理想國

Plato, "Republic" (Gutenberg US digital edition)
柏拉圖，《理想國》，侯健譯，聯經出版，1980
　

●年老

⊙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. 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? (Republic 328e)(p.6)（天地者萬物之逆旅）

⊙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. 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. 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. 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. (Republic 329c)(p.7)

●正義

⊙Then he who is a good keeper of anything is also a good thief?
That, I suppose, is to be inferred.
Then if the just man is good at keeping money, he is good at stealing it.

That is implied in the argument.
Then after all the just man has turned out to be a thief. 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

He was excellent above all men in theft and perjury. 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? (p.16)（聖賢不死，大盜不止）

⊙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.....

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? Is not this the
case?

Yes, certainly.
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?
Is not that true, Thrasymachus? (p.49)（不正義者會起內訌）

⊙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. 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. 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. 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. 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. Whereupon he contrived to be
chosen one of the messengers who were sent to the court; where as soon as he
arrived he seduced the queen, and with her help conspired against the king and
slew him, and took the kingdom. 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. 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. Then the actions of the just would be as the actions of
the unjust; they would both come at last to the same point. (p.60-1)（魔戒之喻）

⊙for the
highest reach of injustice is: to be deemed just when you are not. 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. 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 his courage and strength, and command of money
and friends. 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. 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. 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. And let him
continue thus to the hour of death; being just and seeming to be unjust. 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.(p.62)
（正義與不正義的最極端狀況）

⊙He only blames injustice who, owing to cowardice or
age or some weakness, has not the power of being unjust. And this is proved by
the fact that when he obtains the power, he immediately becomes unjust as far
as he can be.

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.(p.70)
（以往所說正義其實只是利益的工具）

●反智

⊙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.

Why, my good friend, I said, how can any one answer who knows, and says that
he knows, just nothing(p.23)

●國家

⊙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. Did this never strike you as curious?

The matter never struck me before; but I quite recognise the truth of your
remark.

And surely this instinct of the dog is very charming; --your dog is a true
philosopher.（狗是道地的哲學家）

Why?
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?

Most assuredly.
And is not the love of learning the love of wisdom, which is philosophy?

They are the same, he replied.
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?

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?(p.88)

●教育

⊙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. (p.89)（體操與音樂）

⊙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.

Quite true.
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?

We cannot.
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.(p.90)（書籍的分級檢查制度）

⊙these tales must not
be admitted into our State, whether they are supposed to have an allegorical
meaning or not. 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.(p.93)

●神話

⊙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. Such a fiction is
suicidal, ruinous, impious.(p.96)（賞善罰惡的神話也需要禁止）

⊙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?

Impossible.
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 but rather to commend the
world below, intimating to them that their descriptions are untrue, and will
do harm to our future warriors.(p.105)（禁止死亡與地獄的神話）

●君王

⊙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.

Clearly not, he said.
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. 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. (p.111) （只有君王有說謊的權力）

●哲王

⊙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.(p.257)

⊙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.(p.304)

●模仿

⊙And this is equally true of imitation; no one man can imitate many things as
well as he would imitate a single one?

He cannot.
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(p.123)

⊙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?

Yes, certainly, he said.
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.(p.124)
（模仿成習慣，習慣乃第二天性）

●愛

⊙Whereas true love is a love of beauty and order --temperate and harmonious?

Quite true, he said.
Then no intemperance or madness should be allowed to approach true love?

Certainly not.
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?

No, indeed, Socrates, it must never come near them.
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.(p.137)

●音樂

⊙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. 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. (p.130)（標準的樂教）

⊙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.(p.135)
（樂教是最強大有力的）

⊙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, 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.(p.136)（音樂的目的在於德性）

⊙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. They must do their utmost to maintain
them intact. And when any one says that mankind most regard

The newest song which the singers have, 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.
So Damon tells me, and I can quite believe him;-he says that when modes of
music change, of the State always change with them. (p.170)（反對創新）

●體育

⊙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.(p.138)
（身體決定於心靈）

●醫學

⊙There complexity engendered license, and here disease; whereas simplicity in
music was the parent of temperance in the soul; and simplicity in gymnastic of
health in the body. (p.140)

⊙But when intemperance and disease 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.

Of course.
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? 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?

Of all things, he said, the most disgraceful. (p.141)
（因為懶惰放縱而依賴醫生或律師，是最可恥的）

⊙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?

Yes, he said, they do certainly give very strange and newfangled names to
diseases.(p.142)（疾病種類多是可恥的）

⊙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. This we remark in the case of the artisan,
but, ludicrously enough, do not apply the same rule to people of the richer
sort. (p.143)（沒時間生病）

⊙such excessive care of the body,
when carried beyond the rules of gymnastic, is most inimical to the practice
of virtue.

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,
irreconcilable 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.(p.144)
（賤視對身體過份焦慮者）

⊙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. (p.146)（反人道主義；功利主義者）

⊙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.(p.147)
（良醫必須多病）

⊙This is the sort of medicine, and this is the sort of law, which you sanction
in your State. 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. (p.148)（結束無用的生命）

⊙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.

Such cases are very common, he said, with invalids of this sort.
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.(p.174)（依賴醫生者）

●法律

⊙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. 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. (p.147)
（法官必須純潔）

●軍人

⊙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
and live together like soldiers in a camp. 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.(p.160)（金銀戰士）

⊙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. The intention was, that, in the case of the citizens
generally, each individual should be put to the use for which nature 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. (p.169)（社會流動）

⊙Let no one
whom he has a mind to kiss refuse to be kissed by him while the expedition
lasts. 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.

Capital, I said. 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?(p.248)
（擁有許多特權以激勵士氣）

●德性：睿智

⊙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.(p.179)（執政者的智慧就是睿智）

●德性：勇敢

⊙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. 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. (p.181)

●德性：節制

⊙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.

No doubt, he said.
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. （自為主宰：主體性）

Certainly.
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. (p.183)（性兼善惡論）

●德性：正義

⊙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. 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....
（騎驢找驢的思考謬誤）

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.
(p.186)（正義就是各依性分、專司其職！！）

●國家主義

⊙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. 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. 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(p.164)（整體的善如同適切的雕像：功利主義）

⊙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 center 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.

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.
(p.237)（國家為一體）

⊙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. 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. (p.243)

●貧富差距

⊙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. 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.(p.168)

●心理

⊙And might a man be thirsty, and yet unwilling to drink?
Yes, he said, it constantly happens.
And in such a case what is one to say? 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?

I should say so.
And the forbidding principle is derived from reason, and that which bids and
attracts proceeds from passion and disease?

Clearly.
Then we may fairly assume that they are two, and that they differ from one
another; the one with which 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? (p.199)（理性與非理性）

⊙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

Yes, he said, there must be a third.
Yes, I replied, if passion, which has already been shown to be different from
desire, turn out also to be different from reason.(p.201)（第三原則：熱情）

⊙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?

Very true, he said.
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?(p.203)（理性作為靈魂的衛士）

⊙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. (p.205)（正義者的心靈）

⊙Then virtue is the health and beauty and well-being of the soul, and vice the
disease and weakness and deformity of the same? ......

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(p.208)（以靈魂的健康狀態定義道德的善惡！！）

⊙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.
(p.417)（★在夢裡，罪惡醒過來，良心則睡著）

⊙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. Pray, consider whether I am right, and you agree with me. (p.418)
（★驚人之論：即使是善人，也有最不可思議的惡，只不過是在夢裡表現而已。）

⊙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.

Yes, he said, that is the way in which the tyrannical man is generated.
And is not this the reason why, of old, love has been called a tyrant?
(p.420)（★壞人就是夢中的惡跑到現實中來）

⊙They are always either the masters or servants and never the friends
of anybody; the tyrant never tastes of true freedom or friendship.(p.424)

⊙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. 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?(p.431)（專制者是自身的奴隸）

⊙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.(p.433)（三種本能）

⊙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.
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.
For they fill themselves with that which is not substantial,
and the part of themselves which they fill is also unsubstantial
and incontinent.(p.443)（無法昇華的悲哀）

⊙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.
......

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.(p.450)（兩獅一人頭怪物的比喻）

●女性

⊙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. (p.218)

⊙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.(p.222)（男女平權教育）

⊙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. (p.227)（德性為女人的衣服）

⊙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.

There you are right, he said, since we have made them to share
in all things like the men.(p.365)（女性也可成為女哲王）

●婚姻

⊙'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.' (p.228)（類似母系社會的妻女共有制）

⊙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.

And we were very right.
And this lawful use of them seems likely to be often needed in the regulations
of marriages and births.

How so?
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. 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. (p.232)（執政者必須說謊以達到優生學的目的）

●共產主義

⊙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. (p.241)（擺脫私有財產的計較）

●哲學

⊙Nevertheless, I have not been well entertained;
but that was my own fault and not yours. 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. 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. And the result of the whole discussion has been that
I know nothing at all. 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. (p.54)（老饕比喻只破不立）

⊙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?

That is certain.

But those who see the absolute and eternal and immutable may be said
to know, and not to have opinion only?....

But those who love the truth in each thing are to be called lovers
of wisdom and not lovers of opinion.(p.270)（愛智慧而非愛意見）

⊙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? (p.279)（哲學家的要件）

⊙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. 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. 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 a manner as might be expected of them. 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. Now
in vessels which are in a state of mutiny and by sailors who are mutineers,
how will the true pilot be regarded? Will he not be called by them a prater, a
star-gazer, a good-for-nothing?(p.281)（哲學家像專業的船長）

⊙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. 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. 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.(p.282)
（★★★並非哲學無用，而是人不知用哲學！！）

⊙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.(p.284)（本質的探索）

⊙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. 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. 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. 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. 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.(p.294)（孤臣孽子）

⊙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.

Why not?

Because a freeman ought not to be a slave in the acquisition
of knowledge of any kind. Bodily exercise, when compulsory,
does no harm to the body; but knowledge which is acquired under
compulsion obtains no hold on the mind.

Very true.

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.
(p.358)（知識不能強制灌輸，必待天分）

●理型

⊙I want to know whether ideals are ever fully realised in language? 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? What do
you say? (p.256)（理想）

⊙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?

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.
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.(p.454)

●辯士

⊙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. 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. 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. By heaven, would not such an one be a rare educator?(p.288)

●善

⊙善的觀念就是最高的知識。(p.307)

⊙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?

Just so.
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. (p.314)

●知識論

⊙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? (p.318)（幾何學：心靈之眼）

⊙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. (p.318)（運用辯證理性）

⊙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(p.319)（靈魂四官能）

⊙洞穴之喻

→AND now, I said, let me show in a figure how far our nature is enlightened
or unenlightened:--Behold! 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.
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.(p.323)

→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. 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.
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.(p.332)（既能入乎其中，也能出乎其外）

⊙And so, Glaucon, I said, we have at last arrived at the hymn
of dialectic. 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.
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.(p.352)（用理性而非感官的最高境界）

⊙Dialectic, then, as you will agree, is the coping-stone of the sciences
(p.356)（辯證為第一科學）

●一與多

⊙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.

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?
(p.340)

●政體

⊙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. (p.370)

⊙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.

The excess of liberty, whether in States or individuals,
seems only to pass into excess of slavery.(p.404)（民主的過度自由導致奴役）

⊙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. Thus liberty, getting out of all order and reason,
passes into the harshest and bitterest form of slavery.(p.414)

●人民

⊙Now that which is of divine birth has a period
which is contained in a perfect number, 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.
The base of these (3) with a third added (4) when combined with five
(20) and raised to the third power furnishes two harmonies(p.373)（懺緯之學）

⊙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. 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.(p.376)

●文藝

⊙Beds, then, are of three kinds, and there are three artists
who superintend them: God, the maker of the bed, and the painter?(p.461)

⊙And the tragic poet is an imitator, and therefore, like all
other imitators, he is thrice removed from the king and from the truth?(p.462)

⊙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.(p.464)
（★★藝術家寧可成為被頌讚的對象）

⊙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.
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.(p.476)（把詩人趕出理想國！）

●靈魂說

⊙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. Neither will they increase,
for the increase of the immortal natures must come from something mortal,
and all things would thus end in immortality.(p.485)

⊙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. From these ends is extended the spindle of Necessity,
on which all the revolutions turn. 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. 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.
This is pierced by the spindle, which is driven home through the centre
of the eighth.(p.493)（光的所在）

⊙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. For this is the way of
happiness.(p.496)（中庸與節制）

⊙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. 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 murderer(p.496)

1999.4.6
立人祕密書齋