柏拉圖蘇氏自辯 經典名句A-Z （感謝瑋庭老師和臻霖老師協助）
2020/10/10 感謝臻霖老師完成校對
參考書目: 王財貴主編 (2004)，柏拉圖蘇氏自辯 (Socrates'
Defence - Apology by Plato)。臺北：讀經出版社。
A- And if I say again that the greatest good of man is daily to converse about
virtue. And all that concerning which
you hear me examining myself and others, and that the life which is unexamined
is not worth living that you are still less likely to believe.
— Plato (427-347 B.C.)
而如果我對你們說，一個人所能做的最高尚的事就是討論善的問題和其他我所談論過並以此檢驗過我自己和其他人的題目；不討論這些，就是虛度時光；不以這些來檢驗生活，生活就沒有價值，你們更不會相信。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 99-100)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
A- And then I
showed, not in words only, but in deed, that, if I may be allowed to use such
an expression, I cared not a straw for death. And that my only fear was the fear of doing an
unrighteous or unholy thing. For the
strong arm of that oppressive power did not frighten me into doing wrong.
— Plato (427-347 B.C.)
我再度不用語言、而用我的行動來說明：死對我來說實在不算什麼。這不是誇張，對我來說最重要的就是不做錯事和壞事。儘管政府是強有力的，但它不能脅迫我去做不義之事。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by Plato. In
T. K. Wong (Ed.), Socrates' Defence - Apology by Plato (pp.
75-76)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
B- Being the
appearance of knowing the unknown; since no one knows whether death, which they
in their fear apprehend to be the greatest evil. May not be the greatest
good. Is there not here conceit of
knowledge, which is a disgraceful sort of ignorance?
— Plato (427-347 B.C.)
實際上，沒有人知道死是否就真的不是一個人所能獲得的最大幸福，但人們都畏懼死亡，好像他們確知死是最大的不幸。這種無知，即以不知為知，是最糟糕的無知。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (p. 60)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
B- But I thought
that I ought not to do anything common or mean in the hour of danger: Nor do I
now repent of the manner of my defence, and I would rather die having spoken
after my manner, than speak in your manner and live. For neither in war nor yet at law ought any
man to use every way of escaping death. For
often in battle there is no doubt that if a man will throw away his arms, and
fall on his knees before his pursuers, he may escape death. And in other dangers there are other ways of
escaping death, if a man is willing to say and do anything. The difficulty, my friend, is not in avoiding
death, but in avoiding unrighteousness; for that runs faster than death.
— Plato (427-347 B.C.)
但我並不認為由於我處於危險中，就必須奴顏婢膝。我至今不悔我剛才的辯護方式。法庭如同戰場，無論我和他人都不應費盡心機去逃避死亡。在戰鬥中，顯然經常有這種情況，只要你放下武器，向追捕你的人乞憐，就可以避免一死。在各種危險面前都有很多逃避死亡的辦法，只要你寡廉鮮恥到什麼也不顧及，就可以死裡逃生。但我想，尊敬的陪審員們，真正的困難不是逃避死亡，而是避免做不義之事；不義之事比死亡更難逃避。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 104-105)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯 。臺北：讀經出版社。（原著出版於2004）
B- But where I
could do the greatest good privately to everyone of you. Thither I went, and sought to persuade every
man among you that he must look to himself. And seek virtue and wisdom before he looks to
his private interests, and look to the state before he looks to the interests
of the state.
— Plato (427-347 B.C.)
我只是儘量去做我認為對你們最有利的事情： 我試圖說服你們每個人不要更多考慮實際利益，而要更多關心心靈的安寧和道德的完善，更多地考慮國家利益和其他公眾利益。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (p. 93)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
B- But, setting aside the question of dishonor, there seems to be something
wrong in petitioning a judge, and thus procuring an acquittal instead of
informing and convincing him. For his
duty is, not to make a present of justice, but to give judgment. And he has sworn that he will judge according
to the laws. And not according to his
own good pleasure and neither he nor we should get into the habit of perjuring
ourselves - there can be no piety in that.
— Plato (427-347 B.C.)
除了剛才所說的外，親愛的陪審員們，我認為，對一個人來說，向陪審團乞求或以乞憐來使自己得到赦免，都是不對的。他應該向陪審團提供事實，以說理來說服他們。陪審團則不能徇私枉法，而要據正義之所在做出判決。尊敬的陪審員們，你們的誓詞不允許你們隨意判決，而是要求你們秉公執法。所以，我們絕不能縱容你們違背誓詞的行為，你們自己也不應姑息自己的這一行為，否則，我們雙方都會獲罪。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 88-89)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
F- For I do nothing but go about
persuading you all, old and young alike, not to take thought for your persons
and your properties. But first and
chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money,
but that from virtue come money and every other good of man, public as well as
private.
— Plato (427-347 B.C.)
我所有的時間都用來試圖說服你們、青年人和老年人，要首先和主要去關心你們心靈的最大幸福， 而不要去關心肉體享受和財產。我要到處去宣稱，「財富不能帶來善，而善能帶來財富和其他一切幸福。不論對個人還是對國家都是如此。」。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 64-65)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
F- For if you think that by killing men you can avoid the accuser censuring
your lives, you are mistaken. That is
not a way of escape which is either possible or honorable. The easiest and noblest way is not to be
crushing others, but to be improving yourselves.
— Plato (427-347 B.C.)
如果你們指望以置人於死地的方法制止人們公開譴責你們生平的過失，那你們就太不理智了。以這種方式逃避對自己的譴責既不可能也不光彩。最好的和最易行的辦法不是堵住別人的嘴，而是盡可能去做一個善良的人。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 107-108)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
F- For wherever
a man’s place is, whether the place which he has chosen or that in which he has
been placed by a commander. There he
ought to remain in the hour of danger; he should not think of death or of
anything, but of disgrace.
— Plato (427-347 B.C.)
一個人只要找到了他在生活中的位置，無論這是由於對自己有利還是出於服從命令，我相信為了榮譽，他會正視危險，不惜付出生命和一切。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 57-58)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
I- I can give you as proofs of this, not words only, but
deeds, which you value more than words. Let me tell you a passage of my own
life, which will prove to you that I should never have yielded to injustice
from any fear of death. And that if I
had not yielded I should have died at once. — Plato (427-347
B.C.)
我將對我所言提出可靠的證明，這一證明不是理論性的，而是你們更為重視的事實。請你們注意聽我講述我的親身經歷，這樣，你們就會瞭解到，我從不由於怕死而違心地服從任何權威，即便以生命為代價也在所不惜。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 72-73)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
I- If this was the condition on which you let me go, I
should reply: Men of Athens, I honor and love you. But I shall obey God rather than you, and
while I have life and strength I shall never cease from the practice and
teaching of philosophy. Exhorting anyone
whom I meet after my manner, and convincing him.
— Plato (427-347 B.C.)
假如你們以此為條件釋放我，我會回答說:「尊敬的陪審員們，我是深受你們恩惠的忠實僕人，但我更應該聽命於神，只要我還有一口氣，只要我還能活動，我就絕不能終止追求哲理的實踐。我不能不勸告你們，我必須向我所遇到的每個人闡明真理。」
— 柏拉圖 (Plato)(n. d.)。Socrates' Defence - Apology by Plato. In
T. K. Wong (Ed.), Socrates' Defence - Apology by Plato (p.
62)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
J- Ji Kang asked
how to cause the people to reverence their ruler, to be faithful to him, and to
urge themselves to virtue. The Master
said, “Let him preside over them with gravity; - then they will reverence him. Let him be filial and kind to all; - then they
will be faithful to him. Let him advance
the good and teach the incompetent; - then they will eagerly seek to be
virtuous.”
—The Confucian Analects Book (n. d.)
季康子問:「使民敬忠以勸，如之何?」子曰:「臨之以莊，則敬。孝慈，則忠。舉善而教不能，則勸。」
— Anonymous (n. d.)。The Confucian
Analects。 In T. K.
Wong (Ed.), Socrates' Defence - Apology by Plato (p.
144)。論語。載於王財貴教授主編，柏拉圖蘇氏自辯 。臺北：讀經出版社。（原著出版於2004）
L- Let us reflect in another way, and we
shall see that there is great reason to hope that death is a good, for one of
two things. Either death is a state of
nothingness and utter unconsciousness. Or, as men say, there is a change and
migration of the soul from this world to another. — Plato (427-347
B.C.)
從其他方面看，死亡也有理由被看作好的結果。死是兩種境界之一，或是靈魂與肉體俱滅，死者對於任何事物都無知覺；或者如世俗所說，死亡就是靈魂從一處移居到另一處。
— 柏拉圖 (Plato)(n. d.)。Socrates' Defence - Apology by Plato. In
T. K. Wong (Ed.), Socrates' Defence - Apology by Plato (p.
111)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
M- Meletus and
Anytus will not injure me: they cannot; for it is not in the nature of things
that a bad man should injure a better than himself. I do not deny that he may, perhaps, kill him,
or drive him into exile, or deprive him of civil rights. And he may imagine, and others may imagine,
that he is doing him a great injury. But
in that I do not agree with him; for the evil of doing as Anytus is doing - of
unjustly taking away another man’s life - is greater far. — Plato (427-347
B.C.)
不論是墨圖勒斯還是安尼圖斯都絲毫不能傷害我，他們沒有這個力量，因為我相信，神的法律絕不允許一個好人被一個壞人所傷害。無疑我的原告可以把我置於死地，或者放逐我或者剝奪我公民權，縱然他和其他人都認為這些對我是最大的災難，我卻不這麼認為。我相信，像他這樣試圖把一個無罪的人置於死地，結果要比我壞得多。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 66-67)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
M-Mencius said, “All things are already complete in us. There is no greater delight than to be
conscious of sincerity on self-examination. If one acts with a vigorous effort at the law
of reciprocity, when he seeks for the realization of perfect virtue, nothing
can be closer than his approximation to it.”
— The Works of Mencius (n. d.)
孟子曰:「萬物皆備於我。反身而誠，樂莫大焉。強恕而行，求仁莫近焉。」
— Mencius (n. d.)。The Works of
Mencius. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 159-160)。孟子。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
M- Meng Yi asked what filial piety was. The
Master said, “It is not being disobedient.” As Fan Chi was driving him, the Master told
him, saying, “Meng Sun asked me what filial piety was, and I answered him, -
“Not being disobedient.” Fan Chi said,
“What did you mean?” The Master replied,
“That parents, when alive, should be served according to propriety; that, when
dead, they should be buried according to propriety; and that they should be
sacrificed according to propriety.”
— The Confucian Analects Book (n. d.)
孟懿子問孝。子曰:「無違。」樊遲御，子告之曰:「孟孫問孝於我，我對曰:「無違。」樊遲曰: 「何謂也?」子曰:「生，事之以禮。死，葬之以禮，祭之以禮。」
— Anonymous (n. d.)。The Confucian
Analects. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 137-138)。論語。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
N- Now if you suppose that there is no consciousness, but a sleep like the
sleep of him who is undisturbed even by the sight of dreams. Death will be an unspeakable gain. For if a person were to select the night in
which his sleep was undisturbed even by dreams, and were to compare with this
the other days and nights of his life. And
then were to tell us how many days and nights he had passed in the course of
his life better and more pleasantly than this one. I think that any man, I will not say a private
man, but the great king will not find many such days or nights, when compared
with the others. Now if death is like
this, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place,
and there, as men say, all the dead are, what good, O my friends and judges,
can be greater than this?
如果死後沒有知覺，就像無夢的睡眠，死就一定是一個奇妙的境界。我想如果讓任何人把他沉睡無夢的夜晚與他一生中度過的其他日日夜夜相比較，在充分思考後指出，他的一生中有多少日日夜夜比他沉睡無夢的夜晚更美好、更幸福，我想，即使是波斯王都會發現這樣的日子屈指可數，更不要說一般人了。如果死就像這樣，我就把它稱為福氣。如果你們這樣看問題的話，那麼可以把死後的整個時間看做並不比一夜更長。按另外一種觀點來看，死是靈魂從此處移居到彼處，如果這一說法是真的，所有的死人都在那一處，那還有比到那裏去更幸福的事嗎?
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 111-113)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
O- On this
account, the superior man does not wait till he sees things, to be cautious,
nor till he hears things, to be apprehensive. There is nothing more visible than what is
secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over
himself, when he is alone.
— The Doctrine of the Mean (n. d.)
是故，君子戒慎乎其所不賭，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。
— Anonymous (n. d.)。The Doctrine of
the Mean. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (pp. 123-124)。中庸。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
T- That no evil can happen to a good man, either in life or after death. He and his are not neglected by the gods; nor
has my own approaching end happened by mere chance. — Plato (427-347
B.C.)
無論什麼事情都不能夠傷害一個善良的人；不論在他生前還是死後，眾神都會關照他的，我的這種經驗是活生生的。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (p. 116)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
T- The difficulty, my friends, is not in avoiding death,
but in avoiding unrighteousness; for that runs faster than death. I am old and move slowly, and the slower
runner has overtaken me, and my accusers are keen and quick. And the faster runner, who is unrighteousness,
has overtaken them.
— Plato (427-347 B.C.)
但我想，尊敬的陪審員們，真正困難的不是逃避死亡，而是避免做不義之事；不義之事比死亡更難逃避。在今天的審判中，我這個遲鈍的老人不能逃避死亡和危險，但聰明而敏捷的原告卻不能逃避不義，不義比死亡更能毀滅人。
— 柏拉圖 (Plato)(n.
d.)。Socrates' Defence - Apology by
Plato. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (p. 105)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
T- The hour of departure has arrived, and we go our ways
- I to die, and you to live. Which is better God only knows.
— Plato (427-347 B.C.)
現在我該走了，我去赴死；你們去繼續生活：誰也不知道我們之中誰更幸福，只有神才知道。
— 柏拉圖 (Plato)(n. d.)。Socrates' Defence - Apology by Plato. In
T. K. Wong (Ed.), Socrates' Defence - Apology by Plato (p.
118)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
T- To him I may fairly answer: There you are mistaken: a man who is good for
anything ought not to calculate the chance of living or dying. He ought only to consider whether in doing
anything he is doing right or wrong - acting the part of a good man or of a
bad.
— Plato (427-347 B.C.)
我就明確地答復他。「朋友，如果你以為一個有價值的人會把時間花費在權衡生與死的問題上，那你就錯了，一個有價值的人在進行抉擇時只考慮一件事，那就是他行動的是與非，他行為的善與惡。
— 柏拉圖 (Plato)(n. d.)。Socrates' Defence - Apology by Plato. In
T. K. Wong (Ed.), Socrates' Defence - Apology by Plato (p.
56)。柏拉圖蘇氏自辯。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
W- What Heaven
has conferred is called THE NATURE; an accordance with this nature is called
THE PATH of duty; the regulation of this path is called INSTRUCTION. The path may not be left for an instant. If it could be left, it would not be the path.
— The Doctrine of the Mean (n. d.)
天命之謂性；率性之謂道；修道之謂教。道也者，不可須臾離也；可離，非道也。
— Anonymous (n. d.)。The Doctrine of
the Mean. In T. K. Wong (Ed.), Socrates' Defence - Apology by
Plato (p. 123)。中庸。載於王財貴教授主編，柏拉圖蘇氏自辯。臺北：讀經出版社。（原著出版於2004）
