Plato, Republic, ed. John Burnet, 1.342

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[342]
ὀρθῶς, ἔφη. 342a
τί δὲ δή; αὐτὴ ἡ ἰατρική ἐστιν πονηρά, ἢ ἄλλη τις τέχνη ἔσθʼ ὅτι προσδεῖταί τινος ἀρετῆς—ὥσπερ ὀφθαλμοὶ ὄψεως καὶ ὦτα ἀκοῆς καὶ διὰ ταῦτα ἐπʼ αὐτοῖς δεῖ τινος τέχνης τῆς τὸ συμφέρον εἰς αὐτὰ ταῦτα σκεψομένης τε καὶ ἐκποριούσης— ἆρα καὶ ἐν αὐτῇ τῇ τέχνῃ ἔνι τις πονηρία, καὶ δεῖ ἑκάστῃ τέχνῃ ἄλλης τέχνης ἥτις αὐτῇ τὸ συμφέρον σκέψεται, καὶ τῇ σκοπουμένῃ ἑτέρας αὖ τοιαύτης, καὶ τοῦτʼ ἔστιν ἀπέραντον; 342b ἢ αὐτὴ αὑτῇ τὸ συμφέρον σκέψεται; ἢ οὔτε αὑτῆς οὔτε ἄλλης προσδεῖται ἐπὶ τὴν αὑτῆς πονηρίαν τὸ συμφέρον σκοπεῖν· οὔτε γὰρ πονηρία οὔτε ἁμαρτία οὐδεμία οὐδεμιᾷ τέχνῃ πάρεστιν, οὐδὲ προσήκει τέχνῃ ἄλλῳ τὸ συμφέρον ζητεῖν ἢ ἐκείνῳ οὗ τέχνη ἐστίν, αὐτὴ δὲ ἀβλαβὴς καὶ ἀκέραιός ἐστιν ὀρθὴ οὖσα, ἕωσπερ ἂν ᾖ ἑκάστη ἀκριβὴς ὅλη ἥπερ ἐστίν; καὶ σκόπει ἐκείνῳ τῷ ἀκριβεῖ λόγῳ· οὕτως ἢ ἄλλως ἔχει;
οὕτως, ἔφη, φαίνεται. 342c
οὐκ ἄρα, ἦν δʼ ἐγώ, ἰατρικὴ ἰατρικῇ τὸ συμφέρον σκοπεῖ ἀλλὰ σώματι.
ναί, ἔφη.
οὐδὲ ἱππικὴ ἱππικῇ ἀλλʼ ἵπποις· οὐδὲ ἄλλη τέχνη οὐδεμία ἑαυτῇ—οὐδὲ γὰρ προσδεῖται—ἀλλʼ ἐκείνῳ οὗ τέχνη ἐστίν.
φαίνεται, ἔφη, οὕτως.
ἀλλὰ μήν, ὦ Θρασύμαχε, ἄρχουσί γε αἱ τέχναι καὶ κρατοῦσιν ἐκείνου οὗπέρ εἰσιν τέχναι.
συνεχώρησεν ἐνταῦθα καὶ μάλα μόγις.
οὐκ ἄρα ἐπιστήμη γε οὐδεμία τὸ τοῦ κρείττονος συμφέρον σκοπεῖ οὐδʼ ἐπιτάττει, ἀλλὰ τὸ τοῦ ἥττονός τε καὶ ἀρχομένου 342d ὑπὸ ἑαυτῆς.
συνωμολόγησε μὲν καὶ ταῦτα τελευτῶν, ἐπεχείρει δὲ περὶ αὐτὰ μάχεσθαι· ἐπειδὴ δὲ ὡμολόγησεν, ἄλλο τι οὖν, ἦν δʼ ἐγώ, οὐδὲ ἰατρὸς οὐδείς, καθʼ ὅσον ἰατρός, τὸ τῷ ἰατρῷ συμφέρον σκοπεῖ οὐδʼ ἐπιτάττει, ἀλλὰ τὸ τῷ κάμνοντι; ὡμολόγηται γὰρ ὁ ἀκριβὴς ἰατρὸς σωμάτων εἶναι ἄρχων ἀλλʼ οὐ χρηματιστής. ἢ οὐχ ὡμολόγηται;
συνέφη.
οὐκοῦν καὶ ὁ κυβερνήτης ὁ ἀκριβὴς ναυτῶν εἶναι ἄρχων ἀλλʼ οὐ ναύτης; 342e
ὡμολόγηται.
οὐκ ἄρα ὅ γε τοιοῦτος κυβερνήτης τε καὶ ἄρχων τὸ τῷ κυβερνήτῃ συμφέρον σκέψεταί τε καὶ προστάξει, ἀλλὰ τὸ τῷ ναύτῃ τε καὶ ἀρχομένῳ.
συνέφησε μόγις.
οὐκοῦν, ἦν δʼ ἐγώ, ὦ Θρασύμαχε, οὐδὲ ἄλλος οὐδεὶς ἐν οὐδεμιᾷ ἀρχῇ, καθʼ ὅσον ἄρχων ἐστίν, τὸ αὑτῷ συμφέρον σκοπεῖ οὐδʼ ἐπιτάττει, ἀλλὰ τὸ τῷ ἀρχομένῳ καὶ ᾧ ἂν αὐτὸς δημιουργῇ, καὶ πρὸς ἐκεῖνο βλέπων καὶ τὸ ἐκείνῳ συμφέρον καὶ πρέπον, καὶ λέγει ἃ λέγει καὶ ποιεῖ ἃ ποιεῖ ἅπαντα.

Republic. Plato. ed. John Burnet. Oxford. 1905.

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Πολιτεία (Greek) (Platonis Opera Tomus IV: Tetralogia VIII. Burnet, John, editor. Oxford: Clarendon Press, 1905.)

Translations (1)

Republic Perseus (Plato in Twelve Volumes, Vol. 5-6. Shorey, Paul, translator. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1935-37 (printing).) — 1.342 focus

[342] 342a Correct, he said. But how about this? Is the medical art itself defective or faulty, or has any other art any need of some virtue, quality, or excellence—as the eyes of vision, the ears of hearing, and for this reason is there need of some art over them that will consider and provide what is advantageous for these very ends—does there exist in the art itself some defect and does each art require another art to consider its advantage and is there need of still another for the considering art and so on ad infinitum, or will the art look out for its own advantage? 342b Or is it a fact that it needs neither itself nor another art to consider its advantage and provide against its deficiency? For there is no defect or error at all that dwells in any art. Nor does it befit an art to seek the advantage of anything else than that of its object. But the art itself is free from all harm and admixture of evil, and is right so long as each art is precisely and entirely that which it is. And consider the matter in that precise way of speaking. Is it so or not? It appears to be so, he said. Then medicine, said I, 342c does not consider the advantage of medicine but of the body? Yes. Nor horsemanship of horsemanship but of horses, nor does any other art look out for itself—for it has no need—but for that of which it is the art. So it seems, he replied. But surely,¹ Thrasymachus, the arts do hold rule and are stronger than that of which they are the arts. He conceded this but it went very hard. Then no art considers or enjoins² the advantage of the stronger but every art that of the weaker 342d which is ruled by it. This too he was finally brought to admit though he tried to contest it. But when he had agreed— Can we deny, then, said I, that neither does any physician in so far as he is a physician seek or enjoin the advantage of the physician but that of the patient? For we have agreed that the physician, precisely speaking, is a ruler and governor of bodies and not a moneymaker. Did we agree on that? He assented. And so the precise pilot is a ruler of sailors, 342e not a sailor? That was admitted. Then that sort of a pilot and ruler will not consider and enjoin the advantage of the pilot but that of the sailor whose ruler he is. He assented reluctantly. Then, said I, Thrasymachus, neither does anyone in any office of rule in so far as he is a ruler consider and enjoin his own advantage but that of the one whom he rules and for whom he exercises his craft, and he keeps his eyes fixed on that and on what is advantageous and suitable to that in all that he says and does.

Commentary

Commentary on Plato, Republic (Plato. The Republic, Vol 1-2. Adam, James, editor. Cambridge: Cambridge University Press, 1902-1903.) focus

Πλάτωνος Πολιτεία . On the name, characters, and date of action of the dialogue, see Introd. §§ 1, 2, 3.

ἐπ’ αὐτοῖς . Hartman proposes ἔτ’ αὐτοῖς. αὐτοῖς (sc. ὀφθαλμοῖς, ὠσίν) may be emphatic (ipsis), and ἐπί, ‘over and above,’ ‘besides’: ‘we require in addition to the organs themselves, an art’ etc. But it is perhaps simpler to make ἐπί=‘ to preside over’: cf. ἐφ’ οἷς ἔστιν VI 511 E note

εἰς ταῦτα means εἰς ὄψιν καὶ ἀκοήν. The art in question considers what is advantageous with respect to ( εἰς) seeing and hearing.

ἐκποριούσης . See cr. n. ἐκποριούσης appears in three Florentine MSS. The present is difficult, if not impossible, in so close a union with the future: cf. X 604 A and VI 494 D. See Introd. § 5.

ἢ αὐτὴ ‐‐ σκέψεται ; This question (which is of course to be answered in the negative) shews the awkwardness of the reading of A in ἆρ’ οὖν—τελέαν εἶναι (341 D), which might almost be construed to mean that each art does seek its own συμφέρον, viz. the perfection of itself.

ἕωσπερ κτλ. : ‘that is, so long as an art, taken in its strict sense’ (“streng genommen” Schneider) ‘preserves its essence entire and unimpaired.’ The predicate is ὅλη ἥπερ ἐστί, and ἀκριβής = ἀκριβὴς οὖσα in the sense which ἀκριβής bears throughout this passage (341 B al.). Hartman's insertion of ἡ before ἀκριβής is unsatisfactory; his alternative proposal to change ἀκριβής to ἀκριβῶς spoils the emphasis, and gives a wrong sense.

ἐπιστήμη is here a synonym for τέχνη. All arts rule: and ruling is itself an art or science, not a happy inspiration (cf. Mem. III 6). Like other arts, ruling seeks only the good of that which it rules.

ὡμολόγηται γὰρ ‐‐ χρηματιστής . Ast compares Arist. Pol. A 9. 1258^{a} 10 ff. ἀνδρίας γὰρ οὐ χρήματα ποιεῖν ἐστιν ἀλλὰ θάρσος, οὐδὲ στρατηγικἧς καὶ ἰατρικῆς, ἀλλὰ τῆς μὲν νίκην, τῆς δ’ ὑγίειαν.

ᾧ ἂν ‐‐ βλέπων . ᾧ is of course ( τῷ) ὃ, and τῷ ἀρχομένῳ is also neuter (not masculine), like ἀρχομένου in D. Bremius took τῷ ἀρχομένῳ as masculine, and consequently changed (with inferior MS authority) πρὸς ἐκεῖνο into πρὸς ἐκεῖνον: he has been followed by Stallbaum and others. But as ᾧ must be neuter, it would be intolerable to make ἀρχομένῳ masculine, since both words (as denoting the same object) are covered by the same article, viz. τῷ before ἀρχομένῳ. ἐκείνῳ is of course neuter also.

Plato Republic 1.342

ed. John Burnet

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