Volume 6

Plato : with an English translation.

  • Plato
Date:
1914-1935
Catalogue details

Licence: In copyright

Credit: Plato : with an English translation. Source: Wellcome Collection.

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    thereof a system and art and turn to the teaching of it, knowing nothing in reality about which of these opinions and desires is honourable or base, good or evil, just or unjust, but should apply all these terms to the judgements of the great beast, calling the things that pleased it good, and the things that vexed it bad, having no other account to render of them, but should call what is necessary just and honourable,“ never having observed how great is the real difference between the necessary and the good, and being in- capable of explaining it to another. Do you not think, by heaven, that such a one would be a strange educator ? ” “I do,” he said. ” Do you suppose that there is any difference between such a one and the man who thinks that it is wisdom to have learned to know the moods and the pleasures of the motley multitude in their assembly, whether about painting or music or, for that matter, politics ? For if a man associates with these and offers and exhibits to them his poetry ^ or any other product of his craft or any political service,^ and grants the mob authority over himself more than is unavoidable,^ the proverbial necessity of Diomede ® will compel him to give the public Λvhat it likes, but that what it likes is really good and honourable, have you ever heard an * Cf. Laws 659 b, 701 a, Gorg. 502 b. Cf. 371 c, Gorg. 517 b, 518 b. Plato likes to qualify sweeping· statements and allow something to necessity and the weakness of human nature. Cf. PJtaedo 64 e καθ' 'όσον μη πολλή άνά-γκη, infra 558 d-έ, 500 D, 383 c. « The scholiast derives this expression from Diomedes’ binding Odysseus and driving him back to camp after the latter had attempted to kill him. The schol. on Aristoph. Eccl. 1029 gives a more ingenious explanation. See Frazer, Pausanias, ii. p. 264.
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