Kitap 1
647
Ath. Does not, then, the lawgiver, and every man who is worth anything, hold this kind of fear in the highest honor, and name it modesty; and to the confidence which is opposed to it does he not give the name immodesty, and pronounce it to be for all, both publicly and privately, a very great evil?
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Clin. Quite right.
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Ath. And does not this fear, besides saving us in many other important respects, prove more effective than anything else in ensuring for us victory in war and security? For victory is, in fact, ensured by two things, of which the one is confidence towards enemies, the other, fear of the shame of cowardice in the eyes of friends.
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Clin. That is so.
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Ath. Thus each one of us ought to become both fearless and fearful; and that for the several reasons we have now explained.
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Clin. Certainly.
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Ath. Moreover, when we desire to make a person fearless in respect of a number of fears, it is by drawing him, with the help of the law, into fear that we make him such.
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Clin. Apparently.
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Ath. And how about the opposite case, when we attempt with the aid of justice to make a man fearful? Is it not by pitting him against shamelessness and exercising him against it that we must make him victorious in the fight against his own pleasures? Or shall we say that, whereas in the case of courage it is only by fighting and conquering his innate cowardice that a man can become perfect, and no one unversed and unpracticed in contests of this sort can attain even half the excellence of which he is capable,—in the case of temperance, on the other hand, a man may attain perfection without a stubborn fight against hordes of pleasures and lusts which entice towards shamelessness and wrong-doing, and without conquering them by the aid of speech and act and skill, alike in play and at work,—and, in fact, without undergoing any of these experiences?
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Clin. It would not be reasonable to suppose so.
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Ath. Well then:
