本文是耶鲁政治哲学导论第二课笔记。课中，Smith教授继续引导对《申辩篇》的解读，并以《克里同篇》中截然相反的观点来进行对比，进而讨论人应该遵从自己的法律，还是遵从国家的法律？苏格拉底应该被容忍么？言论自由是最好的么？等等深刻问题。
一、How many of you believe Socrates is innocent and should be acquitted?
你们中有多少人苏格拉底是无辜的，应该无罪开释？
How many of you believe he is guity and more or less got what he deserved?
你们中有多少人认为他罪有应得？
耶鲁的学生大部分支持苏格拉底对抗城邦，但教授却提出，苏格拉底的理论是对城邦无害的么？城邦应该容忍么？事实上吗，如果认为苏格拉底无罪，反而是轻视了苏格拉底的理论对城邦的影响，苏格拉底的影响力是巨大的，而这种影响是颠覆性、革命性的！
二、What it is to be a citizen?
公民的定义为何？
S opposes the traditional,you might say Homeric conception,of the citizen,certain notions of citizen loyalty and patriotism,created,shaped by the poetic tradition going back to Homer.
苏氏反对传统的，荷马式的公民概念，即由源自荷马的诗教传统所培养出的公民忠诚心及爱国精神。
He wants to replace that with a new kind of rational citizenship,philosophical citizenship,which relies on one's own powers of independent reason and judgment and argument.
他想要以一种新型的理性的、达观的公民社会取而代之，人们依靠自身独立进行推理、判断与辩论。
苏格拉底提出的理性的公民影响很深远，与我国历史上的“愚民政策”截然不同，苏格拉底希望公民能够思考，自我检视，对人事物有自己的判断。
但这种判断与法律的判断发生冲突时，应该怎么做呢？
三、S says that he has spent his entire life pursuing private matters rather than pubulic ones,and has deliberately avoided pubulic issues,issues of politics.
苏氏称自己终其一生都在追求私人事件而非公共事务，甚至刻意避开公共问题，诸如政治。
That raises a question.How can any kind of citizenship be devoted just to private matters and not public?Citizenship seems to require the public sphere.
这就导致一个问题。怎么可能有仅专注私人事件而忽视公共事务的公民社会？公民社会似乎就应该有公共领域。
When S says that,he means that he has pursued a policy ,let's call it "the principled abstience from pubulic life.
苏格拉底这么说，其实是指他一直在追求一种，可以称为“与公共生活原则性疏离”的策略。
S has abstained from participation in the collective actions of the city。
苏氏自我弃绝于城邦的集体活动中。
His own motto is "Do no harm.",and to do no harm,he has required of himself a kind of principled abstention from pubulic life.
他的座右铭是不伤害。为了做到不伤害，他要求自己原则性的疏离公共生活。
He has refused to join in the judgment ot condemn and execute the ten Athenian generals,who had failed to collect the corpses of the men lost in a particular battle during the Peloponnesian War.
他曾拒绝加入谴责和处决十名雅典将军的审判，他们未能运回在伯罗奔尼撒战役中战死的官兵们的遗体。
He has refused to participate in an arrest of a man who was wanted by the Thirty Tyrants.
他曾拒绝参加三十僭主要求的对一个人的逮捕。
S's point is that his own individual moral integrity stands an a kind of litmus test.
苏氏的观点是：他正直的个人道德经得起任何检验。
很显然，申辩篇中的苏格拉底认为自己应该遵守自己的道德判断，内心法律，而不是听从城邦。这就提出下面的问题：
四、Can a citizen put his own conscience above the law as S seems to do?
公民是否能像苏氏那样，将自身的道义凌驾于法律之上？
This is a problem that vexes Hobbes.Wether an individual can somehow put their own sense of conscience or moral integrity even above the law?
这是一个让霍布斯为之困扰的问题:个人是否可以将自身的道义感或道德感置于法律之上？
What would a community of Socratic citizens look like?Each one picking and choosing the laws or the rules to obey or not to follow.
苏格拉底式的公民社会是什么样呢？人人自己挑选法律，决定遵守还是不遵守。
S is so concerned with his individual,his private moral integrity.He says that he will not dirty his hands with public life.
苏格拉底非常担心他个人的道德正直，他声称不愿涉足公共生活，以免弄脏双手。
Machiavelli takes very seriously the question of wether or not politics,political life requires one to dirty his hands in the world.
马基雅维利非常关心这一问题：政治及政治生活是否会弄脏参与者的双手？
S seems to be in some respects an example of what Hegel in the nineteenth century described as a "beatiful soul",he used that term ironically.
苏格拉底有点像是十九世纪黑格尔所描述的“漂亮的灵魂”那样，那是讽刺的用词。
That is some one who puts their own private moral incorruptibility above all else.
这个词指那些将个人道德廉洁置于一切之上的人。
我们会情不自禁的想到许由，尧想要禅让天下给他，许由却嫌脏了耳朵。中国历史上喜欢推崇许由这样的隐士，但我却认为，许由是一个无作用的人，他不如尧舜为人民做的贡献。他正是黑格尔说的这种漂亮的灵魂，虽然漂亮，但却空洞的仿佛泡沫。
五、S tries to defend his point of view by arguing that his policy of abstinence actually carries impotant benefits to the city.
苏格拉底试图说明自己的疏离策略其实能为城邦带来显著好处，以此来为自己的观点辩解。
He defines himself as a gadfly,who improves the quality of life in the city.
他称自己是牛虻，改善了城邦的生活质量。
S writes,"If you kill me, you will not easily discover another of my sort,who has simply been set upon the city by the God as though upon a great and well-born horse who is rather sluggish because of his great size,and needs to be awakend by some gadfly.Just so in fact the god seems to have set me upon the city as someone of this sort.I awaken and persuade and reproach each one of you and I do not stop settling down everywhere upon you the whole day."
苏格拉底说：“如果你们杀了我，将不太容易发现我这种人。这经由上帝拣选的城邦好像一匹优良的骏马因其硕大而驽钝，因而需要牛虻的叮咬使其警醒。依次实据观来，上帝似已选中我，作为与城邦等齐的人。我唤醒、说服并斥责诸位，处处与你们意见相左，终日如此。”
S declares himself not only to be the gift of the god who is brought,but also a great benefactor of the city.His example of individual moral conscience brings with it great public benefits.
苏格拉底不仅宣城自己是上帝赐下的恩典，更是城邦的恩人。他作为个体道德感的模范，给公众带来巨大利益。
六、It is not on his behalf,he tells the audience,but yours,his fellow citizens',that he does what he does.
他告诉听众，那不是为了他自己，而是他们，他的同胞们，才这样做的。
And furthermore he claims that he has no choice in the matter.This is not something he has chosen to do,he has been commanded to do this.
他宣称自己别无选择。并非他做此选择，而是受到了（神的）指示。
He seems to envelope himself and his way of life with a kind of religious imagery.He envelopes his conception of citizenship within this religious language.
他似乎将自己及生活方式包裹在一种宗教意象当中，将自己对公民社会的概念包裹上宗教般的语言。
七、What could be more ludicrous S declaring himself or anyone declaring themselves to be a gift of the divine.
还有什么比苏格拉底自称或任何人自称是天赐恩典更加荒唐？
Should S be tolerated?Would a good society tolerate S?
苏格拉底应被容忍吗？一个良善的社会能容忍苏格拉底么？
How far should freedom of speech be tolerated?
言论自由的容忍界限是多少？
S demands that the Athenians change not simply this or that aspect of their policy,but he demands nothing less than a drastic,even revolutionary change in their civic life,in their civic culture.
苏格拉底不是仅仅要求雅典人改变其政策中的一些单一观点，而是剧烈的，甚至是革命性的改变其公民生活及公民文化。
He tells his fellows citizens that their lives are not worth living,only the examined life is worth living.
他告诉同胞们，他们的生命毫无价值，只有经过反省的人生才有价值。
八、The Crito presents the city's case,makes the case for the dignity of the laws.
克里同篇展现了城邦的论点，即法律的尊严。
Crito is named for a friend and disciple of S,who at the outset of the dialogue is sitting as a watchful guardian over his mentor.He urges S to allow him to help him escape.
克里同篇得名于苏格拉底的朋友，也是其信徒克里同。他在对话之初就诚心守护着这位良师益友，力劝苏接受他的帮助逃脱。
But S says,No state can exist without rules.The first rule of any state is the rule that citizens are not free to set aside the rules,to choose among them which ones to obey and to disobey.
但苏却说，国家不可无法纪。任何国家的第一条法规永远是公民不能自由的逍遥法外，自由选择法律来服从或违抗。
To question or disobey a single law is tantamount to destroying the authority of the law.
质疑或违抗一条法律，等于摧毁法律的全部权威。
We are what we are,because of the power and authority of the laws,the customs,the traditions,the culture that has shaped us.
我们之所以存在，是因为那些塑造我们的法律、习俗、传统、文化的力量与权威。
The laws have begat us.
法律促成了我们的存在。
九、Why does S exhibit such proud defiance and independence of the laws in the Apology and such total,even kind of mouse-like acquiescence to the laws in the Crito?
为何苏格拉底一方面在自辩篇中展现了自豪的反抗，独立于法律之外，一方面在克里同篇中却又鼠辈一般的默认了全部法律。
The Apology and the Crito represent a tension between two more or less permanent and irreconcilable moral codes.
申辩篇和克里同篇表现出一种张力，这种张力存在于两种可以说是永恒且无法调和的道德规范间。
The one represent by S regards reason,that is to say the sovereign reason of the individual as the highest possible authority.
一种是苏所代表的理性，即个体主权理性是最高的可能权威。
It is the philosopher's reliance on his own reason that frees him from the dangerous authority of the state,and safeguards the individual from complicity in the injustice and evils that seem to be a necessary part of political life.
哲学家凭自己的理性使自己远离危险的国家权威，并守卫人们不与不义及邪恶同流合污，那似乎已成为政治生活的必备部分。
The other moral code is represented by the speech of the laws where it is the laws of the community,its oldest and deepest beliefs and institutions,its constitutions,its regime,that are fundamentally obligatory on the individual,and even take priority over the individual.
另一种道德规范是社会法律所代表的观点。服从那些最古老、深沉的信仰及制度、宪法及政体，是每位公民的基本义务，凌驾于个体之上。
十、由此，苏格拉底提供给我们两个选择
是作为哲学家，将自己的思索凌驾于法律，还是作为公民，服从那些基本义务。
苏格拉底显然是前者。
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