Soc. That was my meaning when I said that I was to blame in having put my
question badly, and that this was the reason of your answering badly. For I
meant to ask you not only about the courage of heavy-armed soldiers, but about
the courage of cavalry and every other style of soldier; and not only who are
courageous in war, but who are courageous in perils by sea, and who in
disease, or in poverty, or again in politics, are courageous; and not only who
are courageous against pain or fear, but mighty to contend against desires and
pleasures, either fixed in their rank or turning upon their enemy. There is
this sort of courage-is there not, Laches?
La. Certainly, Socrates.
Soc. And all these are courageous, but some have courage in pleasures, and
some in pains: some in desires, and some in fears, and some are cowards under
the same conditions, as I should imagine.
La. Very true.
Soc. Now I was asking about courage and cowardice in general. And I will begin
with courage, and once more ask, What is that common quality, which is the
same in all these cases, and which is called courage? Do you now understand
what I mean?
La. Not over well.
Soc. I mean this: As I might ask what is that quality which is called
quickness, and which is found in running, in playing the lyre, in speaking, in
learning, and in many other similar actions, or rather which we possess in
nearly every action that is worth mentioning of arms, legs, mouth, voice,
mind;-would you not apply the term quickness to all of them?
Plato Search ||| Aristotle
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