第5章
Once upon a time there was a fair boy, or, more properly speaking, a youth; he was very fair and had a great many lovers; and there was one special cunning one, who had persuaded the youth that he did not love him, but he really loved him all the same; and one day when he was paying his addresses to him, he used this very argument-that he ought to accept the non-lover rather than the lover; his words were as follows:-"All good counsel begins in the same way; a man should know what he is advising about, or his counsel will all come to nought.But people imagine that they know about the nature of things, when they don't know about them, and, not having come to an understanding at first because they think that they know, they end, as might be expected, in contradicting one another and themselves.Now you and Imust not be guilty of this fundamental error which we condemn in others; but as our question is whether the lover or non-lover is to be preferred, let us first of all agree in defining the nature and power of love, and then, keeping our eyes upon the definition and to this appealing, let us further enquire whether love brings advantage or disadvantage.
"Every one sees that love is a desire, and we know also that non-lovers desire the beautiful and good.Now in what way is the lover to be distinguished from the non-lover? Let us note that in every one of us there are two guiding and ruling principles which lead us whither they will; one is the natural desire of pleasure, the other is an acquired opinion which aspires after the best; and these two are sometimes in harmony and then again at war, and sometimes the one, sometimes the other conquers.When opinion by the help of reason leads us to the best, the conquering principle is called temperance; but when desire, which is devoid of reason, rules in us and drags us to pleasure, that power of misrule is called excess.Now excess has many names, and many members, and many forms, and any of these forms when very marked gives a name, neither honourable nor creditable, to the bearer of the name.The desire of eating, for example, which gets the better of the higher reason and the other desires, is called gluttony, and he who is possessed by it is called a glutton-Ithe tyrannical desire of drink, which inclines the possessor of the desire to drink, has a name which is only too obvious, and there can be as little doubt by what name any other appetite of the same family would be called;-it will be the name of that which happens to be eluminant.And now I think that you will perceive the drift of my discourse; but as every spoken word is in a manner plainer than the unspoken, I had better say further that the irrational desire which overcomes the tendency of opinion towards right, and is led away to the enjoyment of beauty, and especially of personal beauty, by the desires which are her own kindred-that supreme desire, I say, which by leading conquers and by the force of passion is reinforced, from this very force, receiving a name, is called love."And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired?
Phaedr.Yes, Socrates, you seem to have a very unusual flow of words.
Soc.Listen to me, then, in silence; for surely the place is holy;so that you must not wonder, if, as I proceed, I appear to be in a divine fury, for already I am getting into dithyrambics.
Phaedr.Nothing can be truer.
Soc.The responsibility rests with you.But hear what follows, and Perhaps the fit may be averted; all is in their hands above.I will go on talking to my youth.Listen:
Thus, my friend, we have declared and defined the nature of the subject.Keeping the definition in view, let us now enquire what advantage or disadvantage is likely to ensue from the lover or the non-lover to him who accepts their advances.
He who is the victim of his passions and the slave of pleasure will of course desire to make his beloved as agreeable to himself as possible.Now to him who has a mind discased anything is agreeable which is not opposed to him, but that which is equal or superior is hateful to him, and therefore the lover Will not brook any superiority or equality on the part of his beloved; he is always employed in reducing him to inferiority.And the ignorant is the inferior of the wise, the coward of the brave, the slow of speech of the speaker, the dull of the clever.These, and not these only, are the mental defects of the beloved;-defects which, when implanted by nature, are necessarily a delight to the lover, and when not implanted, he must contrive to implant them in him, if he would not be deprived of his fleeting joy.And therefore he cannot help being jealous, and will debar his beloved from the advantages of society which would make a man of him, and especially from that society which would have given him wisdom, and thereby he cannot fail to do him great harm.That is to say, in his excessive fear lest he should come to be despised in his eyes he will be compelled to banish from him divine philosophy;and there is no greater injury which he can inflict upon him than this.He will contrive that his beloved shall be wholly ignorant, and in everything shall look to him; he is to be the delight of the lover's heart, and a curse to himself.Verily, a lover is a profitable guardian and associate for him in all that relates to his mind.