Platonis Philebus<\/span><\/p>\n

11 d-e; 12 a<\/span><\/p>\n

<\/p>\n

\u03a6\u03af\u03bb\u03b7\u03b2\u03bf\u03c2<\/span><\/h1>\n

[11\u03b4]<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u03b4\u03b5\u1fd6 \u03b3\u1f70\u03c1 \u03bf\u1f56\u03bd.<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u1f34\u03b8\u03b9 \u03b4\u03ae, \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u03b4\u03b9\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b7\u03c3\u03ce\u03bc\u03b5\u03b8\u03b1 \u03ba\u03b1\u1f76 \u03c4\u03cc\u03b4\u03b5.<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c4\u1f78 \u03c0\u03bf\u1fd6\u03bf\u03bd;<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u1f61\u03c2 \u03bd\u1fe6\u03bd \u1f21\u03bc\u1ff6\u03bd \u1f11\u03ba\u03ac\u03c4\u03b5\u03c1\u03bf\u03c2 \u1f15\u03be\u03b9\u03bd \u03c8\u03c5\u03c7\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03ac\u03b8\u03b5\u03c3\u03b9\u03bd \u1f00\u03c0\u03bf\u03c6\u03b1\u03af\u03bd\u03b5\u03b9\u03bd \u03c4\u03b9\u03bd\u1f70 \u1f10\u03c0\u03b9\u03c7\u03b5\u03b9\u03c1\u03ae\u03c3\u03b5\u03b9 \u03c4\u1f74\u03bd \u03b4\u03c5\u03bd\u03b1\u03bc\u03ad\u03bd\u03b7\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2 \u03c0\u1fb6\u03c3\u03b9 \u03c4\u1f78\u03bd \u03b2\u03af\u03bf\u03bd \u03b5\u1f50\u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b1 \u03c0\u03b1\u03c1\u03ad\u03c7\u03b5\u03b9\u03bd. \u1f06\u03c1\u1fbd \u03bf\u1f50\u03c7 \u03bf\u1f55\u03c4\u03c9\u03c2;<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bf\u1f55\u03c4\u03c9 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd.<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u03bf\u1f50\u03ba\u03bf\u1fe6\u03bd \u1f51\u03bc\u03b5\u1fd6\u03c2 \u03bc\u1f72\u03bd \u03c4\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd, \u1f21\u03bc\u03b5\u1fd6\u03c2 \u03b4\u1fbd \u03b1\u1f56 \u03c4\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd;<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u1f14\u03c3\u03c4\u03b9 \u03c4\u03b1\u1fe6\u03c4\u03b1.<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u03c4\u03af \u03b4\u1fbd \u1f02\u03bd \u1f04\u03bb\u03bb\u03b7 \u03c4\u03b9\u03c2 \u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03c9\u03bd \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c6\u03b1\u03bd\u1fc7; \u03bc\u1ff6\u03bd \u03bf\u1f50\u03ba, [11\u03b5] \u1f02\u03bd \u03bc\u1f72\u03bd \u1f21\u03b4\u03bf\u03bd\u1fc7 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03c6\u03b1\u03af\u03bd\u03b7\u03c4\u03b1\u03b9 \u03c3\u03c5\u03b3\u03b3\u03b5\u03bd\u03ae\u03c2, \u1f21\u03c4\u03c4\u03ce\u03bc\u03b5\u03b8\u03b1 \u03bc\u1f72\u03bd \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03bf\u03b9 \u03c4\u03bf\u1fe6 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f14\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2 \u03b2\u03b5\u03b2\u03b1\u03af\u03c9\u03c2 \u03b2\u03af\u03bf\u03c5, \u03ba\u03c1\u03b1\u03c4\u03b5\u1fd6 \u03b4\u1f72 \u1f41 \u03c4\u1fc6\u03c2 [12\u03b1] \u1f21\u03b4\u03bf\u03bd\u1fc6\u03c2 \u03c4\u1f78\u03bd \u03c4\u1fc6\u03c2 \u03c6\u03c1\u03bf\u03bd\u03ae\u03c3\u03b5\u03c9\u03c2;<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bd\u03b1\u03af.<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u1f02\u03bd \u03b4\u03ad \u03b3\u03b5 \u03c6\u03c1\u03bf\u03bd\u03ae\u03c3\u03b5\u03b9, \u03bd\u03b9\u03ba\u1fb7 \u03bc\u1f72\u03bd \u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03c2 \u03c4\u1f74\u03bd \u1f21\u03b4\u03bf\u03bd\u03ae\u03bd, \u1f21 \u03b4\u1f72 \u1f21\u03c4\u03c4\u1fb6\u03c4\u03b1\u03b9; \u03c4\u03b1\u1fe6\u03b8\u1fbd \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03bf\u03cd\u03bc\u03b5\u03bd\u03ac \u03c6\u03b1\u03c4\u03b5, \u1f22 \u03c0\u1ff6\u03c2;<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u1f10\u03bc\u03bf\u1f76 \u03b3\u03bf\u1fe6\u03bd \u03b4\u03bf\u03ba\u03b5\u1fd6.<\/span><\/p>\n

\u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2<\/b><\/span><\/p>\n

\u03c4\u03af \u03b4\u1f72 \u03a6\u03b9\u03bb\u03ae\u03b2\u1ff3; \u03c4\u03af \u03c6\u1fc4\u03c2;<\/span><\/p>\n

\u03a6\u03af\u03bb\u03b7\u03b2\u03bf\u03c2<\/b><\/span><\/p>\n

\u1f10\u03bc\u03bf\u1f76 \u03bc\u1f72\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03c2 \u03bd\u03b9\u03ba\u1fb6\u03bd \u1f21\u03b4\u03bf\u03bd\u1f74 \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03b4\u03cc\u03be\u03b5\u03b9: \u03c3\u1f7a \u03b4\u03ad, \u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03b5, \u03b1\u1f50\u03c4\u1f78\u03c2 \u03b3\u03bd\u03ce\u03c3\u1fc3.<\/span><\/p>\n

\u03a0\u03c1\u03ce\u03c4\u03b1\u03c1\u03c7\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c0\u03b1\u03c1\u03b1\u03b4\u03bf\u03cd\u03c2, \u1f66 \u03a6\u03af\u03bb\u03b7\u03b2\u03b5, \u1f21\u03bc\u1fd6\u03bd \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd \u03bf\u1f50\u03ba \u1f02\u03bd \u1f14\u03c4\u03b9 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u03b5\u1f34\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03c2 \u1f22 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1f50\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/a><\/p>\n

Redde ad indicem<\/p>\n

Filebo<\/b><\/span><\/h1>\n

[11 d]<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Pues es preciso.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Vamos, pues, a convenirnos, adem\u00e1s de en esto, en estotro.<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

\u00bfEn qu\u00e9?<\/span><\/p>\n

[246]<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

En que cada uno de nosotros intentar\u00e1 declarar cu\u00e1l es el h\u00e1bito y disposici\u00f3n del alma capaz de proporcionar una vida bienaventurada X*1X1<\/a><\/sup>Vide infra<\/i> Algunas aclaraciones X*1X<\/b>.<\/span> a todos los hombres. \u00bfNo ser\u00e1 as\u00ed?<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Sea, pues, as\u00ed.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

\u00bfVosotros, pues, estar\u00edas por la disposici\u00f3n de gozar; nosotros, por la de la sapiencia?<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

As\u00ed es.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

\u00bfQu\u00e9 si apareciera otra, superior a \u00e9stas? Si [11 e] pareciere tal disposici\u00f3n como m\u00e1s cong\u00e9nere con el placer, \u00bfno [12 a] quedaremos vencidos ambos por una vida, poseedora m\u00e1s seguramente de tal superioridad, venciendo en tal caso la vida de placer a la vida de sapiencia?<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

S\u00ed.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Mas si pareciere ser m\u00e1s cong\u00e9nere con la sapiencia, \u00bfvence la sapiencia al placer, y \u00e9ste es vencido? \u00bfDais esto por as\u00ed convenido? \u00bfO c\u00f3mo?X*2X2<\/a><\/sup>Vide infra<\/i> Algunas aclaraciones X*<\/b>2<\/b>X<\/b>.<\/span><\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

A m\u00ed me parece as\u00ed.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

\u00bfY qu\u00e9 a Filebo? \u00bfQu\u00e9 dices?<\/span><\/p>\n

Filebo<\/b><\/span><\/p>\n

Me parece y me parecer\u00e1 que siempre vencer\u00e1 el placer; mas, Protarco, t\u00fa ver\u00e1s lo que haces.<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Habi\u00e9ndonos entregado, Filebo, el razonamiento, ya no ser\u00edas due\u00f1o de convenir o no con S\u00f3crates.<\/span><\/p>\n

Algunas aclaraciones<\/span><\/h2>\n

X*1X<\/span><\/h3>\n

(En 11 d) \u00abfelicidad\u00bb \u03b5\u1f50\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1. La dicha propia de los dioses recibe, desde Homero, el calificativo de \u03bc\u03b1\u03ba\u03b1\u03c1\u03b9\u03cc\u03c4\u03b7\u03c2. El de \u03b5\u1f50\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1 es la dicha propia, cuando m\u00e1s (\u03b5\u1f56) de los hombres. Mas no es su estado normal. Los \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b5\u03c2 eran para los griegos seres superiores a los hombres, mas inferiores a los dioses, por ser los daimonios (restituimos a la palabra su diptongo para que no suscite los sentidos adheridos durante siglos a la palabra demonio) hijos de dioses, o diosas, y mortales. Por extensi\u00f3n se daba el calificativo de \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03c2 \u1f00\u03bd\u03ae\u03c1, var\u00f3n daimon\u00edaco, al excelente en alg\u00fan orden.<\/span><\/p>\n

As\u00ed que el estado de dicha daimon\u00edaca-buena (\u03b5\u1f50-\u03b4\u03b1\u03af\u03bc\u03c9\u03bd) elevaba al hombre sobre su estado cotidiano. Participaba de los daimonios ea su mayor proximidad a los dioses; mas no llegaba a la de ellos ni a la de los dioses. Era, pues, cuesti\u00f3n importante determinar los medios para conseguir tal dichoso estado.<\/span><\/p>\n

X*2X<\/span><\/h3>\n

(En 11 e \u2013 12 a) Las relaciones entre placer y sapiencia est\u00e1n aqui expresadas con la met\u00e1fora, tal nos parece, de vencer, ser vencido \u2014\u03bd\u03b9\u03ba\u1fb7, \u1f21\u03c4\u03c4\u03ce\u03bc\u03b5\u03b8\u03b1\u2014, por tanto es mejor la que venza. Pero eso de \u00abmejor\u00bb est\u00e1 dicho con palabra que resuena a fuerza \u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03c9\u03bd, \u03ba\u03c1\u03ac\u03c4\u03bf\u03c2.<\/span><\/p>\n

Para el griego de aquellos tiempos, este criterio resonaba a la forma primitiva con que se presentaron las relaciones entre placeres y sapiencia: el de fuerza dominante. El de se\u00f1or\u00edo (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2).<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/a><\/p>\n

Redde ad indicem<\/p>\n

Filebo (Madrid)<\/b><\/span><\/h1>\n

[11 d]<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

En efecto, es necesario.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Ea pues, acordemos adem\u00e1s de eso tambi\u00e9n esto otro.<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

\u00bfEl qu\u00e9?<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Que ahora cada uno de nosotros intentar\u00e1 poner de manifiesto un estado y disposici\u00f3n del alma capaces de proporcionar una vida feliz a todos los hombres X6X.3<\/a><\/sup><\/span> \u00bfO no es as\u00ed?<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

As\u00ed es.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Por lo tanto vosotros defender\u00e9is los del disfrute y nosotros, por nuestra parte, los de la prudencia.<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Eso es.<\/span><\/p>\n

[23]<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

\u00bfY qu\u00e9 pasa si alg\u00fan otro estado aparece como [11 e] superior a \u00e9stos? Si aparece como m\u00e1s estrechamente emparentado con el placer, \u00bfno quedamos derrotados ambos por la vida que lo tenga asegurado, y la vida del placer dominar\u00e1 a la de la prudencia?<\/span><\/p>\n

[12 a]<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

S\u00ed.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

Y si tiene m\u00e1s estrecho parentesco con la prudencia, vence la prudencia al placer y \u00e9ste es derrotado. \u00bfAcept\u00e1is que esto vaya quedando acordado en estos t\u00e9rminos o qu\u00e9?<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Por lo menos a mi me parece bien.<\/span><\/p>\n

S\u00f3crates<\/b><\/span><\/p>\n

\u00bfY a ti, Filebo, qu\u00e9 dices?<\/span><\/p>\n

Filebo<\/b><\/span><\/p>\n

A m\u00ed me parece y me ha de seguir pareciendo que el placer vence por completo; por lo que a ti respecta, Protarco, t\u00fa sabr\u00e1s.<\/span><\/p>\n

Protarco<\/b><\/span><\/p>\n

Una vez que nos has pasado la tesis, Filebo, ya no puedes tener competencia para el acuerdo o no con S\u00f3crates.<\/span><\/p>\n

Algunas aclaraciones<\/span><\/h2>\n

XX<\/b>6<\/b>X =<\/b> Frente a la Rep\u00fablica que opone la felicidad de los fil\u00f3sofos a la de los dem\u00e1s hombres, aqu\u00ed se busca una definici\u00f3n v\u00e1lida para todos en general. GADAMER, Pl<\/i>at<\/i>os dialek<\/i>t<\/i>ische E<\/i>t<\/i>hik<\/i>, p. 84, se\u00f1ala que con los t\u00e9rminos di\u00e1<\/i>t<\/i>h<\/i>\u0113<\/i>sis<\/i> y h\u00e9xis<\/i> del alma, el fil\u00f3sofo nos recuerda que el bien no es algo que se posea, sino un modo de ser.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/a><\/p>\n

Redde ad indicem<\/p>\n

Philebus (ENG)<\/b><\/span><\/h1>\n

[11d]<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

Yes, it must.<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

Then let us further agree to this:<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

To what?<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

That each of us will next try to prove clearly that it is a condition and disposition of the soul which can make life happy for all human beings. Is not that what we are going to do?<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

It is.<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

Then you will show that it is the condition of pleasure, and I that it is that of wisdom?<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

True.<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

What if some other life be found superior to these two? [11e] Then if that life is found to be more akin to pleasure, both of us are defeated, are we not, by the life which has firm possession of this superiority, [12a] but the life of pleasure is victor over the life of wisdom.<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

Yes.<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

But if it is more akin to wisdom, then wisdom is victorious and pleasure is vanquished? Do you agree to that? Or what do you say?<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

Yes, I at least am satisfied with that.<\/span><\/p>\n

Socrates<\/b><\/span><\/p>\n

But how about you, Philebus? What do you say?<\/span><\/p>\n

Philebus<\/b><\/span><\/p>\n

I think and always shall think that pleasure is the victor. But you, Protarchus, will make your own decision.<\/span><\/p>\n

Protarchus<\/b><\/span><\/p>\n

Since you entrusted the argument to me, Philebus, you can no longer dictate whether to make the agreement with Socrates or not.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/a><\/p>\n

Redde ad indicem<\/p>\n

Colloquia in Atrio<\/h1>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/a><\/p>\n

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