Crito
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Pages: 1 2 3 4 5 Next page health and deteriorated by disease- when that has been destroyed, I say, would life be worth having? And that is- the body? Cr. Yes. Soc. Could we live, having an evil and corrupted body? Cr. Certainly not. Soc. And will life be worth having, if that higher part of man be depraved, which is improved by justice and deteriorated by injustice? Do we suppose that principle, whatever it may be in man, which has to do with justice and injustice, to be inferior to the body? Cr. Certainly not. Soc. More honored, then? Cr. Far more honored. Soc. Then, my friend, we must not regard what the many say of us: but what he, the one man who has understanding of just and unjust, will say, and what the truth will say. And therefore you begin in error when you suggest that we should regard the opinion of the many about just and unjust, good and evil, honorable and dishonorable. Well, someone will say, "But the many can kill us." Cr. Yes, Socrates; that will clearly be the answer. Soc. That is true; but still I find with surprise that the old argument is, as I conceive, unshaken as ever. And I should like to know Whether I may say the same of another proposition- that not life, but a good life, is to be chiefly valued? Cr. Yes, that also remains. Soc. And a good life is equivalent to a just and honorable one- that holds also? Cr. Yes, that holds. Soc. From these premises I proceed to argue the question whether I ought or ought not to try to escape without the consent of the Athenians: and if I am clearly right in escaping, then I will make the attempt; but if not, I will abstain. The other considerations which you mention, of money and loss of character, and the duty of educating children, are, I fear, only the doctrines of the multitude, who would be as ready to call people to life, if they were able, as they are to put them to death- and with as little reason. But now, since the argument has thus far prevailed, the only question which remains to be considered is, whether we shall do rightly either in escaping or in suffering others to aid in our escape and paying them in money and thanks, or whether we shan not do rightly; and if the latter, then death or any other calamity which may ensue on my remaining here must not be allowed to enter into the calculation. Cr. I think that you are right, Socrates; how then shall we proceed? Soc. Let us consider the matter together, and do you either refute me if you can, and I will be convinced; or else cease, my dear friend, from repeating to me that I ought to escape against the wishes of the Athenians: for I am extremely desirous to be persuaded by you, but not against my own better judgment. And now please to consider my first position, and do your best to answer me. Cr. I will do my best. Soc. Are we to say that we are never intentionally to do wrong, or that in one way we ought and in another way we ought not to do wrong, or is doing wrong always evil and dishonorable, as I was just now saying, and as has been already acknowledged by us? Are all our former admissions which were made within a few days to be thrown away? And have we, at our age, been earnestly discoursing with one another all our life long only to discover that we are no better than children? Or are we to rest assured, in spite of the opinion of the many, and in spite of consequences whether better or worse, of the truth of what was then said, that injustice is always an evil and dishonor to him who acts unjustly? Shall we affirm that? Cr. Yes. Soc. Then we must do no wrong? Cr. Certainly not. Soc. Nor when injured injure in return, as the many imagine; for we must injure no one at all? Cr. Clearly not. Soc. Again, Crito, may we do evil? Cr. Surely not, Socrates. Soc. And what of doing evil in return for evil, which is the morality of the many-is that just or not? Cr. Not just. Soc. For doing evil to another is the same as injuring him? Cr. Very true. Soc. Then we ought not to retaliate or render evil for evil to anyone, whatever evil we may have suffered from him. But I would have you consider, Crito, whether you really mean what you are saying. For this opinion has never been held, and never will be held, by any considerable number of persons; and those who are agreed and those who are not agreed upon this point have no common ground, and can only despise one another, when they see how widely they differ. Tell me, then, whether you agree with and assent to my first principle, that neither injury nor retaliation nor warding off evil by evil is ever right. And shall that be the premise of our agreement? Or do you decline and dissent from this? For this has been of old and is still my opinion; but, if you are of another opinion, let me hear what you have to say. If, however, you remain of the same mind as formerly, I will proceed to the next step. Cr. You may proceed, for I have not changed my mind. Soc. Then I will proceed to the next step, which may be put in the form of a question: Ought a man to do what he admits to be right, or ought he to betray the right? Cr. He ought to do what he thinks right. Soc. But if this is true, what is the application? In leaving the prison against the will of the Athenians, do I wrong any? or rather do I not wrong those whom I ought least to wrong? Do I not desert the principles which were acknowledged by us to be just? What do you say? Cr. I cannot tell, Socrates, for I do not know. Soc. Then consider the matter in this way: Imagine that I am about to play truant (you may call the proceeding by any name which you |
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