蘇格拉底和柏拉圖

蘇格拉底，出身貧寒，是西方哲學的奠基人。他畢生追求哲學思考和理想社會。柏拉圖，出身富貴，是蘇格拉底的學生，跟老師有一樣的追求，對老師十分崇敬。蘇格拉底治學教學數十年，沒有留下任何著作，不像中國的老子，被人“敲詐”出一篇“道德經”來。

蘇格拉底的言論，主要被記載於柏拉圖和喜劇詩人亞里士多芬的著作中。亞里士多芬對蘇格拉底譏諷較多，故其記載的蘇格拉底言論可信度不高。柏拉圖是蘇格拉底的忠實學生，其“對話”中的故事或親歷或從親歷者處聽得，故事中的人物都是真實的，理論上說他的記載可信度應該很高。可是人們弄不清“對話”中蘇格拉底的話，是原話，還是柏拉圖借蘇格拉底之口表達自己的觀點。例如“理想國”，人類思想史上里程碑，被公認是表達了柏拉圖的思想。但柏拉圖的學生亞里士多德在他的“政治學”一書中，開篇即攻擊蘇格拉底在柏拉圖“理想國”中的論點，似乎認為“理想國”忠實記載了蘇格拉底的言論。

古希臘男風

蘇格拉底和柏拉圖生活的時代的希臘，男同性戀盛行。中文稱“古希臘男風”，英文稱“Greek Love”。男同性戀被認為是美好浪漫高尚的。男女戀和女女戀被認為檔次要底點。高尚的男同性戀，同樣有騙財騙色，老牛啃嫩草，“小三小四”等問題。

會飲篇

這篇對話中的故事是柏拉圖從朋友處聽來。悲劇詩人阿伽松在戲劇大賽中奪冠，在家裡舉辦宴會慶祝，高朋滿座。蘇格拉底是高朋之一。酒足飯飽，有人提議停止飲酒聽音樂，討論點嚴肅問題。於是有人提出各種神，甚至於食鹽這樣的東西，都能得到詩人的讚美，唯很重要的愛神無此待遇，甚為不公。我等何不藉此機會讚美一下愛神和愛情？“會飲篇”被認為是最完美的柏拉圖對話，“蘇格拉底辯證法”在其中得到盡情發揮。該篇的中文翻譯和英文翻譯本語言都十分優美。本想自己為文中的重要段落寫幾句介紹，但不想破壞翻譯本的美感，直接搬來較好。

    蘇格拉底在赴宴的路上突然發愣，所以遲到。進屋後阿伽松請他坐在自己旁邊，問他剛才發愣發出何等大智慧？蘇格拉底道：

    我真希望智慧是某種能夠一起分享的東西，好比說，它能夠像流動的水，通過一根毛線，從一個裝滿水的杯子流入一個空杯。如果智慧就是這樣流動的，那麼我就要為能坐在你身邊而慶幸了，因為你的各種智慧很快就會流到我身上來。我的理智太虛幻，就像夢一樣，而你阿伽松的智慧卻是光輝燦爛的──從幼年起，它就光彩奪目，我們怎能忘了就在前天，三萬希臘同胞已經見證了你的智慧。

How I wish, said Socrates, taking his place as he was desired, that wisdom could be infused by touch, out of the fuller the emptier man, as water runs through wool out of a fuller cup into an emptier one; if that were so, how greatly should I value the privilege of reclining at your side! For you would have filled me full with a stream of wisdom plenteous and fair; whereas my own is of a very mean and questionable sort, no better than a dream. But yours is bright and full of promise, and was manifested forth in all the splendour of youth the day before yesterday, in the presence of more than thirty thousand Hellenes.

斐德羅首先就愛情問題發言(片段)：　

這樣，我們看到愛的古老是普世公認的，而且是人類一切最高幸福的源泉。就我個人來

說，我說不出有什麼幸福能比得上做一個溫柔的有愛情的人，或者對有愛情的人來說，

做被他所愛的青年。一個人要想過上一種良好的生活，出身、地位、財富都靠不住，只有愛情像一座燈塔，指明人生的航程。我該怎麼描述愛呢？愛就是對邪惡的輕視，愛就是對善的盡力效仿，假如沒有愛，無論是城邦還是公民，都不可能從事任何偉大或高尚的工作。我敢說，如果一個人有了愛情，那麼當他做了丟人的事情，或者受旁人凌辱，在這個時候他會感到羞恥，但若是被父親、朋友或者其他人看見，那麼他會感到比較容易忍受。對被愛的人來說也一樣，如果他丟人的事被愛他的人發現，那麼他會羞得無地自容。

再說，一個城邦工一支軍隊如果不是全部由相有的人組成，它又如何能有一咱很好的統

治，使人相互仿效，棄惡從善呢？這樣的人會並肩作戰，我甚至要說，他們人數雖少但卻能征服全世界。因為在這樣的軍隊裡，有愛情的人要是想扔下武器，逃離戰場，都會害怕被他的情人看到，他寧可馬上死一千回，也不願意在情人面前丟醜。有愛情的人也不會眼見自己的情人陷入危險而不去營救，縱然是膽小鬼也會在愛情的激勵下變成一名勇士。荷馬寫道，有些神把“力量”吹入英雄的胸中，我們可以說，這就是愛神的力量在影響有愛情的人的心。

還有，只有愛能使人為了挽救他人的性命而犧牲自己，不但是男人，而且女人也一樣。

在這點上，我們希臘人要想做見證，那麼沒有比阿爾刻提斯更好的見證了，當時她願意替丈夫去死。他雖有父母，但父母對他的親情與阿爾刻提斯的愛情相比大為遜色。他們對兒子的態度就好像不是已出，徒有父母之空名。但是阿爾刻提斯做出了偉大的犧牲，

不僅凡人這樣看，而且諸神也這樣看，這種偉大得到了回報──在眾多行為高尚的人中間只有很少一些人能得到這樣的恩惠──她死以後，她的靈魂從冥府回到陽間。

First in the train of gods, he fashioned Love. And Acusilaus agrees with Hesiod. Thus numerous are the witnesses who acknowledge Love to be the eldest of the gods. And not only is he the eldest, he is also the source of the greatest benefits to us. For I know not any greater blessing to a young man who is beginning life than a virtuous lover or to the lover than a beloved youth. For the principle which ought to be the guide of men who would nobly live at principle, I say, neither kindred, nor honour, nor wealth, nor any other motive is able to implant so well as love. Of what am I speaking? Of the sense of honour and dishonour, without which neither states nor individuals ever do any good or great work. And I say that a lover who is detected in doing any dishonourable act, or submitting through cowardice when any dishonour is done to him by another, will be more pained at being detected by his beloved than at being seen by his father, or by his companions, or by any one else. The beloved too, when he is found in any disgraceful situation, has the same feeling about his lover. And if there were only some way of contriving that a state or an army should be made up of lovers and their loves, they would be the very best governors of their own city, abstaining from all dishonour, and emulating one another in honour; and when fighting at each other's side, although a mere handful, they would overcome the world. For what lover would not choose rather to be seen by all mankind than by his beloved, either when abandoning his post or throwing away his arms? He would be ready to die a thousand deaths rather than endure this. Or who would desert his beloved or fail him in the hour of danger? The veriest coward would become an inspired hero, equal to the bravest, at such a time; Love would inspire him. That courage which, as Homer says, the god breathes into the souls of some heroes, Love of his own nature infuses into the lover.

Love will make men dare to die for their beloved-love alone; and women as well as men. Of this, Alcestis, the daughter of Pelias, is a monument to all Hellas; for she was willing to lay down her life on behalf of her husband, when no one else would, although he had a father and mother; but the tenderness of her love so far exceeded theirs, that she made them seem to be strangers in blood to their own son, and in name only related to him; and so noble did this action of hers appear to the gods, as well as to men, that among the many who have done virtuously she is one of the very few to whom, in admiration of her noble action, they have granted the privilege of returning alive to earth; such exceeding honour is paid by the gods to the devotion and virtue of love.

第二個發言鮑薩尼亞的發言(片段)是柏拉圖式戀愛的核心部分：

我們可以這樣說，一切行為就其本身來說並無好壞之分。比如我們現在做的事就無所謂好壞，喝酒、唱歌、說話本身也不包含任何德性。因為每種行為的結果取決於它是如何實施的。行為的方式正確，做得好，那麼這個行為就是好的，但若做得不好，那麼這個行為就是壞的。這個道理也適用於愛，因為值得敬重的或高尚的並不是愛這個行為本身，而只有在愛神的推動下，我們高尚地去愛，這個時候愛才是值得敬重的或者是高尚的。

好吧，先生們，屬地的阿芙洛狄忒的愛確實是一種非常世俗的愛，這種愛起作用的方式

是隨意的。這種愛統治着下午人的情慾。首先，這些人既受女人的吸引，也受男童的吸引；其次，不管他們愛的是什麼人，他們關注的是肉體而非靈魂；最後，他們向那些最愚蠢的人求愛，因為他們追求肉體享受，根本不在乎這種享受是高尚的還是卑鄙的。因此，這些人只要能找到作樂的對象，都會與之苟合，不管好壞。這就是年紀較輕的那位阿芙洛狄忒的愛，男人和女人都分有這種性質。

但是屬天的愛源於一位出身與女性無關的女神，她的性質也完全是男性的，在兩位阿芙洛狄忒中間，這位女神較為年長，沒有沾染任何荒淫和放蕩。她的愛激勵人們把愛情放到男性身上，在這種愛的激勵下，人們會更喜歡強壯和聰明的人。我們總能看到，完全受這位比較年長的愛神支配的人一般說來要到長第一撮鬍子時才會引人注目，甚至在那些愛男童的人中間，理智尚未成熟的少年不會引起他們的愛慕。在我看來，愛上這般年紀的人實際上準備把自己的全部時間花在他身上，要與他共度一生；他也不會利用那少年的年幼無知來欺騙他，誘惑他，繼而又喜新厭舊。

。。。。

因此，在同意青年接受愛情之前，我們必須把兩條法律結合起來，一條涉及愛男童，一

條涉及追求智慧和其他美德。當有愛情的人與被愛者來到一起的時候，他們各自受到某條法律的支配，前者合法地做他所愛的青年的奴隸，以此回報青年對他的依存，後者合法地獻身於他的朋友，因為這個朋友正在幫助他成為聰明人和好人，一方把他的智慧和美德與另一方分享，另一方雖然在這方面貧乏，但能從朋友那裡得到免費的教育。我要說，當且僅當產生愛情的人能同時遵守這兩條法律，他們愛的行為才走上了正道。抱着這種希望，愛情縱然失敗也不足為恥，而其他任何企圖，無論有無實現，其本身就是可恥的。

舉例來說，假如一位青年為了富有，接受了一位所謂富人的愛情，後來他發現自己看錯了，那個愛他的人實際上很窮，是個身無分文的誘姦者。可見抱着這種希望去接受愛

情是不可靠的，有這種希望也表明他自己是個什麼樣的人，也就是說他為了錢可以侍候任何人，為他做任何事，這當然是很不光榮的。再假定這個青年接受了一個人的愛情，因為他相信這個人有美德，希望通過這樣的交往改善自己的品性，那麼即使後來發現他自己上當受騙，那個愛他的人實際上很壞，是個下流的惡棍，他的這種錯誤仍有某種高尚的成分在內，因為他的希望表明了他自己是個什麼樣的人，他為了能夠取得美德方面的進步，願意為他做任何事情。先生們，這種情況不是比前一種情況更值得肯定嗎？總之，允許人們為了美德而擁有愛情，這種做法是正確的。這就是天上的阿芙洛狄忒之愛，

它本身屬於天，對城邦和個人都彌足珍貴，因為它約束着有愛情的人和被愛的人，要他們最熱忱地注重道德方面的進步，而其他各種愛都是地上的阿芙洛狄忒的追隨者。斐德羅，這就是我的即席發言，關於愛這個主題我就說到這裡吧。

And am I not right in asserting that there are two goddesses? The elder one, having no mother, who is called the heavenly Aphrodite-she is the daughter of Uranus; the younger, who is the daughter of Zeus and Dione-her we call common; and the Love who is her fellow-worker is rightly named common, as the other love is called heavenly. All the gods ought to have praise given to them, but not without distinction of their natures; and therefore I must try to distinguish the characters of the two Loves. Now actions vary according to the manner of their performance. Take, for example, that which we are now doing, drinking, singing and talking these actions are not in themselves either good or evil, but they turn out in this or that way according to the mode of performing them; and when well done they are good, and when wrongly done they are evil; and in like manner not every love, but only that which has a noble purpose, is noble and worthy of praise. The Love who is the offspring of the common Aphrodite is essentially common, and has no discrimination, being such as the meaner sort of men feel, and is apt to be of women as well as of youths, and is of the body rather than of the soul-the most foolish beings are the objects of this love which desires only to gain an end, but never thinks of accomplishing the end nobly, and therefore does good and evil quite indiscriminately. The goddess who is his mother is far younger than the other, and she was born of the union of the male and female, and partakes of both.

But the offspring of the heavenly Aphrodite is derived from a mother in whose birth the female has no part,-she is from the male only; this is that love which is of youths, and the goddess being older, there is nothing of wantonness in her. Those who are inspired by this love turn to the male, and delight in him who is the more valiant and intelligent nature; any one may recognise the pure enthusiasts in the very character of their attachments. For they love not boys, but intelligent, beings whose reason is beginning to be developed, much about the time at which their beards begin to grow. And in choosing young men to be their companions, they mean to be faithful to them, and pass their whole life in company with them, not to take them in their inexperience, and deceive them, and play the fool with them, or run away from one to another of them.

。。。。。。。。。。。。。。。。。。。。

For we have a custom, and according to our custom any one who does service to another under the idea that he will be improved by him either in wisdom, or, in some other particular of virtue-such a voluntary service, I say, is not to be regarded as a dishonour, and is not open to the charge of flattery. And these two customs, one the love of youth, and the other the practice of philosophy and virtue in general, ought to meet in one, and then the beloved may honourably indulge the lover. For when the lover and beloved come together, having each of them a law, and the lover thinks that he is right in doing any service which he can to his gracious loving one; and the other that he is right in showing any kindness which he can to him who is making him wise and good; the one capable of communicating wisdom and virtue, the other seeking to acquire them with a view to education and wisdom, when the two laws of love are fulfilled and meet in one-then, and then only, may the beloved yield with honour to the lover. Nor when love is of this disinterested sort is there any disgrace in being deceived, but in every other case there is equal disgrace in being or not being deceived. For he who is gracious to his lover under the impression that he is rich, and is disappointed of his gains because he turns out to be poor, is disgraced all the same: for he has done his best to show that he would give himself up to any one's "uses base" for the sake of money; but this is not honourable. And on the same principle he who gives himself to a lover because he is a good man, and in the hope that he will be improved by his company, shows himself to be virtuous, even though the object of his affection turn out to be a villain, and to have no virtue; and if he is deceived he has committed a noble error. For he has proved that for his part he will do anything for anybody with a view to virtue and improvement, than which there can be nothing nobler. Thus noble in every case is the acceptance of another for the sake of virtue. This is that love which is the love of the heavenly godess, and is heavenly, and of great price to individuals and cities, making the lover and the beloved alike eager in the work of their own improvement. But all other loves are the offspring of the other, who is the common goddess. To you, Phaedrus, I offer this my contribution in praise of love, which is as good as I could make extempore.

“會飲篇”里最重要的辯論是在阿伽淞和蘇格拉底之間展開，從對愛神的認識談到對智慧知識和美的愛和追求，超出了世俗愛情的範疇。下次再搬運。