苏格拉底和柏拉图

苏格拉底，出身贫寒，是西方哲学的奠基人。他毕生追求哲学思考和理想社会。柏拉图，出身富贵，是苏格拉底的学生，跟老师有一样的追求，对老师十分崇敬。苏格拉底治学教学数十年，没有留下任何著作，不像中国的老子，被人“敲诈”出一篇“道德经”来。

苏格拉底的言论，主要被记载于柏拉图和喜剧诗人亚里士多芬的著作中。亚里士多芬对苏格拉底讥讽较多，故其记载的苏格拉底言论可信度不高。柏拉图是苏格拉底的忠实学生，其“对话”中的故事或亲历或从亲历者处听得，故事中的人物都是真实的，理论上说他的记载可信度应该很高。可是人们弄不清“对话”中苏格拉底的话，是原话，还是柏拉图借苏格拉底之口表达自己的观点。例如“理想国”，人类思想史上里程碑，被公认是表达了柏拉图的思想。但柏拉图的学生亚里士多德在他的“政治学”一书中，开篇即攻击苏格拉底在柏拉图“理想国”中的论点，似乎认为“理想国”忠实记载了苏格拉底的言论。

古希腊男风

苏格拉底和柏拉图生活的时代的希腊，男同性恋盛行。中文称“古希腊男风”，英文称“Greek Love”。男同性恋被认为是美好浪漫高尚的。男女恋和女女恋被认为档次要底点。高尚的男同性恋，同样有骗财骗色，老牛啃嫩草，“小三小四”等问题。

会饮篇

这篇对话中的故事是柏拉图从朋友处听来。悲剧诗人阿伽松在戏剧大赛中夺冠，在家里举办宴会庆祝，高朋满座。苏格拉底是高朋之一。酒足饭饱，有人提议停止饮酒听音乐，讨论点严肃问题。于是有人提出各种神，甚至于食盐这样的东西，都能得到诗人的赞美，唯很重要的爱神无此待遇，甚为不公。我等何不借此机会赞美一下爱神和爱情？“会饮篇”被认为是最完美的柏拉图对话，“苏格拉底辩证法”在其中得到尽情发挥。该篇的中文翻译和英文翻译本语言都十分优美。本想自己为文中的重要段落写几句介绍，但不想破坏翻译本的美感，直接搬来较好。

    苏格拉底在赴宴的路上突然发愣，所以迟到。进屋后阿伽松请他坐在自己旁边，问他刚才发愣发出何等大智慧？苏格拉底道：

    我真希望智慧是某种能够一起分享的东西，好比说，它能够像流动的水，通过一根毛线，从一个装满水的杯子流入一个空杯。如果智慧就是这样流动的，那么我就要为能坐在你身边而庆幸了，因为你的各种智慧很快就会流到我身上来。我的理智太虚幻，就像梦一样，而你阿伽松的智慧却是光辉灿烂的──从幼年起，它就光彩夺目，我们怎能忘了就在前天，三万希腊同胞已经见证了你的智慧。

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.

斐德罗首先就爱情问题发言(片段)：　

这样，我们看到爱的古老是普世公认的，而且是人类一切最高幸福的源泉。就我个人来

说，我说不出有什么幸福能比得上做一个温柔的有爱情的人，或者对有爱情的人来说，

做被他所爱的青年。一个人要想过上一种良好的生活，出身、地位、财富都靠不住，只有爱情像一座灯塔，指明人生的航程。我该怎么描述爱呢？爱就是对邪恶的轻视，爱就是对善的尽力效仿，假如没有爱，无论是城邦还是公民，都不可能从事任何伟大或高尚的工作。我敢说，如果一个人有了爱情，那么当他做了丢人的事情，或者受旁人凌辱，在这个时候他会感到羞耻，但若是被父亲、朋友或者其他人看见，那么他会感到比较容易忍受。对被爱的人来说也一样，如果他丢人的事被爱他的人发现，那么他会羞得无地自容。

再说，一个城邦工一支军队如果不是全部由相有的人组成，它又如何能有一咱很好的统

治，使人相互仿效，弃恶从善呢？这样的人会并肩作战，我甚至要说，他们人数虽少但却能征服全世界。因为在这样的军队里，有爱情的人要是想扔下武器，逃离战场，都会害怕被他的情人看到，他宁可马上死一千回，也不愿意在情人面前丢丑。有爱情的人也不会眼见自己的情人陷入危险而不去营救，纵然是胆小鬼也会在爱情的激励下变成一名勇士。荷马写道，有些神把“力量”吹入英雄的胸中，我们可以说，这就是爱神的力量在影响有爱情的人的心。

还有，只有爱能使人为了挽救他人的性命而牺牲自己，不但是男人，而且女人也一样。

在这点上，我们希腊人要想做见证，那么没有比阿尔刻提斯更好的见证了，当时她愿意替丈夫去死。他虽有父母，但父母对他的亲情与阿尔刻提斯的爱情相比大为逊色。他们对儿子的态度就好像不是已出，徒有父母之空名。但是阿尔刻提斯做出了伟大的牺牲，

不仅凡人这样看，而且诸神也这样看，这种伟大得到了回报──在众多行为高尚的人中间只有很少一些人能得到这样的恩惠──她死以后，她的灵魂从冥府回到阳间。

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.

第二个发言鲍萨尼亚的发言(片段)是柏拉图式恋爱的核心部分：

我们可以这样说，一切行为就其本身来说并无好坏之分。比如我们现在做的事就无所谓好坏，喝酒、唱歌、说话本身也不包含任何德性。因为每种行为的结果取决于它是如何实施的。行为的方式正确，做得好，那么这个行为就是好的，但若做得不好，那么这个行为就是坏的。这个道理也适用于爱，因为值得敬重的或高尚的并不是爱这个行为本身，而只有在爱神的推动下，我们高尚地去爱，这个时候爱才是值得敬重的或者是高尚的。

好吧，先生们，属地的阿芙洛狄忒的爱确实是一种非常世俗的爱，这种爱起作用的方式

是随意的。这种爱统治着下午人的情欲。首先，这些人既受女人的吸引，也受男童的吸引；其次，不管他们爱的是什么人，他们关注的是肉体而非灵魂；最后，他们向那些最愚蠢的人求爱，因为他们追求肉体享受，根本不在乎这种享受是高尚的还是卑鄙的。因此，这些人只要能找到作乐的对象，都会与之苟合，不管好坏。这就是年纪较轻的那位阿芙洛狄忒的爱，男人和女人都分有这种性质。

但是属天的爱源于一位出身与女性无关的女神，她的性质也完全是男性的，在两位阿芙洛狄忒中间，这位女神较为年长，没有沾染任何荒淫和放荡。她的爱激励人们把爱情放到男性身上，在这种爱的激励下，人们会更喜欢强壮和聪明的人。我们总能看到，完全受这位比较年长的爱神支配的人一般说来要到长第一撮胡子时才会引人注目，甚至在那些爱男童的人中间，理智尚未成熟的少年不会引起他们的爱慕。在我看来，爱上这般年纪的人实际上准备把自己的全部时间花在他身上，要与他共度一生；他也不会利用那少年的年幼无知来欺骗他，诱惑他，继而又喜新厌旧。

。。。。

因此，在同意青年接受爱情之前，我们必须把两条法律结合起来，一条涉及爱男童，一

条涉及追求智慧和其他美德。当有爱情的人与被爱者来到一起的时候，他们各自受到某条法律的支配，前者合法地做他所爱的青年的奴隶，以此回报青年对他的依存，后者合法地献身于他的朋友，因为这个朋友正在帮助他成为聪明人和好人，一方把他的智慧和美德与另一方分享，另一方虽然在这方面贫乏，但能从朋友那里得到免费的教育。我要说，当且仅当产生爱情的人能同时遵守这两条法律，他们爱的行为才走上了正道。抱着这种希望，爱情纵然失败也不足为耻，而其他任何企图，无论有无实现，其本身就是可耻的。

举例来说，假如一位青年为了富有，接受了一位所谓富人的爱情，后来他发现自己看错了，那个爱他的人实际上很穷，是个身无分文的诱奸者。可见抱着这种希望去接受爱

情是不可靠的，有这种希望也表明他自己是个什么样的人，也就是说他为了钱可以侍候任何人，为他做任何事，这当然是很不光荣的。再假定这个青年接受了一个人的爱情，因为他相信这个人有美德，希望通过这样的交往改善自己的品性，那么即使后来发现他自己上当受骗，那个爱他的人实际上很坏，是个下流的恶棍，他的这种错误仍有某种高尚的成分在内，因为他的希望表明了他自己是个什么样的人，他为了能够取得美德方面的进步，愿意为他做任何事情。先生们，这种情况不是比前一种情况更值得肯定吗？总之，允许人们为了美德而拥有爱情，这种做法是正确的。这就是天上的阿芙洛狄忒之爱，

它本身属于天，对城邦和个人都弥足珍贵，因为它约束着有爱情的人和被爱的人，要他们最热忱地注重道德方面的进步，而其他各种爱都是地上的阿芙洛狄忒的追随者。斐德罗，这就是我的即席发言，关于爱这个主题我就说到这里吧。

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.

“会饮篇”里最重要的辩论是在阿伽淞和苏格拉底之间展开，从对爱神的认识谈到对智慧知识和美的爱和追求，超出了世俗爱情的范畴。下次再搬运。