Two alternatives then are before us. We must either follow the precept1 of the Lacedaemonian Agesilaus, who had no confidence in his personal appeannce and refused to allow his portrait to be painted or carved; or we must accept the universal custom of the rest of mankind which welcomes portraiture2 both in sculpture and painting. In the latter case, is there any reason for preferring to see one’s portrait moulded in marble rather than reflected in silver, in a painting rather than in a mirror?
Or do you regard it as disgraceful to pay continual attention to one’s own appearance? Is not Socrates said actually to have urged his followers3 frequently to consider their image in a glass, that so those of them that prided themselves on their appearance might above all else take care that they did no dishonour4 to the splendour of their body by the blackness of their hearts; while those who regarded themselves as less than handsome in personal appearance might take especial pains to conceal5 the meanness of their body by the glory of their virtue6? You see; the wisest man of his day actually went so far as to use the mirror as an instrument of moral discipline. Again, who is ignorant of the fact that Demosthenes, the greatest master of the art of speaking, always practised pleading before a mirror as though before a professor of rhetoric7? When that supreme8 orator9 had drained deep draughts10 of eloquence11 in the study of Plato the philosopher, and had learned all that could be learned of argumentation from the dialectician Eubulides, last of all he betook himself to a mirror to learn perfection of delivery. Which do you think should pay greatest attention to the decorousness of his appearance in the delivery of a speech? The orator when he wrangles12 with his opponent or the philosopher when he rebukes13 the vices14 of mankind? The man who harangues15 for a brief space before an audience of jurymen drawn16 by the chance of the lot, or he who is continually discoursing17 with all mankind for audience? The man who is quarrelling over the boundaries of lands, or he whose theme is the boundaries of good and evil?
Moreover there are other reasons why a philosopher should look into a mirror. He is not always concerned with the contemplation of his own likeness18, he contemplates19 also the causes which produce that likeness. Is Epicurus right when he asserts that images proceed forth20 from us, as it were a kind of slough21 that continually streams from our bodies? These images when they strike anything smooth and solid are reflected by the shock and reversed in such wise as to give back an image turned to face its original. Or should we accept the view maintained by other philosophers that rays are emitted from our body? According to Plato these rays are filtered forth from the centre of our eyes and mingle22 and blend with the light of the world without us; according to Archytas they issue forth from us without any external support; according to the Stoics23 these rays are called into action by the tension of the air: all agree that, when these emanations strike any dense24, smooth, and shining surface, they return to the surface from which they proceeded in such manner that the angle of incidence is equal to the angle of reflection, and as a result that which they approach and touch without the mirror is imaged within the mirror.
1 precept | |
n.戒律;格言 | |
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2 portraiture | |
n.肖像画法 | |
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3 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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4 dishonour | |
n./vt.拒付(支票、汇票、票据等);vt.凌辱,使丢脸;n.不名誉,耻辱,不光彩 | |
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5 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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6 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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7 rhetoric | |
n.修辞学,浮夸之言语 | |
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8 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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9 orator | |
n.演说者,演讲者,雄辩家 | |
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10 draughts | |
n. <英>国际跳棋 | |
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11 eloquence | |
n.雄辩;口才,修辞 | |
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12 wrangles | |
n.(尤指长时间的)激烈争吵,口角,吵嘴( wrangle的名词复数 )v.争吵,争论,口角( wrangle的第三人称单数 ) | |
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13 rebukes | |
责难或指责( rebuke的第三人称单数 ) | |
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14 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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15 harangues | |
n.高谈阔论的长篇演讲( harangue的名词复数 )v.高谈阔论( harangue的第三人称单数 ) | |
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16 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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17 discoursing | |
演说(discourse的现在分词形式) | |
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18 likeness | |
n.相像,相似(之处) | |
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19 contemplates | |
深思,细想,仔细考虑( contemplate的第三人称单数 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想 | |
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20 forth | |
adv.向前;向外,往外 | |
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21 slough | |
v.蜕皮,脱落,抛弃 | |
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22 mingle | |
vt.使混合,使相混;vi.混合起来;相交往 | |
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23 stoics | |
禁欲主义者,恬淡寡欲的人,不以苦乐为意的人( stoic的名词复数 ) | |
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24 dense | |
a.密集的,稠密的,浓密的;密度大的 | |
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