INTRODUCTION.
Charmides. The subject of the Charmides is Temperance or σωφροσύνη, a peculiarly Greek notion, which may also be rendered Moderation,[1] Modesty, Discretion, Wisdom, without completely exhausting by all these terms the various associations of the word. It may be described as 'mens sana in corpora sano,' the harmony or due proportion of the higher and lower elements of human nature which 'makes a man his own master,' according to the definition of the Republic. In the accompanying translation the word has been rendered in different places either Temperance or Wisdom, as the connection seemed to require: for in the philosophy of Plato σωφροσύνη still retains an intellectual element (as Socrates is also said to have identified σωφροσύνη with σοφία: Xen. Mem. iii. 9, 4), and is not yet relegated to the sphere of moral virtue, as in the Nicomachean Ethics of Aristotle (iii. 10).
Steph. 159 Analysis. The beautiful youth, Charmides, who is also the most temperate of human beings, is asked by Socrates, 'What is Temperance?' 160He answers characteristically, (i) 'Quietness.' 'But Temperance is a fine and noble thing; and quietness in many or most cases is not so fine a thing as quickness.' He tries again and says (2) that temperance is modesty. But this again is set aside by a sophistical 161 application of Homer: for temperance is good as well as noble, and Homer has declared that 'modesty is not good for a needy man.' (3) Once more Charmides makes the attempt. This time 162 he gives a definition which he has heard, and of which Socrates conjectures that Critias must be the author: 'Temperance is doing one's own business.' But the artisan who makes another man's shoes may be temperate, and yet he is not doing his own business; and temperance defined thus would be opposed to the
- ↑ Cp. Cic. Tusc. iii. 8, 16, 'σωφροσύνη, quam soleo equidem tum temperantiam, tum moderationem appellare, nonnunquam etiam modestiam:' foll.
