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Socrates says he will be drowned in laughter but many other people have taken this dream or this aspiration very seriously.
苏格拉底说自己会被笑死,但更多人很严肃地,看待这个梦想或志向。
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But that formula forces us to return to the original Socratic question about the harmony of the soul and the city.
但那个公式迫使我们回到,原始的苏格拉底式问题,即有关灵魂与城市的和谐。
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But even if they are good criticisms, I want to say that's not good enough to help you argument, Socrates.
但即使是好的，我想说，苏格拉底,那也不足以帮你论证。
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And yet, in many ways, Socrates diagnoses very powerfully an important condition of modern democratic life with which we are all familiar.
但在很多方面，苏格拉底却也诊断了,非常有力且重要的,现在民主生活条件,那是我们都很熟悉的。
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But I think Socrates means more than that, more than simply he wishes to rely on the powers of private individual judgment.
但我认为苏格拉底所指更多，他不只是希望,依靠个人判断的能力而已。
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There is obviously no magic solution to this question but the best answer I know of is Socrates.
这个问题,没有神奇的解答,但我认为最佳的答案是苏格拉底。
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We can often better understand the dialogues by seeing Socrates as putting forward certain positions that he does not think are altogether adequate.
通过了解那些由苏格拉底提出,但他自己也觉得不充分的观点,我们可以更好地理解这些对话作品
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But the point that he admits is all, in a sense, that Socrates needs; justice is not power alone, justice requires knowledge.
但他所承认的观点，就某种意义来说，即是苏格拉底想听到的;,正义并非仅是权力，正义需要知识。
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But Socrates thinks all those bodily sensations-- that's all stuff that the body takes care of.
但苏格拉底认为所有这些肉体上的感觉,都是由肉体来负责的
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But Plato's Socrates is necessarily poles apart from Aristophanes' Socrates depiction of him as a sort of sophist who makes the weaker argument the stronger.
但柏拉图的苏格拉底必然不同于,亚里斯多芬尼斯对苏格拉底的描述,后者将他描写成是,让虚弱申辩转强的诡辩家。
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But this seems quite removed doesn't it from the Socrates who is brought up on charges of corrupting the young and the impiety.
但这看似大相径庭，不是吗,有别于苏格拉底，那个,被控腐化青少年，亵渎神明的人。
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The gentleman may lack the speculative intelligence of a Socrates but he will possess that quality of practical rationality of practical judgment necessary for the administration of affairs.
绅士可能缺少,像苏格拉底般的思索智慧,但他却拥有,实际理性的本质,拥有行政事务所需的,实际判断力。
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One can assume safely that Aristotle would have received tenure in any number of departments at Yale, whereas Socrates could not have applied to have been a teaching assistant.
你可以放心的认定,亚里士多德将可以,在耶鲁任何部门得到终身教授职，但苏格拉底却可能,连个教学助理的位置都申请不到。
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It is this Socrates who is brought up on charges of corruption and impiety yet none of this quite answers the question of what is the nature of Socrates' crime.
这是被控腐化,与亵渎神明的苏格拉底,但这都未能完整地回答,苏格拉底所背罪名的本质究竟为何。
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But this reading of the Apology as you might say is a kind of brief for freedom of expression and a warning against the dangers of censorship and persecution.
但阅读《苏格拉底自辩篇》，你可能会说,好似一种对言论自由的概述,还有对审查,及迫害危机的警告。
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But is that to do justice to Socrates?
但这就能证明苏格拉底是公正的吗？
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We overlook, we conveniently overlook a number of facts about him, his hostility to democracy, we'll see that in the Republic but we've seen it already to some degree in the Apology.
我们忽略了,很轻易就忽略掉许多关于他的事实，他对民主的敌视，将在《理想国》中详读,但我们已能在《苏格拉底自辩篇》中,看出端倪。
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But this raises, I think, the central or a central point about Socratic citizenship or Socrates' view of citizenship, this kind of principled disobedience to the law, something like Thoreau's model of civil disobedience.
但这产生了，一个中心的观点,关于苏格拉底式的公民社会,或是苏格拉底对公民社会的看法，这种原则性的反抗法律，有点像梭罗的,公民反抗模式。
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Maybe the answer, or an answer, to this question is revealed in the Crito, the companion dialogue, the companion speech that goes along with the Apology, although it typically gets much less attention than the Apology.
也许答案或任何一种响应，这个问题的答案都可在《克里托篇》寻得，这是柏拉图的另一篇语录，另一篇,与《苏格拉底自辩篇》等齐的辩论，但一般较少受到,与《苏格拉底自辩篇》等同的注意。
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But rather unlike Socrates, rather in staying to drink the hemlock, Aristotle left Athens and was reported to have said he did not wish to see the Athenians sin against philosophy for a second time.
但不像苏格拉底，没有留下来喝毒芹，亚里士多德离开了雅典,据称还曾说过,不愿再次看到雅典人,反对哲学的罪孽。
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But it gets back to the question, are the reasons Socrates gives Crito for refusing to escape, the reasons he puts in the mouth of the laws of the city of Athens, ? are those Socrates' true reasons?
但这带回到那个问题，到底苏格拉底给克里托,拒绝越狱的理由，他以雅典城邦法律立场,所说的理由，是苏格拉底真正的理由吗？
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But Socrates ultimately wants to replace military combat with a new kind of you might call it verbal facility verbal combat in which again the person with the best argument is declared to be victorious.
但苏格拉底最终想要,取代军事战斗的是一种新型的,言辞技能，言辞战斗,最佳辩论者,将被宣布为优胜者。
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So unlike those modern dualists who think we need to appeal to something immaterial in order to explain bodily sensations, Socrates thinks no, no, the body takes care of all the bodily sensations, all the desirings and the wantings and the emotions and the feelings and the cravings.
而现代的二元论者,认为需要用非物质的东西,来解释肉体上的感觉,但苏格拉底不这么想,他认为肉体负责所有的肉体上的感觉,所有的欲望,需求,感情,感觉和渴望
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And we've all been in this, where we know that it's shameful to look at this, just drive on, as Socrates would say " "mind your own business," and yet at the same time we feel, even against our will, compelled to look and think about that.
而我们都经历过这码子事，我们都明白那是不道德的人才看，我们本应继续驶离，就像苏格拉底会说的,“管好你自己的事“,但同时我们就算是违意，仍不得不看，并满脑子想着要看。
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In many ways, because Thrasymachus could be seen as Socrates' alter-ego in some way, his sort of evil twin.
多方看来都是如此，因为，Thrasymachus，多少可以看成是,苏格拉底的另一个自我，类似但邪恶的孪生化身。
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Both he and Thrasymachus believe that justice is a virtue, : but Socrates says, "What kind of virtue is it "? to deceive and fleece other people?"
他和，Thrasymachus，都相信,正义是美德，但苏格拉底说，“欺骗与剥削他人,算哪门子美德“
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Polemarchus But Socrates challenges Polemarchus to a group, any group, cannot be a virtue in itself, and he trips Polemarchus up with a very, in many ways, familiar Socratic argument "? "Do we ever make mistakes?"
但苏格拉底仍挑战,对一个团体或任何团体忠诚本身，并不能当作是一种美德，他对付，Polemarchus，的方式,是大家非常熟悉的苏老式辩论,“我们曾犯错吗“
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