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Hellas,which still prevails in Italy and Sicily, did certainly leave thejudgment to the body of spectators, who determined the victor byshow of hands. But this custom has been the des for they are now in the habit of composing with a view toplease the bad taste of their judges, and the result is that thespectators-and also it has been th they ought to be having characters put before them betterthan their own, and so receiving a higher pleasure, but now by theirown act the opposite result follows. What inference is to be drawnfrom all this? Shall I tell you?
Cle. What?
Ath. The inference at which we arrive for the third or fourth timeis, that education is the constraining and directing of youthtowards that right reason, which the law affirms, and which theexperience of the eldest and best has agreed to be truly right. Inorder, then, that the soul of the child may not be habituated tofeel joy and sorrow in a manner at variance with the law, and thosewho obey the law, but may rather follow the law and rejoice and sorrowat the same things as the aged-in order, I say, to produce thiseffect, chants appear to have been invented, which really enchant, andare designed to implant that harmony of which we speak. And, becausethe mind of the child is incapable of enduring serious training,they are called plays and songs, and a just aswhen men are sick and ailing in their bodies, their attendants givethem wholesome diet in pleasant meats and drinks, but unwholesome dietin disagreeable things, in order that they may learn, as they ought,to like the one, and to dislike the other. And similarly the truelegislator will persuade, and, if he cannot persuade, will compelthe poet to express, as he ought, by fair and noble words, in hisrhythms, the figures, and in his melodies, the music of temperateand brave and in every way good men.
Cle. But do you really imagine, Stranger, that this is the way inwhich poets generally compose in States at the present day? As faras I can observe, except among us and among the Lacedaemonians,there are no regulations like thos in otherplaces novelties are always being introduced in dancing and inmusic, generally not under the authority of any law, but at theinstigation
and these pleasures are so farfrom being the same, as you describe the Egyptian to be, or having thesame principles, that they are never the same.
Ath. Most true, C and I daresay that I may have expressedmyself obscurely, and so led you to imagine that I was speaking ofsome really existing state of things, whereas I was only saying whatregulations I would like and hence there occurreda misapprehension on your part. For when evils are far gone andirremediable, the task of censuring them is never pleasant, althoughat times necessary. But as we do not really differ, will you let meask you whether you consider such institutions to be more prevalentamong the Cretans and Lacedaemonians than among the other Hellenes?
Cle. Certainly they are.
Ath. And if they were extended to the other Hellenes, would it be animprovement on the present state of things?
Cle. A very great improvement, if the customs which prevail amongthem were such as prevail among us and the Lacedaemonians, and such asyou were just now saying ought to prevail.
Ath. Let us see whether we understand one another:-Are not theprinciples of education and music which prevail among you asfollows: you compel your poets to say that the good man, if he betemperate and just, is and this whether he begreat and strong or small and weak, and whetheand, on the other hand, if he have a wealth passing that of Cinyras orMidas, and be unjust, he is wretched and lives in misery? As thepoet says, and with truth: I sing not, I care not about him whoaccomplishes all noble things, let him who"draws near and stretches out his hand against his enemies be a justman." But if he be unjust, I would not have him "look calmly uponbloody death," nor "surpass in swiftness the Thracian Boreas"; and letno other thing that is called good ever be his. For the goods of whichthe many speak are not really good: first in the catalogue is placedhealth, beauty next, and then innumerable others, as forexample to have a keen eye or a quick ear, and in general to haveal or, again, to be a tyra and the final consummation of happiness is to have acquiredall these things, and when you have acquired them to become at onceimmortal. But you and I say, that while to the just and holy all thesethings are the best of possessions, to the unjust they are all,including even health, the greatest of evils. For in truth, to havesight, and hearing, and the use of the senses, or to live at allwithout justice and virtue, even though a man be rich in all theso-called goods of fortune, is the greatest of evils, but not so great, if the bad man lives only a very shorttime. These are the truths which, if I am not mistaken, you willpersuade or compel your poets to utter with suitable accompaniments ofharmony and rhythm, and in these they must train up your youth. Am Inot right? For I plainly declare that evils as they are termed aregoods to the unjust, and only evils to the just, and that goods aretruly good to the good, but evil to the evil. Let me ask again, Areyou and I agreed about this?
Cle. I think that we partly agree and partly do not.
Ath. When a man has health and wealth and a tyranny which lasts, andwhen he is preeminent in strength and courage, and has the gift ofimmortality, and none of the so-called evils which counter-balancethese goods, but only the injustice and insolence of his own nature-ofsuch an one you are, I suspect, unwilling to believe that he ismiserable rather than happy.
Cle. That is quite true.
Ath. Once more: Suppose that he be valiant and strong, andhandsome and rich, and does throughout his whole life whatever helikes, still, if he be unrighteous and insolent, would not both of youagree that he will of necessity live basely? You will surely grantso much?
Cle. Certainly.
Ath. And an evil life too?
Cle. I am not equally disposed to grant that.
Ath. Will he not live painfully and to his own disadvantage?
Cle. How can I possibly say so?
Ath. How! Then may Heaven make us to be of one mind, for now weare of two. To me, dear Cleinias, the truth of what I am saying isas plain as the fact that Crete is an island. And, if I were alawgiver, I would try to make the poets and all the citizens speakin this strain, and I would inflict the heaviest penalties on anyone in all the land who should dare to say that there are bad menwho lead pleasant lives, or that the profitable and gainful is onething,
and there are many other matters aboutwhich I should make my citizens speak in a manner different from theCretans and Lacedaemonians of this age, and I may say, indeed, fromthe world in general. For tell me, my good friends, by Zeus and Apollotell me, if I were to ask these same Gods who were your legislators-Isnot the most just life also the pleasantest? or are there two lives,one of which is the justest and the other the pleasantest?-and theywere to repl and thereupon I proceeded to ask,(that would be the right way of pursuing the enquiry), Which are thehappier-those who lead the justest, or those who lead thepleasantest life? and they replied, Those who lead thepleasantest-that would be a very strange answer, which I should notlike to put into the mouth of the Gods. The words will come withmore propriety from the lips of fathers and legislators, and thereforeI will repeat my former questions to one of them, and suppose him tosay again that he who leads the pleasantest life is the happiest.And to that I rejoin:-O my father, did you not wish me to live ashappily as possible? And yet you also never ceased telling me that Ishould live as justly as possible. Now, here the giver of the rule,whether he be legislator or father, will be in a dilemma, and willin vain endeavour to be consistent with himself. But if he were todeclare that the justest life is also the happiest, every onehearing him would enquire, if I am not mistaken, what is that good andnoble principle in life which the law approves, and which issuperior to pleasure. For what good can the just man have which isseparated from pleasure? Shall we say that glory and fame, coming fromGods and men, though good and noble, are nevertheless unpleasant,and infamy pleasant? Certainly not, sweet legislator. Or shall wesay that the not-doing of wrong and there being no wrong done isgood and honourable, although there is no pleasure in it, and that thedoing wrong is pleasant, but evil and base?
Cle. Impossible.
Ath. The view which identifies the pleasant and the pleasant and thejust and the good and the noble has an excellent moral and religioustendency. And the opposite view is most at variance with the designsof the legislator, and is, in his opinion, for no one, if hecan help, will be persuaded to do that which gives him more painthan pleasure. But as distant prospects are apt to make us dizzy,especially in childhood, the legislator will try to purge away thedarkness a he will persuade the citizens, in someway or other, by customs and praises and words, that just and unjustare shadows only, and that injustice, which seems opposed tojustice, when contemplated by the unjust and evil man appears pleasantand the
but that from the just man's point ofview, the very opposite is the appearance of both of them.
Cle. True.
Ath. And which may be supposed to be the truer judgment-that ofthe inferior or of the better soul?
Cle. Surely, that of the better soul.
Ath. Then the unjust life must not only be more base and depraved,but also more unpleasant than the just and holy life?
Cle. That seems to be implied in the present argument.
Ath. And even supposing this were otherwise, and not as the argumenthas proven, still the lawgiver, who is worth anything, if he everventures to tell a lie to the young for their good, could not invent amore useful lie than this, or one which will have a better effect inmaking them do what is right, not on compulsion but voluntarily.
Cle. Truth, Stranger, is a noble thing and a lasting, but a thing ofwhich men are hard to be persuaded.
Ath. And yet the story of the Sidonian Cadmus, which is soimprobable, has been readily believed, and also innumerable othertales.
Cle. What is that story?
Ath. The story of armed men springing up after the sowing ofteeth, which the legislator may take as a proof that he can persuadethe minds of t so that he has only to reflect andfind out what belief will be of the greatest public advantage, andthen use all his efforts to make the whole community utter one and thesame word in their songs and tales and discourses all their life long.But if you do not agree with me, there is no reason why you should notargue on the other side.
Cle. I do not see that any argument can fairly be raised by eitherof us against what you are now saying.
Ath. The next suggestion which I have to offer is, that all ourthree choruses shall sing to the young and tender souls of children,reciting in their strains all the noble thoughts of which we havealready spoken, o and the sum of them shall be,that the life which is by the Gods deemed to be the happ-we shall affirm this to be
and theminds of our young disciples will be more likely to receive thesewords of ours than any others which we might address to them.
Cle. I assent to what you say.
Ath. First will enter in their natural order the sacred choircomposed of children, which is to sing lustily the heaven-taught layto the whole city. Next will follow the choir of young men under theage of thirty, who will call upon the God Paean to testify to thetruth of their words, and will pray him to be gracious to the youthand to turn their hearts. Thirdly, the choir of elder men, who arefrom thirty to sixty years of age, will also sing. There remainthose who are too old to sing, and they will tell stories,illustrating the same virtues, as with the voice of an oracle.
Cle. Who are those who compose the third choir, Stranger? for I donot clearly understand what you mean to say about them.
Ath. And yet almost all that I have been saying has said with a viewto them.
Cle. Will you try to be a little plainer?
Ath. I was speaking at the commencement of our discourse, as youwill remember, of the fiery nature of young creatures: I said thatthey were unable to keep quiet either in limb or voice, and thatthey called out and jumped about in and that noother animal attained to any perception of order, but man only. Nowthe order of motion is called rhythm, and the order of the voice, inwhich high and low are duly mingled, and bothtogether are termed choric song. And I said that the Gods had pityon us, and gave us Apollo and the Muses to be our playfellows and and Dionysus, as I dare say that you willremember, was the third.
Cle. I quite remember.
Ath. Thus far I have spoken of the chorus of Apollo and the Muses,and I have still to speak of the remaining chorus, which is that ofDionysus.
Cle. How is that arranged? There is something strange, at any rateon first hearing, in a Dionysiac chorus of old men, if you really meanthat those who are above thirty, and may be fifty, or from fifty tosixty years of age, are to dance in his honour.
Ath. V and therefore it must be shown that there is goodreason for the proposal.
Cle. Certainly.
Ath. Are we agreed thus far?
Cle. About what?
Ath. That every man and boy, slave and free, both sexes, and thewhole city, should never cease charming themselves with the strains of and that there should be every sort of changeand variation of them in order to take away the effect of sameness, sothat the singers may always receive pleasure from their hymns, and maynever weary of them?
Cle. Every one will agree.
Ath. Where, then, will that best part of our city which, by reasonof age and intelligence, has the greatest influence, sing thesefairest of strains, which are to do so much good? Shall we be sofoolish as to let them off who would give us the most beautiful andalso the most useful of songs?
Cle. But, says the argument, we cannot let them off.
Ath. Then how can we carry out our purpose with decorum? Will thisbe the way?
Cle. What?
Ath. When a man is advancing in years, he is afraid -he has no pleasure in
and if compulsion isused, he will be more and more ashamed, the older and m-is not this true?
Cle. Certainly.
Ath. Well, and will he not be yet more ashamed if he has to stand upand sing in the theatre to a mixed audience?-and if moreover when heis required to do so, like the other choirs who contend for prizes,and have been trained under a singing master, he is pinched andhungry, he will certainly have a feeling of shame and discomfort whichwill make him very unwilling to exhibit.
Cle. No doubt.
Ath. How, then, shall we reassure him, and get him to sing? Shall webegin by enacting that boys shall not taste wine at all until they aree we will tell them that fire must not bepoured upon fire, whether in the body or in the soul, until they beginto go to work-this is a precaution which has to be taken against theex-afterwards they may taste wine in moderationup to the age of thirty, but while a man is young he should abstainaltogether from intoxication and when, at length,he has reached forty years, after dinner at a public mess, he mayinvite not only the other Gods, but Dionysus above all, to the mysteryand festivity of the elder men, making use of the wine which he hasgiven men to lighten the that in age we may renewour youth, an and also in order that the natureof the soul, like iron melted in the fire, may become softer and somore impressible. In the first place, will not any one who is thusmellowed be more ready and less ashamed to sing-I do not say beforea large audience, but befor nor yet amongstrangers, but among his familiars, and, as we have often said, tochant, and to enchant?
Cle. He will be far more ready.
Ath. There will be no impropriety in our using such a method ofpersuading them to join with us in song.
Cle. None at all.
Ath. And what strain will they sing, and what muse will they hymn?The strain should clearly be one suitable to them.
Cle. Certainly.
Ath. And what strain is suitable for heroes? Shall they sing achoric strain?
Cle. Truly, Stranger, we of Crete and Lacedaemon know no strainother than that which we have learnt and been accustomed to sing inour chorus.
Ath. I for you have never acquired the knowledge of themost beautiful kind of song, in your military way of life, which ismodelled after the camp, and is not like that oand you have your young men herding and feeding together like youngcolts. No one takes his own individual colt and drags him away fromhis fellows against his will, raging and foaming, and gives him agroom to attend to him alone, and trains and rubs him downprivately, and gives him the qualities in education which will makehim not only a good soldier, but also a governor of a state and ofcities. Such an one, as we said at first, would be a greater warriorthan he of whom T and he would honour courageeverywhere, but always as the fourth, and not as the first part ofvirtue, either in individuals or states.
Cle. Once more, Stranger, I must complain that you depreciate ourlawgivers.
Ath. Not intentionally, if at all, but whither theargument leads, t for if there be indeed somestrain of song more beautiful than t
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<input type="hidden" name="content" value=" " />导读： 【ag亚游会骗局】李克强在人民大会堂会见乌干达外长库泰萨_国内新闻_环球网 (function(W){var array= document.getElementsByTagName('meta');var filetype=0;var document_id=0;for(var i=0;i<array.i++){if(array[i].name=='filetype'){
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李克强总剖析睹黑干达中少。
　　 国务院总理李克强18日下战书正在群众年夜礼堂会晤黑干达中少库泰萨。
　　李克强暗示，中国战非洲同属收展中天下。不管是争夺平易近族自力，借是追求国度收展，中国1曲同包孕黑干达正在内的宽大非洲国度同吸吸，共运气。中国将持续收持非洲战仄取收展奇迹，牢固中非传统交情，鞭策中非友爱开做。我等候年内访非，增进中非闭系正在新的汗青出发点上持续背前收展。
　　李克强指出，做为天下战仄的保护者、配合收展的增进者，团结国负担着保护国际闭系根基原则的崇高职责。中圆脆定收持团结国和联年夜收挥更年夜做用，捉住收展那个闭键词，主动造定2015年后收展议程，多为非洲国度投机益，多为收展中国度做功德战真事。
　　库泰萨暗示，中国少期以去为宽大非洲国度的平易近族自力战国度收展供应了名贵收持战忘我匡助，正在国际事件中脆定保护非洲国度好处，长短洲国度的牢靠伴侣。非圆等候李克强总理尽早访非，信赖此访将鞭策非中闭系与得更年夜收展。黑干达等非洲国度愿取中圆1讲，减强互利开做，稀切正在团结国等多边机构中的和谐共同，保护配合好处，增进天下的战仄取收展。
中信银行首席经济学家姚景源：房地产去库存不能依赖于加杠杆
地王频现！支撑一栋栋高楼年夜厦的早已经不单单是看患上见的钢筋水泥，更是动辄亿元以致更高量级的资金。央行日前宣布的数据显示，上半年住民房贷立异高，因而房地产市场杠杆率再度吸引了市场高度存眷。
地王频现！支撑一栋栋高楼年夜厦的早已经不单单是看患上见的钢筋水泥，更是动辄亿元以致更高量级的资金。央行日前宣布的数据显示，上半年住民房贷立异高，因而房地产市场杠杆率再度吸引了市场高度存眷。 “房地产业去库存，不克不及用加年夜杠杆率的要领，这是焦点问题，不然可能会加年夜危害。相反，咱们照旧应该把杠杆率尽可能的降低”，中信银行首席经济学家姚景源昨日对于《证券日报》等媒体记者暗示，“本年一季度，房地产杠杆率确凿存在一些危害，此刻基本上最先回归，该当说此刻基本获得了遏制，没有继承恶化。”
7月21日，央行发布2016年上半年金融机构贷款投向统计陈诉。数据显示，截至2016年6月末，金融机构人平易近币各项贷款余额101.49万亿元，同比增加14.3%；上半年增长7.53万亿元，同比多增 9670亿元。值患上存眷的是，房地产贷款增加加速，此中小我私家购房贷款增加凸起。截至2016年6月末，人平易近币房地产贷款余额23.94万亿元，同比增加24%；上半年增长2.93万亿元，同比多增1.04万亿元，增量占同期各项贷款增量的38.9%，比1月份-5月份占比高0.3个百分点。此外，小我私家购房贷款余额16.55万亿元，同比增加30.9%，增速比上季末高5.4百分点，比各项贷款增速高16.6个百分点；上半年增长2.36万亿元，同比多增1.25万亿元。 对于于房地财产是否存在泡沫的问题，姚景源夸大，“假如价格以及价值违离，价值纪律终极会促使其回归，终极价格以及价值是一致的，经济学答应谋利，可是不克不及过分谋利”。 姚景源同时指出，所谓“三去”(去产能、去库存，去杠杆)最要害是阐扬市场配置资源的决议性作用，削减当局对于微不雅的干涉干与。供应侧布局性鼎新，就是要解决资源的合理配置问题，不克不及资源错配。而当局不得当的干涉干与可能致使资源错配，会致使反复设置装备摆设、盲目设置装备摆设，致使产能多余；此刻许多僵尸企业僵而不逝世，以及部门处所当局的干涉干与是有必然瓜葛的。 对于于供应侧鼎新在调解财产布局的历程中会否给贸易银行资产质量带来“阵痛”的问题，姚景源暗示，“短时间内，各人比力担忧的是债转股，僵尸企业债转股以后，假如拖累银行资产质量怎么办？我以为，应该削减行政干涉干与，让市场来决议，让银行以及企业两边本身去决议生意业务。例如，银行愿不肯意持股，企业愿不肯意与银行互助。处所当局在处置惩罚僵尸企业和处置惩罚去产能的整个历程中，要充实阐扬市场的决议性作用，防止报酬的干涉干与微不雅经济勾当。” 对于于全行业资产荒配景下，银行欠债端成本比力高，但资产端又担心危害不敢投资的窘况，姚景源暗示，“对于于银行来讲，规避危害是第一名的，盈利是第二位的。万万不要诉苦银行把钱看患上那末重，由于银行的钱不是银行的，银行的钱是储户的。此刻银行的危害意识在晋升，这是功德。对于银行来讲，工作也是有两面性的：一方面，很是充实的危害意识，使银行可以或许比力审慎；另外一方面，银行照旧在踊跃的摸索，不停地立异产物，不停开拓新的范畴，不停地寻觅新的成长时机。” 姚景源同时暗示，中小企业融资难融资贵有两个缘故原由：其一是中小企业信费用不高；第二是中小企业没有可典质物。此刻有两个措施可以解决这一点：一个是可以经由过程年夜数据研究中小企业的诺言水平；另外一个是该当形成熟人社会，在熟人社会里，金融机构就会很轻易的把握认识的中小企业的谋划状态，归避许多危害。我国此刻年夜银行数目应该是够的，照旧缺乏中小银行。解决中小企业融资难、贷款难的焦点，要有更多的重要是面向中小企业的金融机构。别的，金融鼎新历程中，咱们还要起劲成长本钱市场，增长直接融资的比重，如许也能阐扬市场的作用。 (责任编纂：DF305)
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