§1.6#2πως ἢ τῶν ἐναντίων κωλυτικὰ διὰ ταῦτα λέγεσθαι καὶ τρόπον ἄλλον.
or in some way preventive of their contraries, are spoken of because of these, and in another way.
δῆλον οὖν ὅτι διττῶς λέγοιτʼ ἂν τἀγαθά, καὶ τὰ μὲν καθʼ αὑτά, θάτερα δὲ διὰ ταῦτα.
It is clear, then, that things good would be spoken of in two ways, and some in themselves, others because of these.
χωρίσαντες οὖν ἀπὸ τῶν ὠφελίμων τὰ καθʼ αὑτὰ σκεψώμεθα εἰ λέγεται κατὰ μίαν ἰδέαν.
Having separated, then, things good in themselves from those that are useful, let us examine whether they are spoken of according to a single Idea.
καθʼ αὑτὰ δὲ ποῖα θείη τις ἄν;
But what kind of things would one place as good in themselves?
ἢ ὅσα καὶ μονούμενα διώκεται, οἷον τὸ φρονεῖν καὶ ὁρᾶν καὶ ἡδοναί τινες καὶ τιμαί;
Or is it all those which are pursued even when isolated, such as thinking, seeing, certain pleasures, and honors?
ταῦτα γὰρ εἰ καὶ διʼ ἄλλο τι διώκομεν, ὅμως τῶν καθʼ αὑτὰ ἀγαθῶν θείη τις ἄν.
For even if we pursue these also for the sake of something else, one would nevertheless place them among things good in themselves.
ἢ οὐδʼ ἄλλο οὐδὲν πλὴν τῆς ἰδέας;
Or is there nothing else except the Idea?
ὥστε μάταιον ἔσται τὸ εἶδος.
In that case, the Form will be empty.
εἰ δὲ καὶ ταῦτʼ ἐστὶ τῶν καθʼ αὑτά, τὸν τἀγαθοῦ λόγον ἐν ἅπασιν αὐτοῖς τὸν αὐτὸν ἐμφαίνεσθαι δεήσει, καθάπερ ἐν χιόνι καὶ ψιμυθίῳ τὸν τῆς λευκότητος.
But if these also are among things good in themselves, the definition of the good will have to show itself as the same in all of them, just as the definition of whiteness does in snow and in white lead.
τιμῆς δὲ καὶ φρονήσεως καὶ ἡδονῆς ἕτεροι καὶ διαφέροντες οἱ λόγοι ταύτῃ ᾗ ἀγαθά.
But the definitions of honor, wisdom, and pleasure are distinct and different in this very respect, insofar as they are goods.
οὐκ ἔστιν ἄρα τὸ ἀγαθὸν κοινόν τι κατὰ μίαν ἰδέαν.
Therefore, the good is not something common according to a single Idea.
ἀλλὰ πῶς δὴ λέγεται;
But how then is it spoken of?
οὐ γὰρ ἔοικε τοῖς γε ἀπὸ τύχης ὁμωνύμοις.
For it does not seem like things homonymous by chance.
ἀλλʼ ἆρά γε τῷ ἀφʼ ἑνὸς εἶναι ἢ πρὸς ἓν ἅπαντα συντελεῖν, ἢ μᾶλλον κατʼ ἀναλογίαν;
Is it by being from one source, or by all contributing to one end, or rather by analogy?
ὡς γὰρ ἐν σώματι ὄψις, ἐν ψυχῇ νοῦς, καὶ ἄλλο δὴ ἐν ἄλλῳ.
For as sight is in the body, so intellect is in the soul, and indeed other things in other things.
ἀλλʼ ἴσως ταῦτα μὲν ἀφετέον τὸ νῦν· ἐξακριβοῦν γὰρ ὑπὲρ αὐτῶν ἄλλης ἂν εἴη φιλοσοφίας οἰκειότερον.
But perhaps we should let these things go for now; for to treat them with precision would be more appropriate to another branch of philosophy.
ὁμοίως δὲ καὶ περὶ τῆς ἰδέας· εἰ γὰρ καὶ ἔστιν ἕν τι τὸ κοινῇ κατηγορούμενον ἀγαθὸν ἢ χωριστὸν αὐτό τι καθʼ αὑτό, δῆλον ὡς οὐκ ἂν εἴη πρακτὸν οὐδὲ κτητὸν ἀνθρώπῳ·
And similarly also concerning the Idea; for even if there is some single good predicated in common, or something separate itself in itself, it is clear that it would not be practicable or attainable by man.
νῦν δὲ τοιοῦτόν τι ζητεῖται.
But as it is, something of this kind is what is being sought.
τάχα δέ τῳ δόξειεν ἂν βέλτιον εἶναι γνωρίζειν αὐτὸ πρὸς τὰ κτητὰ καὶ πρακτὰ τῶν ἀγαθῶν· οἷον γὰρ παράδειγμα τοῦτʼ ἔχοντες μᾶλλον εἰσόμεθα καὶ τὰ ἡμῖν ἀγαθά, κἂν εἰδῶμεν, ἐπιτευξόμεθα αὐτῶν.
Yet perhaps it might seem to someone that it is better to know it with a view to those goods that are attainable and practicable; for, having this as a pattern, we shall know better the things that are good for us, and if we know them, we shall attain them.
πιθανότητα μὲν οὖν τινα ἔχει ὁ λόγος, ἔοικε δὲ ταῖς ἐπιστήμαις διαφωνεῖν· πᾶσαι γὰρ ἀγαθοῦ τινὸς ἐφιέμεναι καὶ τὸ ἐνδεὲς ἐπιζητοῦσαι παραλείπουσι τὴν γνῶσιν αὐτοῦ.
Now, this argument has indeed a certain plausibility, but it seems to clash with the sciences; for all of them, while aiming at some good and seeking to supply what is lacking, pass over the knowledge of it.
καίτοι βοήθημα τηλικοῦτον τοὺς τεχνίτας ἅπαντας ἀγνοεῖν καὶ μηδʼ ἐπιζητεῖν οὐκ εὔλογον.
And yet, it is not reasonable that all craftsmen should be ignorant of so great an aid, and not even seek it.
ἄπορον δὲ καὶ τί ὠφεληθήσεται ὑφάντης ἢ τέκτων πρὸς τὴν αὑτοῦ τέχνην εἰδὼς τὸ αὐτὸ τοῦτο ἀγαθόν, ἢ πῶς ἰατρικώτερος ἢ στρατηγικώτερος ἔσται ὁ τὴν ἰδέαν αὐτὴν τεθεαμένος.
It is also hard to see what benefit a weaver or a carpenter will get for his own art from knowing this very good itself, or how one who has contemplated the Idea itself will be a better doctor or general.
φαίνεται μὲν γὰρ οὐδὲ τὴν ὑγίειαν οὕτως ἐπισκοπεῖν ὁ ἰατρός, ἀλλὰ τὴν ἀνθρώπου, μᾶλλον δʼ ἴσως τὴν τοῦδε· καθʼ ἕκαστον γὰρ ἰατρεύει.
For the doctor does not seem to examine even health in this way, but rather the health of man, or perhaps even more that of this particular person; for he heals individually.
καὶ περὶ μὲν τούτων ἐπὶ τοσοῦτον εἰρήσθω.
And let so much be said about these things.