Of all the men I have ever known, he was most anxious to ascertain6 in what any of those about him was really versed4; and within the range of his own knowledge he showed the greatest zeal7 in teaching everything which it befits the true gentleman636 to know; or where he was deficient8 in knowledge himself,637 he would introduce his friends to those who knew.638 He did not fail to teach them also up to what point it was proper for an educated man to acquire empiric knowledge of any particular matter.639
To take geometry as an instance: Every one (he would say) ought to be taught geometry so far, at any rate, as to be able, if necessary, to take over or part with a piece of land, or to divide it up or assign a portion of it for cultivation,640 and in every case by geometric rule.641 That amount of geometry was so simple indeed, and easy to learn, that it only needed ordinary application of the mind to the method of mensuration, and the student could at once ascertain the size of the piece of land, and, with the satisfaction of knowing its measurement, depart in peace. But he was unable to approve of the pursuit of geometry up to the point at which it became a study of unintelligible9 diagrams.642 What the use of these might be, he failed, he said, to see; and yet he was not unversed in these recondite10 matters himself.643 These things, he would say, were enough to wear out a man’s life, and to hinder him from many other more useful studies.644
Again, a certain practical knowledge of astronomy, a certain skill in the study of the stars, he strongly insisted on. Every one should know enough of the science to be able to discover the hour of the night or the season of the month or year, for the purposes of travel by land or sea — the march, the voyage, and the regulations of the watch;645 and in general, with regard to all matters connected with the night season, or with the month, or the year,646 it was well to have such reliable data to go upon as would serve to distinguish the various times and seasons. But these, again, were pieces of knowledge easily learnt from night sportsmen,647 pilots of vessels11, and many others who make it their business to know such things. As to pushing the study of astronomy so far as to include a knowledge of the movements of bodies outside our own orbit, whether planets or stars of eccentric movement,648 or wearing oneself out endeavouring to discover their distances from the earth, their periods, and their causes,649 all this he strongly discountenanced; for he saw (he said) no advantage in these any more than in the former studies. And yet he was not unversed650 in the subtleties12 of astronomy any more than in those of geometry; only these, again, he insisted, were sufficient to wear out a man’s lifetime, and to keep him away from many more useful pursuits.
And to speak generally, in regard of things celestial13 he set his face against attempts to excogitate the machinery14 by which the divine power formed its several operations.651 Not only were these matters beyond man’s faculties15 to discover, as he believed, but the attempt to search out what the gods had not chosen to reveal could hardly (he supposed) be well pleasing in their sight. Indeed, the man who tortured his brains about such subjects stood a fair chance of losing his wits entirely16, just as Anaxagoras,652 the headiest speculator of them all, in his attempt to explain the divine mechanism17, had somewhat lost his head. Anaxagoras took on himself to assert that sun and fire are identical,653 ignoring the fact that human beings can easily look at fire, but to gaze steadily18 into the face of the sun is given to no man; or that under the influence of his rays the colour of the skin changes, but under the rays of fire not.654 He forgot that no plant or vegetation springs from earth’s bosom19 with healthy growth without the help of sunlight, whilst the influence of fire is to parch20 up everything, and to destroy life; and when he came to speak of the sun as being a “red-hot stone” he ignored another fact, that a stone in fire neither lights up nor lasts, whereas the sun-god abides21 for ever with intensest brilliancy undimmed.
Socrates inculcated the study of reasoning processes,655 but in these, equally with the rest, he bade the student beware of vain and idle over-occupation. Up to the limit set by utility, he was ready to join in any investigation22, and to follow out an argument with those who were with him; but there he stopped. He particularly urged those who were with him to pay the utmost attention to health. They would learn all it was possible to learn from adepts23, and not only so, but each one individually should take pains to discover, by a lifelong observation of his own case, what particular regimen, what meat or drink, or what kind of work, best suited him; these he should turn to account with a view to leading the healthiest possible life. It would be no easy matter for any one who would follow this advice, and study his own idiosyncrasy, to find a doctor to improve either on the diagnosis24 or the treatment requisite25.656
Where any one came seeking for help which no human wisdom could supply, he would counsel him to give heed26 to “divination.” He who has the secret of the means whereby the gods give signs to men touching27 their affairs can never surely find himself bereft28 of heavenly guidance.
635 Or, “who frequented his society, is, I hope, clear from what has been said.”
636 Lit. “a beautiful and good man.”
637 Or, “where he lacked acquaintance with the matter himself.” See, for an instance, “Econ.” iii. 14.
638 “To those who had the special knowledge”; “a connoisseur29 in the matter.”
639 Or, “of any particular branch of learning”; “in each department of things.”
640 e ergon apodeixasthai, or “and to explain the process.” Cf. Plat. “Rep.” vii. 528 D. See R. Kuhner ad loc. for other interpretations30 of the phrase. Cf. Max. Tyr. xxxvii. 7.
641 Or, “by correct measurement”; lit. “by measurement of the earth.”
642 Cf. Aristot. “Pol.” v. (viii.) 2; Cic. “Acad. Post.” I. iv. 15. For the attitude compare the attitude of a philosopher in other respects most unlike Socrates — August Comte, e.g. as to the futility31 of sidereal32 astronomy, “Pos. Pol.” i. 412 (Bridges).
643 Cf. Isocr. “On the Antidosis,” 258-269, as to the true place of “Eristic” in education. See above, IV. ii. 10.
644 Cf. A. Comte as to “perte intellectuelle” in the pursuit of barren studies.
645 Schneid. cf. Plat. “Rep.” vii. 527 D.
646 “Occurrences connected with the night, the month, or year.” e.g. the festival of the Karneia, the tekmerion (point de repere) of which is the full moon of August. Cf. Eur. “Alc.” 449.
647 See Plat. “Soph.” 220 D; above, III. xi. 8; “Cyrop.” I. vi. 40; “Hunting,” xii. 6; Hippocr. “Aer.” 28.
648 See Lewis, “Astron. of the Ancients”; cf. Diog. Laert. vii. 1. 144.
649 Or, “the causes of these.”
650 oude touton ge anekoos en. He had “heard,” it is said, Archelaus, a pupil of Anaxagoras. Cf. Cic. “Tusc.” V. iv. 10.
651 Or, “he tried to divert one from becoming overly-wise in heavenly matters and the ‘mecanique celeste’ of the Godhead in His several operations.” See above, I. i. 11. See Grote, “Plato,” i. 438.
652 Of Clazomenae. Cf. Plat. “Apol.” 14; Diog. Laert. II. vi; Cic. “Tusc.” V. iv. 10; Cobet, “Prosop. Xen.” s.n.; Grote, “H. G.” i. 501.
653 Or, “that the sun was simply a fire, forgetting so simple a fact as that.”
654 Or, “the complexion33 darkens, whereas fire has no such effect.”
655 logismous = (1) “arithmetic,” (2) “calculation,” (3) “syllogistic reasoning.” See L. Dind. “Index. Gr.” s.v., and Kuhner ad loc.; cf. Plat. “Gorg.” 451 C. It is important to decide which form of “logism” is meant here.
656 Or, “to find a doctor better able than himself to ‘diagnose’ and prescribe a treatment congenial to health.” Cf. Tac. “Ann.” vi. 46; Plut. “de San.” 136 E, ap. Schneid. ad loc.
点击收听单词发音
1 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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2 dealing | |
n.经商方法,待人态度 | |
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3 conversed | |
v.交谈,谈话( converse的过去式 ) | |
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4 versed | |
adj. 精通,熟练 | |
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5 conclusively | |
adv.令人信服地,确凿地 | |
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6 ascertain | |
vt.发现,确定,查明,弄清 | |
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7 zeal | |
n.热心,热情,热忱 | |
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8 deficient | |
adj.不足的,不充份的,有缺陷的 | |
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9 unintelligible | |
adj.无法了解的,难解的,莫明其妙的 | |
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10 recondite | |
adj.深奥的,难解的 | |
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11 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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12 subtleties | |
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等 | |
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13 celestial | |
adj.天体的;天上的 | |
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14 machinery | |
n.(总称)机械,机器;机构 | |
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15 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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16 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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17 mechanism | |
n.机械装置;机构,结构 | |
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18 steadily | |
adv.稳定地;不变地;持续地 | |
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19 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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20 parch | |
v.烤干,焦干 | |
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21 abides | |
容忍( abide的第三人称单数 ); 等候; 逗留; 停留 | |
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22 investigation | |
n.调查,调查研究 | |
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23 adepts | |
n.专家,能手( adept的名词复数 ) | |
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24 diagnosis | |
n.诊断,诊断结果,调查分析,判断 | |
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25 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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26 heed | |
v.注意,留意;n.注意,留心 | |
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27 touching | |
adj.动人的,使人感伤的 | |
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28 bereft | |
adj.被剥夺的 | |
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29 connoisseur | |
n.鉴赏家,行家,内行 | |
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30 interpretations | |
n.解释( interpretation的名词复数 );表演;演绎;理解 | |
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31 futility | |
n.无用 | |
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32 sidereal | |
adj.恒星的 | |
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33 complexion | |
n.肤色;情况,局面;气质,性格 | |
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