：一位圣人在我耳边低语，除了智者的快乐之外，没有什么快乐是真正的和纯粹的——所有其他的都只是影子；这肯定会被证明是最严重和最具决定性的跌倒吗？
Yes, the greatest; but will you explain yourself?
是的，最伟大的；但你能解释一下吗？
I will work out the subject and you shall answer my questions.
我来解决这个问题，你来回答我的问题。
Proceed.
继续。
Say, then, is not pleasure opposed to pain?
那么，快乐不是与痛苦相对立的吗？
True.
真的。
And there is a neutral state which is neither pleasure nor pain?
还有一种既不快乐也不痛苦的中立状态？
There is.
有。
A state which is intermediate, and a sort of repose of the soul about either—that is what you mean?
一种中间的状态，以及灵魂对两者的一种休息——这就是你的意思吗？
Yes.
是的。
You remember what people say when they are sick?
你还记得人们生病时会说什么吗？
What do they say?
他们怎么说？
That after all nothing is pleasanter than health.
毕竟没有什么比健康更令人愉快的了。
But then they never knew this to be the greatest of pleasures until they were ill.
但直到他们生病之前，他们才知道这是最大的快乐。
Yes, I know, he said.
是的，我知道，他说。
And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain?
当人们遭受剧烈疼痛时，你一定听过他们说，没有什么比摆脱疼痛更令人愉快的事情了？
I have.
我有。
And there are many other cases of suffering in which the mere rest and cessation of pain, and not any positive enjoyment, is extolled by them as the greatest pleasure?
还有许多其他受苦的例子，其中仅仅休息和停止痛苦，而不是任何积极的享受，被他们颂扬为最大的快乐？
Yes, he said; at the time they are pleased and well content to be at rest.
是的，他说；那时他们很高兴并且很满足于休息。
Again, when pleasure ceases, that sort of rest or cessation will be painful?
再者，当快乐停止时，那种休息或停止会是痛苦的吗？
Doubtless, he said.
毫无疑问，他说。
Then the intermediate state of rest will be pleasure and will also be pain?
那么中间的休息状态会是快乐，也会是痛苦吗？
So it would seem.
看来是这样。
But can that which is neither become both?
但两者都不是的东西能成为两者吗？
I should say not.
我应该说不是。
And both pleasure and pain are motions of the soul, are they not?
快乐和痛苦都是灵魂的运动，不是吗？
Yes.
是的。
But that which is neither was just now shown to be rest and not motion, and in a mean between them?
但是，两者都不是的东西现在被证明是静止而不是运动，并且处于它们之间的中间？
Yes.
是的。
How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
那么，我们怎样才能正确地假设没有痛苦就是快乐，或者没有快乐就是痛苦呢？
Impossible.
不可能的。
This then is an appearance only and not a reality; that is to say, the rest is pleasure at the moment and in comparison of what is painful, and painful in comparison of what is pleasant; but all these representations, when tried by the test of true pleasure, are not real but a sort of imposition?
这只是一种表象，而不是实际情况。也就是说，其余的与痛苦相比是快乐，与快乐相比是痛苦。但所有这些表征，当经过真正快乐的检验时，都不是真实的，而是一种强加的吗？
That is the inference.
这就是推论。
Look at the other class of pleasures which have no antecedent pains and you will no longer suppose, as you perhaps may at present, that pleasure is only the cessation of pain, or pain of pleasure.
看看另一类没有先在痛苦的快乐，你就不会再像现在那样认为快乐只是痛苦的停止，或者快乐的痛苦。
What are they, he said, and where shall I find them?
他说，它们是什么？我该去哪里找到它们？
There are many of them: take as an example the pleasures of smell, which are very great and have no antecedent pains; they come in a moment, and when they depart leave no pain behind them.
其中有很多：以嗅觉为例，它是非常巨大的，并且没有先在的痛苦；他们转瞬即逝，离开时也没有留下任何痛苦。
Most true, he said.
最真实的，他说。
Let us not, then, be induced to believe that pure pleasure is the cessation of pain, or pain of pleasure.
那么，我们不要被诱导相信纯粹的快乐就是痛苦的停止，或者快乐的痛苦。
Still, the more numerous and violent pleasures which reach the soul through the body are generally of this sort—they are reliefs of pain.
然而，通过身体到达灵魂的更多、更强烈的快乐通常属于这一类——它们是痛苦的缓解。
That is true.
确实如此。
And the anticipations of future pleasures and pains are of a like nature?
对未来快乐和痛苦的预期也具有相似的性质吗？
Yes.
是的。
Shall I give you an illustration of them?
我可以给你举个例子吗？
Let me hear.
让我听听。
You would allow, I said, that there is in nature an upper and lower and middle region?
我说，你会允许自然界存在上、下、中区域吗？
I should.
我应该。
And if a person were to go from the lower to the middle region, would he not imagine that he is going up; and he who is standing in the middle and sees whence he has come, would imagine that he is already in the upper region, if he has never seen the true upper world?
如果一个人从下层到中层，他会不会想象自己是在往上走？而站在中间看到自己从哪里来的人，如果没有见过真正的上界，会以为自己已经到了上界吗？
To be sure, he said; how can he think otherwise?
可以肯定的是，他说；他怎么能有不同的想法呢？
But if he were taken back again he would imagine, and truly imagine, that he was descending?
但如果他再次被带回来，他会想象，而且真的想象，他正在下降吗？
No doubt.
无疑。
All that would arise out of his ignorance of the true upper and middle and lower regions?
这一切都是因为他不了解真正的上中下域？
Yes.
是的。
Then can you wonder that persons who are inexperienced in the truth, as they have wrong ideas about many other things, should also have wrong ideas about pleasure and pain and the intermediate state; so that when they are only being drawn towards the painful they feel pain and think the pain which they experience to be real, and in like manner, when drawn away from pain to the neutral or intermediate state, they firmly believe that they have reached the goal of satiety and pleasure; they, not knowing pleasure, err in contrasting pain with the absence of pain, which is like contrasting black with grey instead of white—can you wonder, I say, at this?
那么你是否会奇怪，那些对真理没有经验的人，因为他们对许多其他事情有错误的想法，对快乐、痛苦和中阴状态也应该有错误的想法？因此，当他们只是被吸引到痛苦的地方时，他们就会感到痛苦，并认为他们所经历的痛苦是真实的，同样，当他们远离痛苦而进入中性或中间状态时，他们坚信自己已经达到了满足和快乐的目标；他们不知道快乐，错误地将痛苦与没有痛苦进行对比，这就像将黑色与灰色而不是白色进行对比一样——我说，你能对此感到奇怪吗？
No, indeed; I should be much more disposed to wonder at the opposite.
不，确实如此；我应该更倾向于想知道相反的情况。
Look at the matter thus:—Hunger, thirst, and the like, are inanitions of the bodily state?
如此看待这个问题：——饥饿、口渴等，是身体状态的无能吗？
Yes.
是的。
And ignorance and folly are inanitions of the soul?
无知和愚蠢是灵魂的空虚吗？
True.
真的。
And food and wisdom are the corresponding satisfactions of either?
食物和智慧是其中之一相应的满足吗？
Certainly.
当然。
And is the satisfaction derived from that which has less or from that which has more existence the truer?
存在感越少或存在越多所带来的满足感更真实吗？
Clearly, from that which has more.
显然，从那个拥有更多。
What classes of things have a greater share of pure existence in your judgment—those of which food and drink and condiments and all kinds of sustenance are examples, or the class which contains true opinion and knowledge and mind and all the different kinds of virtue?
在你的判断中，哪些类别的事物具有更大的纯粹存在份额——那些以食物、饮料、调味品和各种食物为例子的类别，或者包含真实意见、知识、思想和所有不同种类的美德的类别？
Put the question in this way:—Which has a more pure being—that which is concerned with the invariable, the immortal, and the true, and is of such a nature, and is found in such natures; or that which is concerned with and found in the variable and mortal, and is itself variable and mortal?
这样提出问题：——哪种存在更纯粹——与不变的、不朽的和真实的存在有关，并且具有这样的性质，并且存在于这样的性质中；哪种存在更纯粹？或者是与可变的和终有一死的事物有关并在其中发现的，并且它本身是可变的和终有一死的？
Far purer, he replied, is the being of that which is concerned with the invariable.
他回答说，更纯粹的是与不变性有关的存在。
And does the essence of the invariable partake of knowledge in the same degree as of essence?
不变的本质与知识的本质是否具有相同的程度？
Yes, of knowledge in the same degree.
是的，具有同等程度的知识。
And of truth in the same degree?
同样程度的真理呢？
Yes.
是的。
And, conversely, that which has less of truth will also have less of essence?
反过来说，真理越少，本质就越少？
Necessarily.
一定。
Then, in general, those kinds of things which are in the service of the body have less of truth and essence than those which are in the service of the soul?
那么，一般来说，那些为身体服务的事物，比那些为灵魂服务的事物，其真理性和本质性要低一些吧？
Far less.
少得多。
And has not the body itself less of truth and essence than the soul?
难道身体本身不比灵魂更缺乏真理和本质吗？
Yes.
是的。
What is filled with more real existence, and actually has a more real existence, is more really filled than that which is filled with less real existence and is less real?
什么东西充满了更真实的存在，实际上有更真实的存在，比那些充满较少真实存在且不太真实的东西更真实？
Of course.
当然。
And if there be a pleasure in being filled with that which is according to nature, that which is more really filled with more real being will more really and truly enjoy true pleasure; whereas that which participates in less real being will be less truly and surely satisfied, and will participate in an illusory and less real pleasure?
如果充满自然的事物能带来快乐，那么越真实的存在就越真实地享受真正的快乐。而参与不那么真实的存在的人就会不那么真实和确定地得到满足，并且会参与一种虚幻的、不那么真实的快乐？
Unquestionably.
毫无疑问。
Those then who know not wisdom and virtue, and are always busy with gluttony and sensuality, go down and up again as far as the mean; and in this region they move at random throughout life, but they never pass into the true upper world; thither they neither look, nor do they ever find their way, neither are they truly filled with true being, nor do they taste of pure and abiding pleasure.
那时，不懂得智慧和德行，常贪图纵欲的人，会不断地堕落到卑鄙的地步。他们一生都在这个区域随意移动，但从未进入真正的上层世界。他们既不去看那里，也从未找到他们的路，他们既没有真正充满真实的存在，也没有尝到纯粹而持久的快乐。
Like cattle, with their eyes always looking down and their heads stooping to the earth, that is, to the dining-table, they fatten and feed and breed, and, in their excessive love of these delights, they kick and butt at one another with horns and hoofs which are made of iron; and they kill one another by reason of their insatiable lust.
它们像牛一样，眼睛总是向下看，头低垂到地面，即低垂到餐桌上，它们养肥、喂养和繁殖，并且出于对这些快乐的过度热爱，它们用铁制的角和蹄互相踢打；他们因贪得无厌的欲望而互相残杀。
For they fill themselves with that which is not substantial, and the part of themselves which they fill is also unsubstantial and incontinent.
因为他们用非实体的东西来填充自己，而他们所填充的自己的那部分也是非实体的和无节制的。
Verily, Socrates, said Glaucon, you describe the life of the many like an oracle.
确实，苏格拉底，格劳孔说，你像神谕一样描述了许多人的生活。
Their pleasures are mixed with pains—how can they be otherwise?
他们的快乐与痛苦交织在一起——他们怎么能不这样呢？
For they are mere shadows and pictures of the true, and are coloured by contrast, which exaggerates both light and shade, and so they implant in the minds of fools insane desires of themselves; and they are fought about as Stesichorus says that the Greeks fought about the shadow of Helen at Troy in ignorance of the truth.
因为它们只是真实的影子和图画，并通过对比而着色，夸大了明暗，因此它们在愚人的心中植入了自己疯狂的欲望；正如斯泰西科鲁斯所说，希腊人在特洛伊为海伦的影子而战，而对真相一无所知。
Something of that sort must inevitably happen.
类似的事情必然会发生。
And must not the like happen with the spirited or passionate element of the soul?
灵魂中充满活力或热情的元素难道不应该发生类似的情况吗？
Will not the passionate man who carries his passion into action, be in the like case, whether he is envious and ambitious, or violent and contentious, or angry and discontented, if he be seeking to attain honour and victory and the satisfaction of his anger without reason or sense?
一个充满激情的人，如果把他的激情付诸行动，无论他是嫉妒和野心勃勃，还是暴力和好斗，或者是愤怒和不满，如果他毫无理由或理智地寻求获得荣誉和胜利以及满足他的愤怒，那么他的情况不也会如此吗？
Yes, he said, the same will happen with the spirited element also.
是的，他说，同样的情况也会发生在精神元素上。
Then may we not confidently assert that the lovers of money and honour, when they seek their pleasures under the guidance and in the company of reason and knowledge, and pursue after and win the pleasures which wisdom shows them, will also have the truest pleasures in the highest degree which is attainable to them, inasmuch as they follow truth; and they will have the pleasures which are natural to them, if that which is best for each one is also most natural to him?
那么，我们是否可以自信地断言，当贪爱金钱和名誉的人在理性和知识的指导下、在理性和知识的陪伴下寻求快乐，并追求并赢得智慧向他们展示的快乐时，他们也将获得他们所能达到的最高程度的最真实的快乐，因为他们遵循真理；如果对每个人来说最好的东西对他来说也是最自然的，那么他们就会享受到他们自然而然的快乐吗？
Yes, certainly; the best is the most natural.
是的，当然；最好的就是最自然的。
And when the whole soul follows the philosophical principle, and there is no division, the several parts are just, and do each of them their own business, and enjoy severally the best and truest pleasures of which they are capable?
当整个灵魂遵循哲学原则，没有分裂时，各个部分都是公正的，各尽其职，各自享受自己所能获得的最好、最真实的快乐？
Exactly.
确切地。
But when either of the two other principles prevails, it fails in attaining its own pleasure, and compels the rest to pursue after a pleasure which is a shadow only and which is not their own?
但是，当另外两个原则中的任何一个占上风时，它都无法获得自己的快乐，并迫使其他人去追求一种只是影子而不是他们自己的快乐？
True.
真的。
And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
他们与哲学和理性的距离越大，这种快乐就越奇怪和虚幻吗？
Yes.
是的。
And is not that farthest from reason which is at the greatest distance from law and order?
离法律和秩序最远的距离不正是离理性最远的吗？
Clearly.
清楚地。
And the lustful and tyrannical desires are, as we saw, at the greatest distance?
正如我们所看到的，淫荡和暴虐的欲望是最遥远的吗？
Yes.
是的。
And the royal and orderly desires are nearest?
而皇家有序的愿望是最近的吗？
Yes.
是的。
Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
那么，暴君的生活将与真正的或自然的快乐相距最远，而国王的距离则最远？
Certainly.
当然。
But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
但如果真是这样，暴君会过得最不愉快，而国王会过得最愉快吗？
Inevitably.
不可避免的。
Would you know the measure of the interval which separates them?
你知道它们之间的间隔是多少吗？
Will you tell me?
你会告诉我吗？
There appear to be three pleasures, one genuine and two spurious: now the transgression of the tyrant reaches a point beyond the spurious; he has run away from the region of law and reason, and taken up his abode with certain slave pleasures which are his satellites, and the measure of his inferiority can only be expressed in a figure.
似乎有三种快乐，一种是真实的，两种是虚假的：现在暴君的越轨已经达到了超越虚假的程度；他逃离了法律和理性的领域，并以某种奴隶般的快乐占据了他的住所，这些快乐是他的卫星，他的自卑程度只能用数字来表达。
How do you mean?
你是什么意思？
I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
我说，我认为暴君排在寡头之后的第三位。民主党人在中间吗？
Yes.
是的。
And if there is truth in what has preceded, he will be wedded to an image of pleasure which is thrice removed as to truth from the pleasure of the oligarch?
如果前面的事情是真实的，那么他将与一种快乐的形象结合在一起，而这种快乐的形象与寡头的快乐的真理相差三倍？
He will.
他会的。
And the oligarch is third from the royal; since we count as one royal and aristocratical?
寡头在王室中排名第三；既然我们算作皇室和贵族？
Yes, he is third.
是的，他是第三名。
Then the tyrant is removed from true pleasure by the space of a number which is three times three?
那么，暴君与真正的快乐之间的距离是三乘三的数字的距离吗？
Manifestly.
显然。
The shadow then of tyrannical pleasure determined by the number of length will be a plane figure.
那么由长度决定的暴虐快感的影子将是一个平面图形。
Certainly.
当然。
And if you raise the power and make the plane a solid, there is no difficulty in seeing how vast is the interval by which the tyrant is parted from the king.
而如果提升力量，让位面成为实体，就不难看出暴君与国王的间隔有多么遥远。
Yes; the arithmetician will easily do the sum.
是的;算术家很容易就能算出总和。
Or if some person begins at the other end and measures the interval by which the king is parted from the tyrant in truth of pleasure, he will find him, when the multiplication is completed, living 729 times more pleasantly, and the tyrant more painfully by this same interval.
或者，如果有人从另一端开始，测量国王与暴君在快乐的真理中分开的时间间隔，他会发现，当乘法完成时，他会发现，在同样的时间间隔内，国王生活得更加愉快729倍，而暴君则更加痛苦。
What a wonderful calculation!
多么奇妙的计算啊！
And how enormous is the distance which separates the just from the unjust in regard to pleasure and pain!
在快乐和痛苦方面，正义与不正义之间的距离是多么巨大啊！
Yet a true calculation, I said, and a number which nearly concerns human life, if human beings are concerned with days and nights and months and years.
然而，这是一个真正的计算，我说，如果人类关心日日夜夜、月月年年，那么这个数字几乎关系到人类的生命。
(729 NEARLY equals the number of days and nights in the year.)
（729 几乎等于一年中的昼夜数。）
Yes, he said, human life is certainly concerned with them.
是的，他说，人的生命当然与他们有关。
Then if the good and just man be thus superior in pleasure to the evil and unjust, his superiority will be infinitely greater in propriety of life and in beauty and virtue?
那么，如果善良而正义的人在快乐方面比邪恶和不正义的人更优越，那么他在生活礼节、美丽和美德方面的优越性会无限大吗？
Immeasurably greater.
大得不可估量。
Well, I said, and now having arrived at this stage of the argument, we may revert to the words which brought us hither: Was not some one saying that injustice was a gain to the perfectly unjust who was reputed to be just?
好吧，我说，现在争论到了这个阶段，我们可以回到刚才的话：不是有人说，不公正是对被认为是公正的完全不公正的人的一种增益吗？
Yes, that was said.
是的，就是这么说的。
Now then, having determined the power and quality of justice and injustice, let us have a little conversation with him.
现在，在确定了正义与非正义的力量和性质之后，让我们与他进行一些对话。
What shall we say to him?
我们该对他说什么？
Let us make an image of the soul, that he may have his own words presented before his eyes.
让我们为灵魂塑造一个形象，以便他可以将自己的话呈现在他眼前。
Of what sort?
属于哪一类？
An ideal image of the soul, like the composite creations of ancient mythology, such as the Chimera or Scylla or Cerberus, and there are many others in which two or more different natures are said to grow into one.
一种理想的灵魂形象，就像古代神话的综合创造，例如奇美拉、斯库拉或刻耳柏洛斯，还有许多其他的形象，据说其中两种或多种不同的本性合而为一。
There are said of have been such unions.
据说曾经有过这样的工会。
Then do you now model the form of a multitudinous, many-headed monster, having a ring of heads of all manner of beasts, tame and wild, which he is able to generate and metamorphose at will.
那么，你现在是否要模拟一个众多、多头的怪物的形状，它有一圈由各种野兽的头组成的环，无论是驯服的还是野生的，他都可以随意生成和变形。
You suppose marvellous powers in the artist; but, as language is more pliable than wax or any similar substance, let there be such a model as you propose.
你认为艺术家具有非凡的力量；但是，由于语言比蜡或任何类似物质更柔韧，所以要有一个像你提议的模型。
Suppose now that you make a second form as of a lion, and a third of a man, the second smaller than the first, and the third smaller than the second.
现在假设你制作了第二个狮子形状，第三个形状是人形，第二个比第一个小，第三个比第二个小。
That, he said, is an easier task; and I have made them as you say.
他说，这是一项更容易的任务。我已经按照你说的做了。
And now join them, and let the three grow into one.
现在加入他们，让三者合二为一。
That has been accomplished.
这已经完成了。
Next fashion the outside of them into a single image, as of a man, so that he who is not able to look within, and sees only the outer hull, may believe the beast to be a single human creature.
接下来将它们的外部塑造成一个单一的形象，就像一个人一样，这样那些无法向内看、只能看到外壳的人可能会相信这头野兽是一个单一的人类生物。
I have done so, he said.
我已经这样做了，他说。
And now, to him who maintains that it is profitable for the human creature to be unjust, and unprofitable to be just, let us reply that, if he be right, it is profitable for this creature to feast the multitudinous monster and strengthen the lion and the lion-like qualities, but to starve and weaken the man, who is consequently liable to be dragged about at the mercy of either of the other two; and he is not to attempt to familiarize or harmonize them with one another—he ought rather to suffer them to fight and bite and devour one another.
现在，对于那些坚持认为人类不公正是有利可图、公正无利可图的人，让我们回答说，如果他是对的，那么人类吃大量的怪物并增强狮子和类似狮子的品质是有利可图的，但饥饿和削弱人类是有利可图的，因此人类很容易受到另外两者中任何一个的摆布。他不应该试图让它们彼此熟悉或和谐——他应该让它们互相争斗、撕咬和吞噬。
Certainly, he said; that is what the approver of injustice says.
当然，他说；这就是支持不公正的人所说的。
To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature.
正义的支持者对他的回答是，他的言论和行动应该以某种方式给予他内心的人以最完全的控制整个人类。
He should watch over the many-headed monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself.
他应该像一个好农夫一样看管多头怪物，培养和培养温柔的品质，防止野性的生长；他应该让狮心成为他的盟友，并且在共同照顾它们的同时，应该将各个部分彼此结合起来，并与他自己结合起来。
Yes, he said, that is quite what the maintainer of justice say.
是的，他说，这正是正义维护者所说的。
And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant?
那么，从各个角度来看，无论是快乐、荣誉还是利益，正义的支持者都是正确的，说的是实话，而反对者则是错误的、虚假的和无知的？
Yes, from every point of view.
是的，从各个角度来看。
Come, now, and let us gently reason with the unjust, who is not intentionally in error.
现在来吧，让我们温和地与那些并非故意犯错的不公正者讲道理。
‘Sweet Sir,’ we will say to him, ‘what think you of things esteemed noble and ignoble?
“亲爱的先生，”我们会对他说，“您对高贵和卑鄙的事物有何看法？
Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?’ He can hardly avoid saying Yes—can he now?
使野兽服从于人，或者更确切地说，服从于人中的神，这不是高贵的吗？以及使人屈服于野兽的卑鄙行为？”他几乎无法避免说“是”——现在可以吗？
Not if he has any regard for my opinion.
如果他尊重我的意见就不会。
But, if he agree so far, we may ask him to answer another question: ‘Then how would a man profit if he received gold and silver on the condition that he was to enslave the noblest part of him to the worst?
但是，如果他到目前为止同意，我们可以要求他回答另一个问题：“那么，如果一个人获得金银，条件是他要把自己最高贵的部分奴役到最坏的部分，那么他将如何获利？”
Who can imagine that a man who sold his son or daughter into slavery for money, especially if he sold them into the hands of fierce and evil men, would be the gainer, however large might be the sum which he received?
谁能想象一个为了金钱而将自己的儿子或女儿卖为奴隶的人，特别是如果他将他们卖到凶恶的人手中，无论他收到的金额有多大，他都会成为受益者？
And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable?
有人会说他不是一个可怜的流浪汉，无情地将自己的神圣存在出卖给最不敬虔和最可憎的东西吗？
Eriphyle took the necklace as the price of her husband’s life, but he is taking a bribe in order to compass a worse ruin.’
埃里菲勒以这条项链作为她丈夫生命的代价，但他收受贿赂是为了造成更严重的毁灭。
Yes, said Glaucon, far worse—I will answer for him.
是的，格劳孔说，更糟糕的是——我会替他负责。
Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large?
放纵的人不是一直受到谴责，因为在他身上，巨大的多种形式的怪物被允许过多地逍遥法外吗？
Clearly.
清楚地。
And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength?
当男人身上的狮子和蛇元素不成比例地增长并获得力量时，他们就会被指责为骄傲和坏脾气？
Yes.
是的。
And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
奢侈和柔软受到指责，因为它们放松和削弱了这个同样的生物，并使他成为胆小鬼？
Very true.
非常真实。
And is not a man reproached for flattery and meanness who subordinates the spirited animal to the unruly monster, and, for the sake of money, of which he can never have enough, habituates him in the days of his youth to be trampled in the mire, and from being a lion to become a monkey?
一个人，为了永远不够的金钱，让猛烈的动物臣服于不守规矩的怪物，让他在年轻时习惯于被践踏在泥沼中，让他从狮子变成猴子，这难道不是被指责为阿谀奉承和卑鄙吗？
True, he said.
是的，他说。
And why are mean employments and manual arts a reproach?
为什么卑鄙的工作和手工艺术会受到谴责？
Only because they imply a natural weakness of the higher principle; the individual is unable to control the creatures within him, but has to court them, and his great study is how to flatter them.
只是因为它们暗示了更高原则的天然弱点；个体无法控制体内的生物，却不得不讨好它们，而他最擅长的就是如何去奉承它们。
Such appears to be the reason.
看来就是这样的原因。
And therefore, being desirous of placing him under a rule like that of the best, we say that he ought to be the servant of the best, in whom the Divine rules; not, as Thrasymachus supposed, to the injury of the servant, but because every one had better be ruled by divine wisdom dwelling within him; or, if this be impossible, then by an external authority, in order that we may be all, as far as possible, under the same government, friends and equals.
因此，我们希望把他置于最好的统治之下，所以我们说他应该成为最好的仆人，由神来统治。并不是像色拉叙马科斯所认为的那样，这会伤害仆人，而是因为每个人都最好受到居住在他内心的神圣智慧的统治。或者，如果这是不可能的，那么就通过外部权威，以便我们尽可能地处于同一个政府、朋友和平等之下。
True, he said.
是的，他说。
And this is clearly seen to be the intention of the law, which is the ally of the whole city; and is seen also in the authority which we exercise over children, and the refusal to let them be free until we have established in them a principle analogous to the constitution of a state, and by cultivation of this higher element have set up in their hearts a guardian and ruler like our own, and when this is done they may go their ways.
而这显然是法的意图，法是全城的盟友；这也可以从我们对儿童行使的权威中看出，我们拒绝让他们自由，除非我们在他们身上建立了类似于国家宪法的原则，并通过培养这种更高的元素，在他们心中建立了一个像我们自己的监护人和统治者，当这一切完成后，他们就可以走自己的路了。
Yes, he said, the purpose of the law is manifest.
是的，他说，法律的目的是显而易见的。
From what point of view, then, and on what ground can we say that a man is profited by injustice or intemperance or other baseness, which will make him a worse man, even though he acquire money or power by his wickedness?
那么，从什么角度、基于什么理由，我们可以说一个人因不公正、不节制或其他卑鄙行为而受益，这将使他成为一个更坏的人，即使他通过邪恶获得了金钱或权力呢？
From no point of view at all.
根本不从任何角度来看。
What shall he profit, if his injustice be undetected and unpunished?
如果他的不公正行为不被发现、不受到惩罚，他又有什么好处呢？
He who is undetected only gets worse, whereas he who is detected and punished has the brutal part of his nature silenced and humanized; the gentler element in him is liberated, and his whole soul is perfected and ennobled by the acquirement of justice and temperance and wisdom, more than the body ever is by receiving gifts of beauty, strength and health, in proportion as the soul is more honourable than the body.
未被发现的人只会变得更糟，而被发现并受到惩罚的人则将其本性中的残酷部分压制住并变得人性化；他身上的温柔元素得到了解放，他的整个灵魂通过获得正义、节制和智慧而得到完善和高贵，这比身体通过接受美丽、力量和健康的礼物而更加完善和高贵，因为灵魂比身体更尊贵。
Certainly, he said.
当然，他说。
To this nobler purpose the man of understanding will devote the energies of his life.
为了这个更高尚的目标，有悟性的人会奉献一生的精力。
And in the first place, he will honour studies which impress these qualities on his soul and will disregard others?
首先，他会尊重那些在他的灵魂中留下这些品质的研究，而会忽视其他人吗？
Clearly, he said.
显然，他说。
In the next place, he will regulate his bodily habit and training, and so far will he be from yielding to brutal and irrational pleasures, that he will regard even health as quite a secondary matter; his first object will be not that he may be fair or strong or well, unless he is likely thereby to gain temperance, but he will always desire so to attemper the body as to preserve the harmony of the soul?
其次，他将调节自己的身体习惯和训练，这样他就不会屈服于残酷和非理性的快乐，甚至将健康视为次要问题；他的首要目标不是让自己变得美丽、强壮或健康，除非他可能因此而获得节制，但他总是希望调整身体以保持灵魂的和谐？
Certainly he will, if he has true music in him.
如果他内心有真正的音乐，他当然会的。
And in the acquisition of wealth there is a principle of order and harmony which he will also observe; he will not allow himself to be dazzled by the foolish applause of the world, and heap up riches to his own infinite harm?
在获得财富的过程中，他也会遵守秩序与和谐的原则。他不会让自己被世人愚蠢的掌声冲昏了头脑，堆积财富给自己带来无限的伤害吗？
Certainly not, he said.
当然不是，他说。
He will look at the city which is within him, and take heed that no disorder occur in it, such as might arise either from superfluity or from want; and upon this principle he will regulate his property and gain or spend according to his means.
他会审视自己内心的这座城市，并注意其中不会发生任何混乱，例如可能因过剩或匮乏而引起的混乱；根据这一原则，他将根据自己的能力来管理自己的财产和收益或支出。
Very true.
非常真实。
And, for the same reason, he will gladly accept and enjoy such honours as he deems likely to make him a better man; but those, whether private or public, which are likely to disorder his life, he will avoid?
而且，出于同样的原因，他会欣然接受并享受他认为可能使他成为一个更好的人的荣誉；但那些可能扰乱他生活的，无论是私人的还是公开的，他会避免吗？
Then, if that is his motive, he will not be a statesman.
那么，如果这是他的动机，他就不会成为一名政治家。
By the dog of Egypt, he will!
以埃及狗的名义，他会的！
in the city which is his own he certainly will, though in the land of his birth perhaps not, unless he have a divine call.
在他自己的城市里，他当然会这样做，尽管在他出生的土地上也许不会，除非他有神圣的召唤。
I understand; you mean that he will be a ruler in the city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth?
我明白;你的意思是，他将成为这座城市的统治者，我们是这座城市的创始人，而这座城市只存在于观念中；因为我不相信地球上有这样的人？
In heaven, I replied, there is laid up a pattern of it, methinks, which he who desires may behold, and beholding, may set his own house in order.
我回答说，在天堂里，有一个它的模式，我想，任何愿意的人都可以看到它，看到它，就可以把自己的房子安排好。
But whether such an one exists, or ever will exist in fact, is no matter; for he will live after the manner of that city, having nothing to do with any other.
但这样的人是否存在，或者实际上是否会存在，都无关紧要；重要的是，它是存在的。因为他将按照那个城市的生活方式生活，与任何其他城市无关。
I think so, he said.
我想是的，他说。
BOOK X.
书X。
Of the many excellences which I perceive in the order of our State, there is none which upon reflection pleases me better than the rule about poetry.
我在我们国家的秩序中看到了许多优点，但经过反思，没有什么比诗歌规则更让我高兴的了。
To what do you refer?
你指的是什么呢？
To the rejection of imitative poetry, which certainly ought not to be received; as I see far more clearly now that the parts of the soul have been distinguished.
拒绝模仿诗歌，这当然不应该被接受；现在我看得更清楚了，灵魂的各个部分已经被区分了。
What do you mean?
你是什么意思？
Speaking in confidence, for I should not like to have my words repeated to the tragedians and the rest of the imitative tribe—but I do not mind saying to you, that all poetical imitations are ruinous to the understanding of the hearers, and that the knowledge of their true nature is the only antidote to them.
私下里说，因为我不想让悲剧家和模仿部落的其他人重复我的话——但我不介意对你说，所有诗意的模仿都会破坏听众的理解，了解它们的真实本质是唯一的解药。
Explain the purport of your remark.
解释一下你这句话的主旨。
Well, I will tell you, although I have always from my earliest youth had an awe and love of Homer, which even now makes the words falter on my lips, for he is the great captain and teacher of the whole of that charming tragic company; but a man is not to be reverenced more than the truth, and therefore I will speak out.
好吧，我会告诉你，尽管我从很小的时候起就一直对荷马怀有敬畏和热爱，即使是现在，这句话也让我在嘴唇上颤抖，因为他是整个迷人的悲剧团体的伟大队长和老师；但人不应该比真理更受尊重，因此我要说出来。
Very good, he said.
非常好，他说。
Listen to me then, or rather, answer me.
那么请听我说，或者更确切地说，回答我。
Put your question.
提出你的问题。
Can you tell me what imitation is?
你能告诉我什么是模仿吗？
for I really do not know.
因为我真的不知道。
A likely thing, then, that I should know.
那么，这是我应该知道的一件可能的事情。
Why not?
为什么不呢？
for the duller eye may often see a thing sooner than the keener.
因为迟钝的眼睛往往会比敏锐的眼睛更快地看到事物。
Very true, he said; but in your presence, even if I had any faint notion, I could not muster courage to utter it.
非常正确，他说；但当着你的面，即使我有任何微弱的想法，我也无法鼓起勇气说出来。
Will you enquire yourself?
你会自己去询问吗？
Well then, shall we begin the enquiry in our usual manner: Whenever a number of individuals have a common name, we assume them to have also a corresponding idea or form:—do you understand me?
那么，我们是否可以按照通常的方式开始询问：每当许多人有一个共同的名字时，我们就假设他们也有相应的想法或形式：——你明白我的意思吗？
I do.
我愿意。
Let us take any common instance; there are beds and tables in the world—plenty of them, are there not?
让我们举一个常见的例子；世界上有床和桌子——很多，不是吗？
Yes.
是的。
But there are only two ideas or forms of them—one the idea of a bed, the other of a table.
但它们只有两种想法或形式——一种是床的想法，另一种是桌子的想法。
True.
真的。
And the maker of either of them makes a bed or he makes a table for our use, in accordance with the idea—that is our way of speaking in this and similar instances—but no artificer makes the ideas themselves: how could he?
他们中的任何一个的制造者都会根据这个想法（这是我们在这种情况和类似情况下说话的方式）制作一张床或一张桌子供我们使用，但没有一个工匠自己制造这些想法：他怎么可能呢？
Impossible.
不可能的。
And there is another artist,—I should like to know what you would say of him.
还有另一位艺术家——我想知道你会怎么评价他。
Who is he?
他是谁？
One who is the maker of all the works of all other workmen.
他是所有其他工人所有作品的制造者。
What an extraordinary man!
多么非凡的一个人啊！
Wait a little, and there will be more reason for your saying so.
等一下，你这样说就会有更多的理由。
For this is he who is able to make not only vessels of every kind, but plants and animals, himself and all other things—the earth and heaven, and the things which are in heaven or under the earth; he makes the gods also.
因为他不仅能制造各种器皿，还能制造植物和动物、他自己和所有其他事物——大地和天堂，以及天上和地底下的事物；他也创造众神。
He must be a wizard and no mistake.
他一定是个巫师，毫无疑问。
Oh!
哦！
you are incredulous, are you?
你难以置信，是吗？
Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
你的意思是不存在这样的制造者或创造者，或者在某种意义上可能存在所有这些东西的制造者，但在另一种意义上却没有？
Do you see that there is a way in which you could make them all yourself?
您是否发现有一种方法可以让您自己制作它们？
What way?
什么办法？
An easy way enough; or rather, there are many ways in which the feat might be quickly and easily accomplished, none quicker than that of turning a mirror round and round—you would soon enough make the sun and the heavens, and the earth and yourself, and other animals and plants, and all the other things of which we were just now speaking, in the mirror.
一个足够简单的方法；或者更确切地说，有很多方法可以快速而轻松地完成这一壮举，没有比转动镜子更快的了——你很快就能在镜子中创造太阳和天空，地球和你自己，其他动物和植物，以及我们刚才谈到的所有其他事物。
Yes, he said; but they would be appearances only.
是的，他说；但它们只是表面现象。
Very good, I said, you are coming to the point now.
很好，我说，你现在进入正题了。
And the painter too is, as I conceive, just such another—a creator of appearances, is he not?
正如我所想象的那样，画家也是这样的一个——表象的创造者，不是吗？
Of course.
当然。
But then I suppose you will say that what he creates is untrue.
但我想你会说他创造的东西是不真实的。
And yet there is a sense in which the painter also creates a bed?
但从某种意义上说，画家也创造了一张床？
Yes, he said, but not a real bed.
是的，他说，但不是一张真正的床。
And what of the maker of the bed?
那么床的制造者呢？
were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
你不是说他也创造了，根据我们的观点，不是床的本质的想法，而只是一张特定的床？
Yes, I did.
是的，我做到了。
Then if he does not make that which exists he cannot make true existence, but only some semblance of existence; and if any one were to say that the work of the maker of the bed, or of any other workman, has real existence, he could hardly be supposed to be speaking the truth.
那么，如果他不创造存在的东西，他就不能创造真实的存在，而只能创造某种存在的外表；如果有人说床铺制造者或任何其他工人的作品是真实存在的，那么他很难说他说的是实话。
At any rate, he replied, philosophers would say that he was not speaking the truth.
他回答说，无论如何，哲学家会说他没有说真话。
No wonder, then, that his work too is an indistinct expression of truth.
那么，难怪他的作品也是对真理的模糊表达。
No wonder.
怪不得。
Suppose now that by the light of the examples just offered we enquire who this imitator is?
现在假设根据刚才提供的例子，我们询问这个模仿者是谁？
If you please.
如果你愿意的话。
Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say—for no one else can be the maker?
那么，这里有三张床：一张存在于自然界中，是上帝创造的，我想我们可以这么说——因为没有其他人可以成为创造者？
There is another which is the work of the carpenter?
还有一个是木匠的作品？
Yes.
是的。
And the work of the painter is a third?
画家的作品是第三个？
Yes.
是的。
Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
那么，床有三种类型，并且有三位艺术家来管理它们：上帝、床的制造者和画家？
Yes, there are three of them.
是的，一共有三个。
God, whether from choice or from necessity, made one bed in nature and one only; two or more such ideal beds neither ever have been nor ever will be made by God.
上帝，无论是出于选择还是出于必要，在自然界中创造了一张床，而且只有一张床。上帝从来没有也永远不会制造两张或两张以上这样理想的床。
Why is that?
这是为什么？
Because even if He had made but two, a third would still appear behind them which both of them would have for their idea, and that would be the ideal bed and not the two others.
因为即使他只造了两张床，第三张床仍然会出现在他们身后，他们俩都会有他们的想法，那将是理想的床，而不是另外两张床。
Very true, he said.
非常正确，他说。
God knew this, and He desired to be the real maker of a real bed, not a particular maker of a particular bed, and therefore He created a bed which is essentially and by nature one only.
上帝知道这一点，他希望成为一张真正的床的真正制造者，而不是一张特定床的特定制造者，因此他创造了一张本质上和本质上都是唯一的床。
So we believe.
所以我们相信。
Shall we, then, speak of Him as the natural author or maker of the bed?
那么，我们是否应该称他为床的天然作者或制造者呢？
Yes, he replied; inasmuch as by the natural process of creation He is the author of this and of all other things.
是的，他回答道；因为通过自然的创造过程，他是这一切以及所有其他事物的创造者。
And what shall we say of the carpenter—is not he also the maker of the bed?
木匠不也是床的制造者吗？
Yes.
是的。
But would you call the painter a creator and maker?
但你会称画家为创造者和制造者吗？
Certainly not.
当然不是。
Yet if he is not the maker, what is he in relation to the bed?
但如果他不是床的制造者，那么他与床有什么关系呢？
I think, he said, that we may fairly designate him as the imitator of that which the others make.
他说，我认为我们可以公平地把他视为其他人所做的事情的模仿者。
Good, I said; then you call him who is third in the descent from nature an imitator?
很好，我说；那么你称他为来自自然的第三种血统的模仿者？
Certainly, he said.
当然，他说。
And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
悲剧诗人是一个模仿者，因此，像所有其他模仿者一样，他三次远离国王和真理？
That appears to be so.
看来确实如此。
Then about the imitator we are agreed.
然后关于模仿者我们达成了一致。
And what about the painter?—I would like to know whether he may be thought to imitate that which originally exists in nature, or only the creations of artists?
那么画家呢？——我想知道他是否可以被认为是模仿自然界本来存在的东西，或者只是模仿艺术家的创作？
The latter.
后者。
As they are or as they appear?
是如其本来面目还是如其所出现的那样？
you have still to determine this.
你还需要确定这一点。
What do you mean?
你是什么意思？
I mean, that you may look at a bed from different points of view, obliquely or directly or from any other point of view, and the bed will appear different, but there is no difference in reality.
我的意思是，你可能从不同的角度看一张床，无论是倾斜的、直接的还是从任何其他角度，床都会看起来不同，但实际上没有区别。
And the same of all things.
一切事物都一样。
Yes, he said, the difference is only apparent.
是的，他说，区别只是表面的。
Now let me ask you another question: Which is the art of painting designed to be—an imitation of things as they are, or as they appear—of appearance or of reality?
现在让我问你另一个问题：绘画艺术的设计目的是什么——模仿事物的本来面目，或模仿它们的出现——外观还是现实？
Of appearance.
论外表。
Then the imitator, I said, is a long way off the truth, and can do all things because he lightly touches on a small part of them, and that part an image.
那么模仿者，我说，就离真理很远了，他可以做所有的事情，因为他轻轻地触及了其中的一小部分，而那部分是图像。
For example: A painter will paint a cobbler, carpenter, or any other artist, though he knows nothing of their arts; and, if he is a good artist, he may deceive children or simple persons, when he shows them his picture of a carpenter from a distance, and they will fancy that they are looking at a real carpenter.
例如：一个画家会画一个鞋匠、木匠或任何其他艺术家，尽管他对他们的艺术一无所知；而且，如果他是一位优秀的艺术家，当他从远处向儿童或普通人展示木匠的照片时，他可能会欺骗他们，他们会以为自己正在看一个真正的木匠。
Certainly.
当然。
And whenever any one informs us that he has found a man who knows all the arts, and all things else that anybody knows, and every single thing with a higher degree of accuracy than any other man—whoever tells us this, I think that we can only imagine him to be a simple creature who is likely to have been deceived by some wizard or actor whom he met, and whom he thought all-knowing, because he himself was unable to analyse the nature of knowledge and ignorance and imitation.
每当有人告诉我们，他找到了一个人，他了解所有的艺术，以及任何人都知道的其他事情，并且每件事都比任何其他人都更准确——无论是谁告诉我们这一点，我认为我们只能想象他是一个简单的生物，很可能被他遇到的某个巫师或演员所欺骗，他认为他们是无所不知的，因为他自己无法分析知识、无知和模仿的本质。
Most true.
最真实。
And so, when we hear persons saying that the tragedians, and Homer, who is at their head, know all the arts and all things human, virtue as well as vice, and divine things too, for that the good poet cannot compose well unless he knows his subject, and that he who has not this knowledge can never be a poet, we ought to consider whether here also there may not be a similar illusion.
因此，当我们听到有人说，悲剧作家和以他们为首的荷马了解所有的艺术和一切人类的事物，美德和罪恶，也了解神圣的事物，因为优秀的诗人如果不了解自己的主题就不能写出好作品，而没有这种知识的人永远不可能成为诗人，我们应该考虑这里是否也可能存在类似的幻想。
Perhaps they may have come across imitators and been deceived by them; they may not have remembered when they saw their works that these were but imitations thrice removed from the truth, and could easily be made without any knowledge of the truth, because they are appearances only and not realities?
也许他们遇到了模仿者并被他们欺骗了；当他们看到自己的作品时，他们可能不记得这些作品只不过是与事实相去甚远的仿制品，而且在不了解真相的情况下很容易被制作出来，因为它们只是表象而不是现实？
Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
或者，毕竟，他们可能是对的，而诗人确实知道他们在许多人看来如此擅长谈论的事情？
The question, he said, should by all means be considered.
他说，这个问题无论如何都应该考虑。
Now do you suppose that if a person were able to make the original as well as the image, he would seriously devote himself to the image-making branch?
那么你认为，如果一个人既能制作原作，又能制作图像，他会认真投身于图像制作这一行吗？
Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him?
他会允许模仿成为他生活的主导原则，就好像他没有什么更高尚的东西一样吗？
I should say not.
我应该说不是。
The real artist, who knew what he was imitating, would be interested in realities and not in imitations; and would desire to leave as memorials of himself works many and fair; and, instead of being the author of encomiums, he would prefer to be the theme of them.
真正的艺术家知道自己在模仿什么，他会对现实感兴趣，而不是模仿；并希望留下许多美丽的作品作为对他自己的纪念；而且，他不想成为赞美诗的作者，而更愿意成为赞美诗的主题。
Yes, he said, that would be to him a source of much greater honour and profit.
是的，他说，这对他来说将是更大荣誉和利润的源泉。
Then, I said, we must put a question to Homer; not about medicine, or any of the arts to which his poems only incidentally refer: we are not going to ask him, or any other poet, whether he has cured patients like Asclepius, or left behind him a school of medicine such as the Asclepiads were, or whether he only talks about medicine and other arts at second-hand; but we have a right to know respecting military tactics, politics, education, which are the chiefest and noblest subjects of his poems, and we may fairly ask him about them.
然后，我说，我们必须向荷马提出一个问题；不是关于医学，或者他的诗中只是偶然提及的任何艺术：我们不会问他或任何其他诗人，他是否治愈了像阿斯克勒庇俄斯这样的病人，或者给他留下了像阿斯克勒庇亚德那样的医学流派，或者他是否只是二手地谈论医学和其他艺术;但我们有权了解军事策略、政治、教育，这些是他诗歌中最重要和最高尚的主题，我们完全可以向他询问这些问题。
‘Friend Homer,’ then we say to him, ‘if you are only in the second remove from truth in what you say of virtue, and not in the third—not an image maker or imitator—and if you are able to discern what pursuits make men better or worse in private or public life, tell us what State was ever better governed by your help?
“朋友荷马，”然后我们对他说，“如果你只是在第二个方面脱离了你所说的美德的真理，而不是在第三个方面——不是一个形象制造者或模仿者——如果你能够辨别哪些追求使人们在私人或公共生活中变得更好或更糟，请告诉我们哪个国家在你的帮助下曾经更好地治理过？
The good order of Lacedaemon is due to Lycurgus, and many other cities great and small have been similarly benefited by others; but who says that you have been a good legislator to them and have done them any good?
拉栖代梦的良好秩序归功于莱库古斯，许多其他大大小小的城市也同样受益于其他城市。但谁说你是他们的好立法者，给他们带来了任何好处呢？
Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?’ Is there any city which he might name?
意大利和西西里岛有夏龙达斯，还有我们中间著名的梭伦。但哪个城市对你有话要说呢？”他能说出哪个城市的名字吗？
I think not, said Glaucon; not even the Homerids themselves pretend that he was a legislator.
我想不会，格劳孔说。就连荷马家族自己也没有假装他是立法者。
Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
那么，有没有记录在案的战争是他在世时由他成功进行的，或者是在他的建议的帮助下进行的呢？
There is not.
没有。
Or is there any invention of his, applicable to the arts or to human life, such as Thales the Milesian or Anacharsis the Scythian, and other ingenious men have conceived, which is attributed to him?
或者他是否有任何适用于艺术或人类生活的发明，例如米利都人泰勒斯或斯基泰人阿纳卡西斯以及其他聪明人的发明，都归功于他？
There is absolutely nothing of the kind.
绝对没有这样的事情。
But, if Homer never did any public service, was he privately a guide or teacher of any?
但是，如果荷马从未做过任何公共服务，那么他私下里是否担任过任何公共服务的向导或老师呢？
Had he in his lifetime friends who loved to associate with him, and who handed down to posterity an Homeric way of life, such as was established by Pythagoras who was so greatly beloved for his wisdom, and whose followers are to this day quite celebrated for the order which was named after him?
他一生中是否有朋友喜欢与他交往，并将荷马式的生活方式传给后人，就像毕达哥拉斯所建立的那样，毕达哥拉斯因其智慧而深受爱戴，其追随者至今仍因以他的名字命名的组织而闻名？
Nothing of the kind is recorded of him.
没有关于他的任何此类记录。
For surely, Socrates, Creophylus, the companion of Homer, that child of flesh, whose name always makes us laugh, might be more justly ridiculed for his stupidity, if, as is said, Homer was greatly neglected by him and others in his own day when he was alive?
当然，苏格拉底、克里奥菲卢斯，荷马的同伴，这个血肉之子，他的名字总是让我们发笑，如果荷马在世时，如所说的那样，在他自己的时代被他和其他人极大地忽视的话，他的愚蠢可能会受到更公正的嘲笑？
Yes, I replied, that is the tradition.
是的，我回答道，这是传统。
But can you imagine, Glaucon, that if Homer had really been able to educate and improve mankind—if he had possessed knowledge and not been a mere imitator—can you imagine, I say, that he would not have had many followers, and been honoured and loved by them?
但你能想象吗，格劳孔，如果荷马真的能够教育和改善人类——如果他拥有知识而不仅仅是一个模仿者——我说，你能想象他不会有很多追随者，并受到他们的尊敬和爱戴吗？
Protagoras of Abdera, and Prodicus of Ceos, and a host of others, have only to whisper to their contemporaries: ‘You will never be able to manage either your own house or your own State until you appoint us to be your ministers of education’—and this ingenious device of theirs has such an effect in making men love them that their companions all but carry them about on their shoulders.
阿布德拉的普罗泰戈拉、西欧斯的普罗迪库斯以及其他许多人只需对他们的同时代人低声说道：“除非你们任命我们为你们的教育部长，否则你们永远无法管理你们自己的家庭或你们自己的国家”——他们的这一巧妙设计使人们爱戴他们，以至于他们的同伴几乎都将他们扛在肩上。
And is it conceivable that the contemporaries of Homer, or again of Hesiod, would have allowed either of them to go about as rhapsodists, if they had really been able to make mankind virtuous?
可以想象，如果荷马或赫西俄德的同时代人真的能够使人类变得有道德，他们会允许他们中的任何一个作为狂想曲家吗？
Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them?
难道他们不会像对待黄金一样舍不得离开他们，而强迫他们留在家里和他们在一起吗？
Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
或者说，如果师父不留下来，那么弟子们就会跟着他到处走，直到他们受到足够的教育？
Yes, Socrates, that, I think, is quite true.
是的，苏格拉底，我认为这是千真万确的。
Then must we not infer that all these poetical individuals, beginning with Homer, are only imitators; they copy images of virtue and the like, but the truth they never reach?
那么我们就不能推断，从荷马开始，所有这些诗意的个体都只是模仿者；他们复制美德之类的形象，但他们从未达到真理？
The poet is like a painter who, as we have already observed, will make a likeness of a cobbler though he understands nothing of cobbling; and his picture is good enough for those who know no more than he does, and judge only by colours and figures.
诗人就像一位画家，正如我们已经观察到的，他会画出一个鞋匠的肖像，尽管他对鞋匠一无所知；对于那些和他一样了解不多、只根据颜色和图形来判断的人来说，他的照片已经足够好了。
Quite so.
确实如此。
In like manner the poet with his words and phrases may be said to lay on the colours of the several arts, himself understanding their nature only enough to imitate them; and other people, who are as ignorant as he is, and judge only from his words, imagine that if he speaks of cobbling, or of military tactics, or of anything else, in metre and harmony and rhythm, he speaks very well—such is the sweet influence which melody and rhythm by nature have.
同样，诗人用他的言语和短语可以说是赋予了几种艺术色彩，他自己对它们的本质的理解仅仅足以模仿它们；而其他像他一样无知的人，仅从他的言语来判断，想象他如果谈论鹅卵石，或军事战术，或任何其他东西，在韵律、和声和节奏上，他说得很好——这就是旋律和节奏天生具有的甜蜜影响。
And I think that you must have observed again and again what a poor appearance the tales of poets make when stripped of the colours which music puts upon them, and recited in simple prose.
我想你一定已经一次又一次地观察到，当诗人的故事被剥夺了音乐赋予它们的色彩，并用简单的散文来背诵时，它们的外观是多么糟糕。
Yes, he said.
是的，他说。
They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
它们就像一张脸，从来都不是真正美丽的，而只是绽放；如今，青春的青春已经离他们而去？
Exactly.
确切地。
Here is another point: The imitator or maker of the image knows nothing of true existence; he knows appearances only.
还有一点：图像的模仿者或制造者对真实的存在一无所知；他只知道表面现象。
Am I not right?
难道我不对吗？
Yes.
是的。
Then let us have a clear understanding, and not be satisfied with half an explanation.
那么我们就应该有一个清晰的认识，不要满足于半个解释。
Proceed.
继续。
Of the painter we say that he will paint reins, and he will paint a bit?
我们说画家会画缰绳，他会画一点吗？
Yes.
是的。
And the worker in leather and brass will make them?
皮革和黄铜的工人会制作它们吗？
Certainly.
当然。
But does the painter know the right form of the bit and reins?
但画家知道马衔和缰绳的正确形式吗？
Nay, hardly even the workers in brass and leather who make them; only the horseman who knows how to use them—he knows their right form.
不，甚至连制造它们的黄铜和皮革工人也很难；只有知道如何使用它们的骑手——他知道它们的正确形式。
Most true.
最真实。
And may we not say the same of all things?
难道我们不能对所有事情都说同样的话吗？
What?
什么？
That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
存在三种涉及万物的艺术：一种是使用的，另一种是制造的，第三种是模仿它们的？
Yes.
是的。
And the excellence or beauty or truth of every structure, animate or inanimate, and of every action of man, is relative to the use for which nature or the artist has intended them.
每一个结构，无论是有生命的还是无生命的，以及人类的每一个行为的卓越、美丽或真实，都与自然或艺术家对它们的用途有关。
True.
真的。
Then the user of them must have the greatest experience of them, and he must indicate to the maker the good or bad qualities which develop themselves in use; for example, the flute-player will tell the flute-maker which of his flutes is satisfactory to the performer; he will tell him how he ought to make them, and the other will attend to his instructions?
然后，它们的使用者必须对它们有最丰富的经验，并且他必须向制造者指出它们在使用中发展出来的好或坏的品质；例如，长笛演奏者会告诉长笛制作者，他的哪种长笛令演奏者满意；他会告诉他应该如何制作，而另一个人会听从他的指示？
Of course.
当然。
The one knows and therefore speaks with authority about the goodness and badness of flutes, while the other, confiding in him, will do what he is told by him?
一个人知道并因此权威地谈论笛子的好坏，而另一个人则信任他，会按照他所说的去做吗？
True.
真的。
The instrument is the same, but about the excellence or badness of it the maker will only attain to a correct belief; and this he will gain from him who knows, by talking to him and being compelled to hear what he has to say, whereas the user will have knowledge?
乐器是一样的，但它的好坏，制造者只能获得正确的信念；他将从知道的人那里获得这一点，通过与他交谈并被迫听他所说的话，而使用者将拥有知识？
True.
真的。
But will the imitator have either?
但模仿者会两者兼而有之吗？
Will he know from use whether or no his drawing is correct or beautiful?
他能从使用中知道他的画是否正确或美丽吗？
or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
或者他会因为被迫与另一个知道并指导他应该画什么的人交往而获得正确的意见吗？
Neither.
两者都不。
Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
那么他就不会再有真正的意见，就像他不会知道他的模仿品的好坏一样？
I suppose not.
我想不会。
The imitative artist will be in a brilliant state of intelligence about his own creations?
模仿艺术家对自己的创作是否会处于一种聪明的状态？
Nay, very much the reverse.
不，恰恰相反。
And still he will go on imitating without knowing what makes a thing good or bad, and may be expected therefore to imitate only that which appears to be good to the ignorant multitude?
他仍然会在不知道什么使事物好或坏的情况下继续模仿，因此可能会被期望只模仿那些对无知的大众来说似乎是好的东西？
Just so.
就是这样。
Thus far then we are pretty well agreed that the imitator has no knowledge worth mentioning of what he imitates.
到目前为止，我们非常同意模仿者对他模仿的东西没有任何值得一提的知识。
Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree?
模仿只是一种游戏或运动，而悲剧诗人，无论他们用抑扬格诗还是英雄诗来写作，都是最高程度的模仿者吗？
Very true.
非常真实。
And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
现在请告诉我，我想你，我们是否已经证明模仿与那些与事实相去甚远的东西有关？
Certainly.
当然。
And what is the faculty in man to which imitation is addressed?
模仿所涉及的人的能力是什么？
What do you mean?
你是什么意思？
I will explain: The body which is large when seen near, appears small when seen at a distance?
我解释一下：近看大，远看小？
True.
真的。
And the same object appears straight when looked at out of the water, and crooked when in the water; and the concave becomes convex, owing to the illusion about colours to which the sight is liable.
同样的物体，从水里看是直的，在水里看是弯的。由于视觉容易产生颜色错觉，凹面变成凸面。
Thus every sort of confusion is revealed within us; and this is that weakness of the human mind on which the art of conjuring and of deceiving by light and shadow and other ingenious devices imposes, having an effect upon us like magic.
因此，各种困惑都在我们内心显露出来。这就是人类心灵的弱点，通过光影和其他巧妙的手段进行魔术和欺骗的艺术强加于我们，像魔术一样对我们产生影响。
True.
真的。
And the arts of measuring and numbering and weighing come to the rescue of the human understanding—there is the beauty of them—and the apparent greater or less, or more or heavier, no longer have the mastery over us, but give way before calculation and measure and weight?
测量、计数和称重的艺术拯救了人类的理解力——它们有其美感——表面上的更大或更小、更多或更重，不再主宰我们，而是让位于计算、测量和重量？
Most true.
最真实。
And this, surely, must be the work of the calculating and rational principle in the soul?
这肯定是灵魂中的计算和理性原则的作用吗？
To be sure.
可以肯定的是。
And when this principle measures and certifies that some things are equal, or that some are greater or less than others, there occurs an apparent contradiction?
当这个原理衡量并证明某些事物是平等的，或者某些事物大于或小于其他事物时，是否会出现明显的矛盾？
True.
真的。
But were we not saying that such a contradiction is impossible—the same faculty cannot have contrary opinions at the same time about the same thing?
但我们不是说这样的矛盾是不可能的——同一个教授不可能在同一时间对同一件事有相反的看法吗？
Very true.
非常真实。
Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
那么，灵魂中持有与衡量标准相反的意见的部分与持有符合衡量标准的意见的部分是不是同一部分呢？
True.
真的。
And the better part of the soul is likely to be that which trusts to measure and calculation?
灵魂中更好的部分可能是信任测量和计算的部分？
Certainly.
当然。
And that which is opposed to them is one of the inferior principles of the soul?
而与它们相对立的是灵魂的低等原则之一？
No doubt.
无疑。
This was the conclusion at which I was seeking to arrive when I said that painting or drawing, and imitation in general, when doing their own proper work, are far removed from truth, and the companions and friends and associates of a principle within us which is equally removed from reason, and that they have no true or healthy aim.
当我说绘画或素描以及一般的模仿在做自己正确的工作时，远离真理，我们内心的同伴、朋友和伙伴同样远离理性，并且它们没有真正或健康的目标时，我试图得出这样的结论。
Exactly.
确切地。
The imitative art is an inferior who marries an inferior, and has inferior offspring.
模仿艺术是低等人与低等人结婚，产生低等后代。
Very true.
非常真实。
And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
这是否仅限于视觉，还是也延伸到听觉，实际上与我们所说的诗歌有关？
Probably the same would be true of poetry.
诗歌或许也是如此。
Do not rely, I said, on a probability derived from the analogy of painting; but let us examine further and see whether the faculty with which poetical imitation is concerned is good or bad.
我说过，不要依赖从绘画类比中得出的概率；但让我们进一步考察一下，看看诗歌模仿所涉及的能力是好还是坏。
By all means.
无论如何。
We may state the question thus:—Imitation imitates the actions of men, whether voluntary or involuntary, on which, as they imagine, a good or bad result has ensued, and they rejoice or sorrow accordingly.
我们可以这样陈述这个问题：——模仿模仿人的行为，无论是自愿的还是非自愿的，正如他们想象的那样，随之而来的是好或坏的结果，他们相应地高兴或悲伤。
Is there anything more?
还有什么吗？
No, there is nothing else.
不，没有别的事了。
But in all this variety of circumstances is the man at unity with himself—or rather, as in the instance of sight there was confusion and opposition in his opinions about the same things, so here also is there not strife and inconsistency in his life?
但在所有这些不同的情况下，人都与自己保持一致——或者更确切地说，正如在眼前的情况下，他对同一件事的看法存在混乱和对立，那么他的生活中不也存在冲突和不一致吗？
Though I need hardly raise the question again, for I remember that all this has been already admitted; and the soul has been acknowledged by us to be full of these and ten thousand similar oppositions occurring at the same moment?
尽管我几乎不需要再次提出这个问题，因为我记得这一切都已经被承认了；我们承认灵魂充满了这些以及同时发生的一万个类似的对立吗？
And we were right, he said.
他说，我们是对的。
Yes, I said, thus far we were right; but there was an omission which must now be supplied.
是的，我说，到目前为止我们是对的；但有一个遗漏，现在必须予以补充。
What was the omission?
遗漏了什么？
Were we not saying that a good man, who has the misfortune to lose his son or anything else which is most dear to him, will bear the loss with more equanimity than another?
我们不是在说，一个好人如果不幸失去了自己的儿子或其他他最珍视的东西，他会比其他人更平静地承受这种损失吗？
Yes.
是的。
But will he have no sorrow, or shall we say that although he cannot help sorrowing, he will moderate his sorrow?
但他是否会没有悲伤，或者我们可以说，他虽然无法不悲伤，但他会减轻悲伤呢？
The latter, he said, is the truer statement.
他说，后者才是更真实的说法。
Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
告诉我：当他被平等的人看到时，还是当他独自一人时，他是否更有可能挣扎并抵抗悲伤？
It will make a great difference whether he is seen or not.
无论他是否被看见，都会有很大的不同。
When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
当他独自一人时，他不会介意说或做许多他会为任何人听到或看到他做的事情感到羞耻的事情吗？
True.
真的。
There is a principle of law and reason in him which bids him resist, as well as a feeling of his misfortune which is forcing him to indulge his sorrow?
他身上有一种法律和理性的原则要求他反抗，也有一种不幸的感觉迫使他沉溺于悲伤？
True.
真的。
But when a man is drawn in two opposite directions, to and from the same object, this, as we affirm, necessarily implies two distinct principles in him?
但是，当一个人被吸引到两个相反的方向，接近或离开同一个物体时，正如我们所断言的那样，这必然意味着他身上有两种不同的原则？
Certainly.
当然。
One of them is ready to follow the guidance of the law?
其中之一准备好遵守法律的指导了吗？
How do you mean?
你是什么意思？
The law would say that to be patient under suffering is best, and that we should not give way to impatience, as there is no knowing whether such things are good or evil; and nothing is gained by impatience; also, because no human thing is of serious importance, and grief stands in the way of that which at the moment is most required.
律法说，在苦难中忍耐是最好的，我们不应该急躁，因为不知道这样的事是善还是恶；急躁是不会有任何收获的；此外，因为没有什么人类的事情是非常重要的，悲伤阻碍了目前最需要的事情。
What is most required?
最需要什么？
he asked.
他问道。
That we should take counsel about what has happened, and when the dice have been thrown order our affairs in the way which reason deems best; not, like children who have had a fall, keeping hold of the part struck and wasting time in setting up a howl, but always accustoming the soul forthwith to apply a remedy, raising up that which is sickly and fallen, banishing the cry of sorrow by the healing art.
我们应该就已发生的事情进行商议，并在掷骰子时以理性认为最好的方式安排我们的事务；不要像跌倒的孩子一样，抓住被击中的部位，浪费时间发出嚎叫，而是总是让灵魂习惯于立即采取补救措施，扶起生病和跌倒的人，通过治疗艺术消除悲伤的哭声。
Yes, he said, that is the true way of meeting the attacks of fortune.
是的，他说，这才是应对命运攻击的真正方法。
Yes, I said; and the higher principle is ready to follow this suggestion of reason?
是的，我说；更高的原则准备好遵循这个理性的建议了吗？
Clearly.
清楚地。
And the other principle, which inclines us to recollection of our troubles and to lamentation, and can never have enough of them, we may call irrational, useless, and cowardly?
而另一个原则，它使我们倾向于回忆我们的烦恼和哀叹，而且永远都受不够，我们可以称之为非理性、无用和懦弱吗？
Indeed, we may.
确实，我们可以。
And does not the latter—I mean the rebellious principle—furnish a great variety of materials for imitation?
而后者——我指的是反叛原则——难道不是提供了各种各样的模仿材料吗？
Whereas the wise and calm temperament, being always nearly equable, is not easy to imitate or to appreciate when imitated, especially at a public festival when a promiscuous crowd is assembled in a theatre.
而睿智、冷静的气质，总是近乎平和，却不容易被模仿，也不容易被模仿，尤其是在公共节日、人群聚集在剧院的时候。
For the feeling represented is one to which they are strangers.
因为所代表的感觉是他们所陌生的。
Certainly.
当然。
Then the imitative poet who aims at being popular is not by nature made, nor is his art intended, to please or to affect the rational principle in the soul; but he will prefer the passionate and fitful temper, which is easily imitated?
那么，以受欢迎为目的的模仿诗人并不是天生的，他的艺术也不是为了取悦或影响灵魂中的理性原则；但他会更喜欢那种容易被模仿的热情、反复无常的脾气？
Clearly.
清楚地。
And now we may fairly take him and place him by the side of the painter, for he is like him in two ways: first, inasmuch as his creations have an inferior degree of truth—in this, I say, he is like him; and he is also like him in being concerned with an inferior part of the soul; and therefore we shall be right in refusing to admit him into a well-ordered State, because he awakens and nourishes and strengthens the feelings and impairs the reason.
现在我们可以公平地把他放在画家的一边，因为他在两个方面像他：第一，因为他的创作的真实性较低——在这一点上，我说，他很像他；他也像他一样关心灵魂的低等部分。因此，我们拒绝让他进入一个秩序良好的状态是正确的，因为他唤醒、滋养和加强了情感，却损害了理性。
As in a city when the evil are permitted to have authority and the good are put out of the way, so in the soul of man, as we maintain, the imitative poet implants an evil constitution, for he indulges the irrational nature which has no discernment of greater and less, but thinks the same thing at one time great and at another small—he is a manufacturer of images and is very far removed from the truth.
正如在一座城市里，恶被允许掌权，善被排除在外一样，模仿诗人在人的灵魂中植入了一种邪恶的体质，因为他放纵了非理性的本性，无法辨别大小，只认为同一件事时大时小——他是图像的制造者，与真理相距甚远。
Exactly.
确切地。
But we have not yet brought forward the heaviest count in our accusation:—the power which poetry has of harming even the good (and there are very few who are not harmed), is surely an awful thing?
但我们还没有提出最严重的指控：——诗歌所具有的甚至伤害善良的力量（很少有人不受到伤害），这肯定是一件可怕的事情吗？
Yes, certainly, if the effect is what you say.
是的，当然可以，如果效果如你所说。
Hear and judge: The best of us, as I conceive, when we listen to a passage of Homer, or one of the tragedians, in which he represents some pitiful hero who is drawling out his sorrows in a long oration, or weeping, and smiting his breast—the best of us, you know, delight in giving way to sympathy, and are in raptures at the excellence of the poet who stirs our feelings most.
倾听和判断：我认为，当我们聆听荷马或一位悲剧作家的一段话时，我们中最好的人，在其中他代表了一位可怜的英雄，他在长篇演说中拖长了他的悲伤，或者哭泣，拍着胸脯——你知道，我们中最好的人乐于给予同情，并为最能激发我们感情的诗人的卓越而欣喜若狂。
Yes, of course I know.
是的，我当然知道。
But when any sorrow of our own happens to us, then you may observe that we pride ourselves on the opposite quality—we would fain be quiet and patient; this is the manly part, and the other which delighted us in the recitation is now deemed to be the part of a woman.
但是，当我们自己发生任何悲伤时，你可能会发现我们为相反的品质感到自豪——我们愿意保持安静和耐心；这是男性的部分，而另一个让我们在朗诵中感到高兴的部分现在被认为是女性的部分。
Very true, he said.
非常正确，他说。
Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
现在，我们可以正确地赞扬和钦佩另一个正在做我们任何人都会厌恶和羞耻的事情的人吗？
No, he said, that is certainly not reasonable.
不，他说，这当然不合理。
Nay, I said, quite reasonable from one point of view.
不，我说，从某一角度来看，这是相当合理的。
What point of view?
什么观点？
If you consider, I said, that when in misfortune we feel a natural hunger and desire to relieve our sorrow by weeping and lamentation, and that this feeling which is kept under control in our own calamities is satisfied and delighted by the poets;—the better nature in each of us, not having been sufficiently trained by reason or habit, allows the sympathetic element to break loose because the sorrow is another’s; and the spectator fancies that there can be no disgrace to himself in praising and pitying any one who comes telling him what a good man he is, and making a fuss about his troubles; he thinks that the pleasure is a gain, and why should he be supercilious and lose this and the poem too?
我说，如果你考虑到，当我们遭遇不幸时，我们会感到一种自然的饥饿，渴望通过哭泣和哀悼来缓解我们的悲伤，而这种在我们自己的灾难中受到控制的感觉却得到了诗人的满足和高兴；——我们每个人的善良本性，没有经过理性或习惯的充分训练，允许同情心的成分释放出来，因为悲伤是别人的；旁观者认为，如果有人来告诉他他是一个多么好的人，并对他的烦恼大惊小怪，那么赞扬和怜悯他不会是一种耻辱。他以为快乐就是一种收获，又何必目空一切，把这个和诗也都丢掉了呢？
Few persons ever reflect, as I should imagine, that from the evil of other men something of evil is communicated to themselves.
正如我想象的那样，很少有人反思过，从他人的邪恶中，某些邪恶的东西也传给了他们自己。
And so the feeling of sorrow which has gathered strength at the sight of the misfortunes of others is with difficulty repressed in our own.
因此，当看到别人的不幸时，我们内心的悲伤感就很难压抑。
How very true!
多么真实啊！
And does not the same hold also of the ridiculous?
荒谬的事不也同样如此吗？
There are jests which you would be ashamed to make yourself, and yet on the comic stage, or indeed in private, when you hear them, you are greatly amused by them, and are not at all disgusted at their unseemliness;—the case of pity is repeated;—there is a principle in human nature which is disposed to raise a laugh, and this which you once restrained by reason, because you were afraid of being thought a buffoon, is now let out again; and having stimulated the risible faculty at the theatre, you are betrayed unconsciously to yourself into playing the comic poet at home.
有些笑话你自己会感到羞耻，但在喜剧舞台上，或者实际上在私下里，当你听到它们时，你会被它们逗乐，而不会因为它们的不体面而感到厌恶；——怜悯的情况再次出现；——人性中有一种本性，它倾向于引起笑声，而你曾经因为害怕被认为是小丑而用理性克制的这种本性，现在又被放出来了；在戏剧中激发了可笑的能力后，你不知不觉地被背叛了自己，在家里扮演了喜剧诗人。
Quite true, he said.
完全正确，他说。
And the same may be said of lust and anger and all the other affections, of desire and pain and pleasure, which are held to be inseparable from every action—in all of them poetry feeds and waters the passions instead of drying them up; she lets them rule, although they ought to be controlled, if mankind are ever to increase in happiness and virtue.
同样的道理也适用于欲望、愤怒和所有其他情感，欲望、痛苦和快乐，它们被认为与每一个行动密不可分——在所有这些行为中，诗歌滋养和浇灌着激情，而不是使它们枯竭；如果人类要增加幸福和美德，她就让他们统治，尽管他们应该受到控制。
I cannot deny it.
我无法否认。
Therefore, Glaucon, I said, whenever you meet with any of the eulogists of Homer declaring that he has been the educator of Hellas, and that he is profitable for education and for the ordering of human things, and that you should take him up again and again and get to know him and regulate your whole life according to him, we may love and honour those who say these things—they are excellent people, as far as their lights extend; and we are ready to acknowledge that Homer is the greatest of poets and first of tragedy writers; but we must remain firm in our conviction that hymns to the gods and praises of famous men are the only poetry which ought to be admitted into our State.
因此，格劳孔，我说，每当你遇到荷马的颂扬者，宣称他是希腊的教育家，他对教育和人类事物的秩序有益，你应该一次又一次地提起他，了解他，并根据他来规范你的一生，我们可以爱戴并尊敬那些说这些话的人——就他们的光芒而言，他们是优秀的人；我们愿意承认荷马是最伟大的诗人和第一位悲剧作家。但我们必须坚定地相信，对众神的赞美诗和对名人的赞美是唯一应该被接纳进入我们国家的诗歌。
For if you go beyond this and allow the honeyed muse to enter, either in epic or lyric verse, not law and the reason of mankind, which by common consent have ever been deemed best, but pleasure and pain will be the rulers in our State.
因为如果你超越这一点，让甜蜜的缪斯进入，无论是史诗还是抒情诗，而不是法律和人类理性，人们普遍认为法律和理性一直被认为是最好的，但快乐和痛苦将成为我们国家的统治者。
That is most true, he said.
他说，这是千真万确的。
And now since we have reverted to the subject of poetry, let this our defence serve to show the reasonableness of our former judgment in sending away out of our State an art having the tendencies which we have described; for reason constrained us.
现在，既然我们回到了诗歌的主题，那么我们的辩护就可以证明我们之前的判断是合理的，即把具有我们所描述的倾向的艺术从我们的国家驱逐出去；因为理性限制了我们。
But that she may not impute to us any harshness or want of politeness, let us tell her that there is an ancient quarrel between philosophy and poetry; of which there are many proofs, such as the saying of ‘the yelping hound howling at her lord,’ or of one ‘mighty in the vain talk of fools,’ and ‘the mob of sages circumventing Zeus,’ and the ‘subtle thinkers who are beggars after all’; and there are innumerable other signs of ancient enmity between them.
但为了让她不要认为我们有任何严厉或缺乏礼貌，让我们告诉她，哲学和诗歌之间存在着古老的争论；有很多证据可以证明这一点，例如“狂吠的猎犬向她的主人嚎叫”，或者“愚人的空谈中的强大者”，“绕过宙斯的圣贤暴徒”，以及“狡猾的思想家毕竟是乞丐”。他们之间还有无数其他古老敌对的迹象。
Notwithstanding this, let us assure our sweet friend and the sister arts of imitation, that if she will only prove her title to exist in a well-ordered State we shall be delighted to receive her—we are very conscious of her charms; but we may not on that account betray the truth.
尽管如此，让我们向我们可爱的朋友和模仿艺术姐妹们保证，只要她能证明她的头衔存在于一个秩序井然的国家，我们就会很高兴接待她——我们非常意识到她的魅力；但我们不能因此而背叛真相。
I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer?
我敢说，格劳孔，你和我一样被她迷住了，尤其是当她出现在荷马史诗中时？
Yes, indeed, I am greatly charmed.
是的，确实，我非常着迷。
Shall I propose, then, that she be allowed to return from exile, but upon this condition only—that she make a defence of herself in lyrical or some other metre?
那么，我是否应该建议允许她从流放中返回，但只有一个条件——她用抒情或其他韵律为自己辩护？
Certainly.
当然。
And we may further grant to those of her defenders who are lovers of poetry and yet not poets the permission to speak in prose on her behalf: let them show not only that she is pleasant but also useful to States and to human life, and we will listen in a kindly spirit; for if this can be proved we shall surely be the gainers—I mean, if there is a use in poetry as well as a delight?
我们还可以进一步授予那些热爱诗歌但不是诗人的她的捍卫者以散文形式代表她发言的许可：让他们表明她不仅令人愉快而且对国家和人类生活有用，我们将以友善的精神倾听；因为如果这一点能够被证明，我们肯定会成为赢家——我的意思是，诗歌是否除了带来乐趣之外还有用处呢？
Certainly, he said, we shall be the gainers.
他说，当然，我们将成为赢家。
If her defence fails, then, my dear friend, like other persons who are enamoured of something, but put a restraint upon themselves when they think their desires are opposed to their interests, so too must we after the manner of lovers give her up, though not without a struggle.
如果她的辩护失败了，那么，我亲爱的朋友，就像其他人一样，他们迷恋某样东西，但当他们认为自己的欲望与自己的利益相悖时就会克制自己，所以我们也必须按照情人的方式放弃她，尽管不是没有挣扎。
We too are inspired by that love of poetry which the education of noble States has implanted in us, and therefore we would have her appear at her best and truest; but so long as she is unable to make good her defence, this argument of ours shall be a charm to us, which we will repeat to ourselves while we listen to her strains; that we may not fall away into the childish love of her which captivates the many.
我们也受到贵族国家的教育灌输给我们的对诗歌的热爱的启发，因此我们希望她表现出最好和最真实的一面；但是，只要她无法为自己辩护，我们的这个论点就会对我们产生吸引力，我们会一边听她的曲调，一边对自己重复这个论点。以免我们陷入她令许多人着迷的幼稚爱情之中。
At all events we are well aware that poetry being such as we have described is not to be regarded seriously as attaining to the truth; and he who listens to her, fearing for the safety of the city which is within him, should be on his guard against her seductions and make our words his law.
无论如何，我们都清楚地知道，我们所描述的诗歌并不能被认真地视为达到了真理。那些听从她的，担心他内心的城市的安全的人，应该警惕她的诱惑，并把我们的话当作他的法律。
Yes, he said, I quite agree with you.
是的，他说，我非常同意你的观点。
Yes, I said, my dear Glaucon, for great is the issue at stake, greater than appears, whether a man is to be good or bad.
是的，我说，我亲爱的格劳孔，因为一个人是好人还是坏人，这个问题比看上去更重要。
And what will any one be profited if under the influence of honour or money or power, aye, or under the excitement of poetry, he neglect justice and virtue?
如果一个人在荣誉、金钱或权力的影响下，或者在诗歌的兴奋下，忽视了正义和美德，那又有什么好处呢？
Yes, he said; I have been convinced by the argument, as I believe that any one else would have been.
是的，他说；我对这一论点深信不疑，正如我相信任何其他人也会如此。
And yet no mention has been made of the greatest prizes and rewards which await virtue.
然而，却没有提及等待美德的最大奖赏和奖励。
What, are there any greater still?
什么，还有更大的吗？
If there are, they must be of an inconceivable greatness.
如果有的话，其威力一定是难以想象的。
Why, I said, what was ever great in a short time?
我说，为什么在短时间内就伟大了呢？
The whole period of three score years and ten is surely but a little thing in comparison with eternity?
与永恒相比，三年又十年的时间肯定不过是小事吧？
Say rather ‘nothing,’ he replied.
他回答说，“没什么”。
And should an immortal being seriously think of this little space rather than of the whole?
一个不朽的存在应该认真考虑这个小空间而不是整体吗？
Of the whole, certainly.
就整体而言，当然是这样。
But why do you ask?
但你为什么要问呢？
Are you not aware, I said, that the soul of man is immortal and imperishable?
我说，你难道不知道人的灵魂是不朽的、不朽的吗？
He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
他惊讶地看着我，说道：不，天哪：你真的准备好维持现状了吗？
Yes, I said, I ought to be, and you too—there is no difficulty in proving it.
是的，我说，我应该如此，你也是如此——证明这一点并不困难。
I see a great difficulty; but I should like to hear you state this argument of which you make so light.
我看到一个很大的困难；但我想听听你陈述你轻描淡写的这个论点。
Listen then.
那就听听吧。
I am attending.
我正在参加。
There is a thing which you call good and another which you call evil?
有一种东西你称之为善，另一种东西你称之为恶？
Yes, he replied.
是的，他回答道。
Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
我认为败坏破坏的因素是恶，救度提高的因素是善，你同意吗？
Yes.
是的。
And you admit that every thing has a good and also an evil; as ophthalmia is the evil of the eyes and disease of the whole body; as mildew is of corn, and rot of timber, or rust of copper and iron: in everything, or in almost everything, there is an inherent evil and disease?
你也承认万事皆有利有弊；因为眼炎是眼睛之邪，全身之病；就像玉米发霉、木材腐烂、铜铁生锈一样：在一切事物中，或几乎在一切事物中，都存在固有的邪恶和疾病？
Yes, he said.
是的，他说。
And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
任何被这些邪恶所感染的事物都会变得邪恶，并最终完全溶解和死亡？
True.
真的。
The vice and evil which is inherent in each is the destruction of each; and if this does not destroy them there is nothing else that will; for good certainly will not destroy them, nor again, that which is neither good nor evil.
每个人固有的恶习和邪恶都会毁灭每个人；如果这还不能摧毁他们，那就没有什么可以做到的了。因为善良肯定不会毁灭他们，同样，非善非恶的事物也不会毁灭他们。
Certainly not.
当然不是。
If, then, we find any nature which having this inherent corruption cannot be dissolved or destroyed, we may be certain that of such a nature there is no destruction?
那么，如果我们发现任何具有这种固有腐败的性质不能被溶解或破坏，我们可以肯定这样的性质不会被破坏吗？
That may be assumed.
可以这样假设。
Well, I said, and is there no evil which corrupts the soul?
好吧，我说，难道没有邪恶可以腐蚀灵魂吗？
Yes, he said, there are all the evils which we were just now passing in review: unrighteousness, intemperance, cowardice, ignorance.
是的，他说，我们刚才回顾的所有罪恶都有：不义、不节制、怯懦、无知。
But does any of these dissolve or destroy her?—and here do not let us fall into the error of supposing that the unjust and foolish man, when he is detected, perishes through his own injustice, which is an evil of the soul.
但这些是否会溶解或摧毁她呢？——在这里，我们不要犯这样的错误：认为不公正和愚蠢的人一旦被发现，就会因自己的不公正而灭亡，这是灵魂的邪恶。
Take the analogy of the body: The evil of the body is a disease which wastes and reduces and annihilates the body; and all the things of which we were just now speaking come to annihilation through their own corruption attaching to them and inhering in them and so destroying them.
以身体为例：身体之恶，是一种疾病，使身体消瘦、减少、消灭；我们刚才所说的一切事物，都因它们自身的腐化而毁灭，它们附着在它们身上，蕴藏在它们之中，从而毁灭了它们。
Is not this true?
这不是真的吗？
Yes.
是的。
Consider the soul in like manner.
以类似的方式考虑灵魂。
Does the injustice or other evil which exists in the soul waste and consume her?
灵魂中存在的不公正或其他邪恶是否会浪费和吞噬她？
Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
他们是否通过依附于灵魂并融入她而最终导致她死亡，从而使她与身体分离？
Certainly not.
当然不是。
And yet, I said, it is unreasonable to suppose that anything can perish from without through affection of external evil which could not be destroyed from within by a corruption of its own?
然而，我说，假设任何事物都可以通过外在邪恶的影响而从外部灭亡，而这种邪恶却不能通过自身的腐败从内部被摧毁，这是不合理的吗？
It is, he replied.
是的，他回答道。
Consider, I said, Glaucon, that even the badness of food, whether staleness, decomposition, or any other bad quality, when confined to the actual food, is not supposed to destroy the body; although, if the badness of food communicates corruption to the body, then we should say that the body has been destroyed by a corruption of itself, which is disease, brought on by this; but that the body, being one thing, can be destroyed by the badness of food, which is another, and which does not engender any natural infection—this we shall absolutely deny?
我说，格劳孔，请考虑一下，即使是食物的坏处，无论是变质、腐烂还是任何其他不良品质，当仅限于实际食物时，也不应该破坏身体；相反，如果食物本身是坏的，那么即使是坏的食物，也不会破坏身体。虽然，如果食物的劣质会导致身体的腐败，那么我们应该说，身体已经被自身的腐败所破坏，这就是由此带来的疾病。但是，身体是一回事，可以被食物的坏处所破坏，这是另一回事，并且不会引起任何自然感染——我们绝对否认这一点吗？
Very true.
非常真实。
And, on the same principle, unless some bodily evil can produce an evil of the soul, we must not suppose that the soul, which is one thing, can be dissolved by any merely external evil which belongs to another?
而且，基于同样的原则，除非某种身体的邪恶能够产生灵魂的邪恶，否则我们决不能认为灵魂是一件事，可以被任何属于另一件事的外在邪恶所溶解？
Yes, he said, there is reason in that.
是的，他说，这是有原因的。
Either, then, let us refute this conclusion, or, while it remains unrefuted, let us never say that fever, or any other disease, or the knife put to the throat, or even the cutting up of the whole body into the minutest pieces, can destroy the soul, until she herself is proved to become more unholy or unrighteous in consequence of these things being done to the body; but that the soul, or anything else if not destroyed by an internal evil, can be destroyed by an external one, is not to be affirmed by any man.
那么，要么让我们反驳这个结论，要么，在它尚未反驳的同时，让我们永远不要说发烧，或任何其他疾病，或放在喉咙上的刀，甚至将整个身体切成最微小的碎片，可以摧毁灵魂，直到她自己被证明由于对身体所做的这些事情而变得更加不圣洁或不正义为止；但是，灵魂或其他任何事物如果没有被内在的邪恶所摧毁，也可以被外在的邪恶所摧毁，这一点是任何人都无法肯定的。
And surely, he replied, no one will ever prove that the souls of men become more unjust in consequence of death.
他回答说，当然，没有人能证明人类的灵魂因死亡而变得更加不公正。
But if some one who would rather not admit the immortality of the soul boldly denies this, and says that the dying do really become more evil and unrighteous, then, if the speaker is right, I suppose that injustice, like disease, must be assumed to be fatal to the unjust, and that those who take this disorder die by the natural inherent power of destruction which evil has, and which kills them sooner or later, but in quite another way from that in which, at present, the wicked receive death at the hands of others as the penalty of their deeds?
但是，如果某个不愿承认灵魂不朽的人大胆地否认这一点，并说临终者确实变得更加邪恶和不正义，那么，如果说话者是对的，我想，不公正就像疾病一样，必须被认为对不公正来说是致命的，那些患有这种疾病的人会死于邪恶所具有的自然固有的破坏力，这种破坏力迟早会杀死他们，但与目前恶人在死亡时死亡的方式完全不同。别人的手作为他们行为的惩罚？
Nay, he said, in that case injustice, if fatal to the unjust, will not be so very terrible to him, for he will be delivered from evil.
不，他说，在这种情况下，不公正即使对不公正的人来说是致命的，对他来说也不会那么可怕，因为他将摆脱邪恶。
But I rather suspect the opposite to be the truth, and that injustice which, if it have the power, will murder others, keeps the murderer alive—aye, and well awake too; so far removed is her dwelling-place from being a house of death.
但我宁愿怀疑事实恰恰相反，不公正如果有力量，就会谋杀他人，让凶手活下去——是的，而且也很清醒；她的居所远离死亡之家。
True, I said; if the inherent natural vice or evil of the soul is unable to kill or destroy her, hardly will that which is appointed to be the destruction of some other body, destroy a soul or anything else except that of which it was appointed to be the destruction.
是的，我说；如果灵魂固有的自然恶习或邪恶无法杀死或摧毁她，那么被指定为毁灭其他身体的东西就很难毁灭灵魂或除了被指定为毁灭的东西之外的任何其他东西。
Yes, that can hardly be.
是的，这几乎不可能。
But the soul which cannot be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal?
但是，不能被邪恶所摧毁的灵魂，无论是内在的还是外在的，都必须永远存在，如果永远存在，就一定是不朽的？
Certainly.
当然。
That is the conclusion, I said; and, if a true conclusion, then the souls must always be the same, for if none be destroyed they will not diminish in number.
我说，这就是结论；而且，如果结论正确，那么灵魂必定永远是一样的，因为即使没有一个被毁灭，它们的数量也不会减少。
Neither will they increase, for the increase of the immortal natures must come from something mortal, and all things would thus end in immortality.
它们也不会增加，因为不朽本质的增加必须来自于必死的事物，因此所有事物都会以不朽而告终。
Very true.
非常真实。
But this we cannot believe—reason will not allow us—any more than we can believe the soul, in her truest nature, to be full of variety and difference and dissimilarity.
但我们不能相信这一点——理性不允许我们——就像我们不能相信灵魂最真实的本性一样，它充满了多样性、差异性和相异性。
What do you mean?
你是什么意思？
he said.
他说。
The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and cannot be compounded of many elements?
我说，灵魂，正如现在所证明的那样，是不朽的，它一定是最美丽的组合物，并且不能由许多元素混合而成？
Certainly not.
当然不是。
Her immortality is demonstrated by the previous argument, and there are many other proofs; but to see her as she really is, not as we now behold her, marred by communion with the body and other miseries, you must contemplate her with the eye of reason, in her original purity; and then her beauty will be revealed, and justice and injustice and all the things which we have described will be manifested more clearly.
她的不朽是由前面的论证证明的，还有许多其他的证明；但要看到她真实的样子，而不是像我们现在看到的那样，因与身体的交流和其他痛苦而受到损害，你必须用理性的眼睛来观察她最初的纯洁；然后她的美丽就会显露出来，正义与非正义以及我们所描述的一切都会更加清晰地显现出来。
Thus far, we have spoken the truth concerning her as she appears at present, but we must remember also that we have seen her only in a condition which may be compared to that of the sea-god Glaucus, whose original image can hardly be discerned because his natural members are broken off and crushed and damaged by the waves in all sorts of ways, and incrustations have grown over them of seaweed and shells and stones, so that he is more like some monster than he is to his own natural form.
到目前为止，我们已经说出了她目前的真相，但我们也必须记住，我们所看到的她只能与海神格劳克斯相媲美，格劳克斯的原始形象几乎无法辨认，因为他的自然成员被海浪以各种方式折断、压碎和损坏，并且在他们上面长出了海藻、贝壳和石头的硬壳，因此他比他自己的自然形态更像一个怪物。
And the soul which we behold is in a similar condition, disfigured by ten thousand ills.
我们所看到的灵魂也处于类似的状况，被万种疾病所毁容。
But not there, Glaucon, not there must we look.
但格劳孔，我们必须看的不是那里。
Where then?
那去哪儿呢？
At her love of wisdom.
她对智慧的热爱。
Let us see whom she affects, and what society and converse she seeks in virtue of her near kindred with the immortal and eternal and divine; also how different she would become if wholly following this superior principle, and borne by a divine impulse out of the ocean in which she now is, and disengaged from the stones and shells and things of earth and rock which in wild variety spring up around her because she feeds upon earth, and is overgrown by the good things of this life as they are termed: then you would see her as she is, and know whether she have one shape only or many, or what her nature is.
让我们看看她影响了谁，以及她凭借与不朽、永恒和神圣的近亲而寻求什么样的社交和交谈；而且，如果她完全遵循这一至高无上的原则，并被一种神圣的冲动带离她现在所在的海洋，脱离石头、贝壳以及泥土和岩石的东西，这些东西在她周围涌现，因为她以泥土为食，并且被今生的美好事物所覆盖，正如它们所称的那样，那么她将会变得多么不同：然后你就会看到她的本来面目，知道她是只有一种形状还是多种形状，或者她的本性是什么。
Of her affections and of the forms which she takes in this present life I think that we have now said enough.
关于她的感情和她今生所采取的形式，我想我们现在已经说得够多了。
True, he replied.
是的，他回答道。
And thus, I said, we have fulfilled the conditions of the argument; we have not introduced the rewards and glories of justice, which, as you were saying, are to be found in Homer and Hesiod; but justice in her own nature has been shown to be best for the soul in her own nature.
因此，我说，我们已经满足了论证的条件；我们还没有介绍正义的奖赏和荣耀，正如您所说，这些可以在荷马和赫西奥德那里找到；但她本性中的正义已被证明对她本性中的灵魂来说是最好的。
Let a man do what is just, whether he have the ring of Gyges or not, and even if in addition to the ring of Gyges he put on the helmet of Hades.
让一个人做正义的事，无论他是否有盖吉斯戒指，即使除了盖吉斯戒指之外还戴上了哈迪斯的头盔。
Very true.
非常真实。
And now, Glaucon, there will be no harm in further enumerating how many and how great are the rewards which justice and the other virtues procure to the soul from gods and men, both in life and after death.
现在，格劳孔，进一步列举正义和其他美德在生前和死后从诸神和人类那里为灵魂带来多少和多大的回报是没有坏处的。
Certainly not, he said.
当然不是，他说。
Will you repay me, then, what you borrowed in the argument?
那么，你会偿还我在争论中借来的东西吗？
What did I borrow?
我借了什么？
The assumption that the just man should appear unjust and the unjust just: for you were of opinion that even if the true state of the case could not possibly escape the eyes of gods and men, still this admission ought to be made for the sake of the argument, in order that pure justice might be weighed against pure injustice.
正义的人应该显得不正义，不正义的人应该正义：因为你认为，即使案件的真实情况不可能逃过神和人的眼睛，为了论证的目的，仍然应该承认这一点，以便可以权衡纯粹的正义与纯粹的不正义。
Do you remember?
你是否记得？
I should be much to blame if I had forgotten.
如果我忘记了，我应该受到很大的责备。
Then, as the cause is decided, I demand on behalf of justice that the estimation in which she is held by gods and men and which we acknowledge to be her due should now be restored to her by us; since she has been shown to confer reality, and not to deceive those who truly possess her, let what has been taken from her be given back, that so she may win that palm of appearance which is hers also, and which she gives to her own.
然后，当案情确定后，我代表正义要求我们现在应恢复她对众神和人类的评价，以及我们承认她应得的评价；既然她已被证明能够赋予现实，而不是欺骗那些真正拥有她的人，那么就让从她身上夺走的东西归还吧，这样她就可以赢得那只属于她的外表的手掌，并且她把它送给了自己。
The demand, he said, is just.
他说，这个要求是公正的。
In the first place, I said—and this is the first thing which you will have to give back—the nature both of the just and unjust is truly known to the gods.
首先，我说——这是你必须回报的第一件事——正义和不正义的本质是众神真正了解的。
Granted.
的确。
And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
如果他们都认识，那么正如我们从一开始就承认的那样，一个一定是诸神的朋友，另一个是诸神的敌人？
True.
真的。
And the friend of the gods may be supposed to receive from them all things at their best, excepting only such evil as is the necessary consequence of former sins?
众神的朋友也许应该从他们那里得到一切最好的东西，除了以前所犯的罪的必然后果所带来的邪恶？
Certainly.
当然。
Then this must be our notion of the just man, that even when he is in poverty or sickness, or any other seeming misfortune, all things will in the end work together for good to him in life and death: for the gods have a care of any one whose desire is to become just and to be like God, as far as man can attain the divine likeness, by the pursuit of virtue?
那么，这一定是我们对正义之人的看法，即即使他处于贫穷、疾病或任何其他看似不幸的情况下，万事最终都会共同作用，为他的生死带来好处：因为神会照顾任何渴望成为正义并像上帝一样的人，只要人能够通过追求美德而获得神圣的形象？
Yes, he said; if he is like God he will surely not be neglected by him.
是的，他说；如果他像上帝一样，他肯定不会被上帝忽视。
And of the unjust may not the opposite be supposed?
不公正的事不应该是相反的吗？
Certainly.
当然。
Such, then, are the palms of victory which the gods give the just?
那么，诸神赐予正义者的胜利之掌就是这样吗？
That is my conviction.
这是我的信念。
And what do they receive of men?
她们从男人那里得到什么？
Look at things as they really are, and you will see that the clever unjust are in the case of runners, who run well from the starting-place to the goal but not back again from the goal: they go off at a great pace, but in the end only look foolish, slinking away with their ears draggling on their shoulders, and without a crown; but the true runner comes to the finish and receives the prize and is crowned.
观察事物的本来面目，你会发现，聪明不正义的人就是跑步者，他们从起点跑到终点，但从终点却跑不回来：他们跑得很快，但最后却显得愚蠢，耳朵拖在肩上溜走，没有冠冕；但真正的跑步者会到达终点并获得奖品并加冕。
And this is the way with the just; he who endures to the end of every action and occasion of his entire life has a good report and carries off the prize which men have to bestow.
这就是正义之人的行事方式；凡是能坚持到底的人，一生中的每一次行动和每一次事件，都会有良好的成绩，并获得人们授予的奖赏。
True.
真的。
And now you must allow me to repeat of the just the blessings which you were attributing to the fortunate unjust.
现在您必须允许我重复一下您对幸运者的不公正的祝福。
I shall say of them, what you were saying of the others, that as they grow older, they become rulers in their own city if they care to be; they marry whom they like and give in marriage to whom they will; all that you said of the others I now say of these.
我对他们的评价，就像你对其他人的评价一样，随着年龄的增长，如果他们愿意的话，他们就会成为自己城市的统治者。他们与自己喜欢的人结婚，也可以与自己愿意的人结婚。你对其他人所说的一切，我现在都说这些。
And, on the other hand, of the unjust I say that the greater number, even though they escape in their youth, are found out at last and look foolish at the end of their course, and when they come to be old and miserable are flouted alike by stranger and citizen; they are beaten and then come those things unfit for ears polite, as you truly term them; they will be racked and have their eyes burned out, as you were saying.
另一方面，对于不公正的人，我要说的是，大多数人虽然在年轻时逃脱了，但最终还是被发现了，在他们的旅程结束时看起来很愚蠢，当他们年老而悲惨时，他们同样受到陌生人和公民的蔑视；他们被殴打，然后出现那些不合耳的东西礼貌，正如你真正所说的那样；正如你所说，他们会受到折磨，眼睛也会被烧坏。
And you may suppose that I have repeated the remainder of your tale of horrors.
你可能会认为我已经重复了你的恐怖故事的其余部分。
But will you let me assume, without reciting them, that these things are true?
但你能让我在不背诵的情况下假设这些事情是真的吗？
Certainly, he said, what you say is true.
当然，他说，你说的是真的。
These, then, are the prizes and rewards and gifts which are bestowed upon the just by gods and men in this present life, in addition to the other good things which justice of herself provides.
那么，除了正义本身提供的其他美好事物之外，这些就是今生诸神和人类赐予正义者的奖赏、奖励和礼物。
Yes, he said; and they are fair and lasting.
是的，他说；而且它们是公平且持久的。
And yet, I said, all these are as nothing either in number or greatness in comparison with those other recompenses which await both just and unjust after death.
然而，我说过，与死后等待的公正和不公正的其他报应相比，所有这些无论在数量上还是在伟大上都微不足道。
And you ought to hear them, and then both just and unjust will have received from us a full payment of the debt which the argument owes to them.
你们应该听听他们的意见，然后正义和不正义的人都会从我们那里得到全额偿还这场争论欠他们的债务。
Speak, he said; there are few things which I would more gladly hear.
说吧，他说；没有什么事情是我更乐意听到的。
Well, I said, I will tell you a tale; not one of the tales which Odysseus tells to the hero Alcinous, yet this too is a tale of a hero, Er the son of Armenius, a Pamphylian by birth.
好吧，我说，我给你讲个故事；这不是奥德修斯向英雄阿尔西诺斯讲述的故事之一，但这也是一个英雄的故事，埃尔是亚美尼乌斯的儿子，出生于潘菲利安。
He was slain in battle, and ten days afterwards, when the bodies of the dead were taken up already in a state of corruption, his body was found unaffected by decay, and carried away home to be buried.
他在战斗中被杀，十天后，当死者的尸体已经腐烂的时候，他的尸体被发现没有腐烂，并被运回家埋葬。
And on the twelfth day, as he was lying on the funeral pile, he returned to life and told them what he had seen in the other world.
第十二天，当他躺在葬礼堆上时，他复活了，并向他们讲述了他在另一个世界所看到的一切。
He said that when his soul left the body he went on a journey with a great company, and that they came to a mysterious place at which there were two openings in the earth; they were near together, and over against them were two other openings in the heaven above.
他说，当他的灵魂离开身体时，他和一大群人一起踏上了旅程，他们来到了一个神秘的地方，那里的地球上有两个开口；它们靠得很近，在它们的对面是天上的另外两个开口。
In the intermediate space there were judges seated, who commanded the just, after they had given judgment on them and had bound their sentences in front of them, to ascend by the heavenly way on the right hand; and in like manner the unjust were bidden by them to descend by the lower way on the left hand; these also bore the symbols of their deeds, but fastened on their backs.
中间的空间里坐着审判者，他们命令正义的人，在他们面前宣判完刑罚后，从右边的天道上去；同样，不公正的人也被命令从左边较低的路下去。这些也带有他们行为的象征，但固定在他们的背上。
He drew near, and they told him that he was to be the messenger who would carry the report of the other world to men, and they bade him hear and see all that was to be heard and seen in that place.
他走近了，他们告诉他，他将成为将另一个世界的消息带给人类的使者，他们请他听听并看到那个地方所听到和看到的一切。
Then he beheld and saw on one side the souls departing at either opening of heaven and earth when sentence had been given on them; and at the two other openings other souls, some ascending out of the earth dusty and worn with travel, some descending out of heaven clean and bright.
然后他看到，在一侧，当对他们作出判决时，灵魂离开了天地的任一开口；他们离开了。在另外两个开口处，还有其他灵魂，有些从尘世中升起，因旅行而疲惫不堪，有些则从天堂降下，干净而明亮。
And arriving ever and anon they seemed to have come from a long journey, and they went forth with gladness into the meadow, where they encamped as at a festival; and those who knew one another embraced and conversed, the souls which came from earth curiously enquiring about the things above, and the souls which came from heaven about the things beneath.
他们时不时地到达，仿佛刚从长途跋涉而来，满心欢喜地走进草地，像过节一样扎营。那些认识的人互相拥抱交谈，来自地球的灵魂好奇地询问上面的事情，而来自天堂的灵魂则好奇地下的事情。
And they told one another of what had happened by the way, those from below weeping and sorrowing at the remembrance of the things which they had endured and seen in their journey beneath the earth (now the journey lasted a thousand years), while those from above were describing heavenly delights and visions of inconceivable beauty.
他们互相讲述沿途所发生的事情，那些来自下面的人因回忆起他们在地下旅程中所经历和看到的事情而哭泣和悲伤（现在旅程已经持续了一千年），而那些来自上面的人则描述了天堂的欢乐和不可思议的美丽景象。
The story, Glaucon, would take too long to tell; but the sum was this:—He said that for every wrong which they had done to any one they suffered tenfold; or once in a hundred years—such being reckoned to be the length of man’s life, and the penalty being thus paid ten times in a thousand years.
格劳孔，这个故事要花很长时间才能讲完。但概要是这样的：——他说，他们对任何人所做的每一件事，都会使他们遭受十倍的痛苦；或一百年一次——这被认为是人的寿命，而惩罚在一千年中要支付十次。
If, for example, there were any who had been the cause of many deaths, or had betrayed or enslaved cities or armies, or been guilty of any other evil behaviour, for each and all of their offences they received punishment ten times over, and the rewards of beneficence and justice and holiness were in the same proportion.
例如，若有人曾造成多人死亡，或背叛或奴役城市或军队，或犯下任何其他恶行，那么他们的每一种罪行都会受到十倍的惩罚，而仁慈和正义和神圣的回报也按同样的比例。
I need hardly repeat what he said concerning young children dying almost as soon as they were born.
我几乎不需要重复他所说的有关幼儿几乎一出生就死亡的说法。
Of piety and impiety to gods and parents, and of murderers, there were retributions other and greater far which he described.
对于神灵和父母的虔诚和不虔诚，以及对于杀人犯，还有他所描述的其他和更大的报应。
He mentioned that he was present when one of the spirits asked another, ‘Where is Ardiaeus the Great?’ (Now this Ardiaeus lived a thousand years before the time of Er: he had been the tyrant of some city of Pamphylia, and had murdered his aged father and his elder brother, and was said to have committed many other abominable crimes.) The answer of the other spirit was: ‘He comes not hither and will never come.
他提到，当一个神灵问另一个神灵时，他在场：“伟大的阿迪厄斯在哪里？”（这个阿迪厄斯生活在厄尔时代之前一千年：他曾是潘菲利亚某个城市的暴君，谋杀了他年迈的父亲和哥哥，据说还犯下了许多其他令人憎恶的罪行。）另一个神灵的回答是：“他不会来这里，也永远不会来。”
And this,’ said he, ‘was one of the dreadful sights which we ourselves witnessed.
他说，“这是我们亲眼目睹的可怕景象之一。”
We were at the mouth of the cavern, and, having completed all our experiences, were about to reascend, when of a sudden Ardiaeus appeared and several others, most of whom were tyrants; and there were also besides the tyrants private individuals who had been great criminals: they were just, as they fancied, about to return into the upper world, but the mouth, instead of admitting them, gave a roar, whenever any of these incurable sinners or some one who had not been sufficiently punished tried to ascend; and then wild men of fiery aspect, who were standing by and heard the sound, seized and carried them off; and Ardiaeus and others they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that they were being taken away to be cast into hell.’ And of all the many terrors which they had endured, he said that there was none like the terror which each of them felt at that moment, lest they should hear the voice; and when there was silence, one by one they ascended with exceeding joy.
我们已经到了洞口，完成了所有的经历，正要重新上升时，突然出现了阿尔迪亚厄斯和其他几个人，其中大多数都是暴君；除了暴君之外，还有一些曾经是大罪人的个人：正如他们所想象的那样，他们是正义的，即将返回上层世界，但每当这些不可救药的罪人或没有受到充分惩罚的人试图升天时，他们的嘴不但不承认他们，反而发出咆哮；然后，站在旁边听到声音的、面容火热的野人抓住并带走了他们。阿尔迪亚乌斯和其他人，他们把他们的头、脚和手绑起来，扔到地上，用鞭子剥他们的皮，拖着他们沿着路边的路走，把他们像羊毛一样梳理在荆棘上，向路人宣告他们犯了什么罪，他们将被带走，扔进地狱。声音；当一切寂静无声时，他们就怀着无比喜悦的心情一一登上去了。
These, said Er, were the penalties and retributions, and there were blessings as great.
尔曰，此是刑罚，福报亦大。
Now when the spirits which were in the meadow had tarried seven days, on the eighth they were obliged to proceed on their journey, and, on the fourth day after, he said that they came to a place where they could see from above a line of light, straight as a column, extending right through the whole heaven and through the earth, in colour resembling the rainbow, only brighter and purer; another day’s journey brought them to the place, and there, in the midst of the light, they saw the ends of the chains of heaven let down from above: for this light is the belt of heaven, and holds together the circle of the universe, like the under-girders of a trireme.
当草地上的精灵们停留了七天后，第八天他们不得不继续他们的旅程，第四天后，他说他们来到一个地方，从上面可以看到一条光线，笔直如柱，延伸穿过整个天空和大地，颜色像彩虹一样，而且更明亮、更纯净。又走了一天的路程，他们到达了那个地方，在那里，在光中，他们看到了从天上垂下的天堂锁链的末端：因为这光是天堂的带子，将宇宙的圆圈连在一起，就像三层桨船的下梁一样。
From these ends is extended the spindle of Necessity, on which all the revolutions turn.
必然性的主轴从这两端延伸出来，所有的革命都围绕着它转动。
The shaft and hook of this spindle are made of steel, and the whorl is made partly of steel and also partly of other materials.
该主轴的轴和钩由钢制成，螺纹部分由钢制成，也部分由其他材料制成。
Now the whorl is in form like the whorl used on earth; and the description of it implied that there is one large hollow whorl which is quite scooped out, and into this is fitted another lesser one, and another, and another, and four others, making eight in all, like vessels which fit into one another; the whorls show their edges on the upper side, and on their lower side all together form one continuous whorl.
现在，这个螺纹的形状就像地球上使用的螺纹一样；对它的描述暗示，有一个大的空心螺纹，它被完全挖出来，里面装着另一个较小的螺纹，然后是另一个，再一个，还有另外四个，总共八个，就像互相配合的容器一样。螺旋的上侧露出边缘，下侧共同形成一个连续的螺旋。
This is pierced by the spindle, which is driven home through the centre of the eighth.
它被主轴刺穿，主轴通过第八个中心被驱动回家。
The first and outermost whorl has the rim broadest, and the seven inner whorls are narrower, in the following proportions—the sixth is next to the first in size, the fourth next to the sixth; then comes the eighth; the seventh is fifth, the fifth is sixth, the third is seventh, last and eighth comes the second.
第一个最外螺纹的边缘最宽，七个内螺纹较窄，比例如下：第六个尺寸紧邻第一个，第四个紧邻第六个；然后是第八个；第七是第五，第五是第六，第三是第七，最后和第八是第二。
The largest (or fixed stars) is spangled, and the seventh (or sun) is brightest; the eighth (or moon) coloured by the reflected light of the seventh; the second and fifth (Saturn and Mercury) are in colour like one another, and yellower than the preceding; the third (Venus) has the whitest light; the fourth (Mars) is reddish; the sixth (Jupiter) is in whiteness second.
最大的（或恒星）闪闪发光，第七颗（或太阳）最亮；第八个（或月亮）被第七个反射光着色；第二个和第五个（土星和水星）的颜色彼此相似，但比前一个更黄；第三个（金星）的光最白；第四个（火星）是微红色的；第六个（木星）处于白色第二位。
Now the whole spindle has the same motion; but, as the whole revolves in one direction, the seven inner circles move slowly in the other, and of these the swiftest is the eighth; next in swiftness are the seventh, sixth, and fifth, which move together; third in swiftness appeared to move according to the law of this reversed motion the fourth; the third appeared fourth and the second fifth.
此时整个主轴有相同的运动；但是，当整体朝一个方向旋转时，七个内圈则朝另一个方向缓慢移动，其中第八个旋转得最快。其次是第七、第六和第五，它们一起移动。第三个速度很快，似乎是按照第四个反向运动的定律移动的。第三个出现在第四位，第二个出现在第五位。
The spindle turns on the knees of Necessity; and on the upper surface of each circle is a siren, who goes round with them, hymning a single tone or note.
主轴在必然性的膝盖上转动；每个圆圈的上表面都有一个塞壬，她与圆圈一起旋转，唱着单一的音调或音符。
The eight together form one harmony; and round about, at equal intervals, there is another band, three in number, each sitting upon her throne: these are the Fates, daughters of Necessity, who are clothed in white robes and have chaplets upon their heads, Lachesis and Clotho and Atropos, who accompany with their voices the harmony of the sirens—Lachesis singing of the past, Clotho of the present, Atropos of the future; Clotho from time to time assisting with a touch of her right hand the revolution of the outer circle of the whorl or spindle, and Atropos with her left hand touching and guiding the inner ones, and Lachesis laying hold of either in turn, first with one hand and then with the other.
八者合而为一；在周围，每隔一段距离，还有另一群人，人数为三人，每人坐在她的王座上：她们是命运之女，身着白袍，头上戴着花环，拉克西斯、克洛托和阿特罗波斯，她们的歌声伴随着海妖的和声——拉克西斯歌唱过去，克洛托歌唱现在，阿特罗波斯歌唱未来。克洛托时不时地用右手触碰螺旋或纺锤的外圆，阿特罗波斯则用左手触碰并引导内圆，而拉克西斯则依次握住其中之一，先用一只手，然后用另一只手。
When Er and the spirits arrived, their duty was to go at once to Lachesis; but first of all there came a prophet who arranged them in order; then he took from the knees of Lachesis lots and samples of lives, and having mounted a high pulpit, spoke as follows: ‘Hear the word of Lachesis, the daughter of Necessity.
当厄尔和神灵到达时，他们的职责是立即前往拉克西斯；但首先出现了一位先知，他将它们按顺序排列。然后他从拉克西斯的膝下取出了许多生活样本，登上了高高的讲坛，说道：“听听必然之女拉克西斯的话。”
Mortal souls, behold a new cycle of life and mortality.
凡人的灵魂，看到生命和死亡的新循环。
Your genius will not be allotted to you, but you will choose your genius; and let him who draws the first lot have the first choice, and the life which he chooses shall be his destiny.
你的天才不会被分配给你，但你会选择你的天才；让第一个抽签的人拥有第一个选择，他选择的生活就是他的命运。
Virtue is free, and as a man honours or dishonours her he will have more or less of her; the responsibility is with the chooser—God is justified.’ When the Interpreter had thus spoken he scattered lots indifferently among them all, and each of them took up the lot which fell near him, all but Er himself (he was not allowed), and each as he took his lot perceived the number which he had obtained.
美德是自由的，当一个人尊重或羞辱她时，他就会或多或少地拥有她。当解释者如此说道时，他将抽签无差别地分散在所有人中间，每个人都拿起了落在他身边的抽签，除了埃尔本人（他不被允许），每个人在抽签时都意识到了他所获得的数字。
Then the Interpreter placed on the ground before them the samples of lives; and there were many more lives than the souls present, and they were of all sorts.
然后解释者将生命样本放在他们面前的地上。生命比在场的灵魂还要多，而且种类繁多。
There were lives of every animal and of man in every condition.
每种动物和每种情况下的人都有生命。
And there were tyrannies among them, some lasting out the tyrant’s life, others which broke off in the middle and came to an end in poverty and exile and beggary; and there were lives of famous men, some who were famous for their form and beauty as well as for their strength and success in games, or, again, for their birth and the qualities of their ancestors; and some who were the reverse of famous for the opposite qualities.
其中也有暴君，有的在暴君的一生中持续存在，有的则中途破裂，以贫穷、流放和乞讨告终。还有名人的生活，其中一些人因其体形和美丽而闻名，也因其力量和在比赛中的成功而闻名，或者又因其出生和祖先的品质而闻名。还有一些人因相反的品质而与著名人相反。
And of women likewise; there was not, however, any definite character in them, because the soul, when choosing a new life, must of necessity become different.
女人也同样如此；然而，它们并没有任何明确的特征，因为灵魂在选择新的生活时，必然会变得不同。
But there was every other quality, and the all mingled with one another, and also with elements of wealth and poverty, and disease and health; and there were mean states also.
但还有其他各种品质，而且所有这些品质都相互交织在一起，还包含财富与贫穷、疾病与健康等因素；也有一些卑鄙的国家。
And here, my dear Glaucon, is the supreme peril of our human state; and therefore the utmost care should be taken.
亲爱的格劳孔，这就是我们人类国家的最大危险；因此应格外小心。
Let each one of us leave every other kind of knowledge and seek and follow one thing only, if peradventure he may be able to learn and may find some one who will make him able to learn and discern between good and evil, and so to choose always and everywhere the better life as he has opportunity.
让我们每个人放弃所有其他种类的知识，只寻求和遵循一件事，如果他可能能够学习并找到一个能让他能够学习和辨别善恶的人，从而在有机会的时候随时随地选择更好的生活。
He should consider the bearing of all these things which have been mentioned severally and collectively upon virtue; he should know what the effect of beauty is when combined with poverty or wealth in a particular soul, and what are the good and evil consequences of noble and humble birth, of private and public station, of strength and weakness, of cleverness and dullness, and of all the natural and acquired gifts of the soul, and the operation of them when conjoined; he will then look at the nature of the soul, and from the consideration of all these qualities he will be able to determine which is the better and which is the worse; and so he will choose, giving the name of evil to the life which will make his soul more unjust, and good to the life which will make his soul more just; all else he will disregard.
他应该考虑所有这些单独和集体提到的事情与美德的关系。他应该知道当美丽与贫困或财富结合在一起时，对一个特定的灵魂会产生什么影响，高贵和卑微的出身、私人和公共地位、力量和软弱、聪明和愚钝、灵魂的所有自然和后天的天赋以及它们结合在一起时的运作会产生什么善恶后果；然后，他将审视灵魂的本质，通过考虑所有这些品质，他将能够确定哪个是更好的，哪个是更差的；因此，他会做出选择，将邪恶的名称赋予那些将使他的灵魂更加不公正的生活，而将善良的名称赋予那些将使他的灵魂更加公正的生活。其他一切他都会忽略。
For we have seen and know that this is the best choice both in life and after death.
因为我们已经看到并知道这是生前和死后最好的选择。
A man must take with him into the world below an adamantine faith in truth and right, that there too he may be undazzled by the desire of wealth or the other allurements of evil, lest, coming upon tyrannies and similar villainies, he do irremediable wrongs to others and suffer yet worse himself; but let him know how to choose the mean and avoid the extremes on either side, as far as possible, not only in this life but in all that which is to come.
一个人进入这个世界时，必须对真理和正义抱有坚定的信念，这样他也不会被财富的欲望或其他邪恶的诱惑所迷惑，以免遇到暴政和类似的恶行时，他对他人做出了无法挽回的错误，而自己也遭受了更糟糕的痛苦；但要让他知道如何选择中庸之道，尽可能避免走极端，不仅是在今生，而且是在来世。
For this is the way of happiness.
因为这就是幸福之道。
And according to the report of the messenger from the other world this was what the prophet said at the time: ‘Even for the last comer, if he chooses wisely and will live diligently, there is appointed a happy and not undesirable existence.
根据来自另一个世界的使者的报告，先知当时是这样说的：“即使是最后一个来者，如果他明智地选择并勤奋地生活，他就会被指定幸福而不是不受欢迎的生活。”
Let not him who chooses first be careless, and let not the last despair.’ And when he had spoken, he who had the first choice came forward and in a moment chose the greatest tyranny; his mind having been darkened by folly and sensuality, he had not thought out the whole matter before he chose, and did not at first sight perceive that he was fated, among other evils, to devour his own children.
” 话音刚落，有第一选择的人就站了出来，转眼间就选择了最大的暴政。他的思想被愚蠢和肉欲所蒙蔽，在他做出选择之前，他没有考虑清楚整个事情，而且第一眼就没有意识到，除了其他邪恶之外，他还注定要吞噬自己的孩子。
But when he had time to reflect, and saw what was in the lot, he began to beat his breast and lament over his choice, forgetting the proclamation of the prophet; for, instead of throwing the blame of his misfortune on himself, he accused chance and the gods, and everything rather than himself.
但当他有时间思考并看到抽签中的内容时，他开始捶胸顿足，为自己的选择而哀叹，忘记了先知的宣告；因为，他没有将自己的不幸归咎于自己，而是指责机遇和诸神，以及一切，而不是他自己。
Now he was one of those who came from heaven, and in a former life had dwelt in a well-ordered State, but his virtue was a matter of habit only, and he had no philosophy.
现在他是天上来的人之一，前世住在秩序良好的国家，但他的德行只是习惯问题，没有哲学。
And it was true of others who were similarly overtaken, that the greater number of them came from heaven and therefore they had never been schooled by trial, whereas the pilgrims who came from earth having themselves suffered and seen others suffer, were not in a hurry to choose.
对于其他同样被超越的人来说，情况也是如此，他们中的大多数来自天堂，因此他们从未受过考验的教育，而来自地球的朝圣者自己受苦并看到别人受苦，并不急于做出选择。
And owing to this inexperience of theirs, and also because the lot was a chance, many of the souls exchanged a good destiny for an evil or an evil for a good.
由于他们缺乏经验，也因为抽签是一个机会，许多灵魂将善的命运换成了恶，或将恶换成了善。
For if a man had always on his arrival in this world dedicated himself from the first to sound philosophy, and had been moderately fortunate in the number of the lot, he might, as the messenger reported, be happy here, and also his journey to another life and return to this, instead of being rough and underground, would be smooth and heavenly.
因为，如果一个人一来到这个世界，就始终致力于健全的哲学，并且在命运上拥有适度的幸运，那么，正如使者所报道的那样，他可能会在这里感到幸福，而且他到另一个世界和返回这个世界的旅程，不会是坎坷和地下的，而是顺利和神圣的。
Most curious, he said, was the spectacle—sad and laughable and strange; for the choice of the souls was in most cases based on their experience of a previous life.
他说，最令人好奇的是这一景象——悲伤、可笑、奇怪。因为灵魂的选择在大多数情况下是基于他们前世的经历。
There he saw the soul which had once been Orpheus choosing the life of a swan out of enmity to the race of women, hating to be born of a woman because they had been his murderers; he beheld also the soul of Thamyras choosing the life of a nightingale; birds, on the other hand, like the swan and other musicians, wanting to be men.
在那里，他看到曾经是俄耳甫斯的灵魂出于对女性种族的敌意而选择了天鹅的生活，讨厌由女性所生，因为她们是他的凶手；他还看到塔米拉斯的灵魂选择了夜莺的生活。另一方面，鸟类就像天鹅和其他音乐家一样，想成为人。
The soul which obtained the twentieth lot chose the life of a lion, and this was the soul of Ajax the son of Telamon, who would not be a man, remembering the injustice which was done him in the judgment about the arms.
获得第二十签的灵魂选择了狮子的生命，这是特拉蒙之子埃阿斯的灵魂，他不愿成为一个人，因为他记得在关于武器的判决中对他造成的不公正。
The next was Agamemnon, who took the life of an eagle, because, like Ajax, he hated human nature by reason of his sufferings.
接下来是阿伽门农，他夺去了一只鹰的生命，因为他像埃阿斯一样，因自己的苦难而憎恨人性。
About the middle came the lot of Atalanta; she, seeing the great fame of an athlete, was unable to resist the temptation: and after her there followed the soul of Epeus the son of Panopeus passing into the nature of a woman cunning in the arts; and far away among the last who chose, the soul of the jester Thersites was putting on the form of a monkey.
亚特兰大队位于中间。她看到了运动员的巨大名气，无法抗拒诱惑。在她之后，帕诺珀斯的儿子埃珀斯的灵魂也随之转变为一个狡猾的艺术女人的本性。在远处最后选择的人中，小丑瑟西忒斯的灵魂变成了猴子的形状。
There came also the soul of Odysseus having yet to make a choice, and his lot happened to be the last of them all.
还有尚未做出选择的奥德修斯的灵魂，而他的命运恰好是他们中的最后一个。
Now the recollection of former toils had disenchanted him of ambition, and he went about for a considerable time in search of the life of a private man who had no cares; he had some difficulty in finding this, which was lying about and had been neglected by everybody else; and when he saw it, he said that he would have done the same had his lot been first instead of last, and that he was delighted to have it.
现在，对以前辛劳的回忆使他不再抱有雄心壮志，他花了相当长的时间寻找一种无忧无虑的私人生活。他很难找到这个，因为它散落在各处并且被其他人忽视了。当他看到它时，他说，如果他的命运是第一而不是最后，他也会做同样的事情，并且他很高兴能得到它。
And not only did men pass into animals, but I must also mention that there were animals tame and wild who changed into one another and into corresponding human natures—the good into the gentle and the evil into the savage, in all sorts of combinations.
不仅人会转变为动物，而且我还必须提到，有些驯养的动物和野生的动物会相互转变，并转变为相应的人性——善良转变为温柔，邪恶转变为野蛮，以各种组合的形式。
All the souls had now chosen their lives, and they went in the order of their choice to Lachesis, who sent with them the genius whom they had severally chosen, to be the guardian of their lives and the fulfiller of the choice: this genius led the souls first to Clotho, and drew them within the revolution of the spindle impelled by her hand, thus ratifying the destiny of each; and then, when they were fastened to this, carried them to Atropos, who spun the threads and made them irreversible, whence without turning round they passed beneath the throne of Necessity; and when they had all passed, they marched on in a scorching heat to the plain of Forgetfulness, which was a barren waste destitute of trees and verdure; and then towards evening they encamped by the river of Unmindfulness, whose water no vessel can hold; of this they were all obliged to drink a certain quantity, and those who were not saved by wisdom drank more than was necessary; and each one as he drank forgot all things.
所有的灵魂现在都选择了自己的生命，他们按照选择的顺序来到了拉克西斯那里，拉克西斯派出了他们各自选择的天才，作为他们生命的守护者和选择的实现者：这位天才首先带领灵魂来到克洛托，将他们拉入由她的手推动的纺锤的旋转中，从而批准了每个人的命运；然后，当它们被固定在上面时，将它们带到阿特罗波斯，阿特罗波斯纺线并使它们不可逆转，从那里它们没有转身就经过了必然性的宝座。当他们全部过去后，他们冒着酷热向遗忘平原进发，那是一片荒芜的荒地，没有树木，没有青翠。傍晚时分，他们在无念河边扎营，没有任何船只可以容纳河水。他们都必须喝一定量的酒，而那些没有靠智慧得救的人则喝得过多。每个人喝完酒后都忘记了一切。
Now after they had gone to rest, about the middle of the night there was a thunderstorm and earthquake, and then in an instant they were driven upwards in all manner of ways to their birth, like stars shooting.
现在他们休息后，大约半夜，雷雨交加，地震来袭，刹那间，他们以各种方式被推向上升，如星星般射出。
He himself was hindered from drinking the water.
他本人也被禁止喝水。
But in what manner or by what means he returned to the body he could not say; only, in the morning, awaking suddenly, he found himself lying on the pyre.
但他以什么方式或手段回到了身体，他却说不上来；只是到了早上，他突然醒来，发现自己躺在柴堆上。
And thus, Glaucon, the tale has been saved and has not perished, and will save us if we are obedient to the word spoken; and we shall pass safely over the river of Forgetfulness and our soul will not be defiled.
因此，格劳孔，这个故事被拯救了，并没有消亡，如果我们听从所说的话，它就会拯救我们。我们将安全地渡过遗忘之河，我们的灵魂将不会被玷污。
Wherefore my counsel is, that we hold fast ever to the heavenly way and follow after justice and virtue always, considering that the soul is immortal and able to endure every sort of good and every sort of evil.
所以我的建议是，我们要永远坚守天道，永远追求正义和美德，认为灵魂是不朽的，能够忍受各种善恶。
Thus shall we live dear to one another and to the gods, both while remaining here and when, like conquerors in the games who go round to gather gifts, we receive our reward.
这样，当我们留在这里时，以及当我们像游戏中的征服者四处收集礼物时一样，我们将彼此亲密地生活，对众神也如此，我们会收到我们的奖励。
And it shall be well with us both in this life and in the pilgrimage of a thousand years which we have been describing.
我们的今生和我们所描述的一千年的朝圣之旅都会很顺利。