The Ship of State is an ancient and oft-cited metaphor, famously expounded by Plato in the Republic (Book 6, 488a–489d), which likens the governance of a city-state to the command of a vessel. Plato expands the established metaphor and ultimately argues that the only people fit to be captain of the ship (Greek: ναῦς) are philosopher kings, benevolent men with absolute power who have access to the Form of the Good. The origins of the metaphor can be traced back to the lyric poet Alcaeus (fragments 6, 208, 249), and it is also found in Aeschylus' Seven Against Thebes, Sophocles' Antigone and Aristophanes' Wasps before Plato.
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| - 国家の船 (ja)
- Het schip van staat (nl)
- Ship of State (en)
- Alegoria do navio (pt)
- 船喻 (zh)
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| - The Ship of State is an ancient and oft-cited metaphor, famously expounded by Plato in the Republic (Book 6, 488a–489d), which likens the governance of a city-state to the command of a vessel. Plato expands the established metaphor and ultimately argues that the only people fit to be captain of the ship (Greek: ναῦς) are philosopher kings, benevolent men with absolute power who have access to the Form of the Good. The origins of the metaphor can be traced back to the lyric poet Alcaeus (fragments 6, 208, 249), and it is also found in Aeschylus' Seven Against Thebes, Sophocles' Antigone and Aristophanes' Wasps before Plato. (en)
- 国家の船（こっかのふね、英語: Ship of State）は、プラトンが『国家』第6巻の中で用いた、現実国家を船にたとえた比喩表現。国家を船に譬える比喩表現は、他に『エウテュデモス』（291D）などでも見られる。 (ja)
- 船喻，是柏拉图在《理想國第六卷》（488a–489d）中提出的著名且经常被引用的隐喻。它把一个城市国家的治理比作一艘海军舰艇的指挥，并最终认为唯一适合担任该船船长的人（希腊语：ναῦς）是哲学王。他拥有绝对权力，但他是仁慈的人，他们可以利用善良的形式去管治國家。這個隐喻的起源可以追溯到抒情诗人阿尔卡乌斯 （6、208、249），而在柏拉图之前的索福克勒斯《安提戈涅》和埃斯库罗斯的《七将攻忒拜》中亦有提及。 柏拉图通过说宙斯是描述船舶转向的最佳模型之一，就像任何其他“技术”或职业，特别是政治家一样，宙斯是建立这种比较的典范。然后，他引用了一种特定类型的政府来进行隐喻：民主。柏拉图的民主不是民主与共和制混合的现代概念，而是通过纯粹多数统治的直接民主。在488a--489d的比喻中，柏拉图的苏格拉底将整个人口与一个坚强但近视的船东进行了比较，他们缺乏航海知识。吵架的水手是煽动者和政治人物，而飞船的航海家是观星者，是哲学家。尽管他们对航行一无所知，但是水手们却声称自己对航行有所了解，并不断争夺船东的批准，以便担任船长，甚至用毒品和酒来愚弄船东。同时，水手们把导航员贬低为无用的观星人，尽管他是唯一一位有足够知识指导航向的人。 (zh)
- Met de uitdrukking het schip van staat bedoelt men de staat, voorgesteld als een te besturen schip. De beeldspraak is al oud, de filosoof Plato zag de politiek al als een kunde, te vergelijken met bijvoorbeeld de stuurmanskunst. De vergelijking wordt gemaakt, omdat ook een schip voor zijn veiligheid afhankelijk is van de leiding van een kapitein, die ter zake kundig dient te zijn. Men heeft daarvoor het zeilschip voor ogen, dat eeuwen geleden passagiers en lading over de wereldzeeën vervoerde. Literatuurcitaten: (nl)
- Alegoria do navio, também designado navio do estado, é uma alegoria filosófico-política narrada no Livro VI de A República, de Platão, em que Sócrates se utiliza de um hipotético navio, conduzido por uma tripulação disfuncional, para representar os problemas de governança de um sistema político não baseado no conhecimento. Para Sócrates, o filósofo é o único conhecedor da verdade e, portanto, é aquele que estaria mais inclinado a governar sabiamente. Ele retrata a pólis grega como multiforme — composta de aristocracia, oligarquia e democracia —, o que exigiria a presença de um filósofo para ordená-la, pois toda forma humana de governo, inicialmente positiva, acaba por cair na corrupção. Ademais, os governos sempre desprezaram os filósofos e sempre fizeram com que o povo ignorante os odiass (pt)
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| - Imagine then a fleet or a ship in which there is a captain who is taller and stronger than any of the crew, but he is a little deaf and has a similar infirmity in sight, and his knowledge of navigation is not much better. The sailors are quarrelling with one another about the steering—everyone is of opinion that he has a right to steer, though he has never learned the art of navigation and cannot tell who taught him or when he learned, and will further assert that it cannot be taught, and they are ready to cut in pieces anyone who says the contrary. They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain’s senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such manner as might be expected of them. Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain’s hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not the possibility of this union of authority with the steerer’s art has never seriously entered into their thoughts or been made part of their calling. Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing? (en)
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| - The Ship of State is an ancient and oft-cited metaphor, famously expounded by Plato in the Republic (Book 6, 488a–489d), which likens the governance of a city-state to the command of a vessel. Plato expands the established metaphor and ultimately argues that the only people fit to be captain of the ship (Greek: ναῦς) are philosopher kings, benevolent men with absolute power who have access to the Form of the Good. The origins of the metaphor can be traced back to the lyric poet Alcaeus (fragments 6, 208, 249), and it is also found in Aeschylus' Seven Against Thebes, Sophocles' Antigone and Aristophanes' Wasps before Plato. (en)
- 国家の船（こっかのふね、英語: Ship of State）は、プラトンが『国家』第6巻の中で用いた、現実国家を船にたとえた比喩表現。国家を船に譬える比喩表現は、他に『エウテュデモス』（291D）などでも見られる。 (ja)
- Met de uitdrukking het schip van staat bedoelt men de staat, voorgesteld als een te besturen schip. De beeldspraak is al oud, de filosoof Plato zag de politiek al als een kunde, te vergelijken met bijvoorbeeld de stuurmanskunst. De vergelijking wordt gemaakt, omdat ook een schip voor zijn veiligheid afhankelijk is van de leiding van een kapitein, die ter zake kundig dient te zijn. Men heeft daarvoor het zeilschip voor ogen, dat eeuwen geleden passagiers en lading over de wereldzeeën vervoerde. Literatuurcitaten: "Te vergeefs wilde men zich aan andere Vorsten onderwerpen, om hun hulp aldus op het dierste te koopen; de eene vreezende met het zinkend Schip van onzen Staat ten afgrond getrokken te worden, wezen ons van de hand; anderen, die dezelfde aanbieding aannaamen, wierden in plaats van onze beschermers, onze onderdrukkers, en dezelfde dwinglandy vertrad ons onder een verwisselden dwingeland." — Mr. Justus van Effen, De Hollandsche Spectator, Amsterdam, 1731, p. 83."Men wenschte vruchteloos een haven in te slaen, / Eer 't staetschip deerlik strandde" — Joannes Antonides van der Goes, "Bellone aen Bant", Amsterdam, 1667. (nl)
- Alegoria do navio, também designado navio do estado, é uma alegoria filosófico-política narrada no Livro VI de A República, de Platão, em que Sócrates se utiliza de um hipotético navio, conduzido por uma tripulação disfuncional, para representar os problemas de governança de um sistema político não baseado no conhecimento. Para Sócrates, o filósofo é o único conhecedor da verdade e, portanto, é aquele que estaria mais inclinado a governar sabiamente. Ele retrata a pólis grega como multiforme — composta de aristocracia, oligarquia e democracia —, o que exigiria a presença de um filósofo para ordená-la, pois toda forma humana de governo, inicialmente positiva, acaba por cair na corrupção. Ademais, os governos sempre desprezaram os filósofos e sempre fizeram com que o povo ignorante os odiasse e zombasse deles, preferindo a escravidão. Esses princípios são estabelecidos por Sócrates na alegoria do navio, no qual o timoneiro é um velho cego e sábio, e o leme é constantemente disputado entre os homens a bordo que querem conduzir o navio. Sócrates responde às objeções de Adimanto ao governo da pólis (isto é, da cidade-estado) pelos filósofos, descrevendo uma situação em que o indivíduo que conduz um navio não tem nenhum conhecimento do ofício. Todos ali comem e bebem até se empanturrarem; regem-se pelo prazer e não pelo saber; consideram inútil o verdadeiro piloto, que julga ser necessário ter em conta as estações, as condições do tempo, o movimento dos astros e assim por diante, para conduzir adequadamente a embarcação (488a-489a). Em um navio como esse, afirma Sócrates, os filósofos são certamente inúteis, mas não são responsáveis por isso, já que o natural seria os homens que têm necessidade de governo irem em busca de quem tem capacidade para tal (489b-c). A alegoria do navio ilustra dois tipos possíveis e distintos de governo da pólis, a saber: o governo justo dos filósofos e o governo injusto dos sofistas. O primeiro seria o da Calípolis, em que o governante é guiado pelo saber, enquanto o segundo estaria voltado ao prazer. O uso da comparação do governo de um estado ao comando de um navio já estava presente em versos de Arquíloco de Paros, Alceu, Sólon, Ésquilo e Eveno. (pt)
- 船喻，是柏拉图在《理想國第六卷》（488a–489d）中提出的著名且经常被引用的隐喻。它把一个城市国家的治理比作一艘海军舰艇的指挥，并最终认为唯一适合担任该船船长的人（希腊语：ναῦς）是哲学王。他拥有绝对权力，但他是仁慈的人，他们可以利用善良的形式去管治國家。這個隐喻的起源可以追溯到抒情诗人阿尔卡乌斯 （6、208、249），而在柏拉图之前的索福克勒斯《安提戈涅》和埃斯库罗斯的《七将攻忒拜》中亦有提及。 柏拉图通过说宙斯是描述船舶转向的最佳模型之一，就像任何其他“技术”或职业，特别是政治家一样，宙斯是建立这种比较的典范。然后，他引用了一种特定类型的政府来进行隐喻：民主。柏拉图的民主不是民主与共和制混合的现代概念，而是通过纯粹多数统治的直接民主。在488a--489d的比喻中，柏拉图的苏格拉底将整个人口与一个坚强但近视的船东进行了比较，他们缺乏航海知识。吵架的水手是煽动者和政治人物，而飞船的航海家是观星者，是哲学家。尽管他们对航行一无所知，但是水手们却声称自己对航行有所了解，并不断争夺船东的批准，以便担任船长，甚至用毒品和酒来愚弄船东。同时，水手们把导航员贬低为无用的观星人，尽管他是唯一一位有足够知识指导航向的人。 (zh)
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