Laches (Courage) By Plato Audiobook

Laches (Courage) By Plato audiobook with text and illustration, and dramatized 🎵 with sound effects and music, by Audiobooks Dimension.

Title : Laches (Λάχης)
Author : Plato (Πλάτων)
Written : 398 BCE
Place of Origin : Ancient Greece
Original Media type : Papyrus
Original Language : Ancient Greek
Genre(s) : Ancient Greece, Dialogue, Philosophy
Translator : Benjamin Jowett (1817 - 1893)
Narrators : David Rintoul, and Full Cast
Musician : Nature's Eye
Editor : Audiobooks Dimension

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Dramatized 🎵

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Laches (Λάχης) is a Socratic dialogue written by Plato. Participants in the discourse present competing definitions of the concept of courage. In the discussion of the main thesis of the Dialogue—'What is Courage?' the antagonism of the two characters is still more clearly brought out; and in this, as in the preliminary question, the truth is parted between them. In this Dialogue the contrast between the mode of cross-examination which is practised by Laches and by Socrates, and also the manner in which the definition of Laches is made to approximate to that of Nicias, are worthy of attention. The Dialogue offers one among many examples of the freedom with which Plato treats facts. For the scene must be supposed to have occurred between 424 BCE, the year of the battle of Delium, and 418 BCE, the year of the battle of Mantinea, at which Laches fell. But if Socrates was more than seventy years of age at his trial in 399 BCE (see Apology), he could not have been a young man at any time after the battle of Delium.

Lysimachus, the son of Aristides the Just, and Melesias, the son of the elder Thucydides, two aged men who live together, are desirous of educating their sons in the best manner. Their own education, as often happens with the sons of great men, has been neglected; and they are resolved that their children shall have more care taken of them, than they received themselves at the hands of their fathers.

At their request, Nicias and Laches have accompanied them to see a man named Stesilaus fighting in heavy armour. The two fathers ask the two generals what they think of this exhibition, and whether they would advise that their sons should acquire the accomplishment. Nicias and Laches are quite willing to give their opinion; but they suggest that Socrates should be invited to take part in the consultation. He is a stranger to Lysimachus, but is afterwards recognised as the son of his old friend Sophroniscus, with whom he never had a difference to the hour of his death. Socrates is also known to Nicias, to whom he had introduced the excellent Damon, musician and sophist, as a tutor for his son, and to Laches, who had witnessed his heroic behaviour at the battle of Delium (compare Symposium).

Socrates, as he is younger than either Nicias or Laches, prefers to wait until they have delivered their opinions, which they give in a characteristic manner. Nicias, the tactician, is very much in favour of the new art, which he describes as the gymnastics of war—useful when the ranks are formed, and still more useful when they are broken; creating a general interest in military studies, and greatly adding to the appearance of the soldier in the field. Laches, the blunt warrior, is of opinion that such an art is not knowledge, and cannot be of any value, because the Lacedaemonians, those great masters of arms, neglect it. His own experience in actual service has taught him that these pretenders are useless and ridiculous. This man Stesilaus has been seen by him on board ship making a very sorry exhibition of himself. The possession of the art will make the coward rash, and subject the courageous, if he chance to make a slip, to invidious remarks. And now let Socrates be taken into counsel. As they differ he must decide.

Socrates would rather not decide the question by a plurality of votes: in such a serious matter as the education of a friend's children, he would consult the one skilled person who has had masters, and has works to show as evidences of his skill. This is not himself; for he has never been able to pay the sophists for instructing him, and has never had the wit to do or discover anything. But Nicias and Laches are older and richer than he is: they have had teachers, and perhaps have made discoveries; and he would have trusted them entirely, if they had not been diametrically opposed.

Lysimachus here proposes to resign the argument into the hands of the younger part of the company, as he is old, and has a bad memory. He earnestly requests Socrates to remain;—in this showing, as Nicias says, how little he knows the man, who will certainly not go away until he has cross-examined the company about their past lives. Nicias has often submitted to this process; and Laches is quite willing to learn from Socrates, because his actions, in the true Dorian mode, correspond to his words.

Some points of resemblance, and some points of difference, appear in the Laches when compared with the Charmides and Lysis. There is less of poetical and simple beauty, and more of dramatic interest and power. They are richer in the externals of the scene; the Laches has more play and development of character. In the Lysis and Charmides the youths are the central figures, and frequent allusions are made to the place of meeting, which is a palaestra. Here the place of meeting, which is also a palaestra, is quite forgotten, and the boys play a subordinate part. The seance is of old and elder men, of whom Socrates is the youngest.

First is the aged Lysimachus, who may be compared with Cephalus in the Republic, and, like him, withdraws from the argument. Melesias, who is only his shadow, also subsides into silence. Both of them, by their own confession, have been ill-educated, as is further shown by the circumstance that Lysimachus, the friend of Sophroniscus, has never heard of the fame of Socrates, his son; they belong to different circles. In the Meno their want of education in all but the arts of riding and wrestling is adduced as a proof that virtue cannot be taught. The recognition of Socrates by Lysimachus is extremely graceful; and his military exploits naturally connect him with the two generals, of whom one has witnessed them. The characters of Nicias and Laches are indicated by their opinions on the exhibition of the man fighting in heavy armour. The more enlightened Nicias is quite ready to accept the new art, which Laches treats with ridicule, seeming to think that this, or any other military question, may be settled by asking, 'What do the Lacedaemonians say?' The one is the thoughtful general, willing to avail himself of any discovery in the art of war (Aristophane Aves); the other is the practical man, who relies on his own experience, and is the enemy of innovation; he can act but cannot speak, and is apt to lose his temper. It is to be noted that one of them is supposed to be a hearer of Socrates; the other is only acquainted with his actions. Laches is the admirer of the Dorian mode; and into his mouth the remark is put that there are some persons who, having never been taught, are better than those who have. Like a novice in the art of disputation, he is delighted with the hits of Socrates; and is disposed to be angry with the refinements of Nicias.

In the discussion of the main thesis of the Dialogue—'What is Courage?' the antagonism of the two characters is still more clearly brought out; and in this, as in the preliminary question, the truth is parted between them. Gradually, and not without difficulty, Laches is made to pass on from the more popular to the more philosophical; it has never occurred to him that there was any other courage than that of the soldier; and only by an effort of the mind can he frame a general notion at all. No sooner has this general notion been formed than it evanesces before the dialectic of Socrates; and Nicias appears from the other side with the Socratic doctrine, that courage is knowledge. This is explained to mean knowledge of things terrible in the future. But Socrates denies that the knowledge of the future is separable from that of the past and present; in other words, true knowledge is not that of the soothsayer but of the philosopher. And all knowledge will thus be equivalent to all virtue—a position which elsewhere Socrates is not unwilling to admit, but which will not assist us in distinguishing the nature of courage. In this part of the Dialogue the contrast between the mode of cross-examination which is practised by Laches and by Socrates, and also the manner in which the definition of Laches is made to approximate to that of Nicias, are worthy of attention.

Thus, with some intimation of the connexion and unity of virtue and knowledge, we arrive at no distinct result. The two aspects of courage are never harmonized. The knowledge which in the Protagoras is explained as the faculty of estimating pleasures and pains is here lost in an unmeaning and transcendental conception. Yet several true intimations of the nature of courage are allowed to appear:
(1) That courage is moral as well as physical:
(2) That true courage is inseparable from knowledge, and yet
(3) is based on a natural instinct. Laches exhibits one aspect of courage; Nicias the other. The perfect image and harmony of both is only realized in Socrates himself.

The Laches dialogue is so simple and clear that it requires but little preparatory comment, and indeed is in itself an excellent introduction to the Socratic method of probing the primary difficulties of any moral question. Philosophically, the result of the discussion appears to be nil; but the emphasis throughout is rather on the process of the Socratic “midwifery” or assistance in bringing correct notions to birth. In particular we should observe the care bestowed on evolving the general notion of a quality, as distinct from its various concrete instances and the insistence on the universality of knowledge, which must somehow embrace all the virtues, and can suffer no limitation in point of time. The way is thus prepared for the doctrine of the permanence and invariability of the true objects of knowledge.

Film adaptation :
Socrates (1971)

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Persons of the dialogue :

1. Laches (Λάχης) [c. 475 – 418 BCE] : was an Athenian aristocrat (son of Melanopos) and general during the Peloponnesian War.
2. Lysimachus (Λυσίμαχος) : son of Aristides ( Athenian general and Statesman).
3. Melesias : son of Thucydides, friend of Lysimachus
4. Nicias (Νικίας) [c. 470 – 413 BCE] : was an Athenian politician and general during the period of the Peloponnesian War.
5. Socrates (Σωκράτης) [c. 470 – 399 BCE] : was a Greek philosopher from Athens who is credited as the founder of Western philosophy and among the first moral philosophers of the ethical tradition of thought. An enigmatic figure.

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Persons mentioned in Laches dialogue :

1. Aeneas (Αἰνείας) : a Trojan hero, the son of the Trojan prince Anchises and the Greek goddess Aphrodite. His father was a first cousin of King Priam of Troy (both being grandsons of Ilus, founder of Troy), making Aeneas a second cousin to Priam's children (such as Hector and Paris).
2. Agathocles (Ἀγαθοκλῆς) : a sophist, teacher of Damon.
3. Aristides (Ἀριστείδης) : son of Lysimachus, named after his grandfather.
4. Damon (Δάμων) : son of Damonides, was a Greek musicologist of the fifth century BCE. He belonged to the Athenian deme of Oē (sometimes spelled "Oa"). He is credited as teacher and advisor of Pericles.
5. Homer (Ὅμηρος) [born c. 8th century BCE] : a Greek poet who is credited as the author of the Iliad and the Odyssey, two epic poems that are foundational works of ancient Greek literature. Homer is considered one of the most revered and influential authors in history.
6. Lamachus (Λάμαχος) : an Athenian strategos or general in the Peloponnesian War. He commanded as early as 435 BCE, and was prominent by the mid 420s. He was one of the three generals (alongside Nicias and Alcibiades) placed in command of the Sicilian Expedition.
7. Prodicus (Πρόδικος) [c. 465 BC – c. 395 BCE] : a Greek philosopher, and part of the first generation of Sophists. He came to Athens as ambassador from Ceos, and became known as a speaker and a teacher. Plato treats him with greater respect than the other sophists, and in several of the Platonic dialogues Socrates appears as the friend of Prodicus.
8. Solon (Σόλων) [c. 630 – c. 560 BCE] : an archaic Athenian statesman, lawmaker, political philosopher, and poet. He is one of the Seven Sages of Greece and credited with laying the foundations for Athenian democracy. Solon's efforts to legislate against political, economic and moral decline resulted in his constitutional reform overturning most of Draco's laws.
9. Sophroniscus (Σωφρονίσκος) : husband of Phaenarete, was the father of the philosopher Socrates. He was by trade a stonemason or sculptor.
10. Stesilaus : teacher of the art of fighting in armor.
11. Thucydides (Θουκυδίδης) : son of Melesias, named after his grandfather.

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Places mentioned in Laches dialogue :

1. Athens (Αθήνα) : the capital and largest city of Greece. A major coastal urban area in the Mediterranean. Athens is one of the world's oldest cities, with its recorded history spanning over 3,400 years, and its earliest human presence beginning somewhere between the 11th and 7th millennia BCE.
2. Delium (Δήλιον) : a small town in ancient Boeotia with a celebrated temple of Apollo. It was located upon the sea-coast in the territory of Tanagra in Boeotia.
3. Plataea (Πλάταια) : an ancient Greek city-state situated in Boeotia near the frontier with Attica at the foot of Mt. Cithaeron, between the mountain and the river Asopus, which divided its territory from that of Thebes. Its inhabitants was known as the Plataeans.
4. Sparta : a prominent city-state in Laconia in ancient Greece. In antiquity, the city-state was known as Lacedaemon (Λακεδαίμων), while the name Sparta referred to its main settlement on the banks of the Eurotas River in the Eurotas valley of Laconia, in south-eastern Peloponnese. Around 650 BCE, it rose to become the dominant military land-power in ancient Greece.

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Terms mentioned in Laches dialogue :

1. Aexonian : pertaining to Aexone (Αἰξωνή), a deme of ancient Attica situated on the coast south of Halimus. Aixone, along with neighbouring Halai Aixonidai, belonged to the Kekropis tribe. Aexone was celebrated for its fisheries.
2. Athenians : pertaining to Athens (Αθήνα), the capital and largest city of Greece.
3. Carian (Κᾶρες) : the ancient inhabitants of Caria in southwest Anatolia, who spoke the Carian language.
4. Crommyonian Sow (Ὕς Κρομμύων) : a wild pig that ravaged the region around the village of Crommyon between Megara and Corinth, and was eventually slain by Theseus in his early adventures.
5. Dorian (Δωριεῖς) : one of the four major ethnic groups into which the Hellenes (or Greeks) of Classical Greece divided themselves (along with the Aeolians, Achaeans, and Ionians). They are almost always referred to as just "the Dorians", as they are called in the earliest literary mention of them in the Odyssey, where they already can be found inhabiting the island of Crete.
6. Greek : an ethnic group and nation native to Greece, Cyprus, southern Albania, Anatolia, parts of Italy and Egypt, and to a lesser extent, other countries surrounding the Eastern Mediterranean and Black Sea.
7. Hellenes (Έλληνες) : an ethnic group and nation native to Greece, Cyprus, southern Albania, Anatolia, parts of Italy and Egypt, and to a lesser extent, other countries surrounding the Eastern Mediterranean and Black Sea.
8. Hellenic : of or pertaining to ancient Greece, ancient Greek people, culture and civilization.
9. Ionian (Ἴωνες) : one of the four major tribes that the Greeks considered themselves to be divided into during the ancient period; the other three being the Dorians, Aeolians, and Achaeans. The Ionian dialect was one of the three major linguistic divisions of the Hellenic world, together with the Dorian and Aeolian dialects.
10. Lacedaemonians : pertaining to Lacedaemon/Sparta, a prominent city-state in Laconia in ancient Greece.
11. Lydian (Λυδοί) : an Anatolian people living in Lydia, a region in western Anatolia, who spoke the distinctive Lydian language, an Indo-European language of the Anatolian group.
12. Persians : an Iranian ethnic group who comprise over half of the population of Iran. They share a common cultural system and are native speakers of the Persian language as well as of the languages that are closely related to Persian.
13. Phrygian (Φρύγες) : an ancient Indo-European speaking people who inhabited central-western Anatolia (modern-day Turkey) in antiquity. Ancient Greek authors used "Phrygian" as an umbrella term to describe a vast ethno-cultural complex located mainly in the central areas of Anatolia rather than a name of a single "tribe" or "people", and its ethno-linguistic homogeneity is debatable.
14. Scythian : an ancient Eastern Iranic equestrian nomadic people who had migrated during the 9th to 8th centuries BCE from Central Asia to the Pontic Steppe in modern-day Ukraine and Southern Russia, where they remained established from the 7th century BC until the 3rd century BCE. Skilled in mounted warfare, the Scythians replaced the Agathyrsi and the Cimmerians as the dominant power on the western Eurasian Steppe in the 8th century BCE. In the 7th century BCE, the Scythians crossed the Caucasus Mountains and frequently raided West Asia along with the Cimmerians.
15. Sophists (σοφιστής) : a teacher in ancient Greece in the fifth and fourth centuries BCE. Sophists specialized in one or more subject areas, such as philosophy, rhetoric, music, athletics and mathematics. They taught arete, "virtue" or "excellence", predominantly to young statesmen and nobility.
16. Spartans : pertaining to Sparta, a prominent city-state in Laconia in ancient Greece.
17. vile corpus : from Latin vile ("worthless"), corpus ("body"). A person, animal or thing treated as expendable, to therefore use as an experimental subject regardless of whatever loss or damage it may suffer as a result.

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