LITMIR.BIZ

Скачать книгу

But that, friend Cratylus, is no answer. For if he did begin in error, he may have forced the remainder into agreement with the original error and with himself; there would be nothing strange in this, any more than in geometrical diagrams, which have often a slight and invisible flaw in the first part of the process, and are consistently mistaken in the long deductions which follow. And this is the reason why every man should expend his chief thought and attention on the consideration of his first principles:—are they or are they not rightly laid down? and when he has duly sifted them, all the rest will follow. Now I should be astonished to find that names are really consistent. And here let us revert to our former discussion: Were we not saying that all things are in motion and progress and flux, and that this idea of motion is expressed by names? Do you not conceive that to be the meaning of them?

      CRATYLUS: Yes; that is assuredly their meaning, and the true meaning.

      SOCRATES: Let us revert to episteme (knowledge) and observe how ambiguous this word is, seeming rather to signify stopping the soul at things than going round with them; and therefore we should leave the beginning as at present, and not reject the epsilon, but make an insertion of an iota instead of an epsilon (not pioteme, but epiisteme). Take another example: bebaion (sure) is clearly the expression of station and position, and not of motion. Again, the word istoria (enquiry) bears upon the face of it the stopping (istanai) of the stream; and the word piston (faithful) certainly indicates cessation of motion; then, again, mneme (memory), as any one may see, expresses rest in the soul, and not motion. Moreover, words such as amartia and sumphora, which have a bad sense, viewed in the light of their etymologies will be the same as sunesis and episteme and other words which have a good sense (compare omartein, sunienai, epesthai, sumpheresthai); and much the same may be said of amathia and akolasia, for amathia may be explained as e ama theo iontos poreia, and akolasia as e akolouthia tois pragmasin. Thus the names which in these instances we find to have the worst sense, will turn out to be framed on the same principle as those which have the best. And any one I believe who would take the trouble might find many other examples in which the giver of names indicates, not that things are in motion or progress, but that they are at rest; which is the opposite of motion.

      CRATYLUS: Yes, Socrates, but observe; the greater number express motion.

      SOCRATES: What of that, Cratylus? Are we to count them like votes? and is correctness of names the voice of the majority? Are we to say of whichever sort there are most, those are the true ones?

      CRATYLUS: No; that is not reasonable.

      SOCRATES: Certainly not. But let us have done with this question and proceed to another, about which I should like to know whether you think with me. Were we not lately acknowledging that the first givers of names in states, both Hellenic and barbarous, were the legislators, and that the art which gave names was the art of the legislator?

      CRATYLUS: Quite true.

      SOCRATES: Tell me, then, did the first legislators, who were the givers of the first names, know or not know the things which they named?

      CRATYLUS: They must have known, Socrates.

      SOCRATES: Why, yes, friend Cratylus, they could hardly have been ignorant.

      CRATYLUS: I should say not.

      SOCRATES: Let us return to the point from which we digressed. You were saying, if you remember, that he who gave names must have known the things which he named; are you still of that opinion?

      CRATYLUS: I am.

      SOCRATES: And would you say that the giver of the first names had also a knowledge of the things which he named?

      CRATYLUS: I should.

      SOCRATES: But how could he have learned or discovered things from names if the primitive names were not yet given? For, if we are correct in our view, the only way of learning and discovering things, is either to discover names for ourselves or to learn them from others.

      CRATYLUS: I think that there is a good deal in what you say, Socrates.

      SOCRATES: But if things are only to be known through names, how can we suppose that the givers of names had knowledge, or were legislators before there were names at all, and therefore before they could have known them?

      CRATYLUS: I believe, Socrates, the true account of the matter to be, that a power more than human gave things their first names, and that the names which are thus given are necessarily their true names.

      SOCRATES: Then how came the giver of the names, if he was an inspired being or God, to contradict himself? For were we not saying just now that he made some names expressive of rest and others of motion? Were we mistaken?

      CRATYLUS: But I suppose one of the two not to be names at all.

      SOCRATES: And which, then, did he make, my good friend; those which are expressive of rest, or those which are expressive of motion? This is a point which, as I said before, cannot be determined by counting them.

      CRATYLUS: No; not in that way, Socrates.

      SOCRATES: But if this is a battle of names, some of them asserting that they are like the truth, others contending that THEY are, how or by what criterion are we to decide between them? For there are no other names to which appeal can be made, but obviously recourse must be had to another standard which, without employing names, will make clear which of the two are right; and this must be a standard which shows the truth of things.

      CRATYLUS: I agree.

      SOCRATES: But if that is true, Cratylus, then I suppose that things may be known without names?

      CRATYLUS: Clearly.

      SOCRATES: But how would you expect to know them? What other way can there be of knowing them, except the true and natural way, through their affinities, when they are akin to each other, and through themselves? For that which is other and different from them must signify something other and different from them.

      CRATYLUS: What you are saying is, I think, true.

      SOCRATES: Well, but reflect; have we not several times acknowledged that names rightly given are the likenesses and images of the things which they name?

      CRATYLUS: Yes.

      SOCRATES: Let us suppose that to any extent you please you can learn things through the medium of names, and suppose also that you can learn them from the things themselves—which is likely to be the nobler and clearer way; to learn of the image, whether the image and the truth of which the image is the expression have been rightly conceived, or to learn of the truth whether the truth and the image of it have been duly executed?

      CRATYLUS: I should say that we must learn of the truth.

      SOCRATES: How real existence is to be studied or discovered is, I suspect, beyond you and me. But we may admit so much, that the knowledge of things is not to be derived from names. No; they must be studied and investigated in themselves.

      CRATYLUS: Clearly, Socrates.

      SOCRATES: There is another point. I should not like us to be imposed upon by the appearance of such a multitude of names, all tending in the same direction. I myself do not deny that the givers of names did really give them under the idea that all things were in motion and flux; which was their sincere but, I think, mistaken opinion. And having fallen into a kind of whirlpool themselves, they are carried round, and want to drag us in after them. There is a matter, master Cratylus, about which I often dream, and should like to ask your opinion: Tell me, whether there is or is not any absolute beauty or good, or any other absolute existence?

      CRATYLUS: Certainly, Socrates, I think so.

      SOCRATES: Then let us seek the true beauty: not asking whether a face is fair, or anything of that sort, for all such things appear to be in a flux; but let us ask whether the true beauty is not always beautiful.

      CRATYLUS: Certainly.

      SOCRATES: And can we rightly speak of a beauty which is always passing away, and is first this and then that; must not the same thing be born and retire and vanish while the word is in our mouths?

      CRATYLUS:

Скачать книгу