[491]
We have, then, I said, to contemplate the causes of the corruption of this nature in the majority, while a small part escapes, 1 even those whom men call not bad but useless; and after that in turn 491a we are to observe those who imitate this nature and usurp its pursuits and see what types of souls they are that thus entering upon a way of life which is too high 2 for them and exceeds their powers, by the many discords and disharmonies of their conduct everywhere and among all men bring upon philosophy the repute of which you speak. Of what corruptions are you speaking? I will try, I said, to explain them to you if I can. I think everyone will grant us this point, that a nature such as we just now postulated 491b for the perfect philosopher is a rare growth among men and is found in only a few. Don’t you think so? Most emphatically. Observe, then, the number and magnitude of the things that operate to destroy these few. What are they? The most surprising fact of all is that each of the gifts of nature which we praise tends to corrupt the soul of its possessor and divert it from philosophy. I am speaking of bravery, sobriety, and the entire list. 3 That does sound like a paradox, said he. 491c Furthermore, said I, all the so-called goods 4 corrupt and divert, beauty and wealth and strength of body and powerful family connections in the city and all things akin to them—you get my general meaning? I do, he said, and I would gladly hear a more precise statement of it. Well, said I, grasp it rightly as a general proposition and the matter will be clear and the preceding statement will not seem to you so strange. How do you bid me proceed? he said. 491d We know it to be universally true of every seed and growth, whether vegetable or animal, that the more vigorous it is the more it falls short of its proper perfection when deprived of the food, the season, the place that suits it. For evil is more opposed to the good than to the not-good. 5 Of course. So it is, I take it, natural that the best nature should fare worse 6 than the inferior under conditions of nurture unsuited to it. It is. Then, said I, Adeimantus, 491e shall we not similarly affirm that the best endowed souls become worse than the others under a bad education? Or do you suppose that great crimes and unmixed wickedness spring from a slight nature 7 and not from a vigorous one corrupted by its nurture, while a weak nature will never be the cause of anything great, either for good or evil? No, he said, that is the case.
We have, then, I said, to contemplate the causes of the corruption of this nature in the majority, while a small part escapes, 1 even those whom men call not bad but useless; and after that in turn 491a we are to observe those who imitate this nature and usurp its pursuits and see what types of souls they are that thus entering upon a way of life which is too high 2 for them and exceeds their powers, by the many discords and disharmonies of their conduct everywhere and among all men bring upon philosophy the repute of which you speak. Of what corruptions are you speaking? I will try, I said, to explain them to you if I can. I think everyone will grant us this point, that a nature such as we just now postulated 491b for the perfect philosopher is a rare growth among men and is found in only a few. Don’t you think so? Most emphatically. Observe, then, the number and magnitude of the things that operate to destroy these few. What are they? The most surprising fact of all is that each of the gifts of nature which we praise tends to corrupt the soul of its possessor and divert it from philosophy. I am speaking of bravery, sobriety, and the entire list. 3 That does sound like a paradox, said he. 491c Furthermore, said I, all the so-called goods 4 corrupt and divert, beauty and wealth and strength of body and powerful family connections in the city and all things akin to them—you get my general meaning? I do, he said, and I would gladly hear a more precise statement of it. Well, said I, grasp it rightly as a general proposition and the matter will be clear and the preceding statement will not seem to you so strange. How do you bid me proceed? he said. 491d We know it to be universally true of every seed and growth, whether vegetable or animal, that the more vigorous it is the more it falls short of its proper perfection when deprived of the food, the season, the place that suits it. For evil is more opposed to the good than to the not-good. 5 Of course. So it is, I take it, natural that the best nature should fare worse 6 than the inferior under conditions of nurture unsuited to it. It is. Then, said I, Adeimantus, 491e shall we not similarly affirm that the best endowed souls become worse than the others under a bad education? Or do you suppose that great crimes and unmixed wickedness spring from a slight nature 7 and not from a vigorous one corrupted by its nurture, while a weak nature will never be the cause of anything great, either for good or evil? No, he said, that is the case.
Republic. Plato. Paul Shorey (Translator). Cambridge, MA. 1935-37.
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