Alcibiades 1
Plato (428–347 BC)
Plato's Alcibiades 1 in the Greek text edited by John Burnet.
Section 103
Section 104
Section 105
Section 106
Section 107
Section 108
Section 109
Section 110
Section 111
Section 112
Section 113
Section 114
Section 115
Section 116
Section 117
Section 118
Section 119
Section 120
Section 121
Section 122
Section 123
Section 124
Section 125
Section 126
Section 127
Section 128
Section 129
Section 130
Section 131
Section 132
[132] Soc. The reason was that I loved you for your own sake, whereas other men love what belongs to you; and your beauty, which is not you, is fading away, just as your true self is beginning to bloom. And I will never desert you, if you are not spoiled and deformed by the Athenian people; for the danger which I most fear is that you will become a lover of the people and will be spoiled by them. Many a noble Athenian has been ruined in this way. For the demus of the great-hearted Erechtheus is of a fair countenance, but you should see him naked; wherefore observe the caution which I give you.
Al. What caution?
Soc. Practise yourself, sweet friend, in learning what you ought to know, before you enter on politics; and then you will have an antidote which will keep you out of harm’s way.
Al. Good advice, Socrates, but I wish that you would explain to me in what way I am to take care of myself.
Soc. Have we not made an advance? for we are at any rate tolerably well agreed as to what we are, and there is no longer any danger, as we once feared, that we might be taking care not of ourselves, but of something which is not ourselves.
Al. That is true.
Soc. And the next step will be to take care of the soul, and look to that?
Al. Certainly.
Soc. Leaving the care of our bodies and of our properties to others?
Al. Very good.
Soc. But how can we have a perfect knowledge of the things of the soul?—For if we know them, then I suppose we shall know ourselves. Can we really be ignorant of the excellent meaning of the Delphian inscription, of which we were just now speaking?
Al. What have you in your thoughts, Socrates?
Soc. I will tell you what I suspect to be the meaning and lesson of that inscription. Let me take an illustration from sight, which I imagine to be the only one suitable to my purpose.
Al. What do you mean?
Soc. Consider; if some one were to say to the eye, ‘See thyself,’ as you might say to a man, ‘Know thyself,’ what is the nature and meaning of this precept? Would not his meaning be:—That the eye should look at that in which it would see itself?
Al. Clearly.
Soc. And what are the objects in looking at which we see ourselves?
Al. Clearly, Socrates, in looking at mirrors and the like.
Soc. Very true; and is there not something of the nature of a mirror in our own eyes?
Al. Certainly.