1. How to make the defenders not afraid of death: Please praise the life in hell, don't talk nonsense, and make hell very terrible. [386a-387b]
Example: (a) In the Odyssey volume11[489-491], Odysseus met the ghost of Achilles in the underworld, and Achilles expressed that he would rather live as a slave than command ghosts in hell. (2) The Iliad Volume 20 [64], hades, the keeper of hades, was afraid of the ground shattering, which made people and God see the terrible scene of the underworld. (c) The Iliad, Volume 23 [103]. (d) The Odyssey, volume 10 [495]. (e) The death of Patroclus, see Iliad, volume19 [856]; For the death of hector, see the Iliad, Volume 22 [362]. (f) The Odyssey, Volume 24 [6].
Socrates concluded: "These children and adults should be free, should be afraid of becoming slaves, and should not be afraid of death." Therefore, although Socrates admits that Homer's poems are good poems that people like to hear, the more popular the poems, the easier it is to influence the people in the city-state, and the more uneasy people are after listening to Socrates.
2. In order to make the guardian strong and brave, we should cancel the terms describing horror and misery. [387c]
The hero's crying should be deleted. [387d-388d]
Principle: A good man will not think that death is a terrible thing for his friend and another good man.
Inference: Then he should not mourn the death of his friend. In other words, guardians are the most self-sufficient and the least dependent on others.
Note: Self-sufficiency is a sign of good people, God and even the universe, and it is also a sign of Aristotle's so-called happiness. Self-sufficiency is the symbol of good people, God, the universe, Aristotle's happiness and Stoic saints.
Inference: It is not a terrible thing for a guardian to lose a friend, son or brother, or money.
Therefore, no matter what misfortune he encounters, he will not be sad and haggard. Then we should delete the elegies made by poets, because the defenders of the polis don't need them.
On this basis, Achilles should not be upset by the death of his good friend Patroclus, but should delete these fragments from Homer's epic.
Example: (a) In Volume 24 of the Iliad [10- 12], Achilles misses his dead friend Patroclus. (2) In the Iliad 18 [23], Achilles first heard that his good friend Patroclus was extremely sad when he died. (c) In Volume 22 of the Iliad [4 14], Priam, king of Troy, saw his son hector's dead body humiliated and begged everyone to let him go out of the city to redeem it. (d) In the Iliad 18 [54], thetis, the mother of Achilles, mourns her beloved son. (e) In Volume 22 of the Iliad [168], Zeus is worried about the situation that his beloved hector is being hunted. (f) The Iliad, volume 16 [433], the scene where Salpeidong, the sad son of Zeus, was killed by Patroclus.
4. Guardians don't like to laugh, but like to laugh wildly, which makes their feelings very excited. [388e]
Example: The Iliad Volume 1 [599], the gods laughed.
5. falsehood is useless to immortals, but it is a medicine for mortals, and it is still useful. Then you should leave the medicine to the doctor and no one should touch it. [389b-389d]
For example, for the benefit of the country, rulers can lie to deal with enemies and even citizens. But others won't allow it.
6. Young people need the virtue of self-discipline.
For ordinary people, the most important self-discipline is to obey the ruler (commander in chief); For rulers, the most important self-discipline is to control the body's desire for happiness.
Take the Iliad as an example and give some positive and negative examples (which should be deleted).
Positive example: The Iliad, Volume 4 [4 12], translated by Chen Zhongmei, pp87, and Diomedes accused Senelos of contradicting Agamemnon, commander-in-chief of the whole army.
Counterexample: In the Iliad 1 [225], Achilles insulted Agamemnon, commander-in-chief of the whole army.
Then control physical desires such as:
(A) "Odyssey" Volume 9 [8], on appetite. (b) The Odyssey, volume 12 [342], on appetite. (c) The Iliad, volume 14, [28 1], [294-34 1], translated by Chen Zhongmei, pp3 13, on (lust). (d) The Odyssey, Volume VIII [266], on (lust).
Positive example: Odyssey Volume 20 [17]
7. Defenders should not be greedy for money and take bribes. [390e]
8. Defenders should be pious and reiterate that God cannot be the cause of evil. [39 1a-392a]
Socrates believes that the essence of justice and the benefits of justice to the righteous should be clarified first, and then we can discuss which stories should be told and how to tell them.
Because I assume that we don't know the definition of justice and will discuss it, poets and writers make mistakes on human issues. They say there are many examples, unjust people are happy, just people are sad; Hidden injustice is profitable, while justice is others' interests and their own losses. And I presuppose that we should forbid poets to say such things and order them to sing and tell the opposite story. Do you agree?
Then, if you agree with me, I will say that you have admitted the starting point of our exploration (justice).
Storytelling is nothing more than telling what happened in the past, present and future. [392d]
Two forms: narration, imitation, or both (in drama).
Note: For Plato and Aristotle, all art is essentially imitation. Here Plato sometimes uses imitation to express parody in the narrow sense of drama language, as opposed to narration.
Without imitation, the result is pure narration; On the contrary, there is no narration, and only imitation (dialogue between characters) is a tragedy. [394b]
Socrates concluded: tragedy and comedy only use imitation; Dionysus hymn only uses the poet's own singing; Epic has both imitation and narration. [394c]
Socrates' question: Does the poet narrate by imitation? Or is it partly through imitation? Which ones are allowed to imitate? Or don't let them imitate at all and simply say, "Do you want to introduce tragedy and comedy into the polis?" (Adelmantos)
Socrates further asked: Should the guardians of polis be imitators?
Socrates' argument is:
1. One had better imitate only one thing.
"Imitation is only a copy of things themselves", Socrates compared human nature to coins, and each coin can only be copied by a mold. [395b]
2. Defenders should imitate the characters related to the task and those who are brave, temperate, pious and free from childhood. Since childhood, constant imitation will become a habit, and habit will become second nature. [395d]
3. Defenders should not imitate women and slaves, nor should they imitate villains and husbands. They should know about bad men and bad women, but never imitate them.
Defenders should not imitate steel workers, workers, oarsmen, etc.
Defenders should not imitate Ma Si, Niu Jiao and He Hou.
Note: Nero, the Roman emperor, loved drama and personally performed on the stage.
Two genres (styles) of storytelling. [396b-398b]
A: It is both narration and imitation, but narration is far more than imitation, and only when it comes to the words and deeds of good people is imitation. So this genre has not changed much, and the rhythm is similar.
B: Imitation of everything needs various tones and rhythms. This genre contains various changes.
Q: What kind of music should our city accept? Or accept mixed genres?
Advertiser: an imitator who supports simplicity and kindness.
Socrates further explained: people in our polis only do one kind of work, shoemakers are always shoemakers, and farmers are always farmers. Therefore, a person who can imitate everything is not welcome in our city-state. We only need serious and decent poets to imitate the language of good people in order to educate our guardians. (Compared with Lekugu's legislation) [398a-b]
1. First of all, we should abandon the sad elegy, that is, Lydia mode. [398e]
2. We should abandon those soft and decadent voices, that is, Ionian mode and Lydia mode. [398e]
3. Dorian mode and Phrygia mode remain. [399a]
Socrates thinks that there should be two kinds of tunes: (a) imitating brave people who are desperate and calm; (2) Imitate people who work at ordinary times. They are persuading and praying for others. If they are gods, they use prayer; If they are human, they use persuasion or teaching. They are both rigid and elastic, and can appropriately imitate the voices of success and failure, temperance and courage.
Adementos said that this is precisely the tune of Dorian and Fregia. [399b-c]
Then there is no need for an instrument that can play all tones. There are only lyres and lyres left in the city, and piccolo can be played in the country. Namely: "We are in favor of Apollo (the sun god, representing reason) and its musical instrument (lyre) and give up Mathias (the god of the forest, representing lust) and its musical instrument (flute)." [399e]
After the music is over, we can continue to discuss the rhythm, which can be asked by Damon (a musician before the 5th century).
Socrates concluded: "Beauty and ugliness are followed by good rhythm and bad rhythm." Good rhythm and tone follow good words, and good words are consistent with good inner mental state. So good writing, good tone and good rhythm all come from a good mental state. That is, those people with good intelligence and good personality are in a really good mental state. [400e]
Socrates believes that painting, textile, embroidery, architecture, furniture making and other skills, as well as animal carcasses, plants and trees and other natural objects also have beauty and ugliness. What is the standard of good or bad here? Whether it is still based on our city-state. )[40 1a]
So Socrates wanted to stop artists from depicting evil, debauchery, meanness and filth. Any disobedient artist will be expelled from this city-state. Plato doesn't seem to have a hierarchical concept, that is, guardians can only touch these bad things from the perspective of learning and understanding after they have a correct judgment. In fact, Plato does not exclude understanding them. [396a])[40 1b-d]
Socrates on the purpose (function) of art: "A properly educated child is also the most sensitive to the shortcomings of artificial works or natural objects, so he will hate ugly things very much, appreciate beautiful things, feel their encouragement, and draw nutrition from them, so that his mind will grow into a beautiful and kind person." [402a]
Understanding things themselves and their images belong to the same skill and knowledge. Cultural education (music, poetry, etc. ) is to let the guardian realize the virtues of the opposite evil forms such as temperance, courage, generosity and nobility, and also realize all the combined forms including them. Wherever they appear, we can recognize them and their images. (The argument here uses letters to compare basic virtues) [402b-c]
(1) A person's mind and body should have corresponding harmonious beauty. (2) Virtues such as indulgence (excessive happiness) and temperance cannot exist. (3) The greatest happiness is lust. (4) Correct love is moderate and harmonious love for beautiful and orderly things. (5) There must be no deviant behavior between the lover and the beloved. [403a-c]
Here, the lover and the beloved are gay men in ancient Greece, the lover is an old man and the beloved is a young man. Literally, Plato believes that lovers and loved ones can kiss and touch, but they can't do anything further. This is the so-called Socratic love or Platonic love, which was later extended to heterosexual love, referring to the pursuit of spiritual tacit understanding rather than physical union.
Lovers and lovers in ancient Greece are obviously different from homosexuals today. Today's homosexuality is based on physiology and has the characteristics of fashion, while lovers and relatives in ancient Greece are a social custom, that is, the elderly pursue the admiration of young people and have the responsibility to educate young people to grow up. When a young man grows up, he will pursue someone younger than him to be loved.
From this perspective, the lover and the beloved are part of the civic education system of the city-state. Solon also stipulated that "male homosexuality" was the privilege of citizens and slaves were forbidden. Thebes has a so-called Thebes Holy Band, which consists of 300 lovers and lovers (150 pairs). It is the most elite part of Thebes' army. It is these 300 sacred bands that the Thebes army defeated the main force of Sparta, the Greek overlord, for the first time on land (the Battle of Tektra, 37/Kloc-0 BC, the Battle of Lektra). Later, in the Battle of Chaeronea between Thebes and Macedonia (338 BC), Thebes was defeated and all 300 holy troops were killed. (More than 2000 years later 1890, archaeologists found 254 skeletons from the cemetery of 300 holy armies)
Socrates does not advocate excessive madness and enthusiasm between lovers from the perspective of opposing indulgence of love. (Refer to Plato's Drinking)
Socrates summed up the discussion about culture and education and concluded that the purpose of culture and education is to realize the love of beauty. [403c]
1. The guardian must give up drinking. [403e]
2. The guardian should accept a simple and flexible exercise, which is a physical exercise to prepare for war. [404b]
Socrates himself and other Athenian citizens often go to the gym in the city to exercise.
3. Diet: According to Homer's epic, those heroes don't eat fish, barbecue, stew or sweets at dinner. [404c]
Analogy: "Complex music produces indulgence; Complex foods produce diseases. " [404e]
The consequences of indulgence and disease epidemic in the city-state have improved the status of litigators (and judges) and doctors.
This paper compares the medical skills of Askro Bis (a doctor in the Greek allied forces during the Trojan War) and Herodias. Socrates criticized the medical skill (the medical skill of Herodias) with the sole purpose of prolonging human life.
Argument: When everyone has his due responsibilities, people have no time to get sick. If you put aside your work to get sick, this life is not worth living. So he will say goodbye to the doctor and continue to work until he is exhausted. [406d-e]
Everyone has his due responsibility, which is the carpenter's job; For the rich (after eating), at least virtue is what he should pursue. If a person is immoral, he is meaningless to live. If he follows Herodias' medical skills and takes care of his health all day, it will hinder his pursuit.
Paying too much attention to your body outside of physical exercise will at least make learning and thinking difficult, which is a stumbling block to moral practice and exercise such as learning and meditation. [407a-c]
The correct medical skill (the medical skill of Askero Biss) is to make people with serious systemic diseases stop suffering and continue to live, so that they can have offspring with the same poor physique (eugenics). This view is controversial today, such as whether genetic diseases, such as dwarfism, should be eliminated by genetic technology. ).[407c-e]
For those who are naturally weak and unrestrained, living on others and themselves is not good. Even though these people are rich, they should not be treated. [408a-b]
Socrates refutes the poet Pindar's description of Aschero Bis. Pindar said that Askero Bis, the son of Apollo, was killed by lightning because he took bribes to treat a dying rich man. Socrates' refutation (reduction to absurdity): If Askro was the son of God, he would not be greedy for money; If he is greedy for money, he is not the son of God. Therefore, we can't believe what poets say. [408b-c]
Glaucon's question: Does our polis need good doctors? Is a good doctor the one who has treated the most patients? Similarly, should judges have dealt with people of all personalities? [408c-d]
Socrates' answer is:
1. The crux of the problem is what is "good".
Doctors treat the body not with the body, but with the mind. If thoughts are corrupt, they can't cure the disease. A good doctor does not cure diseases by experience, but by knowledge.
3. A judge should treat his heart with heart, and never mix with bad heart when he is young. But in this way, a good man looks naive and gullible when he is young, because he doesn't have the prototype in his heart (for example, a person who has never seen a butterfly sees it for the first time). [409a-b]
Good judges are not young people, but old people. Through years of study, they know what injustice is. They don't admit that injustice is what they have in mind. They only know injustice through knowledge rather than their own experiences. [409b-c]
5. "Good" refers to a person with a good mind (implying knowledge). Evil cannot understand good and evil itself, while natural good can understand evil and good itself through education. [409c-e]
6. Medical and judicial technology is kind to the body and mind of citizens with sound talents; For those who are not physically sound, the polis lets them die; The polis resolutely executed those who were spiritually gifted, evil and hopeless. [409e-4 10a]
Socrates said: The main purpose of culture, education and sports is for the soul [4 10b-4 12a].
1. People who focus on sports are often brutal and cruel, while those who focus on culture and education are often weak and obedient. The passion of nature will produce barbarism, but proper training will turn it into courage. Some people's love for knowledge will become weak if it is over-developed, but it will become moderate and orderly if it is properly cultivated. [4 10c-e]
2. Guardians should have both passion and wisdom, so that they can be harmonious and orderly among guardians.
3. The decadent voice will partially soften and melt the passion of nature, and eventually lead to "weak soldiers". People with strong nature will be emotionally unstable, easily angry and calm, and become moody after listening to decadent music.
4. A person who only receives physical training without cultural education will certainly become braver, but his love for wisdom may gradually die out, thus becoming rude and ignorant and unable to convince others with arguments.
5. Culture and education serve the intellectual part of the mind, while sports serve the passionate part of the mind, not the mind and the body respectively. When they cooperate properly and achieve harmony, we call him the most perfect and harmonious musician (that is, an educated and elegant person). [4 12a]
1. The ruler must be an old man and the ruled must be a young man. [4 12c]
2. Those who serve the best interests of the country (group, public) and are unwilling to do unimportant things must be chosen from the guardians to be rulers. [4 12d-e]
We must look for those guardians who stick to the principle (not tempted by deception) and tirelessly serve what they think is the national interest. [4 13c]
4. How to select these qualified guardians?
Look at them from their childhood and work. Take them to different environments (first use poverty and worry, then use luxury and luxury). (The educational contradiction of never touching "bad" things with guardians? )
We regard those who pass all kinds of tests as the rulers and guardians of the country. Those who fail are rejected. [4 13c-4 14a]
(Question: But who will screen the qualified guardians? What formalities have you gone through? Who and how to build this whole system? )
5. How to convince the rulers themselves and their guardians and convince others in the polis that they should educate and cultivate the rulers themselves in this way? Socrates' plan is "noble lies" [4 14b-4 15d], that is, telling the story of instilling "gold, silver, copper and iron" repeatedly until children and grandchildren believe it [4 15a-4 15d].
The story of gold, silver, copper and iron is an ancient Phoenician legend. Although people are born in the same land (Mother Earth) and are brothers to each other, some people mix gold (rulers), some silver (warriors) and some copper and iron (farmers and technicians). Rulers (gold and silver) naturally have the responsibility to rule and lead, while the ruled (copper and iron) have the obligation to obey and do not attempt to rule. It is worth noting that Socrates does not think that the attribute of rulers can be inherited, that is, the golden father may have silver, and the descendants of farmers and workers may also find that those who are gifted have gold and silver. Therefore, the state should attach importance to them and promote them to the status of rulers.
According to the theory of gold, silver, copper and iron, people with different endowments should have different positions in political life, and rulers (those with the highest endowments) have the obligation and responsibility to lead and rule the masses (those with lower endowments).
6. The lifestyle that the guardian should have: (1) No private property except necessities. (b) Necessities such as food intake are provided by other citizens, and as a reward for the duties of guardians, they are provided quantitatively every year, which is neither redundant nor in short supply.
Defenders are not allowed to own land, houses or gold and silver. Otherwise, they will engage in agriculture and trade and they will no longer be guardians. They will become enemies and tyrants of the people from friends of the people. As a result, the rulers and the people fought against each other, the country perished, and everyone died together.
@ Ji Jiangyan