The Collected Dialogues of Plato / Edition 1

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Overview

All the writings of Plato generally considered to be authentic are here presented in the only complete one-volume Plato available in English. The editors set out to choose the contents of this collected edition from the work of the best British and American translators of the last 100 years, ranging from Jowett (1871) to scholars of the present day. The volume contains prefatory notes to each dialogue, by Edith Hamilton; an introductory essay on Plato's philosophy and writings, by Huntington Cairns; and a comprehensive index which seeks, by means of cross references, to assist the reader with the philosophical vocabulary of the different translators.

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Editorial Reviews

Review of Metaphysics
This elegant edition contains many of the best and most readable English translations of the Dialogues and Letters. . . . Judiciously edited, beautifully printed.
From the Publisher
"This elegant edition contains many of the best and most readable English translations of the Dialogues and Letters. . . . Judiciously edited, beautifully printed."Review of Metaphysics
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Product Details

  • ISBN-13: 9780691097183
  • Publisher: Princeton University Press
  • Publication date: 10/1/1961
  • Series: Bollingen Series (General) Series , #71
  • Edition description: New Edition
  • Edition number: 1
  • Pages: 1776
  • Sales rank: 514,270
  • Product dimensions: 6.46 (w) x 9.04 (h) x 2.24 (d)

Read an Excerpt

The Collected Dialogues of Plato Including the Letters


By Edith Hamilton, Huntington Cairns

PRINCETON UNIVERSITY PRESS

Copyright © 1961 John Clive Graves Rouse
All rights reserved.
ISBN: 978-0-691-09718-3



CHAPTER 1

SOCRATES' DEFENSE (APOLOGY)


The first three dialogues given here are an account of the last days and the death of Socrates. In what order Plato wrote the dialogues we do not know, but in reading them there is a good reason for beginning with those that center in the death of the chief personage. Only in them, is Socrates himself the subject. In the others, although almost always the main speaker, he rarely speaks of himself. Indeed, in two of the three latest dialogues he is only a listener, and in the last he does not even appear. But in these first three he talks at length about his life and his beliefs.

In his Defense, Socrates explains himself to his fellow citizens when he is brought before an Athenian court On a most serious charge. "Socrates is guilty of corrupting the minds of the young, and of believing in deities of his own invention instead of the gods recognized by the state." In the Apology, as it is generally known, he gives a detailed account of the way he has lived and the convictions he has reached.

At the end, when he is condemned to death, the few words in which he accepts the sentence are in themselves a vivid picture of the man he was, unlike any other there has ever been. Great spiritual leaders and great saints adorn the pages of history, but Socrates is not like, any of them. He is, indeed, the servant of the divine power, living in complete obedience to God; yet he always views the world of men with a bit of humor, a touch of irony. He spends his life in the effort to kindle into a flame the spark of good in every man, but when he fails, when he comes up against blind obstinacy or stupid conceit or the indifference of egotism, or when he draws down on himself bitter enmity, then along with his regret—because he cares for everyone—is mingled a little amusement, a feeling, as it were, of rueful sympathy, as it he said to himself, "What silly children we are." Socrates never condemned.

This significant clue to what he was is given most clearly in Socrates' Defense.


I do not know what effect my accusers have had upon you, gentlemen, but for my own part I was almost carried away by them—their arguments were so convincing. On the other hand, scarcely a word of what they said was true. I was especially astonished at one of their many misrepresentations; I mean when they told you that you must be careful not to let me deceive you—the implication being that I am a skillful speaker. I thought that it was peculiarly brazen of them to tell you this without a blush, since they must know that they will soon be effectively confuted, when it becomes obvious that I have not the slightest skill as a speaker—unless, of course, by a skillful speaker they mean one who speaks the truth. If that is what they mean, I would agree that I am an orator, though not after their pattern.

My accusers, then, as I maintain, have said little or nothing that is true, but from me you shall hear the whole truth—not, I can assure you, gentlemen, in flowery language like theirs, decked out with fine words and phrases. No, what you will hear will be a, straightforward speech in the first words that occur to me, confident as I am in the justice of my cause, and I do not want any of you to expect anything different. It would hardly be suitable, gentlemen, for a man of my age to address you in the artificial language of a schoolboy orator. One thing, however, I do most earnestly beg and entreat of you. If you hear me defending myself in the same language which it has been my habit to use, both in the open spaces of this city—where many of you have heard me—and elsewhere, do not be surprised, and do not interrupt. Let me remind you of my position. This is my first appearance in a court of law, at the age of seventy, and so I am a complete stranger to the language of this place. Now if I were really from another country, you would naturally excuse me if I spoke in the manner and dialect in which I had been brought up, and so in the present case I make this request of you, which I think is only reasonable, to disregard the manner of my speech—it may be better or it may be worse —and to consider and concentrate your attention upon this one question, whether my claims are fair or not. That is the first duty of the juryman, just as it is the pleader's duty to speak the truth.

The proper course for me, gentlemen of the jury, is to deal first with the earliest charges that have been falsely brought against me, and with my earliest accusers, and then with the later ones. I make this distinction because I have already been accused in your hearing by a great many people for a great many years, though without a word of truth, and I am more afraid of those people than I am of Anytus and his colleagues, although they are formidable enough. But the others are still more formidable. I mean the people who took hold of so many of you when you were children and tried to fill your minds with untrue accusations against me, saying, There is a wise man called Socrates who has theories about the heavens and has investigated everything below the earth, and can make the weaker argument defeat the stronger. ,

It is these people, gentlemen, the disseminators of these rumors, who are my dangerous accusers, because those who hear them suppose that anyone who inquires into such matters must be an atheist. Besides, there are a great many of these accusers, and they have been accusing me now for a great many years. And what is more, they approached you at the most impressionable age, when some of you were ,children or adolescents, and they literally won their case by default, because there was no one to defend me. And the most fantastic thing of; all is that it is impossible for me even to know and tell you their names, unless one of them happens to be a playwright. All these people, who have tried to set you against me out of envy and love of slander—and some too merely passing on what they have been told by others—all these are very difficult to deal with. It is impossible to bring them here for cross-examination; one simply has to conduct one's defense and argue one's case against an invisible opponent, because there is no one to answer. So I ask you to accept my statement that my critics fall into two classes, on the one hand my immediate accusers, and on the other those earlier ones whom I have mentioned, and you must suppose that I have first to defend myself against the latter. After all, you heard them abusing me longer ago and much more violently than these more recent accusers.

Very well, then, I must begin my defense, gentlemen, and I must try, in the short time that I have, to rid your minds of a false impression which is the work of many years. I should like this to be the result, gentlemen, assuming it to be for your advantage and my own; and I should like to be successful in my defense, but I think that it will be difficult, and I am quite aware of the nature of my task. However, let that turn out as God wills. I must obey the law and make my defense.

Let us go back to the beginning and consider what the charge is that has made me so unpopular; and has encouraged Meletus to draw up this indictment. Very well, what did my critics say in attacking my character? I must read out their affidavit, so to speak, as though they were my legal accusers: Socrates is guilty of criminal meddling, in that he inquires into things below the earth and in the sky, and makes the weaker argument defeat the stronger, and teaches others to follow his example. It runs something like that. You have seen it for yourselves in the play by Aristophanes, where Socrates goes whirling round, proclaiming that he is walking on air, and uttering a great deal of other nonsense about things of which I know nothing whatsoever, I mean no disrespect for such knowledge, if anyone really is versed in it—I do not want any more lawsuits brought against me by Meletus—but the fact is, gentlemen,, that I take no interest in it. What is more, I call upon the greater part of you as witnesses to my statement, and I appeal to all of you who have ever listened to me talking—and there are a great many to whom this applies—to clear your neighbors' minds on this point. Tell one another whether any one of you has ever heard me discuss such questions briefly or at length, and then you will realize that the other popular reports about me are equally unreliable.

The fact is that there is nothing in any of these charges, and if you have heard anyone say that I try to educate people and charge a fee, there is no truth in that either. I wish that there were, because I think that it is a fine thing if a man is qualified to teach, as in the case of Gorgias of Leontini and Prodicus of Ceos and Hippias of Elis. Each one of these is perfectly capable of going into any city and actually persuading the young men to leave the company of their fel- low citizens, with any of whom they can associate for nothing, and attach themselves to him, and pay money for the privilege, and be grateful into the bargain.

There is another expert too from Paros who I discovered was here on a visit; I happened to meet a man who has paid more in Sophists' fees than all the rest put together—I mean Callias, the son of Hipponicus. So I asked him—he has two sons, you see—Callias, I said, if your sons had been colts or calves, we should have had no difficulty in finding and engaging a trainer to perfect their natural qualities, and this trainer would have been some sort of horse dealer or agriculturalist. But seeing that they are human beings, whom do you intend to get as their instructor? Who is the expert in perfecting the human and social qualities? I assume from the fact of your having sons that you must have considered the question. Is there such a person or not?

Certainly, said he.

Who is he, and where does he come from? said I. And what does he charge?

Evenus of Paros, Socrates, said he, and his fee is five minas.

I felt that Evenus was to be congratulated if he really was a master of this art and taught it at such a moderate fee. I should certainly plume myself and give myself airs if I understood these things, but in fact, gentlemen, I do not.

Here perhaps one of you might interrupt me and say, But what is it that you do, Socrates? How is it that you have been misrepresented like this? Surely all this talk and gossip about you would never have arisen if you had confined yourself to ordinary activities, but only if your behavior was abnormal. Tell us the explanation, if you do not want us to invent it for ourselves.

This seems to me to be a reasonable request, and I will try to explain to you what it is that has given me this false notoriety. So please give me your attention. Perhaps some of you will think that I am not being serious, but I assure you that I am going to tell you the whole truth.

I have gained this reputation, gentlemen, from nothing more or less than a kind of wisdom. What kind of wisdom do I mean? Human wisdom, I suppose. It seems that I really am wise in this limited sense. Presumably the geniuses whom I mentioned just now are wise in a wisdom that is more than human. I do not know how else to account for it. I certainly have no knowledge of such wisdom, and anyone who says that I have is a liar and willful slanderer. Now, gentlemen, please do not interrupt me if I seem to make an extravagant claim, for what I am going to tell you is not my own opinion. I am going to refer you to an unimpeachable authority. I shall call as witness to my wisdom, such as it is, the god at Delphi.

You know Chaerephon, of course. He was a friend of mine from boyhood, and a good democrat who played his part with the rest of you in the recent expulsion and restoration. And you know what he was like, how enthusiastic he was over anything that he had once undertaken. Well, one day he actually went to Delphi and asked this question of the god—as I said before, gentlemen, please do not interrupt—he asked whether there was anyone wiser than myself. The priestess replied that there was no one. As Chaerephon is dead, the evidence for my statement will be supplied by his brother, who is here in court.

Please consider my object in telling you this. I want to explain to you how the attack upon my reputation first started. When I heard about the oracle's answer, I said to myself, What does the god mean? Why does he not use plain language? I am only too conscious that I have no claim to wisdom, great or small. So what can he mean by asserting that I am the wisest man in the world? He cannot be telling a lie; that would not be right for him.

After puzzling about it for some time, I set myself at last with considerable reluctance to check the truth of it in the following way. I went to interview a man with a high reputation for wisdom, because I felt that here if anywhere I should succeed in disproving the oracle and pointing out to my divine authority, You said that I was the wisest of men, but here is a man who is wiser than I am.

Well, I gave a thorough examination to this person—I need not mention his name, but it was one of our politicians that I was studying when I had this experience—and in conversation with him I formed the impression that although in many people's opinion, and especially in his own, he appeared to be wise, in fact he was not. Then when I began to try to show him that he only thought he was wise and was not really so, my efforts were resented both by him and by many of the other people present. However, I reflected as I walked away, Well, I am certainly wiser than this man. It is only too likely that neither of us has any knowledge to boast of, but he thinks that he knows something which he does not know, whereas I am quite conscious of my ignorance. At any rate it seems that I am wiser than he is to this small extent, that I do not think that I know what I do not know.

After this I went on to interview a man with an even greater reputation for wisdom, and I formed the same impression again, and here too I incurred the resentment of the man himself and a number of others.

From that time on I interviewed one person after another. I realized with distress and alarm that I was making myself unpopular, but I felt compelled to put my religious duty first. Since I was trying to find out the meaning of the oracle, I was bound to interview everyone who had a reputation for knowledge. And by dog, gentlemen, for I must be frank with you, my honest impression was this. It seemed to me, as I pursued my investigation at the god's command, that the people with the greatest reputations were almost entirely deficient, while others who were supposed to be their inferiors were much better qualified in practical intelligence.

I want you to think of my adventures as a sort of pilgrimage undertaken to establish the truth of the oracle once for all. After I had finished with the politicians I turned to the poets, dramatic, lyric, and all the rest, in the belief that here I should expose myself as a comparative ignoramus. I used to pick up what I thought were some of their most perfect works and question them closely about the meaning of what they had written, in the hope of incidentally enlarging my own knowledge. Well, gentlemen, I hesitate to tell you the truth, but it must be told. It is hardly an exaggeration to say that any of the bystanders could have explained those poems better than their actual authors. So I soon made up my mind about the poets too. I decided that it was not wisdom that enabled them to write their poetry, but a kind of instinct or inspiration, such as you find in seers and prophets who deliver all their sublime messages without knowing in the least what they mean. It seemed clear to me that the poets were in much the same case, and I also observed that the very fact that they were poets made them think that they had a perfect understanding of all other subjects, of which they were totally ignorant. So I left that line of inquiry too with the same sense of advantage that I had felt in the case of the politicians.


(Continues...)

Excerpted from The Collected Dialogues of Plato Including the Letters by Edith Hamilton, Huntington Cairns. Copyright © 1961 John Clive Graves Rouse. Excerpted by permission of PRINCETON UNIVERSITY PRESS.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Contents

EDITORIAL NOTE, xi,
INTRODUCTION, by Huntington Cairns, xiii,
SOCRATES' DEFENSE (APOLOGY), 3,
CRITO, 27,
PHAEDO, 40,
CHARMIDES, 99,
LACHES, 123,
LYSIS, 145,
EUTHYPHRO, 169,
MENEXENUS, 186,
LESSER HIPPIAS, 200,
ION, 215,
GORGIAS, 229,
PROTAGORAS, 308,
MENO, 353,
EUTHYDEMUS, 385,
CRATYLUS, 421,
PHAEDRUS, 475,
SYMPOSIUM, 526,
REPUBLIC, 575,
THEAETETUS, 845,
PARMENIDES, 920,
SOPHIST, 957,
STATESMAN, 1018,
PHILEBUS, 1086,
TIMAEUS, 1151,
CRITIAS, 1212,
LAWS, 1225,
APPENDIX,
EPINOMIS, 1517,
GREATER HIPPIAS, 1534,
LETTERS, 1560,
INDEX, 1607,

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  • Anonymous

    Posted August 11, 2004

    another commentary on Plato....

    As if after reading Plotinus, Augustine and all those Arabian philosophers with those names one can never recall, we needed another commentary on the works of Plato. Cela va de soi (it goes without saying), Plato has been remembered for a reason. Although, there are some philosophers who would consider Plato a mistake (Quine for example, if I remember rightly, refused to teach a class on Plato), I think it would be absurd not to consider Plato at all. There are some dialouges in this book (such as the Timaeus) that will make you yawn, others, like Gorgias, the Symposium and the Laws will make you wide-awake in wonder. But most importantly, these dialouges will introduce you to Socrates. Although, there is no way to ascertain whether it was Plato or Socrates speaking in these dialouges, most assume that in The Apology, The Crito and a few of Plato's other early dialouges, one gets a glimpse of the real Socrates. Socrates, in Plato's (and also Xenophanes) dialouges is a good man, one who will inspire you. He'll teach you the advantages of being open-minded, of realizing human ignorance, and above all, self-knowledge ('know thyself', 'the unexamined life is a life not worth living'). Which, in my opinion, makes Plato worth reading. I would encourage you to read these dialouges and take what you can, and then go on to Aristotle.

    2 out of 2 people found this review helpful.

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    Posted November 23, 2008

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    Posted August 16, 2009

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