Ch. 12
Of disputation.
What things are to be learned, in order to the
right use of reason; the philosophers of our
sect have accurately taught; but we are altogether
unpractised in the due application of them. Only
give to any one of us whom you will some illiterate
person for an antagonist, and he will not find out how
to treat him. But when he has a little moved the
man, if he happens to answer at cross purposes, the
questioner knows not how to deal with him any further, but either reviles or laughs at him, and says:
"He is an illiterate fellow; there is no making anything of him." Yet a guide, when he perceives his
charge going out of the way, does not revile and ridicule and then leave him, but leads him into the
right path. Do you also show your antagonist the
truth, and you will see that he will follow. But till
you show it, do not ridicule him; but rather be sensible of your own incapacity.
How, then, did Socrates use to act? He obliged
his antagonist himself to bear testimony to him; and
wanted no other witness. Hence he might well
say,30 " I give up all the rest, and am always satisfied
with the testimony of my opponent; and I call in no
one to vote, but my antagonist alone." For he rendered the arguments drawn from natural impressions
so clear, that every one saw and avoided the contradiction. " Does an envious man rejoice?" "By
no means; he rather grieves." (This he moves him
to say by proposing the contrary.) "Well, and do
you think envy to be a grief caused by evils?"
"And who ever envied evils? " (Therefore he
makes the other say, that envy is a grief caused by
things good.) "Does any one envy those things
which are nothing to him?" "No, surely." Having thus fully drawn out his idea, he then leaves that
point, not saying, "Define to me what envy is;"
and after he has defined it, "You have defined it
wrong; for the definition does not correspond to the
thing defined."
There are phrases repulsive and obscure to the
illiterate, which yet we cannot dispense with. But
we have no capacity at all to move them, by such arguments as might lead them, in following the methods
of their own minds, to admit or abandon any position. And from a consciousness of this incapacity,
those among us who have any modesty give the matter entirely up; but the greater part, rashly entering
upon these debates, mutually confound and are confounded, and at last, reviling and reviled, walk off.
Whereas it was the principal and most peculiar
characteristic of Socrates, never to be provoked in a
dispute, nor to throw out any reviling or injurious
expression; but to bear patiently with those who
reviled him, and thus put an end to the controversy.
If you would know how great abilities he had in this
particular, read Xenophon's Banquet, and you will
see how many controversies he ended. Hence, even
among the poets, this is justly mentioned with the
highest commendation,--
Wisely at once the greatest strife to still. Hesiod, Theogony, 87.- H.
But what then? This is no very safe affair now,
and especially at Rome. For he who does it must
not do it in a corer, but go to some rich consular
senator, for instance, and question him. Pray, sir.
can you tell me to whom you intrust your horses?
"Yes, certainly." Is it then to any one indifferently,
though he be ignorant of horsemanship? "By no
means." To whom do you intrust your gold or your
silver or your clothes? "Not to any one indifferently;" And did you ever consider to whom you
committed the care of your body? "Yes, surely."
To one skilled in exercise or medicine, I suppose?
" Without doubt." Are these things your chief good,
or are you possessed of something better than all of
them? "What do you mean?" Something which
makes use of these, and deliberates and counsels
about each of them. "What, then; do you mean the
soul?" You have guessed rightly; for indeed I do
mean that. " I do really think it a much better possession than all the rest." Can you show us, then,
in what manner you have taken care of this soul?
For it is not probable that a person of your wisdom
and approved character in the state would carelessly
suffer the most excellent thing that belongs to you to
be neglected and lost. "No, certainly." But do you
take care of it yourself; and is it done by the instructions of another, or by your own ability? - Here,
now, comes the danger that he may first say, " Pray,
good sir, what business is that of yours? What are
you to me? " Then if you persist in troubling him,
he may lift up his hand and give you a box on the
ear. I myself was once a great admirer of this
method of instruction, till I fell into this kind of
adventures.