第四回テキスト

---はじめ---

　Argument

The argument of the Republic is the search after Justice, the
nature of which is first hinted at by Cephalus, the just and
blameless old man --then discussed on the basis of proverbial
morality by Socrates and Polemarchus --then caricatured by
Thrasymachus and partially explained by Socrates --reduced to
an abstraction by Glaucon and Adeimantus, and having become
invisible in the individual reappears at length in the ideal
State which is constructed by Socrates. The first care of the
rulers is to be education, of which an outline is drawn after
the old Hellenic model, providing only for an improved
religion and morality, and more simplicity in music and
gymnastic, a manlier strain of poetry, and greater harmony of
the individual and the State. We are thus led on to the
conception of a higher State, in which "no man calls anything
his own," and in which there is neither "marrying nor giving
in marriage," and "kings are philosophers" and "philosophers
are kings;" and there is another and higher education,
intellectual as well as moral and religious, of science as
well as of art, and not of youth only but of the whole of
life. Such a State is hardly to be realized in this world and
would quickly degenerate. To the perfect ideal succeeds the
government of the soldier and the lover of honor, this again
declining into democracy, and democracy into tyranny, in an
imaginary but regular order having not much resemblance to
the actual facts. When "the wheel has come full circle" we do
not begin again with a new period of human life; but we have
passed from the best to the worst, and there we end. The
subject is then changed and the old quarrel of poetry and
philosophy which had been more lightly treated in the earlier
books of the Republic is now resumed and fought out to a
conclusion. Poetry is discovered to be an imitation thrice
removed from the truth, and Homer, as well as the dramatic
poets, having been condemned as an imitator, is sent into
banishment along with them. And the idea of the State is
supplemented by the revelation of a future life.

---終わり---

> 第四回テキスト
>
> ---はじめ---
>
> 　Argument

　　議論

> The argument of the Republic is the search after Justice, the
> nature of which is first hinted at by Cephalus, the just and
> blameless old man --then discussed on the basis of proverbial
> morality by Socrates and Polemarchus --then caricatured by
> Thrasymachus and partially explained by Socrates --reduced to
> an abstraction by Glaucon and Adeimantus, and having become
> invisible in the individual reappears at length in the ideal
> State which is constructed by Socrates.

　「国家」の議論は、正義の探究である。その性格は、公正で非の打ち所のな
い老人、ケパロスによって最初にヒントが与えられる。--それから、ソクラテ
スとポレマルコスによってことわざ風の道徳の基礎について議論される。
--トラシュマコスによって諷刺され、ソクラテスによって偏見ある説明がされ
る。--グラウコンとアデイマントスによって抽象化され、個人の中には見えな
くなって、最後にソクラテスによって構成された理想的国家が再び姿を現す。

> The first care of the
> rulers is to be education, of which an outline is drawn after
> the old Hellenic model, providing only for an improved
> religion and morality, and more simplicity in music and
> gymnastic, a manlier strain of poetry, and greater harmony of
> the individual and the State.

　統治者の最初の配慮は、教育であるべきである。その概略は、宗教と道徳を
向上させ、音楽を体育においてはより簡素に、詩はより男らしく、個人と国家
をより調和させるためだけになされた、古いギリシアのモデルにならって描か
れている。

> We are thus led on to the
> conception of a higher State, in which "no man calls anything
> his own," and in which there is neither "marrying nor giving
> in marriage," and "kings are philosophers" and "philosophers
> are kings;" and there is another and higher education,
> intellectual as well as moral and religious, of science as
> well as of art, and not of youth only but of the whole of
> life.

　こうして、私たちはより高い国家の概念へと導かれる。そこでは、「誰も何
も自分自身のものだとは呼ばず」「妻をめとることも嫁にやることも」なく、
「王たちは哲学者であり」「哲学者が王である。」そして、別のより高度な教
育がある。道徳的で宗教的であるだけでなく知的であり、芸術だけでなく学問
（科学）の教育でもあり、若者のためだけでなく全生涯を通じての教育が。

> Such a State is hardly to be realized in this world and
> would quickly degenerate.

　そうした国家は、この世界で理解されることはほとんどなく、すぐに堕落
（変質）するだろう。

> To the perfect ideal succeeds the
> government of the soldier and the lover of honor, this again
> declining into democracy, and democracy into tyranny, in an
> imaginary but regular order having not much resemblance to
> the actual facts.

　完全な理想は、兵士や名誉を愛する人の政府によって受け継がれ、これは、
また、民主主義に衰退し、民主主義は僭主制にと言うように、現実の事実とは
あまり類似のない想像的ではあるが規則正しい順序で、衰退する。

> When "the wheel has come full circle" we do
> not begin again with a new period of human life; but we have
> passed from the best to the worst, and there we end.

　「車輪が一周してしまったとき」私たちは、再び、人間生活の新しい時代を
始めるのではなく、最良のものから最悪のものへ通り過ぎてしまって、私たち
は終わる。

> The
> subject is then changed and the old quarrel of poetry and
> philosophy which had been more lightly treated in the earlier
> books of the Republic is now resumed and fought out to a
> conclusion.

　それから、主題が変わり、「国家」の初めの方の巻では軽く扱われていた詩
と哲学との古くからの諍いが、今度は扱われ、結論をもとめて議論が戦わされ
る。

> Poetry is discovered to be an imitation thrice
> removed from the truth, and Homer, as well as the dramatic
> poets, having been condemned as an imitator, is sent into
> banishment along with them.

　詩は、真実から三度取り除かれた模倣である。そして、ホメロスは、劇作家
の詩人たち同様、模倣者として非難され、彼らと共に追放される。

> And the idea of the State is
> supplemented by the revelation of a future life.

　国家の思想は、未来の生活の啓示で補われている。

> ---終わり---