第七回テキスト

---はじめ---

The second title, "Concerning Justice," is not the one by
which the Republic is quoted, either by Aristotle or
generally in antiquity, and, like the other second titles of
the Platonic Dialogues, may therefore be assumed to be of
later date. Morgenstern and others have asked whether the
definition of justice, which is the professed aim, or the
construction of the State is the principal argument of the
work. The answer is, that the two blend in one, and are two
faces of the same truth; for justice is the order of the
State, and the State is the visible embodiment of justice
under the conditions of human society. The one is the soul
and the other is the body, and the Greek ideal of the State,
as of the individual, is a fair mind in a fair body. In
Hegelian phraseology the State is the reality of which
justice is the ideal. Or, described in Christian language,
the kingdom of God is within, and yet develops into a Church
or external kingdom; "the house not made with hands, eternal
in the heavens," is reduced to the proportions of an earthly
building. Or, to use a Platonic image, justice and the State
are the warp and the woof which run through the whole
texture. And when the constitution of the State is completed,
the conception of justice is not dismissed, but reappears
under the same or different names throughout the work, both
as the inner law of the individual soul, and finally as the
principle of rewards and punishments in another life. The
virtues are based on justice, of which common honesty in
buying and selling is the shadow, and justice is based on the
idea of good, which is the harmony of the world, and is
reflected both in the institutions of States and in motions
of the heavenly bodies. The Timaeus, which takes up the
political rather than the ethical side of the Republic, and
is chiefly occupied with hypotheses concerning the outward
world, yet contains many indications that the same law is
supposed to reign over the State, over nature, and over man.

---終わり---

> 第七回テキスト
>
> ---はじめ---
>
> The second title, "Concerning Justice," is not the one by
> which the Republic is quoted, either by Aristotle or
> generally in antiquity, and, like the other second titles of
> the Platonic Dialogues, may therefore be assumed to be of
> later date.

　二つ目のタイトル「正義に関して」は、アリストテレスによって、あるいは
全般に古代に、他のプラトンの対話編の第二のタイトルのように、それで「国
家」が引用されているものではないので、それ故に、後の時代のものであると
見なされるかも知れない。

> Morgenstern and others have asked whether the
> definition of justice, which is the professed aim, or the
> construction of the State is the principal argument of the
> work.

　モルゲンシュテルンやその他の人達は、正義の定義、それが告白された目的
ではあるが、あるいは国家の建設がその著作の主要な論点であるか問い続けて
きた。

> The answer is, that the two blend in one, and are two
> faces of the same truth; for justice is the order of the
> State, and the State is the visible embodiment of justice
> under the conditions of human society.

　答えは、その二つが一つに混ぜ合わされているということであり、同じ真実
の二つの顔であるということである。というのは、正義は、国家の秩序であり、
国家は人間社会の状況下での正義の目に見える具体化であるから。

> The one is the soul
> and the other is the body, and the Greek ideal of the State,
> as of the individual, is a fair mind in a fair body.

　一つは魂であり、もう一つは身体である。ギリシアの国家の理想は、個人の
理想と同じく、健全な（美しい）身体に宿る健全な（美しい）心である。

> In
> Hegelian phraseology the State is the reality of which
> justice is the ideal.

　ヘーゲルの用語では、国家は正義が理想である現実（実体）である。

> Or, described in Christian language,
> the kingdom of God is within, and yet develops into a Church
> or external kingdom; "the house not made with hands, eternal
> in the heavens," is reduced to the proportions of an earthly
> building.

　あるいは、キリスト教の言葉で語るなら、神の国は、その中にあるが、教会
すなわち現実の王国に発展する。「手で作られた家ではなく天国の永遠の家で
ある。」というのは、地上の建物の空間を意味するようになる。

> Or, to use a Platonic image, justice and the State
> are the warp and the woof which run through the whole
> texture.

　あるいは、プラトンのイメージを使うと、正義と国家は全体の基調を貫く縦
糸であり横糸である。

> And when the constitution of the State is completed,
> the conception of justice is not dismissed, but reappears
> under the same or different names throughout the work, both
> as the inner law of the individual soul, and finally as the
> principle of rewards and punishments in another life.

　そして、国家の組織が完成されても、正義の概念は捨て去られず、その仕事
を通して、同じあるいは異なる名の下で、個人の魂の内なる法として、また、
最後には来世の報いと罰の原理として、再び姿を現す。

> The
> virtues are based on justice, of which common honesty in
> buying and selling is the shadow, and justice is based on the
> idea of good, which is the harmony of the world, and is
> reflected both in the institutions of States and in motions
> of the heavenly bodies.

　美徳は正義に基づいており、売買するときの共通の正直さはその影である。
また、正義は善のイデアに基づいており、それは世界の調和であり、国家の組
織と天体の運動との両方に反映されている。

> The Timaeus, which takes up the
> political rather than the ethical side of the Republic, and
> is chiefly occupied with hypotheses concerning the outward
> world, yet contains many indications that the same law is
> supposed to reign over the State, over nature, and over man.

　ティマイオスは、国家の倫理的側面よりもむしろ政治的側面を取り上げてお
り、主として、外側の世界に関する仮説で占められているが、同じ法律が国家
や自然や人間を支配すると考えられる多くの指摘を含んでいる。

> ---終わり---