Compulsion and force

Use in the book

Critias initially welcomes the headache because it will force Charmides to improve his mind as well (157c–d). Socrates, by contrast, proposes cooperative inquiry so that the boy will not be forced to say what he does not wish to say about his own temperance (158d–e). The distinction concerns how an educational opportunity is framed, not whether all difficulty or constraint is unacceptable.

At 169c Critias is said to be forced into perplexity by seeing Socrates perplexed, like someone catching a yawn. This is an involuntary reaction in the narration, not an assault and not a doctrine of involuntary wrongdoing. The accepted reading is itself textually questioned in Burnet's apparatus.

The closing threat makes force explicit. Socrates asks whether Charmides will use force without even granting him a preliminary hearing; Charmides invokes Critias' order, and Socrates says no one could oppose the boy if he acts forcibly (176c–d). Nothing physically violent is narrated at that point. The exchange can be both playful in its immediate situation and troubling in its vocabulary of command and denied hearing. The historical careers of the two aristocrats can intensify that irony, but the text's own minimum is already clear: consent and reasoned agreement have not supplied the final settlement.

Places to read

1. 157c–dCritias imagines the headache forcing intellectual improvement
2. 158d–eSocrates offers inquiry without forcing an unwanted declaration
3. 169cCompulsion describes Critias’ caught perplexity
4. 176c–dCharmides threatens force and Socrates gives way

Translation in this edition

At 169c Burnet prints ἀναγκασθῆναι although the apparatus reports Badham's deletion and Burnet's possible alternative ἀναπλησθῆναι, “be infected.” The final βιάζεσθαι language is secure in its practical meaning; the edition's “Count on force” renders Charmides' participial assurance, not a narration that violence has occurred.

ἀναγκάζω

Attested: ἀναγκασθήσεται / ἀναγκάζῃ (anankasthēsetai / anankazēi). Compel or force; the ailment may compel improvement of Charmides’ mind, while Socrates avoids forcing him to praise or condemn himself. References: 157c, 158e. Lexical identification: lemma: ἀναγκάζω. See Force and compulsion.

βιάζομαι

Attested: βιάσῃ / βιασομένου / βιαζομένῳ (biasēi / biasomenou / biazomenōi). To use force or compel; the closing exchange playfully threatens Socrates with compulsory companionship and contrasts coercion with his opportunity to answer. References: 176c, 176d. Lexical identification: lemma: βιάζομαι. See Force and compulsion.

ἐναντιόομαι

Attested: ἐναντιώσομαι (enantiōsomai). I shall oppose or resist; Socrates' final answer is that he will not resist. References: 176d. Lexical identification: lemma: ἐναντιόομαι. See Force and compulsion.

λείπεται (leipetai)

Remains; Socrates says that no deliberation is left when Charmides proposes to use force. References: 176d. Lemma: λείπω. See Force and compulsion.

Use in the book

At 205d Ctesippus says that Hippothales forces the others to listen to his recital and songs. The later uses turn from an overbearing speaker to the pressure exerted by practical need.

In the opposites theory the poor person is “compelled” to be a friend to the rich person because aid is needed. In the medical analogy it is disease that constrains the body to welcome medicine.

This is a practical or circumstantial necessity, unlike the bare argumentative assent ἀνάγκη. The verb connects a condition of need with an orientation towards a remedy or helper. It does not by itself show that affection is free, reciprocal, morally good, or sufficient for friendship.

Places to read

1. 217bἈναγκάζεται δέ γε σῶμα διὰ νόσον — A body is compelled, because of disease.
2. 215d
3. 205d

Use in the book

In the Timaeus mixture of cosmic soul, the maker forcibly fits the hard-to-mix nature of the different together with the same. Force expresses the resistance involved in unification. It belongs to a constructive cosmological act here, unlike passages where coercion drives a soul toward a worse condition.

Places to read

1. I.49.28.3Force overcomes the resistance of difference in the soul’s mixture.
2. I.49.39.8Compulsion distinguishes involuntary descent.

Translation in this edition

“Force” suits the mixing; “compulsion” suits an agent constrained against its inclination.