Plato 2004. Republic. Translated from the New Standard Greek Text, with Introduction, by C. D. C. Reeve. Indianapolis; Cambridge: Hackett Publishing Company, Inc. [Book 3]
SOCRATES: Where the gods are concerned, then, it seems that those are the sorts of stories the future guardians should and should not hear from childhood on, if they are to honor the gods and their parents, and not treat lightly their friendship with one another. (Plato 2004: 66, 386a)
Meenutab tugevalt Kuldvärsside algust: "Esiteks austa seadust järgides surematuid jumalaid [...] Austa samuti oma ema ja isa ning sugulasi. Ülejäänud inimkonna hulgast vali parimaks sõbraks keegi, kes paistab vooruslikuna silma ja kuula tema hüva nõu ning järgi tema eeskuju." Võib-olla see on lihtsalt mingi universaalne tähtsusejärjestus tollases Kreeka kultuuris: jumalad → kangelased → deemonid → vanemad → sugulased → sõbrad.
SOCRATES: What about if they are to be courageous? Shouldn't they be told stories that will make them least likely to fear death? Or do you think that anyone ever becomes courageous if he has that fear in his heart? (Plato 2004: 66, 386a-b)
See on see rida, mis juba sissejuhatuses torkas silma kui religiooni algus. Mida muud on kõik maailma usundid kui mitte lookesed, mille eesmärk on vähendada hirmu surma ees? Kui sa ära sured siis sa ei lakka olemast... Sa, eeh, lähed kuskile paremasse kohta, jah, vot. Nüüd mine ründa meie naabreid ja too mulle nende träni, sul ei ole ju midagi karta!
[SOCRATES:] Perhaps they are useful for other purposes, but our fear is that all that shuddering will make our guardians more emotional and soft than they ought to be. (Plato 2004: 67, 386c)
Alternatiivselt: "too soft and impressionable for our needs" (Griffith 2000: 121). Ühest käest oleks see emotsionaalsus/muljetatavus kategoriseerida esmasuseks ja pehmus/lodevus teisesuseks, aga nüüdseks on mul üsna selge, et vähemalt siin veel ei toimi need kategooriad nii nagu 18. ja 19. sajandil. Esmasus peaks properly speaking kuuluma eksternaalidele, mille Chase lahendab üsna mõistlikult "väliste mõjutajate" mõttes, aga ülejäänude suhtes ma lihtsalt ei tea.
SOCRATES: But we also claim this: a good person is most self-sufficient when it comes to living well, and is distinguished from other people by having the least need of anyone or anything else. (Plato 2004: 68, 387d-e)
Autarkia - "(< kr autarkeia enesega rahuldumine, sõltumatus) [...] küünikutele ja stoikutele inimese õnne jaoks vajalik maksimaalne sõltumatus maailmast" (VSL). - Sokrates vaidleb siin, et kuna hea inimene oskab kõige paremini elada head elu, st oma vajadusi rahuldada, vajab ta teisi inimesi kõige vähem... St tema jaoks on vähem-kohutavam kui teiste jaoks kui ta poeg või vend peaks ära surema.
SOCRATES: Moreover, they must not be lovers of laughter either. For whenever anyone gives in to violent laughter, a violent reaction pretty much always follows. (Plato 2004: 69, 388e)
Täiesti arusaamatu, miks peaks valjult naermine iseenesest kutsuma esile vägivaldse reaktsiooni. Küll aga võib seda seostada Pythagorase füsiognoomia ja isiksusehindamisega: ta jälgis kogukonnaga liitujate juures seda, "kas nad naersid valel hetkel, kas nad suutsid vaikida ja kas nad rääkisid liiga palju" (vt Iamblichus 1989: 31); ja samamoodi lõpupoole vooruseid rivistades, pütaagorlane peaks "hoiduma kurja rääkimisest, solvangutest, aggressioonist, kiusamisest, ja vulgaarsetest katsetest panna inimesi naerma" (vt samas, 76). St see on mõeldav, et valjult naermisele järgneb vägivaldne reaktsioon kui see naer esineb valel hetkel või kellegi kulul. Võib-olla siin on võimalik mingi muu seletus, loodetavasti sekundaarkirjandus aitab.
SOCRATES: Moreover, we have to be concerned about truth as well. For if what we said just now is correct and a lie is really useless to the gods, but useful to human beings as a form of drug, it is clear that it must be assigned to doctors, whereas private individuas must have nothing to do with it. (Plato 2004: 69, 389b)
See, ma võtan, on seletus tollele arusaamatule katkendile valetamise kohta 2. raamatu lõpust (vt 382a-c). Eeldatavasti on vale jumalate jaoks kasutu, sest nad näevad tõde inimese hinges vms. Inimesele võib see olla kasulik 'nagu ravimid' ("in the way medicine is useful", 2000: 75), aga valetamisega tuleb hoolikalt ringi käia vms, st see 'ülesanne tuleks usaldada asjatundjatele' ("a task to be entrusted to specialists", samas, 75). St ainult valitsejad võivad valetada, nagu ilmneb järgmisest lõigust, ja ainult linna kasuks.
SOCRATES: What about temperance? Won't our young people also need that?
ADEIMANTUS: Of Course.
SOCRATES: And aren't the most important aspects of temperance for the majority of people, at any rate, to obey the rulers and to rule over the pleasures of drink, sex, and food for themselves? (Plato 2004: 70, 389d-e)
Siin esineb järjekordne kreekakeelne mõiste, mis on igas sissejuhatuses antiikfilosoofiasse: sôphrosunê ehk sofrosüünsus - "mõistlikkus, mõõdukus, enesevalitsus" (VSL). Söögi, joogi ja seksiga tuleb olla mõõdukas st piiri pidada. (Otsetõlge oleks vist 'kaine-' või 'tervemõistuslik'.)
[SOCRATES:] Do you think that hearing things like that is suitable for inculcating self-mastery in young people? Or that "death by starvation is the most pitiful fate"? (Plato 2004: 71, 390b)
Pythagoras olevad ühes (neist üheksast) loost, kuidas ta oma lõpu leidis, kas nälginud surnuks, sest templis ei antud talle süüa, või oli vabatahtlikult paastunud 40 päeva kuniks ta heitis hinge. Talletan siin selle luulerea, et kunagi vajadusel see kergesti üles leida. "Nothing so wretched as to meet one's fate Dying of hunder." (2000: 77)
SOCRATES: And we must not, of course, allow our men to be bribable with gifts or to be money-lovers. (Plato 2004: 71, 390d)
Tõlked on ikka nii erinevad ja ainult ühte lugedes läheks nii palju kaduma. Griffithil on siin "Then again, we must not allow our citizens to be corrupt or avaricious" (2000: 78). Kodanikud ei tohi olle korrumpeerunud st äraostetavad ega saamahimulised või rahaahned. Avarice - "excessive or insatiable desire for wealth or gain: greediness, cupidity" (Merriam-Webster).
SOCRATES: It is only out of respect for Homer, indeed, that I hesitate to say that it is positively impious to accuse Achilles of such things, or to believe them when others say them. Or to believe that he said to Apollo: "You have injured me, Farshooter, most deadly of the gods; And I would punish you, if only I had the power." Or that he disobeyed the river - a god - and was ready to fight it. (Plato 2004: 72, 391a-b)
Järjekordne asi, mida saan Apolloni kohta teada - teda nimetati "Kaugeletulistajaks" ja oli jumalatest kõige surmavam. Jõe-jumala seiga talletan jällegi selle loo kohta, mida väidetavalt edastas Aristoteles, et kui Pythagoras olevat jõge ületanud, olevat jõgi teda nimepidi tervitanud, öelnud "Tere Pythagoras". Griffithil: "Thou most destructive out of all the gods, Archer Apollo, thou hast injured me. I'd swiftly take revenge, had I the power." ja "Or that he refused to obey the river-god, and offered to fight him", millele annab joonealuse seletuse: "Achilles challenges the river-god Scamander in Iliad 21.222 ff" (2000: 78).
SOCRATES: Because what we are going say, I imagine, is that poets and prose writers get the most important things about human beings wrong. They say that many unjust people are happy and many just ones wretched, that doing injustice is profitable if it escapes detection, and that justice is another's good but one's own loss. We will forbid them to say such things, I imagine, and order them to sing and tell the opposit. Don't you think so? (Plato 2004: 73, 392a-b)
Kokkuvõte 1. ja 2. raamatust. Arutelu läheb edasi sellega, et neid lugusid ei saa enne ära keelata kui on teada, mida nende asemele panna - mis on õiglus ja kuidas see toob kasu õiglasele inimesele sõltumatult sellest, kas teda peetakse õiglaskes või mitte.
SOCRATES: You know, then, that up to the lines, "He begged all the Achaeans, but especially the commanders of the army, the two sons of Atreus," the poet himself is speaking and is not trying to make us think that the speaker is anyone but himself. After that, however, he speaks as if he himself were Chryses, and tries as hard as he can to make us think that the speaker is not homer, but the priest himself, who is an old man. And all the rest of his narration of the events in Ilium and Ithaca, and all of the Odyssey, are written in pretty much the same way. (Plato 2004: 74, 393a-b)
Imitatsioon (mimeesis) on üks huvitavamaid teemasid Politeia-s kirjandusteadlaste jaoks (vähemalt sekundaarkirjanduse järgi hinnates). Siin on küsimuse all vististi "otsekõne", ehk kellegi tegelase-positsiooni hõivamine, et jutustust mina-vormis rääkida. Sellise "stiili"-imitatsiooni juurde kuuluvad ilmselt ka kõne iseärasused nagu aksent ja arhaismid. Enda lemmiknäide on tegelane nimega August Madjak Soodoma Kroonika-s, kes räägib: "Ja ütle mia teile niisedäviisi, et turgu om iks rohkemb vaja vaestele ku rikastele inemistele. Rikas võip minnä pu'uti ja osta, mes tä egänes tahap, sest täl om raha. Vaene inemine aga piäp egät kopkat kümme korda peon ringi veeritäma, enne ku ta selle vällä annap." (Kärner 1934: 37-38)
SOCRATES: And human nature, Adeimantus, seems to me to be minted in even smaller coins than this, so that an individual can neither imitate many things well nor perform well the actions themselves of which those imitations are likenesses. (Plato 2004: 76, 395b)
Nad leppisid küll dialoogi alguses kokku, et ükski inimene ei saa olle rohkem kui ühes asjas hea, aga mida kaugemale ta seda kannab, seda ebarealistlikum see tundub. Mina näiteks küll oskan vähemalt kahte asja hästi teha: klaviatuuriga trükkida ja kartuleid praadida. Kolmandat asja ei suuda välja mõelda, aga Sokratese loogika järgi peaksin ma ühest neist loobuma.
[SOCRATES:] On the other hand, they must not be clever at doing or imitating illiberal or shameful actions, so that they won't acquire a taste for the real thing from imitating it. Or haven't you noticed that imitations, if they are practiced much past youth, get established in the habits and nature of body, tone of voice, and mind? (Plato 2004: 77, 395c-d)
Tähendab, kui Sokrates elaks meie ajal siis ta usuks, et arvutimängud põhjustavad vägivalda. Sest kuidas saab inimene armastada videomängus autode varastamist, inimeste tapmist, ja tuhandel erineval viisil ise suremist ning mitte teha seda kõike järgi ka päriselus? Griffithi tõlkes on see väide selgem: "They should neither do, nor be good at imitating, what is illiberal, nor any other kind of shameful behaviour, in case enjoyment of the imitation gives rise to enjoyment of the reality." (2000: 84)
Teine asi on see "body, speech and mind" (samas, 84), mis on siin antud kui "keha, hääletoon ja vaim". Paneb täitsa mõtlema, et kui Sokrates asetab kõne/hääletooni niimoodi kohta, kus muidu võiks loogiliselt olla "hing", kas implikatsioon võib olla, et inimese hing on tema kõnes/hääletoonis? (Mõtle nt hinge, hinguse, "hingeõhu" - breath - seosele ka eesti keeles.)
SOCRATES: And yet, Adeimantus, the mixed style is pleasing. And the one that is most pleasing to children, their tutors, and the vast majority of people is the opposite of the one you chose.
ADEIMANTUS: Yes, it is the most pleasing.
SOCRATES: But perhaps you would say that it does not harmonize with our constitution, because there is no twofold or manifold man among us, since each does only one job. (Plato 2004: 79, 397d-e)
"Our men do not have a dual or manifold nature, since each of them performs only one task" (2000: 87). Inimesel, kes teeb kahte erinevat asja, on lõhestunud isiksus.
SOCRATES: I do not know the harmonies, so just leave me that harmony that would appropriately imitate the vocal sounds and tones of a courageous person engaged in battle or in other work that he is forced to do, and who - even when he fails and faces wounds or death or some other misfortune - always grapples with what chances to occur, in a disciplined and resolute way. And also leave me another harmony for when he is engaged in peaceful enterprises, or in those he is not forced to do but does willingly; or for when he is trying to persuade someone of something, or entreating a god through prayer, or a human being through instruction and advice; or for when he is doing the opposite - patiently listening to someone else, who is entreating or instructing him, or trying to change his mind through persuasion. Leave me the harmony that will imitate him, when he does tnot behave arrogantly when these things turn out as he intended; but, on the contrary, is temperate and moderate in all these enterprises, and satisfied with their outcomes. Leave me these two harmonies, then - the forced and the willing - that will best imitate the voices of temperate and courageous men in good fortune and in bad. (Plato 2004: 81, 399a-c)
Üsna kummaline kraam, justkui igale suhtumisele või kommunikatiivsele tegevusele vastaks mingi muusikaline harmoonia. Tundub krüptiliselt pütaagorlik, kogu see asi siin..
SOCRATES: Well, then, we will also have to consult with Damon, on this point, and ask him which metrical feet suit illiberality, arrogance, madness, [|] and the other vices, and which their opposities. (Plato 2004: 82-83, 400a-b)
Griffithil on illiberality asemel "meanness of spirit", aga millegi pärast tundus korraks, et need pahed võiksid vastata kolmele tüübile, mida siin seni on arutletud: Thrasymachose õiglus on illiberaalne; Glaukoni ja Adeimantose ende esitatud täiuslikult ebaõiglane inimene, keda kõik peavad õiglaseks, esindab justkui arrogantsi, ja hullumeelsus vastaks sellele kui ebaõiglus valitseb hinge.
SOCRATES: Fine speech, then, as well as harmony, grace, and rhythm, go along with naiveté. I do not mean thes tupidity for which naiveté is a euphemism, but the quality a mind has when it is equipped with a truly good and fine character. (Plato 2004: 83, 400d-e)
Mul on karvane tunne, et siin käib jutt tasakaalustatud hingest: "[...] the true intelligence which consists in a character which is rightly and properly constituted" (2000: 91).
[SOCRATES:] Instead, mustn't we look for craftsmen who are naturally capable of pursuing what is fine and graceful in their work, so that our young people will live in a healthy place and be benefited on all sides as the influence exerted by those fine works affects their eyes and years like a healthy breeze from wholesome regions, and imperceptibly guides them from earliest childhood into being similar to, friendly toward, and concordant with the beauty of reason? (Plato 2004: 84, 401c-d)
Haridus peab olema igakülgselt harmooniline. "[...] and lead them imperceptibly, from the earliest childhood, into affinity, friendship and farmony with beauty of speech and thought." (2000: 92)
SOCRATES: Then, if the fine habits in someone's soul and those in his physical form agree and are in concord with one another, so that both share the same pattern, wouldn't that be the most beautiful sight for anyone capable of seeing it? (Plato 2004: 85, 402d)
Keha ja hinge harmoonia või kooskõla: "to possess a soul containing a good character, and a physical form which matches and harmonises with that character" (2000: 93).
SOCRATES: And in this, too, they must have a careful training, which starts in childhood and continues throughout life. It would, I believe, be something like this - but you should consider wha tyou think, too. You see, I, for my part, do not believe that a healthy body, by means of its own virtue, makes the soul good. On the contrary, I believe that the opposite is true: a good soul, by means of its own virtue, makes the body as good as possible. What do you think? (Plato 2004: 86, 403c-d)
Terve keha ei tee hinge heaks, aga hea hing võib iseenese voorusest teha keha niivõrd heaks kui võimalik. Vajab täpsustust kuidas.
SOCRATES: Then you also object to men having a Corinthian girlfriend, if they are planning to be in good physical condition. (Plato 2004: 88, 404d)
Siin on väga huvitav joonealune märkus: "Corinthian prostitutes enjoyed an international reputation in the Classical period." (Reeve, samas, 88, fn 56) - Mulle jääb see Korintos muudkui ette viimasel ajal. Kaardi peal torkab silma, et ta asub maakitsuse, mis ühendab Peloponnest ülejäänud kreekaga, kõige kitsamas kohas. Korintosest kiviga visata on Nemea, mille lähedal asus kunagi Phlius, kus Pythagoras vestles türanniga filosoofiast (see mu lemmikanekdoot) ja kuhu hiljem kogunesid viimased vara-pütaagorlased. Ja siis - mälu pettis mind, ei leia üles - EB 4. köite 40. lehekülje kandis nägin justkui sissekannet Corinthose asutajast, aga Wikipedia ütleb, et seal inimesed on seal 8500 aastat elanud.
SOCRATES: Could you find better evidence that a city's education is in a bad and shameful state than when eminent doctors are lawyers are needed, not only by inferior people and handicraftsmen, but by those who claim to [|] have been brought up in the manner of free men? Indeed, don't you think it is shameful and strong evidence of lack of education to be forced to make use of a justice imposed by others, as if they were one's masters and judges, because one lacks suc hqualities oneself? (Plato 2004: 88-89, 405a-b)
Reeve'i tõlge ei tundu üldse ütlevat seda, mida Griffithi oma, et kellegi teise - kohtunike - õiglustundele toetumine on häbiväärne, sest see näitab, et endal pole seda piisavalt. Implikatsioon on vist see, et kui linnaasukad oleksid korralikult haritud, nende hinges asuks õiglus, siis ei oleks linnal kohtunikke ja kohtuid üldse vaja. "Don't you think it's a disgrace, and a sure sign of poor education, to be forced to rely on an extraneous justice - that of masters or judges - for want of a sense of justice of one's own?" (2000: 96).
SOCRATES: And appropriate for someone who did not know that it was not because of ignorance or inexperience of this kind of medicine that Asclepius failed to teach it to his sons, but because he knew that everyone in a well-regulated city has his own work to do, and that no one has the time to be ill and under treatment all his life. We see how ridiculous this would be in the case of craftsmen, but we do not see it in the case of those who are supposedly happy - the rich. (Plato 2004: 90, 406b-c)
Siin on tõepoolest natuke eugeenika lõhna tunda: kui sa oled töövõimetu, siis tee nagu see käsitööline, kes ei saa raha teenida, ja sure ära. Griffithil: "[...] in any well-run society each citizen has his own appointed function to perform in the state and that no one can afford to spend his whole life being ill and being an invalid." (2000: 98)
GLAUCON: But, by Zeus, it is: excessive care of the body that goes beyond simple physical training is pretty much the biggest obstacle of all. For it's a nuisance in household management, in military service, and even in sedentary political office.
SOCRATES: And most important of all, surely, is that it makse any sort of learning, thought, or private meditation difficult, by forever causing imaginary headaches or dizziness and accusing philosophy of causing them. Hence, wherever this sort of virtue is practiced and submitted to philosophical scrutiny, excessive care of the body hinders it. For it is constantly making you imagine that you are ill and never lets you stop agonizing about your body. (Plato 2004: 91, 407b-c)
Kirjeldatakse vististi hüpohondriat, aga liitub kenasti näiteks selle keha-vaenulikkusega mida võib lugeda Sokratese apoloogias, kus ta kirjeldab, et keha on üks lõputu tülin, mida peab söötma, jootma ja magatama. Rõhutatud kohad: "this exaggerated concern for the body", "learning, thought or self-development" ja "They can't stop worrying about their bodies" (2000: 99).
SOCRATES: Doctors, it is true, would become cleverest if, in addition to learning the craft of medicine, they associated with th egreatest possible number of the most diseased bodies right from childhood, had themselves experienced every illness, and were not, by nature, very healthy. After all, they do not treat a body with a body. If they did, we would not allow their bodies to be or become bad. But it is with a soul that a body is treated, and it is not possible for a soul to trat anything well if it is or has become bad itself. (Plato 2004: 92, 408d-e)
Ma ei saa hästi sellest loogikast aru. Arstid peaksid olema ise ebaterved, sest keha ei ravita kehaga? Mida teeb kirurg?
SOCRATES: And so is the good one you asked about, since the one who has a good soul is good. The clever and suspicious person, on the other hand, who has committed many injustices himself and thinks of himself to be unscrupulous and wise, appears clever when he associates with those with himself, because he is on his guard and looks to the models within himself. But when he meets with good people who are older, he is seen to be stupid, distrustful at the wrong time, and ignorant of what a healthy character is, since he has no model of this within himself. But because he meets bad people more often than good ones, he seems more wise than foolish, both to himself and to them as well. (Plato 2004: 93, 409c-d)
See siin kõlab nagu varajane ja primitiivne Theory of Mind.
SOCRATES: And he will undertake even the regimens and exertions of physical training with an eye less to strength than to arousing the spirited part of his nature, unlike all other athletes who use diets and exertions only to gain muscle power. (Plato 2004: 94, 410b)
Füüsiline treening vähem selleks, et lihast kasvatada, vaid selleks, et julgeks saada: "a view to arousing the spirited part of his nature rather than developing his strength" (2000: 102); ma eeldan, et see "spirited part of his nature" on teisesus.
SOCRATES: So when someone gives himself over to musical training and lets the flute your into his soul through his ears, as through a funnel, those sweet, soft, and plaintive harmonies we mentioned; and when he spends his whole life humming, entranced by song, the first result is that whatever spirit he had, he softens the way he would iron and make useful, rather than useless and brittle. But when he keeps at it unrelentingly and charms his spirit, the next result is that he melts it and dissolves, it completely until he has cut out, so to speak, the very sinews of his soul and makes himself "a feeble warrior." (Plato 2004: 95, 411a-b)
Muusika on nagu temperatuur, mis teeb metalli käideldavaks, aga liiga palju vedeldab.
SOCRATES: so I, for one, would claim that it is to deal with these two things, so it seems, that a god has given two crafts to human beings - musical training and physical training - to deal with the philosophical and spirited elements, and not, except as a byproduct, with the soul and the body; but with these two, so that they might be harmonized with one another by being stretched and relaxed to the appropriate degree. (Plato 2004: 96, 411e-412a)
"Vaimne" ja "füüsiline" (kehaline ja hingeline) on kõrvalsaadused inimese filosoofilisele ja meeleolukale osale: "the spirited part of their nature and the philosophical part" (2000: 104). Kahju, et spirited'ile ei ole kohe üldse head vastet: meeleolukas, elav, vahva, julge, bravuurne, hingestatud, tujukas, tormakas, kõrgendatud meeleolus.
SOCRATES: I think, then, that we will have to observe them at every stage of their lives to make sure that they are good guardians of this conviction, and that neither compulsion nor sorcery will cause them to discard or forget their belief that they must do what is best for the city. (Plato 2004: 97, 412e)
Just nagu pütaagorlaste kogukonnas, kus inimese iseloomu hinnati pika aja vältel.
SOCRATES: Well then, as I was just saying, we must discover which of them are best at safeguarding within themselves the conviction that they must always do what they believe to be best for the city. We must watch them right from childhood, and set them tasks in which a person would be most likely to forget such a conviction or be deceived out of it. And we must select the ones who remember and are difficult to deceive, and reject the tohers. (Plato 2004: 98, 413c-d)
Kõlab natuke nagu "The Marshmallow Test", mida väikeste lastega tehakse, et nende enesevalitsemist mõõta: "From their earliest childhood we must watch them, and set them the kind of tasks which could most easily make them lose sight of this aim, and lead them astray." (2000: 106) - Ainult, et Sokratese teste tehakse igas vanuseeas uuesti: "tested as a child, youth, and adult" (samas, 99).
SOCRATES: Then wouldn't it really be most correct to call these people complete guardians - the ones who guard against external enemies and internal friends, so that the former wil llack the power, and the latter the desire, to do any evil; but to call the young people to whom we were referring as guardians just now, auxiliaries and supporters of the guardians' convictions? (Plato 2004: 99, 414b)
Vahimehed on vahimehed, aga need vahimehed, kes läbivad edukalt kõik katsed ja on korraga vahimehed ja valitsejad, on vahimeeste "abilised" või "toetajad"? // Eip, vastupidi. Tavalised vahimehed on "abilised" ja "toetajad". Valitsejad on kõige kõigemad vahimehed.
SOCRATES: How then, could we devise one of those useful lies we were talking about a while ago, a single noble lie that would, preferably, persuade even the rulers themselves; but, failing that, the rest of the city? (Plato 2004: 99, 414b-c)
"Üllas vale." Lõpuks. Nüüd peaks tulema mingi hea kraam.
SOCRATES: All right, I will - though I do not know where I will get the audacity or the words to tell it. I will first be trying to persuade the rulers and the soldiers, and then the rest of the city, that the upbringing and the education we gave them were like dreams; that they only imagined they were undergoing all the things that were happening to them, while in fact [|] they themselves were at that time down inside the earth being formed and nurtured, and that their weapons and the rest of their equipment were also manufactured there. When they were entirely completed, the earth, their mother, sent them up, so that now, just as if the land in whcih they live were their mother and nurse, they must deliberate on its behalf, defend it if anyone attacks it, and regard the other citizens as their earthbond brothers. (Plato 2004: 99-100, 414d-e)
Ja see oligi kõik? Sokratese üllas vale on see, et tema ideaalse linna asukad peavad oma lapsepõlve ja katsumusi pidama unenäoks, mida nad nägid siis, kui "Emake Maa" neid veel alles sünnitas ja, et nad on Maa lapsed, kes peavad seda kaitsema? - Selliseid lugusid, kuidas mingi rahvas peab ennast maa seest välja kasvanuks, võib leida kõikjalt. Suvaline näide: "As Professor Seligman says, the members of each dala trace their origin to a common ancestor. Such an ancestor emerged originally out of a hole in the earth in a given locality. And, as a rule, the dala lives in, or near, that locality - very often the "hole" is in the grove surrounding the village, or even right in the village." (Malinowski 1916: 390, fn)
SOCRATES: No, it was only to be expectd. But all the same, you should listen to the rest of the story. "Although all of you in the city are brothers," we will say to them in telling our story, "when the god was forming you, he mixed gold into those of you who are capable of ruling, which is why they are the most honorable; silver into the auxiliaries; and iron and bronze into the farmers and other craftsmen. For the most part, you will produce children like yourselves; but, because you are all related, a silver child will occasionally be born to a golden parent, a golden child to a silver parent, and so on. Therefore, the first and most important command from the god to the rulers is that there is nothing they must guard better or watch more carefully than the mixture of metals in the souls of their offspring. If an offspring of theirs is born with a mixture of iron or bronze, they must not pity him in any way, but assign him an honor appropriate to his nature and drive him out to join the craftsmen or the farmers. On the other hand, if an offspring of the latter is found to have a mixture of gold or silver, they will honor him and take him up to join the guardians or the auxiliaries. For there is an oracle that the city will be ruined if it ever has an iron or a bronze guardian." So, have you a device that will make them believe this story? (Plato 2004: 100, 415a-c)
Ja nii tekib self-perpetuating kastiühiskond. Rõhutatud kohad Griffithi tõlkes: "But when god made you, he used a mixture of gold in the creation of those of you who were fit to be rulers, which is why they are the most valuable"; "The first and most important instruction god gives the rulers is that the thing they should be the best guardians of, the thing they should keep the most careful eye on, is the compound of these metals in the souls of the children"; ja "There is a prophecy, god tells them, that the end of the city will come when iron or bronze becomes its guardian." (2000: 108)
SOCRATES: I will try to tell you. You see, it is surely the most terrible and most shameful thing in the world of shepherds to rear dogs as auxiliaries to help them with their flocks in such a way that those dogs themselves - because of intemperance, hunger, or some other bad conditions - try to do evil to the sheep, acting not like sheepdogs but like wolves. (Plato 2004: 101, 416a)
Valitsejad - karjused; vahimehed - karjakoerad; käsitöölised jm linnakodanikud - kari. Griffithil jälle natukene kenamalt: "When shepherds are breeding dogs as protectors of their flocks" (2000: 109).
SOCRATES: Consider, then, whether or not they should live and be housed in some such way as this, if they are going to be thes ort of men we described. First, none of them should possess any private property that is not wholly necessary. Second, none should have living quarters or storerooms that are not open for all to enter at will. Such provisions as are required by temperate and courageous men, who are warrior-athletes, they should receive from the other citizens as a salary for their guardianship, the amount being fixed so that there is neither a shortfall nor a surplus at the end of the year. The yshould have common messes to go to, and should live [|] together like soldiers in a camp. We will tell them that they have gold and silver of a divine sort in their souls as a permanent gift from the gods, and have no need of human gold in addition. And we will add that it is impious for them to defile this divine possession by possessing an admixture of mortal gold, because many impious deeds have been done for the sake of the currency of the masses, whereas their sort is pure. No, they alone among the city's population are forbidden by divine law to handle or even touch gold and silver. They must not be under the same roof as these metals, wear them as jewelry, or drink from gold or silver goblets. And by behaving in that way, they would save both themselves and te city. (Plato 2004: 101-102, 416d-417a)
Jällegi, nende vahimeeste eluviis ei ole tõepoolest väga erinev pütaagorlaste kogukonna omast. Võib-olla põhiliselt selle poolest, et nende funktsioon on nagu korraga politsei, piirivalve ja kaitsevägi kõik ühte rullitud. Siin on see "püha kulla" lisand selleks, et piirata vahimeeste ahnust. Iseenesest geniaalne.
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