Gorgias
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Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Next page others despising the interest, and, as in the previous case, considering only the pleasure of the soul, and how this may be acquired, but not considering what pleasures are good or bad, and having no other aim but to afford gratification, whether good or bad. In my opinion, Callicles, there are such processes, and this is the sort of thing which I term flattery, whether concerned with the body or the soul, or whenever employed with a view to pleasure and without any consideration of good and evil. And now I wish that you would tell me whether you agree with us in this notion, or whether you differ. CALLICLES: I do not differ; on the contrary, I agree; for in that way I shall soonest bring the argument to an end, and shall oblige my friend Gorgias. SOCRATES: And is this notion true of one soul, or of two or more? CALLICLES: Equally true of two or more. SOCRATES: Then a man may delight a whole assembly, and yet have no regard for their true interests? CALLICLES: Yes. SOCRATES: Can you tell me the pursuits which delight mankind--or rather, if you would prefer, let me ask, and do you answer, which of them belong to the pleasurable class, and which of them not? In the first place, what say you of flute-playing? Does not that appear to be an art which seeks only pleasure, Callicles, and thinks of nothing else? CALLICLES: I assent. SOCRATES: And is not the same true of all similar arts, as, for example, the art of playing the lyre at festivals? CALLICLES: Yes. SOCRATES: And what do you say of the choral art and of dithyrambic poetry?--are not they of the same nature? Do you imagine that Cinesias the son of Meles cares about what will tend to the moral improvement of his hearers, or about what will give pleasure to the multitude? CALLICLES: There can be no mistake about Cinesias, Socrates. SOCRATES: And what do you say of his father, Meles the harp-player? Did he perform with any view to the good of his hearers? Could he be said to regard even their pleasure? For his singing was an infliction to his audience. And of harp-playing and dithyrambic poetry in general, what would you say? Have they not been invented wholly for the sake of pleasure? CALLICLES: That is my notion of them. SOCRATES: And as for the Muse of Tragedy, that solemn and august personage--what are her aspirations? Is all her aim and desire only to give pleasure to the spectators, or does she fight against them and refuse to speak of their pleasant vices, and willingly proclaim in word and song truths welcome and unwelcome?--which in your judgment is her character? CALLICLES: There can be no doubt, Socrates, that Tragedy has her face turned towards pleasure and the gratification of the audience. SOCRATES: And is not that the sort of thing, Callicles, which we were just now describing as flattery? CALLICLES: Quite true. SOCRATES: Well now, suppose that we strip all poetry of song and rhythm and metre, there will remain speech? (Compare Republic.) CALLICLES: To be sure. SOCRATES: And this speech is addressed to a crowd of people? CALLICLES: Yes. SOCRATES: Then poetry is a sort of rhetoric? CALLICLES: True. SOCRATES: And do not the poets in the theatres seem to you to be rhetoricians? CALLICLES: Yes. SOCRATES: Then now we have discovered a sort of rhetoric which is addressed to a crowd of men, women, and children, freemen and slaves. And this is not much to our taste, for we have described it as having the nature of flattery. CALLICLES: Quite true. SOCRATES: Very good. And what do you say of that other rhetoric which addresses the Athenian assembly and the assemblies of freemen in other states? Do the rhetoricians appear to you always to aim at what is best, and do they seek to improve the citizens by their speeches, or are they too, like the rest of mankind, bent upon giving them pleasure, forgetting the public good in the thought of their own interest, playing with the people as with children, and trying to amuse them, but never considering whether they are better or worse for this? CALLICLES: I must distinguish. There are some who have a real care of the public in what they say, while others are such as you describe. SOCRATES: I am contented with the admission that rhetoric is of two sorts; one, which is mere flattery and disgraceful declamation; the other, which is noble and aims at the training and improvement of the souls of the citizens, and strives to say what is best, whether welcome or unwelcome, to the audience; but have you ever known such a rhetoric; or if you have, and can point out any rhetorician who is of this stamp, who is he? CALLICLES: But, indeed, I am afraid that I cannot tell you of any such among the orators who are at present living. SOCRATES: Well, then, can you mention any one of a former generation, who may be said to have improved the Athenians, who found them worse and made them better, from the day that he began to make speeches? for, indeed, I do not know of such a man. CALLICLES: What! did you never hear that Themistocles was a good man, and Cimon and Miltiades and Pericles, who is just lately dead, and whom you heard yourself? SOCRATES: Yes, Callicles, they were good men, if, as you said at first, true virtue consists only in the satisfaction of our own desires and those of others; but if not, and if, as we were afterwards compelled to acknowledge, the satisfaction of some desires makes us better, and of others, worse, and we ought to gratify the one and not the other, and there is an art in distinguishing them,--can you tell me of any of these statesmen who did distinguish them? CALLICLES: No, indeed, I cannot. SOCRATES: Yet, surely, Callicles, if you look you will find such a one. Suppose that we just calmly consider whether any of these was such as I have described. Will not the good man, who says whatever he says with a view to the best, speak with a reference to some standard and not at random; just as all other artists, whether the painter, the builder, the shipwright, or any other look all of them to their own work, and do not select and apply at random what they apply, but strive to give a definite form to it? The artist disposes all things in order, and compels the one part to harmonize and accord with the other part, until he has constructed a regular and systematic whole; and this is true of all artists, and in the same way the trainers and physicians, of whom we spoke before, give order and regularity to the body: do you deny this? CALLICLES: No; I am ready to admit it. SOCRATES: Then the house in which order and regularity prevail is good; that in which there is disorder, evil? CALLICLES: Yes. SOCRATES: And the same is true of a ship? CALLICLES: Yes. SOCRATES: And the same may be said of the human body? CALLICLES: Yes. SOCRATES: And what would you say of the soul? Will the good soul be that in which disorder is prevalent, or that in which there is harmony and order? CALLICLES: The latter follows from our previous admissions. SOCRATES: What is the name which is given to the effect of harmony and order in the body? CALLICLES: I suppose that you mean health and strength? SOCRATES: Yes, I do; and what is the name which you would give to the effect of harmony and order in the soul? Try and discover a name for this as well as for the other. CALLICLES: Why not give the name yourself, Socrates? SOCRATES: Well, if you had rather that I should, I will; and you shall say whether you agree with me, and if not, you shall refute and answer me. 'Healthy,' as I conceive, is the name which is given to the regular order of the body, whence comes health and every other bodily excellence: is that true or not? CALLICLES: True. SOCRATES: And 'lawful' and 'law' are the names which are given to the regular order and action of the soul, and these make men lawful and orderly:--and so we have temperance and justice: have we not? CALLICLES: Granted. SOCRATES: And will not the true rhetorician who is honest and understands his art have his eye fixed upon these, in all the words which he addresses to the souls of men, and in all his actions, both in what he gives and in what he takes away? Will not his aim be to implant justice in the souls of his citizens and take away injustice, to implant temperance and take away intemperance, to implant every virtue and take away every vice? Do you not agree? CALLICLES: I agree. |
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