lesser hippias- 第6部分

HIPPIAS：　　Yes。



SOCRATES：　　And　would　you　rather　always　have　eyes　with　which　you　might

voluntarily　blink　and　not　see；　or　with　which　you　might　involuntarily　blink？



HIPPIAS：　　I　would　rather　have　eyes　which　voluntarily　blink。



SOCRATES：　　Then　in　your　own　case　you　deem　that　which　voluntarily　acts　ill；

better　than　that　which　involuntarily　acts　ill？



HIPPIAS：　　Yes；　certainly；　in　cases　such　as　you　mention。



SOCRATES：　　And　does　not　the　same　hold　of　ears；　nostrils；　mouth；　and　of　all

the　sensesthose　which　involuntarily　act　ill　are　not　to　be　desired；　as

being　defective；　and　those　which　voluntarily　act　ill　are　to　be　desired　as

being　good？



HIPPIAS：　　I　agree。　



SOCRATES：　　And　what　would　you　say　of　instruments；which　are　the　better

sort　of　instruments　to　have　to　do　with？those　with　which　a　man　acts　ill

voluntarily　or　involuntarily？　　For　example；　had　a　man　better　have　a　rudder

with　which　he　will　steer　ill；　voluntarily　or　involuntarily？　



HIPPIAS：　　He　had　better　have　a　rudder　with　which　he　will　steer　ill

voluntarily。



SOCRATES：　　And　does　not　the　same　hold　of　the　bow　and　the　lyre；　the　flute

and　all　other　things？



HIPPIAS：　　Very　true。



SOCRATES：　　And　would　you　rather　have　a　horse　of　such　a　temper　that　you　may

ride　him　ill　voluntarily　or　involuntarily？



HIPPIAS：　　I　would　rather　have　a　horse　which　I　could　ride　ill　voluntarily。



SOCRATES：　　That　would　be　the　better　horse？



HIPPIAS：　　Yes。



SOCRATES：　　Then　with　a　horse　of　better　temper；　vicious　actions　would　be

produced　voluntarily；　and　with　a　horse　of　bad　temper　involuntarily？



HIPPIAS：　　Certainly。



SOCRATES：　　And　that　would　be　true　of　a　dog；　or　of　any　other　animal？



HIPPIAS：　　Yes。



SOCRATES：　　And　is　it　better　to　possess　the　mind　of　an　archer　who

voluntarily　or　involuntarily　misses　the　mark？



HIPPIAS：　　Of　him　who　voluntarily　misses。



SOCRATES：　　This　would　be　the　better　mind　for　the　purposes　of　archery？



HIPPIAS：　　Yes。



SOCRATES：　　Then　the　mind　which　involuntarily　errs　is　worse　than　the　mind

which　errs　voluntarily？



HIPPIAS：　　Yes；　certainly；　in　the　use　of　the　bow。



SOCRATES：　　And　what　would　you　say　of　the　art　of　medicine；has　not　the　mind

which　voluntarily　works　harm　to　the　body；　more　of　the　healing　art？



HIPPIAS：　　Yes。



SOCRATES：　　Then　in　the　art　of　medicine　the　voluntary　is　better　than　the

involuntary？



HIPPIAS：　　Yes。



SOCRATES：　　Well；　and　in　lute…playing　and　in　flute…playing；　and　in　all　arts

and　sciences；　is　not　that　mind　the　better　which　voluntarily　does　what　is

evil　and　dishonourable；　and　goes　wrong；　and　is　not　the　worse　that　which

does　so　involuntarily？



HIPPIAS：　　That　is　evident。



SOCRATES：　　And　what　would　you　say　of　the　characters　of　slaves？　　Should　we

not　prefer　to　have　those　who　voluntarily　do　wrong　and　make　mistakes；　and

are　they　not　better　in　their　mistakes　than　those　who　commit　them

involuntarily？



HIPPIAS：　　Yes。



SOCRATES：　　And　should　we　not　desire　to　have　our　own　minds　in　the　best　state

possible？



HIPPIAS：　　Yes。



SOCRATES：　　And　will　our　minds　be　better　if　they　do　wrong　and　make　mistakes

voluntarily　or　involuntarily？



HIPPIAS：　　O；　Socrates；　it　would　be　a　monstrous　thing　to　say　that　those　who

do　wrong　voluntarily　are　better　than　those　who　do　wrong　involuntarily！



SOCRATES：　　And　yet　that　appears　to　be　the　only　inference。



HIPPIAS：　　I　do　not　think　so。



SOCRATES：　　But　I　imagined；　Hippias；　that　you　did。　　Please　to　answer　once

more：　　Is　not　justice　a　power；　or　knowledge；　or　both？　　Must　not　justice；　at

all　events；　be　one　of　these？



HIPPIAS：　　Yes。



SOCRATES：　　But　if　justice　is　a　power　of　the　soul；　then　the　soul　which　has

the　greater　power　is　also　the　more　just；　for　that　which　has　the　greater

power；　my　good　friend；　has　been　proved　by　us　to　be　the　better。



HIPPIAS：　　Yes；　that　has　been　proved。



SOCRATES：　　And　if　justice　is　knowledge；　then　the　wiser　will　be　the　juster

soul；　and　the　more　ignorant　the　more　unjust？



HIPPIAS：　　Yes。



SOCRATES：　　But　if　justice　be　power　as　well　as　knowledgethen　will　not　the

soul　which　has　both　knowledge　and　power　be　the　more　just；　and　that　which　is

the　more　ignorant　be　the　more　unjust？　　Must　it　not　be　so？



HIPPIAS：　　Clearly。



SOCRATES：　　And　is　not　the　soul　which　has　the　greater　power　and　wisdom　also

better；　and　better　able　to　do　both　good　and　evil　in　every　action？



HIPPIAS：　　Certainly。



SOCRATES：　　The　soul；　then；　which　acts　ill；　acts　voluntarily　by　power　and

artand　these　either　one　or　both　of　them　are　elements　of　justice？



HIPPIAS：　　That　seems　to　be　true。



SOCRATES：　　And　to　do　injustice　is　to　do　ill；　and　not　to　do　injustice　is　to

do　well？



HIPPIAS：　　Yes。



SOCRATES：　　And　will　not　the　better　and　abler　soul　when　it　does　wrong；　do

wrong　voluntarily；　and　the　bad　soul　involuntarily？



HIPPIAS：　　Clearly。



SOCRATES：　　And　the　good　man　is　he　who　has　the　good　soul；　and　the　bad　man　is

he　who　has　the　bad？



HIPPIAS：　　Yes。



SOCRATES：　　Then　the　good　man　will　voluntarily　do　wrong；　and　the　bad　man

involuntarily；　if　the　good　man　is　he　who　has　the　good　soul？



HIPPIAS：　　Which　he　certainly　has。



SOCRATES：　　Then；　Hippias；　he　who　voluntarily　does　wrong　and　disgraceful

things；　if　there　be　such　a　man；　will　be　the　good　man？



HIPPIAS：　　There　I　cannot　agree　with　you。



SOCRATES：　　Nor　can　I　agree　with　myself；　Hippias；　and　yet　that　seems　to　be

the　conclusion　which；　as　far　as　we　can　see　at　present；　must　follow　from　our

argument。　　As　I　was　saying　before；　I　am　all　abroad；　and　being　in　perplexity

am　always　changing　my　opinion。　　Now；　that　I　or　any　ordinary　man　should

wander　in　perplexity　is　not　surprising；　but　if　you　wise　men　also　wander；

and　we　cannot　come　to　you　and　rest　from　our　wandering；　the　matter　begins　to

be　serious　both　to　us　and　to　you。








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