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No . III . The Gorous . ( Continued from p . 710 . )
In the discussion , first with Gorgias , and afterwards with Polus , Socrates liad remained the victor , and had forced the latter most reluctantly to acknowledge that to do injustice is a greater evil than to suffer it , and that to do injustice and escape unpunished is a greater evil than to suffer punishment : and Polus seems to have been effectually reduced to silence , for he takes no further part in this dialogue . But Socrates has still to encounter a more daring and less scrupulous antagonist than either of the two former .
Calliqles , the host of Gorgtas , at whose house the dispute was carried on , could now no longer contain himself . * Tell me / said he , ( addressing Chaerephon , ) 'is Socrates in earnest , or in jest ? ' ' He appears to me / answered Cheerephon , * to be remarkably in earnest : but there is
nothing like asking himself . ' ' By the Gods / resumed Callicles , ' I have a mind to do so . Tell me , Socrates , are we to consider you as serious , or in jest ? for if you are serious , and if wliat you now say is true , all human life is at present topsy-tutvy , and we are all doing tne very con * trary of what we ought /
• If , O Callieles / answered Socrates , ' men did not resemble one another in their modes of being affected ; if one of us had an affection peculiar to himself , he oould not very easily make another man comprehend it . I say this , because you and I are affected in the very same manner , being both of us in love , but with different objects ; myself
with Philosophy , you with the Athenian People . And J perceive that you , clever as you are , never know how to contradict any thing which your mistress affirms , but change backwards and forwards along with its changes . If you say any thing in the assembly , and the Athenian people say otherwise , you give it up , and say what the people desire ; for you are unable to resist the will and the words of your nn&tress . So that if ,
when you say any of tne things which you say for your love ' s sake , any person should be surprised at the strangeness of them , you would say to iiim , if you had a mind to speak the truth , that unless somebody will stop your mistress from saying these things , he will never be able to stop you . Imagine , then , that I am m the same situation with yourself , and do not be surprised that I tmy these things , but stop my mistress ,
Philosophy , from saying them : for she still continues to say the things which you are now wondering at ; and you yourself were present when they were said . Either , then , confute her , by proving , that to be unjust , and being so , to escape punishment , is not , as I affirm , the worst of evils ; or if you leave this unrefuted , Callicles will never agree with you , O Callicles , but will be in contradiction to you all your life . I should think it better that my lyre should be discordant , ot that the choral dance led by me should be out of time , or that all mankind should be out of harmony with me , rather than that I myself should be out of tune , and not consonant with myself /
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JTOIBS ON SOME OF THE MORE POPULAR DIALOGUES OF PLATO
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1834, page 802, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2639/page/56/
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