Let us take as an example that saying of his, so often on his lips: “I am in love with so and so”; and all the while it was obvious the going-forth of his soul was not towards excellence2 of body in the bloom of beauty, but rather towards faculties3 of the soul unfolding in virtue4.433 And these “good natures” he detected by certain tokens: a readiness to learn that to which the attention was directed; a power of retaining in the memory the lessons learnt; and a passionate5 predilection6 for those studies in particular which serve to good administration of a house or of a state,434 and in general to the proper handling of man and human affairs. Such beings, he maintained, needed only to be educated435 to become not only happy themselves and happy administrators7 of their private households, but to be capable of rendering8 other human beings as states or individuals happy also.
He had indeed a different way of dealing9 with different kinds of people.436 Those who thought they had good natural ability and despised learning he instructed that the most highly-gifted nature stands most in need of training and education;437 and he would point out how in the case of horses it is just the spirited and fiery10 thoroughbred which, if properly broken in as a colt, will develop into a serviceable and superb animal, but if left unbroken will turn out utterly11 intractable and good for nothing. Or take the case of dogs: a puppy exhibiting that zest12 for toil13 and eagerness to attack wild creatures which are the marks of high breeding,438 will, if well brought up, prove excellent for the chase or for any other useful purpose; but neglect his education and he will turn out a stupid, crazy brute14, incapable15 of obeying the simplest command. It is just the same with human beings; here also the youth of best natural endowments — that is to say, possessing the most robust16 qualities of spirit and a fixed17 determination to carry out whatever he has laid his hand to — will, if trained and taught what it is right to do, prove a superlatively good and useful man. He achieves, in fact, what is best upon the grandest scale. But leave him in boorish18 ignorance untrained, and he will prove not only very bad but very mischievous,439 and for this reason, that lacking the knowledge to discern what is right to do, he will frequently lay his hand to villainous practices; whilst the very magnificence and vehemence20 of his character render it impossible either to rein21 him in or to turn him aside from his evil courses. Hence in his case also his achievements are on the grandest scale but of the worst.440
Or to take the type of person so eaten up with the pride of riches that he conceives himself dispensed22 from any further need of education — since it is “money makes the man,” and his wealth will amply suffice him to carry out his desires and to win honours from admiring humanity.441 Socrates would bring such people to their senses by pointing out the folly23 of supposing that without instruction it was possible to draw the line of demarcation442 between what is gainful and what is hurtful in conduct; and the further folly of supposing that, apart from such discrimination, a man could help himself by means of wealth alone to whatever he liked or find the path of expediency24 plain before him; and was it not the veriest simplicity25 to suppose that, without the power of labouring profitably, a man can either be doing well or be in any sort of way sufficiently26 equipped for the battle of life? and again, the veriest simplicity to suppose that by mere27 wealth without true knowledge it was possible either to purchase a reputation for some excellence, or without such reputation to gain distinction and celebrity28?
433 Or, “not excellence of body in respect of beauty, but of the soul as regards virtue; and this good natural disposition29 might be detected by the readiness of its possessor to learn,” etc. Cf. Plat. “Rep.” 535 B.
434 Cf. above, I. i. 7.
435 Or, “A person of this type would, if educated, not only prove a fortune-favoured invididual himself and,” etc. Al. Kuhner, “Eos, qui ita instituti sunt, ut tales sint.”
436 Or, “His method of attack was not indeed uniformly the same. It varied30 with the individual.”
437 Or, “If any one was disposed to look down upon learning and study in reliance upon his own natural ability, he tried to lesson him that it is just the highly-gifted nature which stands,” etc. See Newman, op. cit. i. 397.
438 Cf. Aristot. “H. A.” ix. 1; and “Hunting,” iii. 11.
439 Or, “and the same man may easily become a master villain19 of the most dangerous sort.”
440 Kuhner ad loc. after Fr. Hermann cf. Plato. “Crito,” 44 E; “Hipp. min.” 375 E; “Rep.” vi. 491 E; “Gorg.” 526 A; “Polit.” 303 A.
441 Or, “and to be honoured by mankind.”
442 Or, “that without learning the distinction it was possible to distinguish between,” etc.
点击收听单词发音
1 lighter | |
n.打火机,点火器;驳船;v.用驳船运送;light的比较级 | |
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2 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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3 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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4 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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5 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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6 predilection | |
n.偏好 | |
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7 administrators | |
n.管理者( administrator的名词复数 );有管理(或行政)才能的人;(由遗嘱检验法庭指定的)遗产管理人;奉派暂管主教教区的牧师 | |
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8 rendering | |
n.表现,描写 | |
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9 dealing | |
n.经商方法,待人态度 | |
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10 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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11 utterly | |
adv.完全地,绝对地 | |
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12 zest | |
n.乐趣;滋味,风味;兴趣 | |
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13 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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14 brute | |
n.野兽,兽性 | |
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15 incapable | |
adj.无能力的,不能做某事的 | |
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16 robust | |
adj.强壮的,强健的,粗野的,需要体力的,浓的 | |
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17 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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18 boorish | |
adj.粗野的,乡巴佬的 | |
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19 villain | |
n.反派演员,反面人物;恶棍;问题的起因 | |
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20 vehemence | |
n.热切;激烈;愤怒 | |
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21 rein | |
n.疆绳,统治,支配;vt.以僵绳控制,统治 | |
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22 dispensed | |
v.分配( dispense的过去式和过去分词 );施与;配(药) | |
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23 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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24 expediency | |
n.适宜;方便;合算;利己 | |
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25 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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26 sufficiently | |
adv.足够地,充分地 | |
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27 mere | |
adj.纯粹的;仅仅,只不过 | |
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28 celebrity | |
n.名人,名流;著名,名声,名望 | |
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29 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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30 varied | |
adj.多样的,多变化的 | |
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