This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
identifier | question |
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40208 | He arose upon one elbow, and with a stedfast look at the old lady, which induced her to retreat a step or two, asked her,"What do you want? |
26095 | When they are examined, they are asked, first,''Who is your father, and of what deme? |
26095 | who is your father''s father? |
26095 | who is your mother''s father, and of what deme?'' |
26095 | who is your mother? |
10613 | Yes, horrible,said Monville, coolly,"but what would you have? |
10613 | And one said, Is not this Bath- sheba, the daughter of Eliam, the wife of Uriah the Hittite? |
10613 | Are you then only a coward? |
10613 | Do they not see the abyss yawning at their feet? |
10613 | Examining Cambon, Danton broke out:"Do you believe us to be conspirators? |
10613 | When Mirabeau awoke to his predicament, he broke out in mixed wrath and scorn:"Of what are these people thinking? |
10613 | [ 41]"C''est demain qu''on me tue; n''êtes- vous donc qu''un lache?" |
29815 | And what are the several rights but the stipulations and specifications of that contract? |
29815 | N''est ce pas l''énonciation des clauses et des conditions de ce contrat?" |
29815 | Rousseau?... |
29815 | What else is the declaration itself than the formulation of the state contract according to Rousseau''s ideas? |
29815 | Whence comes this conception in American law? |
29815 | [ Footnote 112: For years I have used my nose to smell with, Have I then really a provable right to it?] |
4776 | Are the Irish a nation? |
4776 | Are the Ulstermen a nation? |
4776 | Do they embody or promote a spirit of reverence between human beings? |
4776 | Do they encourage creativeness rather than possessiveness? |
4776 | Do they preserve self- respect? |
4776 | How ought both parties to act in such a case? |
4776 | Is it surprising that men become increasingly docile, increasingly ready to submit to dictation and to forego the right of thinking for themselves? |
4776 | Should Christian Scientists be compelled to call in doctors in case of serious illness? |
4776 | Should Welsh children be allowed the use of the Welsh language in schools? |
4776 | Should gipsies be compelled to abandon their nomadic life at the bidding of the education authorities? |
4776 | Should miners have an eight- hour day? |
4776 | The Gospel says:"Take no thought, saying, What shall we eat? |
4776 | Why, for example, should a hansom- cab driver be allowed to suffer on account of the introduction of taxies? |
4776 | or What shall we drink? |
4776 | or, Wherewithal shall we be clothed?" |
10827 | But why turn for examples to Capua and Rome, when we have them close at hand in Tuscany and Florence? |
10827 | For what matters it, they will tell you, that the fowls refuse to peck, or come slowly from the coop, or that a cock has crowed? |
10827 | Whence this astonishing forbearance, but from their knowing our strength and their own weakness_?" |
10827 | Whereupon Perseus turning upon him said,"_ Traitor, hast thou waited till now when there is no remedy to tell me these things_?" |
10827 | Who doubts but that they are offended? |
10827 | Who is there but knows what a time it is since the city of Pistoja submitted of her own accord to the Florentine supremacy? |
10827 | Who, again, but knows the animosity which down to the present day exists between Florence and the cities of Pisa, Lucca, and Siena? |
14058 | And who can procure unity more fittingly than he who is himself one? |
14058 | Have the gods of Liberalism slaked their blood- thirst? |
14058 | I ask myself always: Who can these elements be who will have no peace, who incite continually, who must so distrust, and want no understanding? |
14058 | Is Fascism therefore"anti- intellectual,"as has been so often charged? |
14058 | Of MacCulloch who, in the second half of the past century, proclaimed that the State must abstain from ruling? |
14058 | Or the German Humboldt according to whom an"idle"State was the best kind of State? |
14058 | The_ Duce_ of Fascism once chose to discuss the theme of"Force or consent? |
14058 | What were the creative forces of the_ Risorgimento_? |
14058 | Who are they? |
1232 | Is this king of yours a bad man or a good one? |
1232 | Quis eo fuit unquam in partiundis rebus, in definiendis, in explanandis pressior? |
1232 | ); Mandragola, prose comedy in five acts, with prologue in verse, 1513; Della lingua( dialogue), 1514; Clizia, comedy in prose, 1515(? |
1232 | Being also blamed for eating very dainty foods, he answered:"Thou dost not spend as much as I do?" |
1232 | CHAPTER XX-- ARE FORTRESSES, AND MANY OTHER THINGS TO WHICH PRINCES OFTEN RESORT, ADVANTAGEOUS OR HURTFUL? |
1232 | How should one best advance to meet him, keeping the ranks? |
1232 | If we should wish to retreat, how ought we to pursue?" |
1232 | To an envious man who laughed, he said:"Do you laugh because you are successful or because another is unfortunate?" |
1232 | Upon this a question arises: whether it be better to be loved than feared or feared than loved? |
1232 | What Italian would refuse him homage? |
1232 | What door would be closed to him? |
1232 | What envy would hinder him? |
1232 | Who would refuse obedience to him? |
1232 | asked Castruccio, and was told that he was a good one, whereupon he said,"Why should you suggest that I should be afraid of a good man?" |
50755 | Do you say that it resulted from Despotism? |
50755 | Do you say that this resulted from Ecclesiasticism? |
50755 | How is this to be accounted for? |
50755 | Is it Ecclesiasticism?--is it Despotism?--is it Aristocracy?--is it Democracy? |
50755 | Is it based on cupidity? |
50755 | Is it centered in Revenge? |
50755 | Is it said that the era of such dangers is past-- that_ civilization_ will modify the nature of oppressive castes? |
50755 | Is it said that this bestowal of rights on the oppressed is dangerous? |
50755 | Is it said that to grapple with such a reptile caste is dangerous? |
50755 | Is it superiority in duplicity? |
50755 | The interest of the country was clear;--but_ how as to the interests of their order_? |
50755 | Think you that_ your_ ancestors were so much better than_ other_ subject classes? |
50755 | What is this sound planning? |
50755 | Why? |
50755 | [ 50] How could it be otherwise? |
50755 | [ 65] Is it said that the anarchic tendencies of an oppressive caste can be overcome by compromise and barter? |
50755 | but"_ What is my duty to my order?_"Every crisis in Spanish history shows this characteristic,--take one example to show the strength of it. |
38101 | Are the Christian nations patterns of charity and forbearance? |
38101 | For more than a thousand years the Church had, to a great extent, the control of the civilized world, and what has been the result? |
38101 | How dare we drown the thunders of Sinai by calling the ayes and noes in a petty legislature? |
38101 | If reason can determine what is merciful, what is just, the duties of man to man, what more do we want either in time or eternity? |
38101 | Is it a small thing to reave the heavens of an insatiate monster and write upon the eternal dome, glittering with stars, the grand word-- Freedom? |
38101 | Is it nothing to civilize mankind? |
38101 | Is it nothing to dignify man and exalt the intellect? |
38101 | Is it nothing to fill the world with light, with discovery, with science? |
38101 | Is it nothing to free the mind? |
38101 | Is it nothing to make men wipe the dust from their swollen knees, the tears from their blanched and furrowed cheeks? |
38101 | Is it possible that we have been given reason simply that we may through faith ignore its deductions, and avoid its conclusions? |
38101 | Is it really essential to conjugate the Greek verbs before you can make up your mind as to the probability of dead people getting out of their graves? |
38101 | Must one be versed in Latin before he is entitled to express his opinion as to the genuineness of a pretended revelation from God? |
38101 | Ought the sailor to throw away his compass and depend entirely upon the fog? |
38101 | Who on earth at this day would pretend to settle any scientific question by a text from the bible? |
38101 | Why investigate when you know? |
38101 | Why pursue that which you have? |
38101 | Why should we throw away the laws given to Moses by God himself and have the audacity to make some of our own? |
37704 | Are the Christian nations patterns of charity and forbearance? |
37704 | For more than a thousand years the Church had, to a great extent, control of the civilized world, and what has been the result? |
37704 | How dare we drown the thunders of Sinai by calling the ayes and noes in a petty legislature? |
37704 | If reason can determine what is merciful, what is just, the duties of man to man, what more do we want either in time or eternity? |
37704 | Is it a small thing to reave the heavens of an insatiate monster and write upon the eternal dome, glittering with stars, the grand word-- Freedom? |
37704 | Is it nothing to civilize mankind? |
37704 | Is it nothing to dignify man and exalt the intellect? |
37704 | Is it nothing to fill the world with light, with discovery, with science? |
37704 | Is it nothing to free the mind? |
37704 | Is it nothing to make men wipe the dust from their swollen knees, the tears from their blanched and furrowed cheeks? |
37704 | Is it possible that we have been given reason simply that we may through faith ignore its deductions, and avoid its conclusions? |
37704 | Is it really essential to conjugate the Greek verbs before you can make up your mind as to the probability of dead people getting out of their graves? |
37704 | Must one be versed in Latin before he is entitled to express his opinion as to the genuineness of a pretended revelation from God? |
37704 | Ought the sailor to throw away his compass and depend entirely upon the fog? |
37704 | Who on earth at this day would pretend to settle any scientific question by a text from the Bible? |
37704 | Why investigate when you know? |
37704 | Why pursue that which you have? |
37704 | Why should we throw away the laws given to Moses by God himself, and have the audacity to make some of our own? |
38373 | Shall America,he asked,"be only an echo of what is thought and written in the aristocracies beyond the ocean?" |
38373 | Why should I give up my thought, because I can not answer an objection to it?... |
38373 | Ample provision was made for conventions in behalf of education and reform; but what was to be done for religion? |
38373 | An opponent who feared that this would destroy private property was answered thus:"Has he ever heard of Pennsylvania?" |
38373 | As Phillips was returning from this meeting, Theodore Parker said to him,"Wendell, why do you make a fool of yourself?" |
38373 | But what becomes of people who have no parlours? |
38373 | For instance, of servant- girls who have no place where they can sing or even laugh? |
38373 | He finds an opportunity to introduce an enthusiastic panegyric on the victories of Napoleon, closing with the question:"What could be more grand?" |
38373 | He went on to ask,"In the four quarters of the globe, who reads an American book?" |
38373 | His contributors spoke often of the right of slaves to resist, and asked,"In God''s name, why should they not cut their masters''throats?" |
38373 | How does anyone know which of his instincts and impulses to control and which to cultivate? |
38373 | If my cup wo n''t hold but a pint, and yourn holds a quart, would n''t ye be mean not to let me have my little half- measure full?" |
38373 | In protesting against subordinating reason to faith, Ingersoll says:"Ought the sailor to throw away his compass and depend entirely on the fog?" |
38373 | Intuition is plainly not an infallible oracle; but is it merely a misleading prejudice? |
38373 | Is there no need of them on the day when there is more drinking, gambling, and other gross vice than on any other? |
38373 | Libraries and museums are blessed places of refuge; but"What are they among so many?" |
38373 | Need I say what day keeps our policemen and criminal courts most busy, or crowds our hospitals with sufferers from riotous brawls? |
38373 | Nothing could be more complete for the working- classes; but what will become of us?" |
38373 | One man could make as much cotton cloth in a day as two hundred could have done before; but what was to become of the one hundred and ninety- nine? |
38373 | Should those who wish to rest as much as possible on Sunday sleep in church? |
38373 | Their action called out the spirited poem in which Whittier said:"What marvel if the people learn To claim the right of free opinion? |
38373 | Then an illiterate old woman who had been a slave arose and said:"What''s dat got to do with women''s rights, or niggers''rights either? |
38373 | Was he the greatest of architects, every one of whose colossal structures fell under their own weight before they could be used? |
38373 | What better light has he than is given either by his own experience or by that of his parents and other teachers? |
38373 | What marvel if at times they spurn The ancient yoke of your dominion?" |
38373 | Who can say whether unbelief, orthodoxy, or liberal Christianity is the legitimate outcome of this ubiquitous philosophy? |
38373 | Why should every week in a democratic country begin with an aristocratic Sunday, a day whose pleasures are mainly for the rich? |
11136 | Which was the most necessary, society already formed to invent languages, or languages already invented to form society? |
11136 | And had he presumed to exact it on pretense of defending them, would he not have immediately received the answer in the apologue? |
11136 | And how often perhaps has not every one of these secrets perished with the discoverer? |
11136 | And which is aptest to become insupportable to those who enjoy it, a civil or a natural life? |
11136 | Had he a hatchet, would his hand so easily snap off from an oak so stout a branch? |
11136 | Had he a horse, would he with such swiftness shoot along the plain? |
11136 | Had he a ladder, would he run so nimbly up a tree? |
11136 | Had he a sling, would it dart a stone to so great a distance? |
11136 | How many ages perhaps revolved, before men beheld any other fire but that of the heavens? |
11136 | How many different accidents must have concurred to make them acquainted with the most common uses of this element? |
11136 | How often have they let it go out, before they knew the art of reproducing it? |
11136 | In fact, what is generosity, what clemency, what humanity, but pity applied to the weak, to the guilty, or to the human species in general? |
11136 | Is it not, because he thus returns to his primitive condition? |
11136 | Of what service can beauty be, where there is no love? |
11136 | Was a deer to be taken? |
11136 | Was ever any free savage known to have been so much as tempted to complain of life, and lay violent hands on himself? |
11136 | What anguish must he not suffer at his not being able to assist the fainting mother or the expiring infant? |
11136 | What equivalent could he have offered them for so fine a privilege? |
11136 | What horrible emotions must not such a spectator experience at the sight of an event which does not personally concern him? |
11136 | What progress could mankind make in the forests, scattered up and down among the other animals? |
11136 | What therefore is precisely the subject of this discourse? |
11136 | What will wit avail people who do n''t speak, or craft those who have no affairs to transact? |
11136 | What worse treatment can we expect from an enemy? |
11136 | Who traced it out for you, another might object, and what right have you to expect payment at our expense for doing that we did not oblige you to do? |
11136 | Why is man alone subject to dotage? |
4350 | Admis enfin, aurai- jo alors, Pour tout esprit, l''esprit de corps? |
4350 | Again, if there had been an excellent aboriginal civilisation in Australia and America, where, botanists and zoologists, ask, are its vestiges? |
4350 | Again, in art, who is to settle what is advance and what decline? |
4350 | And who is to reckon up how much these words mean? |
4350 | But how do these principles change the philosophy of our politics? |
4350 | But how far are the strongest nations really the best nations? |
4350 | But it will be said, What has government by discussion to do with these things? |
4350 | But now comes the farther question: If fixity is an invariable ingredient in early civilisations, how then did any civilisation become unfixed? |
4350 | But there is a preliminary difficulty: What is progress, and what is decline? |
4350 | But what ARE nations? |
4350 | But what is the problem? |
4350 | But what then is that solution, or what are the principles which tend towards it? |
4350 | But what was his mind; how are we to describe that? |
4350 | But where could the first ages find Romans or a conqueror? |
4350 | But why is one nation stronger than another? |
4350 | But-- for that is the present point-- why is there this variable? |
4350 | Carlyle said, in his graphic way,''The ultimate question between every two human beings is,"Can I kill thee, or canst thou kill me?"'' |
4350 | Do I look like that? |
4350 | Granted that it is in excess, how can you say, how on earth can anyone say, that government by discussion can in any way cure or diminish, it? |
4350 | How, then, if it was so beneficial, could they ever lose it? |
4350 | If these savages did care to cultivate wheat, where is the wild wheat gone which their abandoned culture must have left? |
4350 | No doubt the deductions may be right; in most writers they are so; but where did the premises come from? |
4350 | The problem, is, why do men progress? |
4350 | Unless some kind of abstraction like this is made in the subject the great problem''What causes progress?'' |
4350 | What breaks the human race up into fragments so unlike one another, and yet each in its interior so monotonous? |
4350 | What can be worse than a life regulated by that sort of obedience, and that sort of imitation? |
4350 | What is the making of a successful merchant? |
4350 | Where then, so to say, are the rats and horses of the primitive civilisation? |
4350 | Who is sure that they are the whole truth, and nothing but the truth, of the matter in hand? |
4350 | Why have the real fortunes of mankind been so different from the fortunes which we should expect? |
4350 | Why then is this great contrast? |
4350 | Why, then, have not the obvious and natural causes of progress( as we should call them) produced those obvious and natural effects? |
4350 | Will it prevent them, or even mitigate them? |
4350 | how far is excellence in war a criterion of other excellence? |
40766 | And I feel tempted to put the same question to our American critics with a slight modification,"What have you done with the Red Indian and the Negro?" |
40766 | And can a civilization ignore the law of moral health and go on in its endless process of inflation by gorging upon material things? |
40766 | And can we ever hope that these moral barriers against our race amalgamation will not stand in the way of our political unity? |
40766 | And now that it_ has_ come into existence, why do you not feel in your heart of hearts a pure feeling of gladness and say that it is good? |
40766 | And who knows if that day has not already dawned, and the sun not risen, in the Easternmost horizon of Asia? |
40766 | But can this go on indefinitely? |
40766 | But has this lust for wealth and power no bounds beyond which is death''s dominion? |
40766 | But is not this order merely a negative good? |
40766 | But is this the ideal of man which we can look up to with pride? |
40766 | But is this the true advice? |
40766 | But will this federation of steam- boilers supply you with a soul, a soul which has her conscience and her God? |
40766 | But will you never be called to answer for organizing the instincts of self- aggrandizement of whole peoples into perfection and calling it good? |
40766 | Can it escape its nemesis for ever? |
40766 | Can our minds be free from doubt when we rush to the Western market to buy this foreign product in exchange for our own inheritance? |
40766 | Do we not see signs of this even now? |
40766 | Has it not been one of the causes that raise the cry on these shores for preparedness to meet one more power of evil with a greater power of injury? |
40766 | Has not this truth already come home to you now, when this cruel war has driven its claws into the vitals of Europe? |
40766 | I ask him,"How do you know it? |
40766 | Is it not for giving people''s life greater opportunities for the freedom of development? |
40766 | Is the instinct of the West right, where she builds her national welfare behind the barricade of a universal distrust of humanity?" |
40766 | Is the mere name of freedom so valuable that we should be willing to sacrifice for its sake our moral freedom? |
40766 | Now let us from our own experience answer the question, What is this Nation? |
40766 | What is the Nation? |
40766 | What is to happen to that larger part of the world where fear will have no hand in restraining you? |
40766 | What should we do if, for any reason, England was driven away? |
40766 | Why should this be a necessity? |
40766 | You ask in amazement what has she done to deserve this? |
40766 | continually producing barrenness of moral insensibility upon a large tract of our living nature? |
40766 | that machine must be pitted against machine, and nation against nation, in an endless bull- fight of politics? |
40766 | that of a man to a man? |
40766 | when her hoard of wealth is bursting into smoke and her humanity is shattered into bits on her battlefields? |
39860 | Why,he asks,"_ should_ civilisations thus wear out and great communities decay? |
39860 | [ 451] Can it be still a question whether that principle is to be transcended? 39860 A contemporary German expert of distinction, Prof. Lamprecht, in his able lectures on the problem_ What is History?_( Eng. 39860 Again it is asked( p. 163),What plunder is there for us to gain at sea when we are almost the only traffickers?"] |
39860 | And for the moderns, seeing this, the problem is, Can they refrain? |
39860 | And what had the Teutons to do with the making of Venice? |
39860 | And what of the similar movement in Spain, Africa, Illyria, and Gaul? |
39860 | But a federation of States, it has been reasoned, was relatively feasible; why then was it never attempted? |
39860 | But to what end, of knowledge or of feeling, if the future is not therefore to be changed? |
39860 | But who were these_ gentilitia_ if not the_ clientes_? |
39860 | DID SHAKESPEARE WRITE"TITUS ANDRONICUS"? |
39860 | Did such supplies come, or did they not? |
39860 | Etruria, finally, like Latium, was unified by conquest; the question is, Why was not Greece? |
39860 | How can"breadth of view"in politics be ascribed to communities whose unending strifes finally brought them all under despotism?] |
39860 | How then is the account to be balanced? |
39860 | How were the peoples ruled when they were strong, expansive, and collectively equal to their burdens? |
39860 | How, then, were these regions nevertheless monarchised at an early period? |
39860 | If not, in view of all the other exceptions, might it not be well to drop the"unchanging"altogether?] |
39860 | If so, when? |
39860 | If they were"racial"or climatic, whence the later implied degeneration of the Romans in body or soul, or both? |
39860 | If_ Quirites_ meant spearmen, how could Cæsar be understood to cow mutineers by simply addressing them as Quirites[= citizens]? |
39860 | Is it then to be supposed that Cromwell''s men were more humane when he was hounding them on to massacre? |
39860 | Lamprecht acquiesces(_ What is History?_ 1905, p. |
39860 | Lamprecht,_ What is History?_ pp. |
39860 | Lord Cromer has begged the vital question, which is: Can States, or can they not, live neighbourly? |
39860 | Mathematics, astronomy and botany, history[? |
39860 | Once more, who consumed their cattle?] |
39860 | One is moved to ask, Does it include the Turks and the Persians? |
39860 | Shall we describe the Egyptian progress as a matter of"Egypticism"or"the Egyptian spirit"? |
39860 | Some principle of decay must have been at work; but what principle? |
39860 | There remains the question, What is the precise economic statement of the final collapse? |
39860 | This only leaves us asking:"What was the natural root of the alleged physiological superiority?" |
39860 | We have only to ask ourselves, What was the administrative class to do? |
39860 | Were_ they_ then thought of as formless? |
39860 | What had popular enthusiasm to do with_ Othello_,_ Macbeth_,_ Lear_,_ Coriolanus_,_ Antony and Cleopatra_,_ The Tempest_, and_ The Winter''s Tale_? |
39860 | What was the determining difference in the consciousness of the citizens at the two epochs? |
39860 | When? |
39860 | Wherein would Athens have suffered as to freedom? |
39860 | Who are the great writers since? |
39860 | Why, then, should it be said? |
39860 | [ 431] Did population then fail in Gaul and Spain and Africa? |
39860 | [ Footnote 658:"Qu''est- ce que c''est que l''Angleterre? |
39860 | ], philosophy and jurisprudence[?] |
39860 | and what evidence is there that in fact they do? |
34901 | ( it may be asked) Is the absence of unanimity an indispensable condition of true knowledge? |
34901 | A people, it appears, may be progressive for a certain length of time, and then stop: when does it stop? |
34901 | As soon as mankind have unanimously accepted a truth, does the truth perish within them? |
34901 | Because it may be used erroneously, are men to be told that they ought not to use it at all? |
34901 | But what will be his comparative worth as a human being? |
34901 | But where has there been seen a public which set any such limit to its censorship? |
34901 | Do the fruits of conquest perish by the very completeness of the victory? |
34901 | Fornication, for example, must be tolerated, and so must gambling; but should a person be free to be a pimp, or to keep a gambling- house? |
34901 | How much of human life should be assigned to individuality, and how much to society? |
34901 | How( it may be asked) can any part of the conduct of a member of society be a matter of indifference to the other members? |
34901 | If there were nothing new to be done, would human intellect cease to be necessary? |
34901 | In the case of any person whose judgment is really deserving of confidence, how has it become so? |
34901 | Is it necessary that some part of mankind should persist in error, to enable any to realise the truth? |
34901 | Is the belief in a God one of the opinions, to feel sure of which, you hold to be assuming infallibility? |
34901 | Not only in what concerns others, but in what concerns only themselves, the individual, or the family, do not ask themselves-- what do I prefer? |
34901 | Now is this, or is it not, the desirable condition of human nature? |
34901 | Ought this to be interfered with, or not? |
34901 | Ought we therefore to lay on no taxes, and, under whatever provocation, make no wars? |
34901 | They ask themselves, what is suitable to my position? |
34901 | They can not see what it is to do for them: how should they? |
34901 | What are they now? |
34901 | What do Protestants think of these perfectly sincere feelings, and of the attempt to enforce them against non- Catholics? |
34901 | What has made the European family of nations an improving, instead of a stationary portion of mankind? |
34901 | What is it that has hitherto preserved Europe from this lot? |
34901 | What, then, is the rightful limit to the sovereignty of the individual over himself? |
34901 | Where does the authority of society begin? |
34901 | Who, after this imbecile display, can indulge the illusion that religious persecution has passed away, never to return? |
34901 | Why is it, then, that there is on the whole a preponderance among mankind of rational opinions and rational conduct? |
34901 | Would it be a reason why those who do the old things should forget why they are done, and do them like cattle, not like human beings? |
34901 | Would they not, with considerable peremptoriness, desire these intrusively pious members of society to mind their own business? |
34901 | Yet who is there that is not afraid to recognise and assert this truth? |
34901 | [ 14] Would it be a legitimate exercise of the moral authority of public opinion? |
34901 | and if not, why not? |
34901 | or how can the answer be known to be satisfactory, if the objectors have no opportunity of showing that it is unsatisfactory? |
34901 | or what worse can be said of any obstruction to good, than that it prevents this? |
34901 | or when does the public trouble itself about universal experience? |
34901 | or who can blame people for desiring to suppress what they regard as a scandal in the sight of God and man? |
34901 | or( worse still) what is usually done by persons of a station and circumstances superior to mine? |
34901 | or, what would allow the best and highest in me to have fair- play, and enable it to grow and thrive? |
34901 | or, what would suit my character and disposition? |
34901 | what is usually done by persons of my station and pecuniary circumstances? |
37701 | *Mount Vernon, June 12.--Dear Sir,--Can nothing be done in our Assembly for poor Paine? |
37701 | Be not righteous overmuch,saith cynical Solomon;"neither make thyself over- wise: why shouldest thou destroy thyself?" |
37701 | His writings certainly have had a powerful effect on the public mind,--ought they not then to meet an adequate return? 37701 How just, how suitable to our crime is the punishment with which Providence threatens us? |
37701 | Was America then,asks Paine,"the giant of empire, and England only her dwarf in waiting? |
37701 | What kind of office must that be in a government which requires neither experience nor ability to execute? 37701 What was he then? |
37701 | What,he asked,"would the sovereignity of any individual state be, if left to itself to contend with a foreign power? |
37701 | Whether ought his flight to be considered as his own act, or the act of those who fled with him? 37701 Who are those that are frightened at reform? |
37701 | ( See the reports of Wentworth and others in Stevens''_ Facsimiles?_) Deane and Gerard came over together, on one of d''Estaing''s ships. |
37701 | **"Pitt''used to say,''according to Lady Hester Stanhope,''that Tom Paine was quite in the right, but then he would add, what am I to do? |
37701 | Are the poor afraid that their condition should be rendered too comfortable?" |
37701 | Are the public afraid their taxes should be lessened too much? |
37701 | Are they afraid that sinecure places and pensions should be abolished too fast? |
37701 | As, alas, who is in a true one? |
37701 | But how far is it justifiable upon an officer under the faith of a capitulation, if none other can be had is the question? |
37701 | But what has the Convention to do with deciding about Louis XVI., or about affairs, foreign or domestic? |
37701 | How did the seventeenth century secure a monopoly in revolution? |
37701 | How is my favorite Sally Morris, my boy Joe, and my horse Button? |
37701 | If it be asked,''What is the French revolution to us?'' |
37701 | If one revolution could be authoritative, why not another? |
37701 | If we have an equal right with you to virtue, why should we not have an equal right to praise? |
37701 | Must the merits and services of_ Common Sense_ continue to glide down the stream of time, unrewarded by this country? |
37701 | Polly and Nancy Rogers,--are they married? |
37701 | Should he not obtain this? |
37701 | The affairs of that Country are verging to a new crisis, whether the Government shall be Monarchical and heredetary or wholly representative? |
37701 | They come into my office not having been seen by Congress; and as they contain an injunction not to be conceded by[ to?] |
37701 | Was it a spontaneous resolution of his own, or was it inspired into him by others? |
37701 | What other last- century writer on political and religious issues survives in the hatred and devotion of a time engaged with new problems? |
37701 | What, then, are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes, will be at an end? |
37701 | What, then, means this sudden attachment to Kings? |
37701 | You used to complain of abuses, as well as me, and write your opinions on them in free terms-- What then means this sudden attachment to_ Kings_?" |
37701 | or do they intend to build bowers as I have done? |
37701 | this fondness of the English Government, and hatred of the French? |
5669 | After how long a term should members of Parliament be subject to re- election? |
5669 | And has not the event proved that they were so? |
5669 | And if he form an uncomplimentary opinion of their part in the affair, what moral obligation is he likely to feel as to his own? |
5669 | Because the majority ought to prevail over the minority, must the majority have all the votes, the minority none? |
5669 | But are not all these qualities fully as much required for preserving the good we have as for adding to it? |
5669 | But are not these, of all qualities, the most conducive to improvement? |
5669 | But does it follow that the minority should have no representatives at all? |
5669 | But what is Order? |
5669 | Chapter IX-- Should there be Two Stages of Election? |
5669 | Chapter XII-- Ought Pledges to be Required from Members of Parliament? |
5669 | For if it is indeed a trust, if the public are entitled to his vote, are not they entitled to know his vote? |
5669 | For, first, what are Order and Progress? |
5669 | How are they even to select him in the first instance but by the same standard? |
5669 | How is it possible, then, to compute the elements of political power, while we omit from the computation any thing which acts on the will? |
5669 | If it be deemed unjust that either should have to give way, which injustice is greatest? |
5669 | Is he to alter his course? |
5669 | Is he to defer to the nation? |
5669 | Is it a good rule which, in the American Constitution, provides for the election of the President once in every four years by the entire people? |
5669 | Is it likely he will suppose that it is for_ his_ interest they incur all this cost? |
5669 | Is it necessary that the minority should not even be heard? |
5669 | Or let the majority be English, the minority Irish, or the contrary: is there not a great probability of similar evil? |
5669 | Should There Be Two Stages of Election? |
5669 | Should a member of the legislature be bound by the instructions of his constituents? |
5669 | Should he be the organ of their sentiments, or of his own? |
5669 | Suppose the majority Catholics, the minority Protestants, or the reverse; will there not be the same danger? |
5669 | Suppose the majority to be whites, the minority negroes, or_ vice versâ_: is it likely that the majority would allow equal justice to the minority? |
5669 | What development can either their thinking or their active faculties attain under it? |
5669 | What guaranty is there that these measures accord with the wishes of a majority of the people? |
5669 | What is the monarch to do when these unfavorable opinions happen to be in the majority? |
5669 | What should we then have? |
5669 | What sort of human beings can be formed under such a regimen? |
5669 | What, then, prevents the same powers from being exerted aggressively? |
5669 | When a subject arises in which the laborers as such have an interest, is it regarded from any point of view but that of the employers of labor? |
5669 | When it is said that the strongest power in society will make itself strongest in the government, what is meant by power? |
5669 | Which of these modes of getting over the difficulty is most for the interest of both, and most conformable to the general fitness of things? |
5669 | Why does no one ever hear a breath of disloyalty from the Islands in the British Channel? |
5669 | Will those who object to his being questioned in classics and mathematics, tell us what they would have him questioned in? |
5669 | With all this array of reasons, of the most fundamental character, on the affirmative side of the question, what is there on the negative? |
5669 | Yet does Parliament, or almost any of the members composing it, ever for an instant look at any question with the eyes of a working man? |
5669 | Yet what can be more conducive to Progress? |
5669 | after their names? |
5669 | and is not any growth of these virtues in the community in itself the greatest of improvements? |
5669 | that the better judgment should give way to the worse, or the worse to the better? |
5669 | their ambassador to a congress, or their professional agent, empowered not only to act for them, but to judge for them what ought to be done? |
6762 | And here it seems very proper to consider this question, When shall we say that a city is the same, and when shall we say that it is different? |
6762 | And why? |
6762 | Besides, of what use are the husbandmen to this community? |
6762 | Besides, why should such a form of government be changed into the Lacedaemonian? |
6762 | But do we never find those virtues united which constitute a good man and excellent citizen? |
6762 | But if any person prefers a kingly government in a state, what is to be done with the king''s children? |
6762 | But if this law appoints an aristocracy, or a democracy, how will it help us in our present doubts? |
6762 | But since he admits, that all their property may be increased fivefold, why should he not allow the same increase to the country? |
6762 | But what avails it to point out what is the height of injustice if this is not? |
6762 | For what is the difference, if the power is in the hands of the women, or in the hands of those whom they themselves govern? |
6762 | For what? |
6762 | I mean, whether in a democracy, an oligarchy, an aristocracy, and a monarchy, the same persons shall have the same power? |
6762 | If the virtuous should be very few in number, how then shall we act? |
6762 | In different states shall the magistrates be different or the same? |
6762 | Is it right then that the rich, the few, should have the supreme power? |
6762 | Is it to instruct, to amuse, or to employ the vacant hours of those who live at rest? |
6762 | Is the family also to reign? |
6762 | Is this state then established according to perfect democratical justice, or rather that which is guided by numbers only? |
6762 | Now the first thing which presents itself to our consideration is this, whether it is best to be governed by a good man, or by good laws? |
6762 | Or shall the magistrates differ as the communities differ? |
6762 | Rhetorica: A summary by T. Hobbes, 1655(? |
6762 | Shall it be with the majority, or the wealthy, with a number of proper persons, or one better than the rest, or with a tyrant? |
6762 | The first question is, whether music is or is not to make a part of education? |
6762 | Thus says the Helen of Theodectes:"Who dares reproach me with the name of slave? |
6762 | What remedy then shall we find for these three disorders? |
6762 | Which then shall we prefer? |
6762 | and of those three things which have been assigned as its proper employment, which is the right? |
6762 | and upon what principles would they do it, unless they should establish the wise practice of the Cretans? |
6762 | as, for instance, in decency of manners, shall it be one cause when it relates to a man, another when it relates to a woman? |
6762 | for they are neither[ 1278a] sojourners nor foreigners? |
6762 | or if he is to be governed, how can he be governed well? |
6762 | or may not all three be properly allotted to it? |
6762 | or shall it vary according to the different formation of the government? |
6762 | or shall we not establish our equality in this manner? |
6762 | or shall we say, that it is of any service in the conduct of life, and an assistant to prudence? |
6762 | or should they be so many as almost entirely to compose the state? |
6762 | shall the poor have it because they are the majority? |
6762 | shall we prefer the virtuous on account of their abilities, if they are capable of governing the city? |
6762 | the custom which is already established, or the laws which are proposed in that treatise? |
6762 | why should any others have a right to elect the magistrates? |
40210 | ):And now courteous reader, we leave Mr. Paine entirely to thy mercy; what wilt thou say of him? |
40210 | Do we want to contemplate his power? 40210 Is the day dark? |
40210 | Must the merits of Common Sense continue to glide down the stream of time unrewarded by his country? 40210 What has become of the Bible that Paine attacked? |
40210 | --_Ella Wheeler Wilcox._"Who could with almost one stroke of his pen, turn the people in a radically new direction? |
40210 | --_Encyclopedia Britannica._ An Unknown Writer of Charleston, S. C.( Feb. 14, 1776):"Who is the author of''Common Sense''? |
40210 | --_Holland''s Life of Lincoln, p. 236._ Why, it may be asked, was Lincoln''s Infidelity not used against him everywhere in this campaign? |
40210 | And would you strew with flowers and moisten with tears the grave that enfolds the one, and trample with scorn the turf that grows upon the other? |
40210 | Are not three fourths of the world''s inhabitants Infidels? |
40210 | Are there not hundreds of immoral writers even among the living? |
40210 | But does this mean, or would it mean, that Paine had become converted to Christianity? |
40210 | But is it a crime to defend the dead? |
40210 | But what did he do? |
40210 | But what if he had died poor? |
40210 | But what peculiar significance do your informants attach to this fact? |
40210 | But which one does this, the successful or the defeated antagonist? |
40210 | Could they control the rising tide that rolled upon the boundless sea of thought? |
40210 | Did he try to escape? |
40210 | Do all accept it? |
40210 | Do not the greatest scholars of the age go far beyond him in Infidelity? |
40210 | Do the American soldiers despair? |
40210 | Do we want to contemplate his mercy? |
40210 | Do we want to contemplate his munificence? |
40210 | Do we want to contemplate his wisdom? |
40210 | Do you want to renew in Louisiana the horrors of Domingo?" |
40210 | Does not the world teem with immoral literature? |
40210 | Frank S. C. Wicks:"Why this ingratitude? |
40210 | General Charles Lee:"Have you[ Washington] seen the pamphlet''Common Sense''? |
40210 | Has the Bible been given to all the world? |
40210 | Has the battle been bloody? |
40210 | Has the court of Death issued an injunction restraining us from pleading the cause of the departed? |
40210 | His writings certainly have had a powerful effect on the public mind,--ought they not then to meet an adequate return?" |
40210 | How do we account for this? |
40210 | How have you kept even the commandments of your own law? |
40210 | If by any means I can obtain your release on my own security, will you promise me to return in twenty days?''" |
40210 | If so, why has all this wrath been concentrated upon Paine to the almost total exclusion of the rest? |
40210 | In fine, do we want to know what God is? |
40210 | In this perilous position what course would Paine pursue? |
40210 | Infidel to what? |
40210 | Is drunkenness so rare as to secure for its victims an immortal notoriety? |
40210 | Is it honorable? |
40210 | Is it just?" |
40210 | Is it manly? |
40210 | Is poverty a crime? |
40210 | Lord Beaconsfield( to Gladstone):"How does your reform government differ from that of Thomas Paine, except that the sovereign is left in name?" |
40210 | Now does the church treat deathbed penitents in the manner in which Paine has been treated? |
40210 | Now, let me ask the church, what is your record? |
40210 | Now, let me ask these people, do you know why Thomas Paine has been so bitterly assailed? |
40210 | P. Bland, B. D._"Was he filthy? |
40210 | Religious zealots sealed the lips of a philosopher; but could they stop the revolving earth? |
40210 | Was ever nobler thought conceived than this?" |
40210 | Was he little? |
40210 | Was he little? |
40210 | Was he little? |
40210 | What did he do? |
40210 | What has been the effect of coercion? |
40210 | What is it? |
40210 | What is your duty? |
40210 | What was his belief? |
40210 | Where the mitred charity, the practical religion? |
40210 | Which of you, to assist his infant merit, would diminish even the surplus of your debaucheries? |
40210 | Who is responsible for the obloquy that has been cast upon the memory of this noble man? |
40210 | Who must exert an influence that had never, in any crisis of history, been exerted by one man before? |
40210 | Why, then, denounce Paine for having, as they claim, renounced his Infidelity? |
40210 | Why, then, do you ask it of man against man? |
40210 | William Pitt( to Lady Hester Stanhope, who had quoted from the"Rights of Man"):"Paine is quite in the right, but what am I to do?" |
40210 | Wilt thou address him? |
40210 | Would Bishop Watson have crossed swords in theological disputation with a poor, drunken, immoral wretch? |
40210 | Would Dr. Franklin have retained the friendship of a poor, drunken, immoral wretch? |
40210 | Would France''s greatest women, Roland and De Stael, have stooped to pay the tribute of praise to a poor, drunken, immoral wretch? |
40210 | Would Lord Erskine have defended against the government of England, a poor, drunken, immoral wretch? |
40210 | Would Napoleon Bonaparte, when in the zenith of his fame, have invited to his table a poor, drunken, immoral wretch? |
40210 | Would President Jefferson have offered a national ship to bear to his home a poor, drunken, immoral wretch? |
40210 | Would Washington have acknowledged as one of the most potent factors in achieving American Independence, the pen of a poor, drunken, immoral wretch? |
40210 | Would he shrink from danger now? |
40210 | Would he, like others, quietly acquiesce in these unjust proceedings? |
40210 | Would you have the mystery solved? |
40210 | did he secure for himself the profits to which he was justly entitled? |
40210 | ye pretended moralists, so forward now to cast your interested indignation upon the memory of Paine!--where were you in the day of his adversity? |
7370 | And is it not rather their fault, who put things into such a posture, that they would not have them thought to be as they are? |
7370 | And what will become of this paternal power in that part of the world, where one woman hath more than one husband at a time? |
7370 | And why then hath not his son, by the same reason, the same liberty, though he be born any where else? |
7370 | And will any one say, he had no right to those acorns or apples, he thus appropriated, because he had not the consent of all mankind to make them his? |
7370 | Are the people to be blamed, if they have the sense of rational creatures, and can think of things no otherwise than as they find and feel them? |
7370 | But farther, this question,( Who shall be judge?) |
7370 | But how far has he given it us? |
7370 | But if any one should ask, Must the people then always lay themselves open to the cruelty and rage of tyranny? |
7370 | For what appearance would there be of any compact? |
7370 | Here, it is like, the common question will be made, Who shall be judge, whether the prince or legislative act contrary to their trust? |
7370 | I ask then, when did they begin to be his? |
7370 | If a subject of England have a child, by an English woman in France, whose subject is he? |
7370 | If any body should ask me, when my son is of age to be free? |
7370 | If this argument be good; I ask, how came so many lawful monarchies into the world? |
7370 | Is a man under the law of England? |
7370 | Is a man under the law of nature? |
7370 | It is often asked as a mighty objection, where are, or ever were there any men in such a state of nature? |
7370 | It will perhaps be demanded, with death? |
7370 | May the commands then of a prince be opposed? |
7370 | Quod siquis dicat, Ergone populus tyrannicae crudelitati& furori jugulum semper praebebit? |
7370 | Should a robber break into my house, and with a dagger at my throat make me seal deeds to convey my estate to him, would this give him any title? |
7370 | This may give one reason to ask, whether this might not be more properly called parental power? |
7370 | Though the water running in the fountain be every one''s, yet who can doubt, but that in the pitcher is his only who drew it out? |
7370 | Was it a robbery thus to assume to himself what belonged to all in common? |
7370 | What is my remedy against a robber, that so broke into my house? |
7370 | What made him free of that law? |
7370 | What made him free of that law? |
7370 | What must be done in the case? |
7370 | Who can help it, if they, who might avoid it, bring themselves into this suspicion? |
7370 | and in whatsoever he doth, whether led by reason, mistake or passion, must be submitted to? |
7370 | and where else could this be so well placed as in his hands, who was intrusted with the execution of the laws for the same end? |
7370 | and will any one say, that the mother hath a legislative power over her children? |
7370 | has not the one of these a right to his thousand acres for ever, and the other, during his life, paying the said rent? |
7370 | may he be resisted as often as any one shall find himself aggrieved, and but imagine he has not right done him? |
7370 | or can he take away from either the goods or money they have got upon the said land, at his pleasure? |
7370 | or can she inforce the observation of them with capital punishments? |
7370 | or when he boiled? |
7370 | or when he brought them home? |
7370 | or when he eat? |
7370 | or when he picked them up? |
7370 | that is, to have the liberty to dispose of his actions and possessions according to his own will, within the permission of that law? |
7370 | vim vi repellant, seseq; ab injuria, tueantur? |
7370 | what condition can he perform? |
7370 | what gave him a free disposing of his property, according to his own will, within the compass of that law? |
7370 | what new engagement if he were no farther tied by any decrees of the society, than he himself thought fit, and did actually consent to? |
7370 | when he digested? |
7370 | why will he give up this empire, and subject himself to the dominion and controul of any other power? |
15772 | ''Mais après tout,''he said,''un homme d''Etat est- il fait pour être sensible? |
15772 | And after in the incountering of the rest of tharmie, you shewed, that the thing folowed with a moste greate scilence? |
15772 | And why straighte waie you made them to retire into tharmie, nor after made no mension of them? |
15772 | Any envy oppose him? |
15772 | Any people deny him obedience? |
15772 | By those that thei worship, or by those that they blaspheme? |
15772 | By what God or by what sainctes may I make them to sweare? |
15772 | Can not the faightyng of the battaile be otherwise avoided, then in devidyng the armie in sunderie partes and placyng the men in tounes? |
15772 | Doubt not: Doe you not heare the artillerie? |
15772 | Has he spoken truth or falsehood? |
15772 | Have not we wonne a field moste happely? |
15772 | Have not you a Proverbe, whiche fortefieth my reasons, whiche saieth, that warre maketh Theves, and peace hangeth theim up? |
15772 | Have ye any rule to know the foordes? |
15772 | How can they, that dispise God, reverence men? |
15772 | How shoulde I beleeve that thei will keepe their promise to them, whome everie hower they dispise? |
15772 | How would you choose them? |
15772 | I am herein satisfied, but tell me, when the armie had to remove, what order kepte thei? |
15772 | If it chaunce that the River hath marde the Foorde, so that the horses sincke, what reamedy have you? |
15772 | In pitchyng the Campe, had thei other respectes, then those you have tolde? |
15772 | In the chosen, shall there bee likewise brought in any auncient facion? |
15772 | In whom ought there to bee more love of peace, then in him, whiche onely by the warre maie be hurte? |
15772 | In whome ought there to bee more feare of GOD, then in him, which every daie committyng himself to infinite perilles, hath moste neede of his helpe? |
15772 | Is his word the truth and will his truth prevail? |
15772 | Marcus Craussus, unto one, whome asked him, when the armie shoulde remove, saied beleevest thou to be alone not to here the trumpet? |
15772 | N''est- ce pas un personnage-- complètement excentrique, toujours seul d''un côté, avec le monde de l''autre?'' |
15772 | Of what age would you choose them? |
15772 | Or will you that thei also retire together, with the battailes? |
15772 | Peut- il considérer les liens du sang, les affections, les puérils ménagements de la société? |
15772 | Should his word be his bond for ever? |
15772 | Should the Prince be all- virtuous, all- liberal, all- humane? |
15772 | Should true religion be the master- passion of his life? |
15772 | Tell me firste, why made you not your ordinaunce to shoote more then ones? |
15772 | Tell therefore, how you would arme them? |
15772 | That thei can scarse welde their sweardes? |
15772 | Then do you praise the keping of order? |
15772 | Then what good fashion shoulde that be, whiche might be impressed in this matter? |
15772 | Then woulde you prepare a power like to those whiche is in our countrie? |
15772 | Therfore, I would knowe of you whereof it groweth, that of the one side you condempne those, that in their doynges resemble not the antiquitie? |
15772 | To the Church? |
15772 | To the People? |
15772 | To the Princes and Despots? |
15772 | To these should it be well to give some provision? |
15772 | To whom should he turn? |
15772 | What are the Italians? |
15772 | What armes would you that thansignes of all the armie, shoul''d have beside the nomber? |
15772 | What carriages would you, that every one of these battailes should have? |
15772 | What exercises would you cause theim to make at this present? |
15772 | What is Italy to- day? |
15772 | What manner of man was Machiavelli at home and in the market- place? |
15772 | What number would you make? |
15772 | What proporcion have the souldiours, whiche are requiset to bee in the warre with those, whiche in the peace are occupied? |
15772 | What waie ought to bee used then? |
15772 | When there should bee made besides the diche within, a diche also without, should it not bee stronger? |
15772 | When woulde thei abstaine from plaie, from laciviousnesse, from swearynge, from the insolence, whiche everie daie they committe? |
15772 | Where shall I hope to find the things that I have told of? |
15772 | Wherefore would you that I should dispraise it? |
15772 | Whereof cometh so moche disavauntage? |
15772 | Which maner of arming, do you praise moste, either these Dutchemens, or the auncient Romanes? |
15772 | Who shall carrie thinstrumentes to make the waie plaine withall? |
15772 | Why? |
15772 | Would any gates be shut again him? |
15772 | Would not every Italian fully consent with him? |
15772 | Would you make an ordinaunce of hors, to exercise them at home, and to use their service when nede requires? |
15772 | Would you make any difference, of what science you would chuse them? |
15772 | Would you, that water should bee in the diches, or would you have them drie? |
15772 | Woulde you live without them? |
15772 | and again''Jugez done s''il doit s''amuser à ménager certaines convenances de sentiments si importantes pour le commun des hommes? |
15772 | and how would you arme them? |
15772 | men, should have to doe an acte seperate, how would you order them? |
15772 | or keping them, how would you kepe them? |
15772 | wher of maie I make them ashamed, whiche be borne and brought up without shame? |
15772 | whie shoulde thei be ruled by me who knowe me not? |
27368 | Can the work of administering justice, disposing of the lives and fortunes of men, become a family business? |
27368 | How is this? |
27368 | What is the good of fighting for one set of masters against another set, since it will make no difference, only a change of masters? |
27368 | --Is there nothing to be done? |
27368 | --Then there will be no liberty of association? |
27368 | Able to elect its own magistrates? |
27368 | After Sedan, Bismarck was asked:"Now that Napoleon has fallen, on whom do you make war?" |
27368 | Again, by what means has the candidate for civil service employment, who is favoured by the people and its representatives, earned their approval? |
27368 | And how can all this be done? |
27368 | And what is the result of all this? |
27368 | And who makes the law? |
27368 | Are laws the expression of the general will of the people? |
27368 | Bonald asked very wittily:"Do you know what is a deist? |
27368 | But for putting the competent man for the first time in the place where he is wanted, how has the people any special instinct or information? |
27368 | But what is the reason of this? |
27368 | By his merit, of which the people and its representatives are very bad judges? |
27368 | By his merit? |
27368 | By what then? |
27368 | By whom then? |
27368 | Can it be that such a rule is bad in every other calling, and good only in respect of the governing of a republic?" |
27368 | Can this be accounted for solely by the fact that formerly it seemed hardly worth while to take steps to obtain the qualified freedom of separation? |
27368 | Can we attribute this to neglect or to exaggeration of its animating principle, as suggested in the formula of Montesquieu? |
27368 | Deprived of them, what would become of the masters? |
27368 | Does he want a different system? |
27368 | For how is a candidate to recommend himself for an office to which appointment is made by the people and its representatives? |
27368 | He surely does not think that a man is an elector by reason of his legislative and administrative capacity? |
27368 | How? |
27368 | I ask nothing better, but I ask also how is it going to be done? |
27368 | If so why should Socrates have respected them, he who despised the people to the day he was condemned? |
27368 | In other words, what is the general idea which inspires each political system? |
27368 | Inasmuch as everything depends upon the people, who, what, can influence the people except the people itself? |
27368 | Indeed, why should they? |
27368 | Is it any wonder that the spirit of licence, insubordination, and anarchy should invade everything, even the institution of the family? |
27368 | Is it not better, you will ask, that a man''s whole career should be spent in defence of law and order rather than the latter part of it? |
27368 | Is there not something delightful in the benevolence shown to criminals? |
27368 | Kant has asked the question, what must we obey? |
27368 | So be it, but for the selection of a young judge or a young and untried officer what special source of information has the people? |
27368 | So it is, but why should it be? |
27368 | Surely you do not wish to be free in opposition to the law? |
27368 | That admits of no question; but what does it prove? |
27368 | The people? |
27368 | The result is that the people say to themselves"What need have we of priests? |
27368 | Then is it fit to elect its own magistrates? |
27368 | Then what does democracy want for itself? |
27368 | To what then are we to impute the decadence from this type into which parliamentary government seems now to have fallen? |
27368 | Voltaire replies:"Is it as a matter of civic virtue that in England a judge of the King''s Bench accepts his appointment?" |
27368 | Was it given legal sanction? |
27368 | We in our turn ask:"Do you know what is an anti- collectivist democrat? |
27368 | We ought to be sure( and who is sure?) |
27368 | What criterion is there to tell us what to obey? |
27368 | What do we understand by the principle of a government? |
27368 | What else does he expect? |
27368 | What inference can children be expected to draw from this except that they owe no obedience to their father and mother? |
27368 | What is a politician? |
27368 | What is the people''s one desire, when once it has been stung by the democratic tarantula? |
27368 | What is there within us which commands respect, which does not ask for love or fear, but for respect alone? |
27368 | What is to be done with him? |
27368 | What is, as M. Fouillà © e puts it, the best way of avoiding the hidden rocks which threaten democracies? |
27368 | What more does the_ procureur- gà © nà © ral_ want? |
27368 | What other alternative is there for it? |
27368 | What ought then the character of the legislator to be? |
27368 | What reasons does the philosopher give? |
27368 | What remedies can we apply to this modern disease, the worship of intellectual and moral incompetence? |
27368 | What sort of a basis for efficiency is this? |
27368 | Whence comes this difference of opinion? |
27368 | Whence comes this frenzy, this_ examino mania_? |
27368 | Why then do you wish to enlighten the crowd, that is to destroy the very virtue which, on your own showing, is the cause of its superiority?" |
27368 | Why? |
27368 | Why? |
27368 | Why? |
27368 | Will efficiency then, you may well ask, when driven out of all public employment, find refuge somewhere? |
27368 | Would you care to be judged before a court composed of the deputies of your department? |
27368 | _ But_ can the people pursue a policy and know how to avail itself of the places, occasions, and times when action will be profitable? |
27368 | can we not find men in France willing to judge if we bestow their appointments upon them gratuitously?" |
27368 | they exclaimed,"what is the meaning of this paradox? |
3743 | Art thou the man of God that came from Judah? 3743 Canst thou by searching find out God; canst thou find out the Almighty to perfection?" |
3743 | --And what then? |
3743 | 18,"Tell me, I pray thee, where the seer''s house is? |
3743 | 3. Who is there among you of all his people? |
3743 | After the lot had designated Jonah to be the offender, they questioned him to know who and what he was? |
3743 | After this, who can doubt the bountifulness of the Christian Mythology? |
3743 | And Joshua fell on his face to the earth, and did worship and said unto him, What saith my Lord unto his servant?" |
3743 | And what is the difference? |
3743 | And what then? |
3743 | And what then? |
3743 | And what then? |
3743 | And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer? |
3743 | Are these things, and the blessings they indicate in future, nothing to, us? |
3743 | Are we sure that the books that tell us so were written by his authority? |
3743 | BUT if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes? |
3743 | BUT some perhaps will say-- Are we to have no word of God-- no revelation? |
3743 | But how was Jesus Christ to make anything known to all nations? |
3743 | But why must the moon stand still? |
3743 | Can our gross feelings be excited by no other subjects than tragedy and suicide? |
3743 | Can we conceive anything more destructive to morality than this? |
3743 | Do we not see a fair creation prepared to receive us the instant we are born-- a world furnished to our hands, that cost us nothing? |
3743 | Do we want to contemplate his mercy? |
3743 | Do we want to contemplate his munificence? |
3743 | Do we want to contemplate his power? |
3743 | Do we want to contemplate his wisdom? |
3743 | Does not the creation, the universe we behold, preach to us the existence of an Almighty power, that governs and regulates the whole? |
3743 | First, Canst thou by searching find out God? |
3743 | For what reason, or on what authority, should we do this? |
3743 | From whence, I ask, could he gain that knowledge, but from the study of the true theology? |
3743 | Having published his predictions, he withdrew, says the story, to the east side of the city.--But for what? |
3743 | How happened it that he did not discover America? |
3743 | How then is it that those people pretend to reject reason? |
3743 | If the writer meant that he( God) buried him, how should he( the writer) know it? |
3743 | If they lied in one genealogy, why are we to believe them in the other? |
3743 | In fine, do we want to know what God is? |
3743 | Is it not reasonable to suppose that by the cherubims he meant the temple at Jerusalem, where they had figures of cherubims? |
3743 | Is it we that light up the sun; that pour down the rain; and fill the earth with abundance? |
3743 | Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead? |
3743 | Of this class are, EZEKIEL and DANIEL; and the first question upon these books, as upon all the others, is, Are they genuine? |
3743 | Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator? |
3743 | Or of what use is it that this immensity of worlds is visible to man? |
3743 | Secondly, Canst thou find out the Almighty to perfection? |
3743 | Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste? |
3743 | Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak? |
3743 | The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine? |
3743 | The question upon this passage is, At what time did the Jebusites and the children of Judah dwell together at Jerusalem? |
3743 | This brings on a supposed expostulation between the Almighty and the prophet; in which the former says,"Doest thou well to be angry for the gourd? |
3743 | Those books, therefore, have neither been written by the men called apostles, nor by imposters in concert.--How then have they been written? |
3743 | To what cause then are we to assign this skulking? |
3743 | What certainty then can there be in the Bible for any thing? |
3743 | What have ye still to offer against the pure and moral religion of deism, in support of your system of falsehood, idolatry, and pretended revelation? |
3743 | What is it that we have learned from this pretended thing called revealed religion? |
3743 | What is it we want to know? |
3743 | What more does man want to know, than that the hand or power that made these things is divine, is omnipotent? |
3743 | What occasion could there be for moonlight in the daytime, and that too whilst the sun shined? |
3743 | What shadow of pretence have ye now to produce for continuing the blasphemous fraud? |
3743 | What then can we say of these prophets, but that they are impostors and liars? |
3743 | Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? |
3743 | Who is there among you of all his people? |
3743 | Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where? |
3743 | Why then is it to be supposed they have changed with respect to man? |
3743 | Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else? |
3743 | Would they believe me a whit the more if the thing had been a fact? |
3743 | [ NOTE by Paine: If it should be asked, how can man know these things? |
3743 | and in the same manner, what beyond the next boundary? |
3743 | are we sure that the Creator of man commissioned those things to be done? |
3743 | or why should we( the readers) believe him? |
3743 | that is, were they written by Ezekiel and Daniel? |
3743 | were they written by the persons to whom they are ascribed? |
37702 | ''Then you do not give me your word?'' 37702 **"Whence is any right derived, but that which power confers, for persecution? |
37702 | Are we to humble ourselves before Judge Paine? |
37702 | Dare you put up a petition to Heaven for such a power, without fearing to be struck from the earth by its justice? 37702 Did thee never hear him call on Christ?" |
37702 | Do Christians not see that their own religion is founded on a human sacrifice? 37702 How happened it that he did not discover America; or is it only with kingdoms that his sooty highness has any interest?" |
37702 | Is not the Bible warfare the same kind of warfare as the Indians themselves carry on? |
37702 | Many thousands of human beings will be sacrificed in the ensuing contest, and for what? 37702 Shall the clay say to the potter, why hast thou formed me thus?" |
37702 | Supposing their aim to be the re- establishment of the Bourbons, the difficulty which will present itself, will be, to know who will be their Allies? 37702 The frost returns? |
37702 | What is Dayton gone to New Orleans for? 37702 What is Fulton about? |
37702 | What,he afterward said--"what were the tribute of my glass of wine in that torrent of brandy?" |
37702 | Why has the Revolution of France been stained with crimes, while the Revolution of the United States of America was not? 37702 ''Aye,''he replied,''and who would have thought that we should meet in Paris?'' 37702 12) Minister Fauchet''s report of a conversation with Secretary Randolph in which he( Randolph) said:What would you have us do? |
37702 | And what could be done by the Americans in Paris, whom Paine alone had befriended? |
37702 | And what does my reader suppose is the alternative claimed by the prelate''s foaming mouth? |
37702 | And who do you think the man was who offered me his services? |
37702 | But how was the death of Jesus Christ to affect or alter the case? |
37702 | But if Paine was so fit for such a Convention, why should they behead him? |
37702 | But suddenly another question was sprung upon the Convention: Shall the execution be immediate, or shall there be delay? |
37702 | But what was this atheism? |
37702 | But why should men who then opposed him suddenly revive the claims of humanity when the penalty happened to fall upon a King? |
37702 | But why was not Paine executed? |
37702 | Can there be a portrait lost under some other name? |
37702 | Canst thou find out the Almighty to perfection?" |
37702 | Did God thirst for blood? |
37702 | Do you think to convert Mr. Eaton to your religion by embittering his existence? |
37702 | Do you think to please the God you worship by this exhibition of your zeal? |
37702 | Do you want to renew in Louisiana the horrors of Domingo?" |
37702 | Erskine found gallant defenders in the House, among them Fox, who demanded of Pitt:"Can you not prosecute Paine without an army?" |
37702 | Have those who emigrated to America improved, or those whom they left behind degenerated?... |
37702 | He used to say, that he thought nothing more impertinent, than to say to any body:"What do you think of that?" |
37702 | How far is it from thence to Rotherham? |
37702 | If Paine was spared, what heretic need tremble? |
37702 | If a God he could not die, and as a man he could not redeem: how then is this redemption proved to be fact? |
37702 | If by any means I can obtain your release on my own security, will you promise me to return within twenty days?'' |
37702 | If she could not do the one, how is she to perform the other? |
37702 | If so, would it not have been better to have crucified Adam upon the forbidden tree, and made a new man?" |
37702 | In fine, will any of these Powers consent to furnish forces which could be directed against herself? |
37702 | In receiving salutations he bowed very gracefully, and, if from an acquaintance, he did not begin with"how d''ye do?" |
37702 | In what"Israel"is greater faith found? |
37702 | Is he taming a whale to draw his submarine boat? |
37702 | Is he there as an Agent for the British as Blount was said to be?" |
37702 | Is this then a satisfactory answer to the objection? |
37702 | Is this what I ought to have expected from America after the part I had acted towards her? |
37702 | Or, will it redound to her honor or to your''s that I tell the story? |
37702 | Paine copied for him his creed from the"Age of Reason,"and asked,"My good friend, do you call believing in God infidelity?" |
37702 | Paine, hearing some one speak, opens his eyes, and said:"''T is you Doctor: what news?" |
37702 | President.--Did you give a copy of the note to Brissot? |
37702 | President.--Did you send it to him as it is printed? |
37702 | Reign of Terror? |
37702 | She was shown into his bed- chamber; and Paine, raising himself on his elbow, and turning towards the woman, said:"What do you want with me?" |
37702 | Should not slaves revolt? |
37702 | So far are these historical facts-- Maybe sometime hence I may collect dates and periods to them-- But why should they be disputed? |
37702 | The excesses in France are great; but who are the authors of them? |
37702 | The following are some of its trenchant paragraphs:"Is it a fact that Jesus Christ died for the sins of the world, and how is it proved? |
37702 | Then set the ribs at proper distance, and after dinner I and Jackaway[?] |
37702 | They made a strong point of the sentence found, and added:"Why Thomas Payne more than another? |
37702 | This being the case how is the War to close? |
37702 | To whom is our agent to be accredited? |
37702 | Was it his money sent over or the taxes of French labor? |
37702 | Was the penalty good enough for the people, but not for a King? |
37702 | What are you about? |
37702 | What has become of the original of this second picture by the elder Jarvis? |
37702 | What is Barlow about? |
37702 | What is Bonneville about? |
37702 | What is Mr. Adams''authority for this? |
37702 | What then has caused the difference? |
37702 | What would a diary of interviews with Paine, written by his friend Kitty Few, be now worth? |
37702 | When the Apostles went abroad to convert the nations, were they enjoined to stab and poison all who disbelieved the divinity of Christ''s mission?... |
37702 | Where is the evidence that the person called Jesus Christ is the begotten Son of God? |
37702 | Where is the vision that has led this wayworn pilgrim? |
37702 | Where the star he has followed so long, to find it hovering over the new birth of humanity? |
37702 | Who remembers that the younger Pitt was brought to an early grave by the bottle? |
37702 | Why may Paine''s imperilled comrades not come forth again? |
37702 | Why not send it( if you send it anywhere) to the deputy Paine here?'' |
37702 | Why should the victim spare the altar on which he is sacrificed, and justice also? |
37702 | Why then is it to be supposed they have changed with respect to man?" |
37702 | Why, then, do you ask it of man against man? |
37702 | Will Spain, or any other maritime Power, allow France and her Marine to ally themselves to England? |
37702 | [ But how can it be determined how much in Jeremiah is the"word of God,"and how much uttered for the casual advantage of himself or his king?] |
37702 | [ Paine had asked, why might not writers mistaken in the natural genealogy of Christ be mistaken also in his celestial genealogy? |
37702 | [ Paine''s question here had been:"What certainty then can there be in the Bible for anything"? |
37702 | [ What but human reason, in the absence of papal authority, is to draw the line between the historical and religious elements in the Bible?] |
37702 | but, with a"what news?" |
37702 | has not the world adopted as true a- many affairs without date and of less moment than this, and even pay what is called a holy regard to them? |
37702 | he exclaimed,''do you call this a Republic? |
37702 | is of consequence involved and interested in the affair The question then is-- What is the best step to be taken? |
37702 | who helped to rescue them from the oppressor''s yoke, or our arm and armies? |
3741 | Can Britain fail? 3741 What''s in the name of lord, that I should fear To bring my grievance to the public ear?" |
3741 | 1st, What is the original fountain of power and honor in any country? |
3741 | 2d, Whether the prerogative does not belong to the people? |
3741 | 3d, Whether there is any such thing as the English constitution? |
3741 | 4th, Of what use is the crown to the people? |
3741 | 5th, Whether he who invented a crown was not an enemy to mankind? |
3741 | 6th, Whether it is not a shame for a man to spend a million a year and do no good for it, and whether the money might not be better applied? |
3741 | 7th, Whether such a man is not better dead than alive? |
3741 | All we want to know in America is simply this, who is for independence, and who is not? |
3741 | And if not in the worst, why is it to follow at all? |
3741 | And shall disaffection only be rewarded with security? |
3741 | And what is a Tory? |
3741 | And why not do these things? |
3741 | Besides, the doctrine contradicts itself; because, if the whole country can not bear it, how is it possible that a part should? |
3741 | But Providence, who best knows how to time her misfortunes as well as her immediate favors, chose this to be the time, and who dare dispute it? |
3741 | But has any part of your conduct to America corresponded with the title you set up? |
3741 | But how, sir, shall we dispose of you? |
3741 | But there is another thought which ought to strike us, which is, how is the army to bear the want of food, clothing and other necessaries? |
3741 | But to be more serious with you, why do you say,"their independence?" |
3741 | But we know the men in whom we have trusted; can England say the same of her Parliament? |
3741 | But what can this expected something be? |
3741 | By what means, may I ask, do you expect to conquer America? |
3741 | Can Bedlam, in concert with Lucifer, form a more mad and devilish request? |
3741 | Can any thing be a greater inducement to a miserly man, than the hope of making his Mammon safe? |
3741 | Can it be supposed that conquerors would choose to put themselves in a worse condition than what they granted to the conquered? |
3741 | Can the country bear to be overrun, ravaged, and ruined by an enemy? |
3741 | Can words be more expressive than these? |
3741 | Can ye obliterate from our memories those who are no more? |
3741 | Can ye restore to us the beloved dead? |
3741 | Can ye say to the grave, give up the murdered? |
3741 | Could this be a desirable condition for a young country to be in? |
3741 | Could you possibly wish for a more favorable conjunction of circumstances? |
3741 | For, why is it that you have not conquered us? |
3741 | Has not the name of Englishman blots enough upon it, without inventing more? |
3741 | Howe has been once on the banks of the Delaware, and from thence driven back with loss and disgrace: and why not be again driven from the Schuylkill? |
3741 | I do not ask whether this is Christianity or morality, I ask whether it is decency? |
3741 | I have no other idea of conquering countries than by subduing the armies which defend them: have you done this, or can you do it? |
3741 | If you cast your eyes on the people of England, what have they to console themselves with for the millions expended? |
3741 | If you could not effect it in the summer, when our army was less than yours, nor in the winter, when we had none, how are you to do it? |
3741 | In the last war you made many conquests, but were any of your taxes lessened thereby? |
3741 | Is he afraid they will send him to Hanover, or what does he fear? |
3741 | Is it not common for an enemy to take every advantage?" |
3741 | Is it worth while to keep an army to protect you in writing proclamations, or to get once a year into winter quarters? |
3741 | Is it worth your while, after every force has failed you, to retreat under the shelter of argument and persuasion? |
3741 | Is this a time to be offering pardons, or renewing the long forgotten subjects of charters and taxation? |
3741 | Let me ask, sir, what great exploits have you performed? |
3741 | Must England ever be the sport of hope, and the victim of delusion? |
3741 | Must we not look upon you as a confederated body of faithless, treacherous men, whose assurances are fraud, and their language deceit? |
3741 | Now, I ask, why was all this done, but from that extremely weak and expensive doctrine, that the country could not bear it? |
3741 | On the contrary, were you not taxed to pay for the charge of making them, and has not the same been the case in every war? |
3741 | Or ought we not rather to be blotted from the society of mankind, and become a spectacle of misery to the world? |
3741 | Or what are the inconveniences of a few months to the tributary bondage of ages? |
3741 | Or what more can they hope for than to wander like vagabonds over the face of the earth? |
3741 | Or where is the war on which a world was staked till now? |
3741 | Or, has a land of liberty so many charms, that to be a doorkeeper in it is better than to be an English minister of state? |
3741 | Or, if America is lost, is it manly to sob over it like a child for its rattle, and invite the laughter of the world by declarations of disgrace? |
3741 | Or, if obtained, what can it amount to, but new disgraces, contentions and quarrels? |
3741 | Or, rather, would it not be an insult to reason, to put the question? |
3741 | Or, what encouragement is there left to continue throwing good money after bad? |
3741 | Ought we ever after to be considered as a part of the human race? |
3741 | Perhaps it may be asked, why was the motion passed, if there was at the same time a plan to aggravate the Americans not to listen to it? |
3741 | The writer asks:"Have not the Americans been driven to this frenzy? |
3741 | To put a plain question; do you consider yourselves men or devils? |
3741 | We ask, what powers? |
3741 | We began the war with this kind of spirit, why not end it with the same? |
3741 | What advantages does England derive from any achievements of yours? |
3741 | What are the little sufferings of the present day, compared with the hardships that are past? |
3741 | What can we say? |
3741 | What is there to hinder? |
3741 | What is to become of those who went over to you from this city and State? |
3741 | What more can you say to them than"shift for yourselves?" |
3741 | What relief under such circumstances could she derive from a victory without a prize? |
3741 | What then, in the name of heaven, could you go to war for? |
3741 | What would she once have given to have known that her condition at this day should be what it now is? |
3741 | What, I ask, in that case, would have been your conduct towards her? |
3741 | What, I say, is to become of those wretches? |
3741 | Where is the man who can say the fault, in part, has not been his? |
3741 | Who, or what has prevented you? |
3741 | Why are there so many unpaid certificates in almost every man''s hands, but from the parsimony of not providing sufficient revenues? |
3741 | Why is the sycophant thus added to the hypocrite, and the man who pretends to govern, sunk into the humble and submissive memorialist? |
3741 | Will not the capture of one army after another satisfy him, must all become prisoners? |
3741 | Will they, who long since threatened to bring us to their feet, bow themselves to ours, and own that without us they are not a nation? |
3741 | Yet who, through this wilderness of error, has been to blame? |
3741 | what have you to do with our independence? |
3741 | what is he? |
3741 | what volumes of thanks does America owe to Britain? |
3741 | whether it is proper language for a nation to use? |
3742 | Are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes will be at an end? |
3742 | Are these things examples to hold out to a country regenerating itself from slavery, like France? |
3742 | But if Mr. Burke means to admit that man has rights, the question then will be: What are those rights, and how man came by them originally? |
3742 | But what availeth it him to judge, if he has not power to redress? |
3742 | But what can a monarchical talker say? |
3742 | But what is this thing which Mr. Burke calls monarchy? |
3742 | But what security is there for the same qualities on the part of monarchy? |
3742 | But who are those to whom Mr. Burke has made his appeal? |
3742 | But, after all, what is this metaphor called a crown, or rather what is monarchy? |
3742 | Can anything be more limited, and at the same time more capricious, than the qualification of electors is in England? |
3742 | Can, then, Mr. Burke produce the English Constitution? |
3742 | Do you mean, said the Count D''Artois, the States- General? |
3742 | Does Mr. Burke mean to deny that man has any rights? |
3742 | Does it add an acre to any man''s estate, or raise its value? |
3742 | Does the virtue consist in the metaphor, or in the man? |
3742 | Does this appear like an action of wisdom? |
3742 | Doth it make a man a conjurer? |
3742 | Doth it operate like Fortunatus''s wishing- cap, or Harlequin''s wooden sword? |
3742 | Doth the goldsmith that makes the crown, make the virtue also? |
3742 | From such beginning of governments, what could be expected but a continued system of war and extortion? |
3742 | From what, or from whence, does Mr. Burke prove the right of any human power to bind posterity for ever? |
3742 | From whence did this arise? |
3742 | He writes in a rage against the National Assembly; but what is he enraged about? |
3742 | How is it that this difference happens? |
3742 | How then is it that they lose their native mildness, and become morose and intolerant? |
3742 | I ask Mr. Burke, who is to take them away? |
3742 | I give to Mr. Burke all his theatrical exaggerations for facts, and I then ask him if they do not establish the certainty of what I here lay down? |
3742 | If I ask a man in America if he wants a King, he retorts, and asks me if I take him for an idiot? |
3742 | If a country does not understand its own affairs, how is a foreigner to understand them, who knows neither its laws, its manners, nor its language? |
3742 | If he does, then he must mean that there are no such things as rights anywhere, and that he has none himself; for who is there in the world but man? |
3742 | If it is, in what does that necessity consist, what service does it perform, what is its business, and what are its merits? |
3742 | If monarchy is a useless thing, why is it kept up anywhere? |
3742 | In fine, what is it? |
3742 | In forming a constitution, it is first necessary to consider what are the ends for which government is necessary? |
3742 | In such cases, who is to decide, the living or the dead? |
3742 | Is it a thing necessary to a nation? |
3742 | Is it a thing, or is it a name, or is it a fraud? |
3742 | Is it a"contrivance of human wisdom,"or of human craft to obtain money from a nation under specious pretences? |
3742 | Is it consistent with the proper dignity and the manly character of a nation? |
3742 | Is it not a greater wonder that they should be kept up anywhere? |
3742 | Is it the language of a heart feeling as it ought to feel for the rights and happiness of the human race? |
3742 | Is it, then, any wonder that titles should fall in France? |
3742 | Is it, then, any wonder, that under such a system of government, taxes and rates have multiplied to their present extent? |
3742 | Is there any principle in these things? |
3742 | Is there anything by which you can trace the marks of freedom, or discover those of wisdom? |
3742 | Is there scarcely an instance in which there is not a total reverse of the character? |
3742 | Is this freedom? |
3742 | Is this the language of a rational man? |
3742 | Is this what Mr. Burke means by a constitution? |
3742 | On what ground of right, then, could the Parliament of 1688, or any other Parliament, bind all posterity for ever? |
3742 | On what ground, then, do we pretend to take them from others? |
3742 | Or will he say that to abolish corruption is a bad thing? |
3742 | Secondly, what are the best means, and the least expensive, for accomplishing those ends? |
3742 | The Count D''Artois( as if to intimidate, for the Bastille was then in being) asked the Marquis if he would render the charge in writing? |
3742 | The argument changes from hereditary rights to hereditary wisdom; and the question is, Who is the wisest man? |
3742 | They were themselves the devoted victims of this plot, and they have not retaliated; why, then, are they charged with revenge they have not acted? |
3742 | Under how many subtilties or absurdities has the divine right to govern been imposed on the credulity of mankind? |
3742 | What are the present Governments of Europe but a scene of iniquity and oppression? |
3742 | What are they? |
3742 | What article will Mr. Burke place against this? |
3742 | What article will Mr. Burke place against this? |
3742 | What article will Mr. Burke place against this? |
3742 | What does it know about government? |
3742 | What has he to exult in? |
3742 | What inducement has the farmer, while following the plough, to lay aside his peaceful pursuit, and go to war with the farmer of another country? |
3742 | What is dominion to them, or to any class of men in a nation? |
3742 | What is government more than the management of the affairs of a Nation? |
3742 | What is it, but a bargain, which the parts of the government made with each other to divide powers, profits, and privileges? |
3742 | What is that of England? |
3742 | What is the history of all monarchical governments but a disgustful picture of human wretchedness, and the accidental respite of a few years''repose? |
3742 | What is their worth, and"what is their amount?" |
3742 | What pleasure can they derive from contemplating the exposed condition, and almost certain beggary of their younger offspring? |
3742 | What respect then can be paid to that which describes nothing, and which means nothing? |
3742 | What then is that something? |
3742 | What was he then? |
3742 | What will Mr. Burke place against this? |
3742 | What will Mr. Burke place against this? |
3742 | What will Mr. Burke say to this? |
3742 | Where else should it reside but in those who are to pay the expense? |
3742 | Where then is the constitution either that gives or restrains power? |
3742 | Where, then, does the right exist? |
3742 | Whether robbery shall be banished from courts, and wretchedness from countries? |
3742 | Whether the fruits of his labours shall be enjoyed by himself or consumed by the profligacy of governments? |
3742 | Who does not remember the execution of Damien, torn to pieces by horses? |
3742 | Who then is the monarch, or where is the monarchy? |
3742 | Whom has the National Assembly brought to the scaffold? |
3742 | Why are not Republics plunged into war, but because the nature of their Government does not admit of an interest distinct from that of the Nation? |
3742 | Why is it that scarcely any are executed but the poor? |
3742 | Why is that little, and the little freedom they enjoy, to be infringed? |
3742 | Why not leave them as free to make their own bargains, as the law- makers are to let their farms and houses? |
3742 | Why pay men extravagantly, who have but little to do? |
3742 | Why then does Mr. Burke charge outrages of this kind on a whole people? |
3742 | Why then has he declined the only thing that was worth while to write upon? |
3742 | Why then not trace the rights of man to the creation of man? |
3742 | Why then, does Mr. Burke talk of his house of peers as the pillar of the landed interest? |
3742 | Why, then, is man thus imposed upon, or why does he impose upon himself? |
3742 | Why, then, should we do otherwise with respect to constitutions? |
3742 | Will he explain it? |
3742 | Will you, said the Count D''Artois, sign what you say to be given to the king? |
3742 | With what kind of parental reflections can the father or mother contemplate their younger offspring? |
3742 | Would we make any office hereditary that required wisdom and abilities to fill it? |
3742 | Ye simple men on both sides the question, do you not see through this courtly craft? |
3742 | and all this because the Quixot age of chivalry nonsense is gone, what opinion can we form of his judgment, or what regard can we pay to his facts? |
3742 | and if a necessary thing, how can it be dispensed with? |
3742 | are we more or less wise than others? |
3742 | have ye thought of these things? |
3742 | or what inducement has the manufacturer? |
3742 | or, when the monarchy is a child, where then is the wisdom? |
3207 | If I will that he tarry till I come, what is that to thee? |
3207 | Knew ye not that wee shall judge the Angels? |
3207 | Men and Brethren what shall we doe? |
3207 | Not to beleeve every Spirit, but to try the Spirits whether they are of God, because many false Prophets are gone out into the world? |
3207 | See( saith the Eunuch) here is water, what doth hinder me to be baptized? 3207 Shall I come unto you with a Rod, or in love, and the spirit of lenity?" |
3207 | They went about to kill him,the people answered,"Thou hast a Devill, who goeth about to kill thee?" |
3207 | What shall I doe to inherit eternall life? |
3207 | What shall they doe which are Baptized for the dead, if the dead rise not at all? 3207 Which way went the Spirit of the Lord from me to speak to thee?" |
3207 | Who is hee that overcommeth the world, but he that beleeveth that Jesus is the Son of God? |
3207 | Who made mee a Judge, or Divider over you? |
3207 | Who told thee that thou wast naked? 3207 14,15. of the same Chapter)How shall they beleeve in him of whom they have not heard? |
3207 | And Job, how earnestly does he expostulate with God, for the many Afflictions he suffered, notwithstanding his Righteousnesse? |
3207 | And To What Laws But what Commandements are those that God hath given us? |
3207 | And if it be further asked, What if wee bee commanded by our lawfull Prince, to say with our tongue, wee beleeve not; must we obey such command? |
3207 | And in case a Subject be forbidden by the Civill Soveraign to professe some of those his opinions, upon what grounds can he disobey? |
3207 | And thereupon God saith,"Hast thou eaten,& c."as if he should say, doest thou that owest me obedience, take upon thee to judge of my Commandements? |
3207 | And why are not also the Precepts of good Physitians, so many Laws? |
3207 | Are all those Laws which were given to the Jews by the hand of Moses, the Commandements of God? |
3207 | Are there not therefore Spirits, that neither have Bodies, nor are meer Imaginations? |
3207 | But Cui Bono? |
3207 | But a man may here again ask, When the Prophet hath foretold a thing, how shal we know whether it will come to passe or not? |
3207 | But are not( may some men say) the Universities of England learned enough already to do that? |
3207 | But if Teaching be the cause of Faith, why doe not all beleeve? |
3207 | But man dyeth, and wasteth away, yea, man giveth up the Ghost, and where is he?" |
3207 | But then what shall we answer to our Saviours saying,"Whosoever denyeth me before men, I will deny him before my Father which is in Heaven?" |
3207 | But this Authority of man to declare what be these Positive Lawes of God, how can it be known? |
3207 | But what is a good Law? |
3207 | But what is it to Dip a man into the water in the name of any thing? |
3207 | But what reason is there for it? |
3207 | But what then can bee the meaning of those our Saviours words? |
3207 | But when is it, that the heavens shall be no more? |
3207 | But who are those now that are sent by Christ, but such as are ordained Pastors by lawfull Authority? |
3207 | But who is there, that reading this Text, can say, this stile of the Apostles may not as properly be used in giving Counsell, as in making Laws? |
3207 | But why then( will some object) doth our Saviour interpose these words,"Thou art Peter"? |
3207 | Can any man think that God is served with such absurdities? |
3207 | Christian Kings may erre in deducing a Consequence, but who shall Judge? |
3207 | Do not ye judg them that are within?" |
3207 | Does he not there as much accuse mankind by his actions, as I do by my words? |
3207 | For how shall a man know the Infallibility of the Church, but by knowing first the Infallibility of the Scripture? |
3207 | For if the Supreme King, have not his Regall Power in this world; by what authority can obedience be required to his Officers? |
3207 | For in a Discourse of our present civill warre, what could seem more impertinent, than to ask( as one did) what was the value of a Roman Penny? |
3207 | For what argument of Madnesse can there be greater, than to clamour, strike, and throw stones at our best friends? |
3207 | For what have I to do to judg them that are without? |
3207 | For what is it for men to excommunicate their lawful King, but to keep him from all places of Gods publique Service in his own Kingdom? |
3207 | For who is so stupid, as both to mistake in Geometry, and also to persist in it, when another detects his error to him? |
3207 | For who is there, that beleeving this to be true, will not readily obey him in whatsoever he commands? |
3207 | For who will endeavour to obey the Laws, if he expect Obedience to be Powred or Blown into him? |
3207 | How then could his words, or actions bee seditious, or tend to the overthrow of their then Civill Government? |
3207 | How then could the Jewes fall into this opinion of possession? |
3207 | If S. Paul, what needed he to quote any places to prove his doctrine? |
3207 | If one Prophet deceive another, what certainty is there of knowing the will of God, by other way than that of Reason? |
3207 | If then this Kingdome were to come at the Resurrection of Christ, why is it said,"some of them"rather than all? |
3207 | If these Jews of Thessalonica were not, who else was the Judge of what S. Paul alledged out of Scripture? |
3207 | If they be not, what others are so, besides the Law of Nature? |
3207 | If they bee, why are not Christians taught to obey them? |
3207 | In what court should they sue for it, who had no Tribunalls? |
3207 | Is it because such opinions are contrary to true Religion? |
3207 | Is it because they be contrary to the Religion established? |
3207 | Is it because they tend to disorder in Government, as countenancing Rebellion, or Sedition? |
3207 | Is not this full Power, both Temporall and Spirituall, as they call it, that would divide it? |
3207 | Of Martyrs But what then shall we say of all those Martyrs we read of in the History of the Church, that they have needlessely cast away their lives? |
3207 | Or how can a man beleeve, that Jesus is the King that shall reign eternally, unlesse hee beleeve him also risen again from the dead? |
3207 | Or if they had Arbitrators amongst themselves, who should execute their Judgments, when they had no power to arme their Officers? |
3207 | Or who will not obey a Priest, that can make God, rather than his Soveraign; nay than God himselfe? |
3207 | Or who, that is in fear of Ghosts, will not bear great respect to those that can make the Holy Water, that drives them from him? |
3207 | Shall a private man Judge, when the question is of his own obedience? |
3207 | Shall not all Judicature appertain to Christ, and his Apostles? |
3207 | Shall we say they did not onely obey, but also teach what they meant not, for want of strength? |
3207 | That Subjects may be freed from their Alleageance, if by the Court of Rome, the King be judged an Heretique? |
3207 | That a King( as Chilperique of France) may be deposed by a Pope( as Pope Zachary,) for no cause; and his Kingdome given to one of his Subjects? |
3207 | That a King, if he be a Priest, can not Marry? |
3207 | That the Clergy, and Regulars, in what Country soever, shall be exempt from the Jurisdiction of their King, in cases criminall? |
3207 | That whether a Prince be born in lawfull Marriage, or not, must be judged by Authority from Rome? |
3207 | The Kingdome of God is gotten by violence; but what if it could be gotten by unjust violence? |
3207 | The Prophet David argueth thus,"Shall he that made the eye, not see? |
3207 | The Schoole Of Graecians Unprofitable But what has been the Utility of those Schools? |
3207 | Upon what ground, but on this submission of their own,"Speak thou to us, and we will heare thee; but let not God speak to us, lest we dye?" |
3207 | What Profit did they expect from it? |
3207 | What is Baptisme? |
3207 | What is that Condensed, and Rarefied? |
3207 | When men write whole volumes of such stuffe, are they not Mad, or intend to make others so? |
3207 | Why Our Saviour Controlled It Not Which doctrine if it be not true, why( may some say) did not our Saviour contradict it, and teach the Contrary? |
3207 | and How Can He Be Bound To Obey Them? |
3207 | and after it was sold, was it not in thy power?" |
3207 | and how shall they Preach, except they be sent?" |
3207 | and how shall they hear without a Preacher? |
3207 | and such diversity of ways in running to the same mark, Felicity, if it be not Night amongst us, or at least a Mist? |
3207 | and who are lawfully ordained, that are not ordained by the Soveraign Pastor? |
3207 | and who is ordained by the Soveraign Pastor in a Christian Common- wealth, that is not ordained by the authority of the Soveraign thereof? |
3207 | and with force to resist him, when he with force endeavoureth to correct them? |
3207 | can Diseases heare? |
3207 | did not one of the two, St. Peter, or St. Paul erre in a superstructure, when St. Paul withstood St. Peter to his face? |
3207 | goeth to war at his own charges? |
3207 | had said to Martha,"Beleevest thou this?" |
3207 | hast thou eaten of the tree, of which I commanded thee thou shouldest not eat?" |
3207 | he asked them all again,( not Peter onely)"Whom say yee that I am?" |
3207 | nay why does he use on diverse occasions, such forms of speech as seem to confirm it? |
3207 | or can there be a corporeall Spirit in a Body of Flesh and Bone, full already of vitall and animall Spirits? |
3207 | or he that made the ear, not hear?" |
3207 | or if the Pope, or an Apostle Judge, may he not erre in deducing of a consequence? |
3207 | or is it you will undertake to teach the Universities? |
3207 | or shall any man Judg but he that is appointed thereto by the Church, that is, by the Civill Soveraign that representeth it? |
3207 | or that beleeves the Law can hurt him; that is, Words, and Paper, without the Hands, and Swords of men? |
3207 | or when I have preached, shall not I answer their doubts, and expound the Scriptures to them; that is shall I not Teach? |
3207 | or who feedeth a flock, and eatheth not of the milke of the flock?" |
3207 | such stumbling at every little asperity of their own fortune, and every little eminence of that of other men? |
3207 | to have rebuked the winds? |
3207 | to rebuke a Fever? |
3207 | was a Prophet; but some of the company asked Jehu,"What came that mad- man for?" |
3207 | was it not thine? |
3207 | were it against Reason so to get it, when it is impossible to receive hurt by it? |
3207 | what Science is there at this day acquired by their Readings and Disputings? |
3207 | why also are they Baptized for the dead?" |
3207 | would have it) at the Resurrection; what reason is there for Christians ever since the Resurrection to say in their prayers,"Let thy Kingdome Come"? |
31271 | If we look at home, my Lords, do we not see the same things here as are seen every where else? 31271 Is it necessary for me to tell you how much all your countrymen, I speak of the great mass of the people, are interested in your welfare? |
31271 | Now, my Lords, what can we think of this man Samuel? 31271 Should his flight be considered as his own act, or the act of those who fled with him? |
31271 | Who is it,said I to him,"that you intend to implicate as censureable by shewing those instructions? |
31271 | ( 2) From such a beginning what else could be expected, than what has happened? |
31271 | 1 In reading this the Committee added,"Why Thomas Payne more than another? |
31271 | And ought not America to have the same right to be offended at France? |
31271 | And what is the produce of the land without manufactures? |
31271 | And who do you think the man was that offered me his services? |
31271 | And why should it not be so? |
31271 | And will the Committees take upon themselves to answer for the dishonour they bring upon the National Character of their Country? |
31271 | Are not our sailors as safe at land as at sea? |
31271 | Are not, for example, the present Kings of Europe the most peaceable of mankind, and the Empress of Russia the very milk of human kindness? |
31271 | Are our young men taken to be horsemen, or foot soldiers, any more than in Germany or in Prussia, or in Hanover or in Hesse? |
31271 | Are the poor afraid that their condition should be rendered too comfortable? |
31271 | Are the public afraid that their taxes should be lessened too much? |
31271 | Are these masters really of their kind? |
31271 | Are these men Federalists? |
31271 | Are they afraid that sinecure places and pensions should be abolished too fast? |
31271 | Are they ever dragged from their homes, like oxen to the slaughter- house, to serve on board ships of war? |
31271 | Are those men_ federalized_ to support the liberties of their country or to overturn them? |
31271 | Are we then to treat our descendants in advance as cattle, who shall have neither will nor rights of their own? |
31271 | But at present who can resist the Law, which is the will of all, whose execution is the interest of all? |
31271 | But how could they transmit to him a right they did not possess? |
31271 | But if ordinary men in power repay you with incapacity or with princely vices? |
31271 | But of what use are navies otherwise than to make or prevent invasions? |
31271 | But what have we to do with a thousand years? |
31271 | But what is this house, or that house, or any other house to a nation? |
31271 | But who could have supposed that falling systems, or falling opinions, admitted of a ratio apparently as true as the descent of falling bodies? |
31271 | But who is to be the judge of what is a temperate and moderate Reform? |
31271 | But who was it that produced the necessity of an extraordinary measure in France? |
31271 | By what criterion are we to know it? |
31271 | By what evidence are we to prove it? |
31271 | By what right then can any be excluded? |
31271 | By what right then did the hereditary system begin? |
31271 | Can Stormont imagine that the political_ ca nt_, with which he has larded his harangue, will conceal the craft? |
31271 | Can they be fit for great affairs who render equal homage to vice and virtue, and yield the same submission to ignorance and wisdom? |
31271 | Can those men seriously suppose any nation to be so completely blind as not to see through them? |
31271 | Could we conceive an idea of superiority in any, at what point of time, or in what century of the world, are we to fix it? |
31271 | Did they mean to kidnap General Washington, Mr. Madison, and several other Americans whom they dubbed with the same title as well as me? |
31271 | Do we not see that nature, in all her operations, disowns the visionary basis upon which the funding system is built? |
31271 | Does he not know that there never was a cover large enough to hide_ itself_? |
31271 | Does this look as if I had abandoned America? |
31271 | Establishing, then, plurality as a principle, the only question is, What shall be the number of that plurality? |
31271 | For however little a State, the prince is nearly always too small: where is the proportion between one man and the affairs of a whole nation? |
31271 | For what is trade without merchants? |
31271 | For what purpose could an army of twenty- five thousand men be wanted? |
31271 | For what purpose, then, are they retained, unless it be for that of imposition and wilful defamation? |
31271 | For what purpose, then, could it be wanted? |
31271 | For what? |
31271 | Fourteen years, and something more, have produced a change, at least among a part of the people, and I ask my- self what it is? |
31271 | From what other motive than the consciousness of their own designs could they have fear? |
31271 | HAVE RESPITE? |
31271 | Had Washington hidden the letters showing on their face that he_ had_"officially interposed"for Paine by two Ministers? |
31271 | Has not the most profound peace reigned throughout the world ever since Kings were in fashion? |
31271 | Have Congress as a body made any declaration respecting me, that they now no longer consider me as a citizen? |
31271 | Have Respite? |
31271 | Have the Federal ministers of the church meditated on these matters? |
31271 | He has been very still since his declension from the Whigs, and is not concerned in the slave- trade[ question?] |
31271 | He pretended to be a prophet, or a wise man, but has not the event proved him to be a fool, or an incendiary? |
31271 | How can this ignorance of an astute man, Secretary of State under Washington and Adams, be explained? |
31271 | How then were they acquired? |
31271 | If she could not do the one, how is she to perform the other? |
31271 | If such was the case in settling the accounts of his predecessor, how much more has he to apprehend when the accounts to be settled are his own? |
31271 | If you admit inheritance of an office, why not that of a distinction? |
31271 | In fine, will any of the powers agree to strengthen the hands of the other against itself? |
31271 | In the first place I wish to ask, what is here meant by the Government of America? |
31271 | Is it in the man, or in the mule? |
31271 | Is it not an insult to nations to wish them so governed? |
31271 | Is it not enough that I suffer imprisonment, but my mind also must be wounded and tortured with subjects of this kind? |
31271 | Is it possible Sir that I should, when I am suffering unjust imprisonment under the very eye of her new Minister? |
31271 | Is not the G. R., or the broad R., stampt upon every thing? |
31271 | Is the sailor afraid that press- warrants will be abolished? |
31271 | Is the soldier frightened at the thoughts of his discharge, and three shillings per week during life? |
31271 | Is the tenth of our seed taken by tax- gatherers, or is any part of it given to the King''s servants? |
31271 | Is the worn- out mechanic, or the aged and decayed tradesman, frightened at the prospect of receiving ten pounds a year out of the surplus taxes? |
31271 | Is there a man so mad, so stupid, as to sup- pose this system can continue? |
31271 | Is there a word of truth, or any thing like truth, in all that he has said? |
31271 | It is by sympathy that we are good and human: with whom does a monarch sympathize? |
31271 | On what ground, then, or by what authority, do we dare to deprive of their rights those children who will soon be men? |
31271 | Or can Grenvilie believe that his credit with the public encreases with his avarice for places? |
31271 | Should human beings then be the property of certain individuals, born or to be born? |
31271 | Tell me, then, what is there in common between him who is master of a people, and the people of whom he is master? |
31271 | That which is now called aristocracy implies an inequality of rights; but who are the persons that have a right to establish this inequality? |
31271 | The Fabian system of war, followed by him, began now to unfold itself with all its evils; but what is Fabian war without Fabian means to support it? |
31271 | The Rights OF Man is a book calmly and rationally written; why then are you so disturbed? |
31271 | The point of proof is, can the bank give cash for the bank notes with which the interest is paid? |
31271 | The question then is, What are the means by which the possession and exercise of this National Right are to be secured? |
31271 | The question then is-- What is the best step to be taken? |
31271 | The word of young Dionysius was very sensible: his father, reproaching him for a shameful action, said,"Have I given thee such example?" |
31271 | There remains then only one question to be considered, what is to be done with this man? |
31271 | This being the case, how is the War to close? |
31271 | This being the case, the problem is, does not commerce contain within itself, the means of its own protection? |
31271 | To add to its fair fame or riot on its spoils? |
31271 | To what cause are we to ascribe it? |
31271 | Was it a spontaneous resolution of his own, or was it inspired by others? |
31271 | What does this dark apology, mixed with accusation, amount to, but to increase and confirm the suspicion that something was wrong? |
31271 | What else but this can account for the difference between one war costing 21 millions, and another war costing 160 millions? |
31271 | What is become of the mighty clamour of French invasion, and the cry that our country is in danger, and taxes and armies must be raised to defend it? |
31271 | What is land without cultivation? |
31271 | What is monarchy? |
31271 | What measures does Mr. Adams mean, and what is the imperious necessity to which he alludes? |
31271 | What measures, it may be asked, were those, for the public have a right to know the conduct of their representatives? |
31271 | What should such a monstrosity produce but miseries and crimes? |
31271 | What then is this office, which may be filled by infants or idiots? |
31271 | What, in the name of heaven, are Bourbon kings to the people of England? |
31271 | Whence derived he such right? |
31271 | Whence then, arose the idea of landed property? |
31271 | Where are we to stop? |
31271 | Where, then, is the military policy of their attempting to obtain, by force, that which they would refuse by choice? |
31271 | Who are those that are frightened at reforms? |
31271 | Who is he that would exclude another? |
31271 | Who was there that was inconstant? |
31271 | Why did you not speak thus when you ought to have spoken it? |
31271 | Why is Royalty an absurd and detestable government? |
31271 | Why is the Republic a government accordant with nature and reason? |
31271 | Why should Burke wish to conceal his accounts? |
31271 | Why, even by the enemies of his civil administration were his abilities very tenderly glanced at? |
31271 | Why, then, some calm observer will ask, why is the work prosecuted, if these be the goodly matters it contains? |
31271 | Will England agree to the restoration of the family compact against which she has been fighting and scheming ever since it existed? |
31271 | Will any Jury deny to the Nation this right? |
31271 | Will such men never confine themselves to truth? |
31271 | Will the poor exclude themselves? |
31271 | Will the rich exclude themselves? |
31271 | Will they be for ever the deceivers of the people? |
31271 | With even a little reflexion, can any one tolerate it? |
31271 | Would any of the primary assemblies have voted for a civil war? |
31271 | Would it not, even as a matter of economy, be far better to adopt means to prevent their becoming poor? |
31271 | Ye silly swains, thought I to myself, why do you torment yourselves thus? |
31271 | my Lords, do we not see the blessed effect of having Kings in every thing we look at? |
31271 | there exists among my kind a man who pretends that he is born to govern me? |
21210 | And shall our tyrants safely reign On thrones built up of slaves and slain, And nought to us and ours remainBut chains and toil? |
21210 | And shall we bear and bend for ever, And shall no time our bondage sever And shall we kneel, but battle never,For our own soil? |
21210 | But, surely, that light can not come from our lamp, And that noise-- are they_ all_ getting drunk in the camp? |
21210 | Did they dare, did they dare, to slay Eoghan Ruadh O''Neill? |
21210 | We inherit the right of hatred for six centuries of oppression; what will you do to prove your repentance, and propitiate our revenge? |
21210 | What good were it for me to manufacture perfect iron while my own breast is full of dross? 21210 And has Ireland no monuments of her history to guard; has she no tables of stone, no pictures, no temples, no weapons? 21210 And if England will do none of these things, will she allow us, for good or ill, to govern ourselves, and see if we can not redress our own griefs? 21210 And this is your answer? 21210 And who on the lake- side is hastening to greet her? 21210 And why have we no gallery of Irishmen''s, or any other men''s, pictures in Ireland? 21210 Are not these things_ to be done_, if we are good and brave men? 21210 Are not these to be desired and sought by Protestant and Catholic? 21210 Are there no Brehon''s chairs on her hills to tell more clearly than Vallancey or Davies how justice was administered here? 21210 Aristocracy of Ireland, will ye do nothing?--will ye do nothing for fear? 21210 As the Jews dashed their door- posts on the Passover, shall the blood of an agent shelter the cabins of Tipperary? 21210 Brothers strive by brotherhood-- Trees in a stormy wood-- Riches come from Nationhood-- Sha''n''t we have our own again? 21210 But what do we say? 21210 But what have these things to do with theBallad Poetry of Ireland"? |
21210 | But where are we wandering to pluck garlands from the tomb? |
21210 | But where did he find authority for the word_ Caiceach_? |
21210 | But who down the hill- side than red deer runs fleeter? |
21210 | But why are those so neglected and imperfect? |
21210 | But why go so far back, and to so much less apt precedents? |
21210 | But would you by your art unroll His own, and Ireland''s secret soul, And give to other times to scan The greatest greatness of the man? |
21210 | But, it will be asked, how can the language be restored now? |
21210 | Can treason spring from out a soil bedewed with martyrs''blood? |
21210 | Did they get nearer their object? |
21210 | Do n''t they confide in us? |
21210 | Do our readers understand this? |
21210 | Do ye know what that is, and how it would come? |
21210 | For instance, who did not admire"The Memory of the Dead"? |
21210 | For this Jones answers:--"But the fact( as stated by King) is impossible: conceive the absurdity; an act of parliament is_ smuggled_, where? |
21210 | Had Ireland used Irish in 1782, would it not have impeded England''s re- conquest of us? |
21210 | Have they despaired for her greatness, because of the infidelity of those to whom she had too blindly trusted? |
21210 | Have we not cause to be proud of the labours of these two years? |
21210 | Her frame is bent-- her wounds are deep-- Who, like him, her woes can weep? |
21210 | How check civil war-- how sustain a war by the resources of a distracted country? |
21210 | How could they act as freemen, without appearing ungenerous to a refugee and benefactor king? |
21210 | How could they do that proprietal justice and grant that religious liberty for which the country had been struggling? |
21210 | How guard their nationality, without quarrelling with him or alienating England from him? |
21210 | How had Cato scourged from the forum him who would have given the Attic or Gallic speech to men of Rome? |
21210 | How utterly unlike_ that Ireland will be to the Ireland of the Penal Laws, of the Volunteers, of the Union, or of the Emancipation? |
21210 | How_ could they_ be taxed? |
21210 | If the People ought neither spring into war, nor fall through confusion into a worse slavery, what remains? |
21210 | In what other country are the majority excluded from high ranks in the University? |
21210 | In what place, beside, do landlords and agents extort such vast rents from an indigent race? |
21210 | Indignation and shame through their regiments speed: They have arms in their hands, and what more do they need? |
21210 | Is a man curious upon our language? |
21210 | Is it not one of unequivocal shame? |
21210 | Is it? |
21210 | Is not a full indulgence of its natural tendencies essential to a_ people''s_ greatness? |
21210 | Is not this an epitome of the Protestant patriot attempts, from the Revolution to the Dungannon Convention? |
21210 | Is not this the soul of''82? |
21210 | Is not this the whole argument of Molyneux, the hope of Swift and Lucas, the attempt of Flood, the achievement of Grattan and the Volunteers? |
21210 | Is there any parish wherein there are no Repeal Wardens active every week in collecting money, distributing cards, tracts, and newspapers? |
21210 | Is there any town or district which has not a Temperance Band and Reading- room? |
21210 | Is there some prolific virtue in the blood of a landlord that the fields of the South will yield a richer crop where it has flowed? |
21210 | Is what we have said_ clear_ to_ you_, reader!--whether you are a shopkeeper or a lawyer, a farmer or a doctor? |
21210 | It had nothing to sell; why tax its trade? |
21210 | It is the cause of our unanimity; for where else has a party, so large as the Irish Repealers, worked without internal squabbles? |
21210 | It undoubtedly has some men of great ability and attainments, and some who have neither; but what can be done without funds, statues, or pictures? |
21210 | Meantime, how much have the Irish people gained and done? |
21210 | Or on the wild heath, Where the wilder breath Of the storm doth blow? |
21210 | Send the cry throughout the land,"Who''s for our own again?" |
21210 | Shall my ashes career on the world- seeing wind? |
21210 | Shall they bury me in the Palace Tombs, Or under the shade of Cathedral domes? |
21210 | Shall they bury me in the deep, Where wind- forgetting waters sleep? |
21210 | Shall they dig a grave for me, Under the green- wood tree? |
21210 | Shall they fling my corpse in the battle mound, Where coffinless thousands lie under the ground? |
21210 | Shall we get such a history? |
21210 | Summon all men to our band,-- Why not our own again? |
21210 | Sweet''twere to lie on Italy''s shore; Yet not there-- nor in Greece, though I love it more, In the wolf or the vulture my grave shall I find? |
21210 | The brawling squires may heed him not, The dainty stranger sneer-- But who will dare to hurt our cot When Myles O''Hea is here? |
21210 | The cry of''What can we do? |
21210 | The people of Munster are in want-- will murder feed them? |
21210 | The rebellion of 1641--a mystery and a lie-- is it not time to let every man look it in the face? |
21210 | The rifle brown and sabre bright Can freely speak and nobly write-- What prophets preached the truth so well As HOFER, BRIAN, BRUCE, and TELL? |
21210 | They_ can not all be worthless_; yet, except the few volumes given us by the Archà ¦ ological Society, which of their works have any of us read? |
21210 | Those of Moore have reached the drawing rooms; but what do the People know even of his? |
21210 | Through broad Fingall, where hasten all those long and ordered lines? |
21210 | Well, what did these two houses do? |
21210 | What business has a Russian for the rippling language of Italy or India? |
21210 | What business have we with the Norman- Sassenagh? |
21210 | What chance has the guilty of success?--what right to commit so deadly a sin? |
21210 | What could Repeal take from Irish Protestants that they are not gradually losing''_ in due course_''? |
21210 | What do these mobs mean? |
21210 | What had not the defenders of Derry and Limerick, the heroes of Athlone, Inniskillen, and Aughrim done, had they cordially joined against the alien? |
21210 | What matter that at different shrines We pray unto one God? |
21210 | What matter that at different times Your fathers won this sod? |
21210 | What other country pays four and a half million taxes to a foreign treasury, and has its offices removed or filled with foreigners? |
21210 | What single tax did you take off, except when it had been raised so high, or the country had declined so low, that it ceased to be productive? |
21210 | What wonder that we had resented the attempt to cure us of so sweet a frenzy? |
21210 | What would it stead me to put properties of land in order, while I am at variance with myself? |
21210 | Whence is the difference? |
21210 | Where are we led by our fears? |
21210 | Where else are the People told they are free and represented, yet only one in two hundred of them have the franchise? |
21210 | Where else are the tenants ever pulling, the owners ever driving, and both full of anger? |
21210 | Where else are the towns ruined, trade banished, the till, and the workshop, and the stomach of the artisan empty? |
21210 | Where else in Europe is the peasant ragged, fed on roots, in a wigwam, without education? |
21210 | Where else is there an exportation of over one- third of the rents, and an absenteeism of the chief landlords? |
21210 | Where else on_ earth_ does a similar injury and dishonour exist? |
21210 | Where, beside, do the majority support the Clergy of the minority? |
21210 | Where, in distracted or quiet times, since, has a parliament of landlords in England or Ireland acted with equal liberality? |
21210 | Wherefore do they stand apart now, when she is again erect, and righteous, and daring? |
21210 | Wherein does she now differ from Prussia? |
21210 | Wherein, we ask again, does Ireland now differ from Prussia? |
21210 | Who but Fergus O''Farrell, the fiery and gay, The darling and pride of the Flower of Finae? |
21210 | Who had dared to propose the adoption of Persian or Egyptian in Greece-- how had Pericles thundered at the barbarian? |
21210 | Why can Prussia wave her flag among the proudest in Europe, while Ireland is a farm? |
21210 | Why did you die? |
21210 | Why did you die? |
21210 | Why is it maintained? |
21210 | Why is it, with these means of amassing and guarding wealth, that we are so poor and paltry? |
21210 | Why is there not a decent collection of casts anywhere but in Cork, and why are they in a garret there? |
21210 | Why need we repeat the tale of present wretchedness? |
21210 | Why should not nations be judged thus? |
21210 | Why should_ it_ be taxed? |
21210 | Why was it not at Brugh that the kings( of the race of Cobhthach down to Crimthann) were interred? |
21210 | Why, then, are we a poor province? |
21210 | Why, too, should Munster lead in guilt? |
21210 | Will they not be hopeless?--must they not be desperately wicked? |
21210 | Will they suffer this hell- blight to come upon them? |
21210 | Will they wait till violence and suspicion are the only principles retaining power among them? |
21210 | Will ye do nothing for pity-- nothing for love? |
21210 | Will you abate your taxes, or spend them among us? |
21210 | Will you employ our artisans? |
21210 | Will you equalise the franchise, and admit us, in proportion to our numbers, into your Senate, and let us try there for redress? |
21210 | Will you interfere in property to save him, as you interfered to oppress him? |
21210 | Will you redress these things? |
21210 | Will you tax our absentees? |
21210 | With frown and curse, behind the hearse, dark men go tramping on-- Has a tyrant died, that they can not hide their wrath till the rites are done? |
21210 | With tear and sigh they''re passing by-- the matron and the maid-- Has a hero died-- is a nation''s pride in that cold coffin laid? |
21210 | Wo n''t they come and talk to us about these horrid deeds? |
21210 | Wo n''t they meet us( as brothers to consider disorders in their family) and do something-- do all to stop them? |
21210 | Would it injure Protestantism? |
21210 | Would it weaken the empire to abolish this? |
21210 | Yet how mountaineer without ballads any more than without a shillelagh? |
21210 | Yet what was Emancipation compared to Repeal? |
21210 | Your troubles are all over, you''re at rest with God on high, But we''re slaves, and we''re orphans, Eoghan!--why didst thou die?" |
21210 | [ 42] Bishop Berkeley put, as a query, could the Irish live and prosper if a brazen wall surrounded their island? |
21210 | [ 82] Why rings the knell of the funeral bell from a hundred village shrines? |
21210 | and why are not similar or better institutions in Belfast, Derry, Galway, Waterford, and Kilkenny? |
21210 | can not you do something to remedy this great, this disabling misery of Ireland? |
21210 | for wheat, the Protestant religion is safe on its rock? |
21210 | has God given you the soul and perseverance to create this marvel? |
21210 | hear you their shout in your quarters, Eugene? |
21210 | the Geraldines!--and are there any fears Within the sons of conquerors for full a thousand years? |
21210 | through two houses of lords and commons; of whom were they composed? |
21210 | what do they hear in the temple of prayer? |
21210 | what riches to reward these inestimable services? |
21210 | why did you leave us, Eoghan? |
21210 | why did you leave us, Eoghan? |
21210 | why in the fold has the lion his lair? |
21210 | why should its bloodshed be as plenteous as its rains? |
21210 | will you do this? |
1738 | ''And is this cycle, of which you are speaking, the reign of Cronos, or our present state of existence?'' |
1738 | ''But what, Stranger, is the deficiency of which you speak?'' |
1738 | ''Then why have we laws at all?'' |
1738 | ''You mean about the golden lamb?'' |
1738 | ( 4) But are we not exceeding all due limits; and is there not a measure of all arts and sciences, to which the art of discourse must conform? |
1738 | And do we wonder, when the foundation of politics is in the letter only, at the miseries of states? |
1738 | And here I will interpose a question: What are the true forms of government? |
1738 | And if the legislator, or another like him, comes back from a far country, is he to be prohibited from altering his own laws? |
1738 | And no doubt you have heard of the empire of Cronos, and of the earthborn men? |
1738 | Are they not always inciting their country to go to war, owing to their excessive love of the military life? |
1738 | Are they not divided by an interval which no geometrical ratio can express? |
1738 | Are they not three-- monarchy, oligarchy, and democracy? |
1738 | But are any of these governments worthy of the name? |
1738 | But how would you subdivide the herdsman''s art? |
1738 | But is a physician only to cure his patients by persuasion, and not by force? |
1738 | But supposing that he does use some gentle violence for their good, what is this violence to be called? |
1738 | But what shall be done with Theaetetus? |
1738 | But what would be the consequence? |
1738 | But why did we go through this circuitous process, instead of saying at once that weaving is the art of entwining the warp and the woof? |
1738 | Can the many attain to science? |
1738 | Can you remember? |
1738 | Can you, and will you, determine which of them you deem the happier? |
1738 | Do you see why this is? |
1738 | How can we get the greatest intelligence combined with the greatest power? |
1738 | I think, however, that we may fairly assume something of this sort-- YOUNG SOCRATES: What? |
1738 | Is he a worse physician who uses a little gentle violence in effecting the cure? |
1738 | Is not that true? |
1738 | Is not the definition, although true, wanting in clearness and completeness; for do not all those other arts require to be first cleared away? |
1738 | Is not this the true principle of government, according to which the wise and good man will order the affairs of his subjects? |
1738 | Let us next ask, which of these untrue forms of government is the least bad, and which of them is the worst? |
1738 | May not any man, rich or poor, with or without law, and whether the citizens like or not, do what is for their good? |
1738 | May not any man, rich or poor, with or without laws, with the will of the citizens or against the will of the citizens, do what is for their interest? |
1738 | Might not an idiot, so to speak, know that he is a pedestrian? |
1738 | O my dear Theodorus, do my ears truly witness that this is the estimate formed of them by the great calculator and geometrician? |
1738 | Or ought this science to be the overseer and governor of all the others? |
1738 | Or rather, shall I tell you that the happiness of these children of Cronos must have depended on how they used their time? |
1738 | Or rather, shall we not first ask, whether the king, statesman, master, householder, practise one art or many? |
1738 | Or shall we assign to him the art of command-- for he is a ruler? |
1738 | Or shall we say, that the violence is just, if exercised by a rich man, and unjust, if by a poor man? |
1738 | Ought we not rather to admire the strength of the political bond? |
1738 | Ought we not rather to wonder at the natural strength of the political bond? |
1738 | SOCRATES: Does the great geometrician apply the same measure to all three? |
1738 | STRANGER: Again, a large household may be compared to a small state:--will they differ at all, as far as government is concerned? |
1738 | STRANGER: And a science of a peculiar kind, which was selected out of the rest as having a character which is at once judicial and authoritative? |
1738 | STRANGER: And are''statesman,''''king,''''master,''or''householder,''one and the same; or is there a science or art answering to each of these names? |
1738 | STRANGER: And do not these three expand in a manner into five, producing out of themselves two other names? |
1738 | STRANGER: And do we acknowledge this science to be different from the others? |
1738 | STRANGER: And do we not often praise the quiet strain of action also? |
1738 | STRANGER: And do we not then say the opposite of what we said of the other? |
1738 | STRANGER: And do you agree to his proposal? |
1738 | STRANGER: And do you remember the terms in which they are praised? |
1738 | STRANGER: And do you think, Socrates, that we really have done as you say? |
1738 | STRANGER: And is not the herald under command, and does he not receive orders, and in his turn give them to others? |
1738 | STRANGER: And is our enquiry about the Statesman intended only to improve our knowledge of politics, or our power of reasoning generally? |
1738 | STRANGER: And is the art which is able and knows how to advise when we are to go to war, or to make peace, the same as this or different? |
1738 | STRANGER: And is there any higher art or science, having power to decide which of these arts are and are not to be learned;--what do you say? |
1738 | STRANGER: And may therefore be justly said to share in theoretical science? |
1738 | STRANGER: And now we shall only be proceeding in due order if we go on to divide the sphere of knowledge? |
1738 | STRANGER: And now, in which of these divisions shall we place the king?--Is he a judge and a kind of spectator? |
1738 | STRANGER: And of which has the Statesman charge,--of the mixed or of the unmixed race? |
1738 | STRANGER: And ought the other sciences to be superior to this, or no single science to any other? |
1738 | STRANGER: And shall we say that the violence, if exercised by a rich man, is just, and if by a poor man, unjust? |
1738 | STRANGER: And the householder and master are the same? |
1738 | STRANGER: And the science which determines whether we ought to persuade or not, must be superior to the science which is able to persuade? |
1738 | STRANGER: And this the argument defined to be the art of rearing, not horses or other brutes, but the art of rearing man collectively? |
1738 | STRANGER: And we must also suppose that this rules the other, if we are not to give up our former notion? |
1738 | STRANGER: And what are the rules which are enforced on their pupils by professional trainers or by others having similar authority? |
1738 | STRANGER: And when men have anything to do in common, that they should be of one mind is surely a desirable thing? |
1738 | STRANGER: And where shall we look for the political animal? |
1738 | STRANGER: And would you not expect the slowest to arrive last? |
1738 | STRANGER: And you would think temperance to be different from courage; and likewise to be a part of virtue? |
1738 | STRANGER: And, after monarchy, next in order comes the government of the few? |
1738 | STRANGER: And, considering how great and terrible the whole art of war is, can we imagine any which is superior to it but the truly royal? |
1738 | STRANGER: Any one can divide the herds which feed on dry land? |
1738 | STRANGER: Are not examples formed in this manner? |
1738 | STRANGER: But if this is as you say, can our argument about the king be true and unimpeachable? |
1738 | STRANGER: But surely the science of a true king is royal science? |
1738 | STRANGER: But the first process is a separation of the clotted and matted fibres? |
1738 | STRANGER: But what would you say of some other serviceable officials? |
1738 | STRANGER: But what would you think of another sort of power or science? |
1738 | STRANGER: But why did we not say at once that weaving is the art of entwining warp and woof, instead of making a long and useless circuit? |
1738 | STRANGER: But yet the division will not be the same? |
1738 | STRANGER: But, perhaps, in a city of a thousand men, there would be a hundred, or say fifty, who could? |
1738 | STRANGER: Could any one, my friend, who began with false opinion ever expect to arrive even at a small portion of truth and to attain wisdom? |
1738 | STRANGER: Did you ever hear that the men of former times were earth- born, and not begotten of one another? |
1738 | STRANGER: Do you know a plausible saying of the common people which is in point? |
1738 | STRANGER: Do you think that the multitude in a State can attain political science? |
1738 | STRANGER: He contributes knowledge, not manual labour? |
1738 | STRANGER: How does man walk, but as a diameter whose power is two feet? |
1738 | STRANGER: I want to ask, whether any one of the other herdsmen has a rival who professes and claims to share with him in the management of the herd? |
1738 | STRANGER: If I am not mistaken, we said that royal power was a science? |
1738 | STRANGER: If any one who is in a private station has the skill to advise one of the public physicians, must not he also be called a physician? |
1738 | STRANGER: Is not monarchy a recognized form of government? |
1738 | STRANGER: Is not the third form of government the rule of the multitude, which is called by the name of democracy? |
1738 | STRANGER: Let me put the matter in another way: I suppose that you would consider courage to be a part of virtue? |
1738 | STRANGER: May not all rulers be supposed to command for the sake of producing something? |
1738 | STRANGER: May we not very properly say, that of all knowledge, there are two divisions-- one which rules, and the other which judges? |
1738 | STRANGER: Must we not admit, then, that where these two classes exist, they always feel the greatest antipathy and antagonism towards one another? |
1738 | STRANGER: Shall we abide by what we said at first, or shall we retract our words? |
1738 | STRANGER: Shall we break up this hornless herd into sections, and endeavour to assign to him what is his? |
1738 | STRANGER: Shall we call this art of tending many animals together, the art of managing a herd, or the art of collective management? |
1738 | STRANGER: Shall we distinguish them by their having or not having cloven feet, or by their mixing or not mixing the breed? |
1738 | STRANGER: Shall we relieve him, and take his companion, the Young Socrates, instead of him? |
1738 | STRANGER: Such as this: You may remember that we made an art of calculation? |
1738 | STRANGER: The art of the general is only ministerial, and therefore not political? |
1738 | STRANGER: The points on which I think that we ought to dwell are the following:-- YOUNG SOCRATES: What? |
1738 | STRANGER: The science which has to do with military operations against our enemies-- is that to be regarded as a science or not? |
1738 | STRANGER: Then here, Socrates, is still clearer evidence of the truth of what was said in the enquiry about the Sophist? |
1738 | STRANGER: Then if the law is not the perfection of right, why are we compelled to make laws at all? |
1738 | STRANGER: Then shall I determine for you as well as I can? |
1738 | STRANGER: Then the next thing will be to separate them, in order that the argument may proceed in a regular manner? |
1738 | STRANGER: Then the sciences must be divided as before? |
1738 | STRANGER: Then while we are at unity among ourselves, we need not mind about the fancies of others? |
1738 | STRANGER: Then, now that we have discovered the various classes in a State, shall I analyse politics after the pattern which weaving supplied? |
1738 | STRANGER: Then, shall we say that the king has a greater affinity to knowledge than to manual arts and to practical life in general? |
1738 | STRANGER: There is such a thing as learning music or handicraft arts in general? |
1738 | STRANGER: There were many arts of shepherding, and one of them was the political, which had the charge of one particular herd? |
1738 | STRANGER: Together? |
1738 | STRANGER: Very good; and to what science do we assign the power of persuading a multitude by a pleasing tale and not by teaching? |
1738 | STRANGER: Weaving is a sort of uniting? |
1738 | STRANGER: Well, and are not arithmetic and certain other kindred arts, merely abstract knowledge, wholly separated from action? |
1738 | STRANGER: What model is there which is small, and yet has any analogy with the political occupation? |
1738 | STRANGER: Where shall we discover the path of the Statesman? |
1738 | STRANGER: Which was, unmistakeably, one of the arts of knowledge? |
1738 | STRANGER: Which, if I am not mistaken, will be politics? |
1738 | STRANGER: Why, does not the retailer receive and sell over again the productions of others, which have been sold before? |
1738 | STRANGER: Why, is not''care''of herds applicable to all? |
1738 | STRANGER: Will not the best and easiest way of bringing them to a knowledge of what they do not as yet know be-- YOUNG SOCRATES: Be what? |
1738 | STRANGER: Yes, and of the woof too; how, if not by twisting, is the woof made? |
1738 | STRANGER: Yes, quite right; for how can he sit at every man''s side all through his life, prescribing for him the exact particulars of his duty? |
1738 | STRANGER: You know that the master- builder does not work himself, but is the ruler of workmen? |
1738 | Shall I explain the nature of what I call the second best? |
1738 | Shall we do as I say? |
1738 | THEODORUS: In what respect? |
1738 | THEODORUS: What do you mean, Socrates? |
1738 | Tell me, then-- YOUNG SOCRATES: What? |
1738 | Tell me, which is the happier of the two? |
1738 | The excessive length of a discourse may be blamed; but who can say what is excess, unless he is furnished with a measure or standard? |
1738 | The question is often asked, What are the limits of legislation in relation to morals? |
1738 | Under which of the two shall we place the Statesman? |
1738 | Viewed in the light of science and true art, would not all such enactments be utterly ridiculous? |
1738 | Viewed in the light of science, would not the continuance of such regulations be ridiculous? |
1738 | Were we right in selecting him out of ten thousand other claimants to be the shepherd and rearer of the human flock? |
1738 | What do you advise? |
1738 | Who, Socrates, would be equal to such a task? |
1738 | Will you proceed? |
1738 | Would you ever dream of calling it a violation of the art, or a breach of the laws of health? |
1738 | YOUNG SOCRATES: And are they not right? |
1738 | YOUNG SOCRATES: And what is that? |
1738 | YOUNG SOCRATES: And which are the kindred arts? |
1738 | YOUNG SOCRATES: Are they not right in saying so? |
1738 | YOUNG SOCRATES: At what point? |
1738 | YOUNG SOCRATES: At what point? |
1738 | YOUNG SOCRATES: Can not we have both ways? |
1738 | YOUNG SOCRATES: Certainly not; but how shall we divide the two remaining species? |
1738 | YOUNG SOCRATES: Do I understand you, in speaking of twisting, to be referring to manufacture of the warp? |
1738 | YOUNG SOCRATES: Explain; what are they? |
1738 | YOUNG SOCRATES: How and why is that? |
1738 | YOUNG SOCRATES: How can generalship and military tactics be regarded as other than a science? |
1738 | YOUNG SOCRATES: How can they be made? |
1738 | YOUNG SOCRATES: How can we be safe? |
1738 | YOUNG SOCRATES: How could we? |
1738 | YOUNG SOCRATES: How do you mean? |
1738 | YOUNG SOCRATES: How do you mean? |
1738 | YOUNG SOCRATES: How do you mean? |
1738 | YOUNG SOCRATES: How is that the cause? |
1738 | YOUNG SOCRATES: How is that, and what bonds do you mean? |
1738 | YOUNG SOCRATES: How is that? |
1738 | YOUNG SOCRATES: How is this? |
1738 | YOUNG SOCRATES: How must I speak of them, then? |
1738 | YOUNG SOCRATES: How shall I define them? |
1738 | YOUNG SOCRATES: How so? |
1738 | YOUNG SOCRATES: How so? |
1738 | YOUNG SOCRATES: How so? |
1738 | YOUNG SOCRATES: How then? |
1738 | YOUNG SOCRATES: How was that? |
1738 | YOUNG SOCRATES: How would you divide them? |
1738 | YOUNG SOCRATES: How would you divide them? |
1738 | YOUNG SOCRATES: How would you make the division? |
1738 | YOUNG SOCRATES: How? |
1738 | YOUNG SOCRATES: How? |
1738 | YOUNG SOCRATES: In what direction? |
1738 | YOUNG SOCRATES: In what respect? |
1738 | YOUNG SOCRATES: In what way? |
1738 | YOUNG SOCRATES: On what principle of division? |
1738 | YOUNG SOCRATES: On what principle? |
1738 | YOUNG SOCRATES: Quite right; but how shall we take the next step in the division? |
1738 | YOUNG SOCRATES: Then how, Stranger, were the animals created in those days; and in what way were they begotten of one another? |
1738 | YOUNG SOCRATES: To what do you refer? |
1738 | YOUNG SOCRATES: To what do you refer? |
1738 | YOUNG SOCRATES: To what do you refer? |
1738 | YOUNG SOCRATES: To what do you refer? |
1738 | YOUNG SOCRATES: To what do you refer? |
1738 | YOUNG SOCRATES: True; and what is the next step? |
1738 | YOUNG SOCRATES: Upon what principle? |
1738 | YOUNG SOCRATES: Very true; but what is the imperfection which still remains? |
1738 | YOUNG SOCRATES: We had better not take the whole? |
1738 | YOUNG SOCRATES: What are they? |
1738 | YOUNG SOCRATES: What are they? |
1738 | YOUNG SOCRATES: What are they? |
1738 | YOUNG SOCRATES: What class do you mean? |
1738 | YOUNG SOCRATES: What did I hear, then? |
1738 | YOUNG SOCRATES: What do you mean, Stranger? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What do you mean? |
1738 | YOUNG SOCRATES: What images? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is it? |
1738 | YOUNG SOCRATES: What is that? |
1738 | YOUNG SOCRATES: What is the error? |
1738 | YOUNG SOCRATES: What is this new question? |
1738 | YOUNG SOCRATES: What is this? |
1738 | YOUNG SOCRATES: What is to be done in this case? |
1738 | YOUNG SOCRATES: What is your meaning? |
1738 | YOUNG SOCRATES: What misfortune? |
1738 | YOUNG SOCRATES: What question? |
1738 | YOUNG SOCRATES: What road? |
1738 | YOUNG SOCRATES: What science? |
1738 | YOUNG SOCRATES: What sort of an image? |
1738 | YOUNG SOCRATES: What was it? |
1738 | YOUNG SOCRATES: What was it? |
1738 | YOUNG SOCRATES: What was the error of which, as you say, we were guilty in our recent division? |
1738 | YOUNG SOCRATES: What was this great error of which you speak? |
1738 | YOUNG SOCRATES: What? |
1738 | YOUNG SOCRATES: What? |
1738 | YOUNG SOCRATES: What? |
1738 | YOUNG SOCRATES: What? |
1738 | YOUNG SOCRATES: What? |
1738 | YOUNG SOCRATES: Where would you make the division? |
1738 | YOUNG SOCRATES: Which of the two halves do you mean? |
1738 | YOUNG SOCRATES: Who are they, and what services do they perform? |
1738 | YOUNG SOCRATES: Who are they? |
1738 | YOUNG SOCRATES: Who are they? |
1738 | YOUNG SOCRATES: Who is he? |
1738 | YOUNG SOCRATES: Whom can you mean? |
1738 | YOUNG SOCRATES: Why is that? |
1738 | YOUNG SOCRATES: Why not? |
1738 | YOUNG SOCRATES: Why not? |
1738 | YOUNG SOCRATES: Why so? |
1738 | YOUNG SOCRATES: Why strange? |
1738 | YOUNG SOCRATES: Why? |
1738 | YOUNG SOCRATES: Why? |
1738 | YOUNG SOCRATES: Yes; what else should it be? |
1738 | Yet perhaps the question what will or will not be is a foolish one, for who can tell?'' |
1738 | You have heard what happened in the quarrel of Atreus and Thyestes? |
1738 | You have heard, no doubt, and remember what they say happened at that time? |
1738 | Young Socrates, do you hear what the elder Socrates is proposing? |
1738 | they raise up enemies against themselves many and mighty, and either utterly ruin their native- land or enslave and subject it to its foes? |
31270 | Are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes will be at an end? |
31270 | Art thou the man of God that came from Judah? 31270 Can Britain fail? |
31270 | Canst thou by searching find out God; canst thou find out the Almighty to perfection? |
31270 | If we look at home, my Lords, do we not see the same things here as are seen every where else? 31270 Is it necessary for me to tell you how much all your countrymen, I speak of the great mass of the people, are interested in your welfare? |
31270 | Now, my Lords, what can we think of this man Samuel? 31270 Should his flight be considered as his own act, or the act of those who fled with him? |
31270 | What''s in the name of lord, that I should fear To bring my grievance to the public ear? |
31270 | Who is it,said I to him,"that you intend to implicate as censureable by shewing those instructions? |
31270 | ( 2) From such a beginning what else could be expected, than what has happened? |
31270 | --And what then? |
31270 | 1 In reading this the Committee added,"Why Thomas Payne more than another? |
31270 | 18,"Tell me, I pray thee, where the seer''s house is? |
31270 | 1st, What is the original fountain of power and honor in any country? |
31270 | 2d, Whether the prerogative does not belong to the people? |
31270 | 3. Who is there among you of all his people? |
31270 | 3d, Whether there is any such thing as the English constitution? |
31270 | 4th, Of what use is the crown to the people? |
31270 | 5th, Whether he who invented a crown was not an enemy to mankind? |
31270 | 6th, Whether it is not a shame for a man to spend a million a year and do no good for it, and whether the money might not be better applied? |
31270 | 7th, Whether such a man is not better dead than alive? |
31270 | After the lot had designated Jonah to be the offender, they questioned him to know who and what he was? |
31270 | After this, who can doubt the bountifulness of the Christian Mythology? |
31270 | All we want to know in America is simply this, who is for independence, and who is not? |
31270 | And Joshua fell on his face to the earth, and did worship and said unto him, What saith my Lord unto his servant?" |
31270 | And if not in the worst, why is it to follow at all? |
31270 | And ought not America to have the same right to be offended at France? |
31270 | And shall disaffection only be rewarded with security? |
31270 | And what is a Tory? |
31270 | And what is the difference? |
31270 | And what is the produce of the land without manufactures? |
31270 | And what then? |
31270 | And what then? |
31270 | And what then? |
31270 | And who do you think the man was that offered me his services? |
31270 | And why not do these things? |
31270 | And why should it not be so? |
31270 | And will the Committees take upon themselves to answer for the dishonour they bring upon the National Character of their Country? |
31270 | And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer? |
31270 | Are not our sailors as safe at land as at sea? |
31270 | Are not, for example, the present Kings of Europe the most peaceable of mankind, and the Empress of Russia the very milk of human kindness? |
31270 | Are our young men taken to be horsemen, or foot soldiers, any more than in Germany or in Prussia, or in Hanover or in Hesse? |
31270 | Are the poor afraid that their condition should be rendered too comfortable? |
31270 | Are the public afraid that their taxes should be lessened too much? |
31270 | Are these masters really of their kind? |
31270 | Are these men Federalists? |
31270 | Are these things examples to hold out to a country regenerating itself from slavery, like France? |
31270 | Are these things, and the blessings they indicate in future, nothing to, us? |
31270 | Are they afraid that sinecure places and pensions should be abolished too fast? |
31270 | Are they ever dragged from their homes, like oxen to the slaughter- house, to serve on board ships of war? |
31270 | Are those men_ federalized_ to support the liberties of their country or to overturn them? |
31270 | Are we sure that the books that tell us so were written by his authority? |
31270 | Are we then to treat our descendants in advance as cattle, who shall have neither will nor rights of their own? |
31270 | BUT if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes? |
31270 | BUT some perhaps will say-- Are we to have no word of God-- no revelation? |
31270 | Besides, the doctrine contradicts itself; because, if the whole country can not bear it, how is it possible that a part should? |
31270 | But Providence, who best knows how to time her misfortunes as well as her immediate favors, chose this to be the time, and who dare dispute it? |
31270 | But at present who can resist the Law, which is the will of all, whose execution is the interest of all? |
31270 | But has any part of your conduct to America corresponded with the title you set up? |
31270 | But how could they transmit to him a right they did not possess? |
31270 | But how was Jesus Christ to make anything known to all nations? |
31270 | But how, sir, shall we dispose of you? |
31270 | But if Mr. Burke means to admit that man has rights, the question then will be: What are those rights, and how man came by them originally? |
31270 | But if ordinary men in power repay you with incapacity or with princely vices? |
31270 | But of what use are navies otherwise than to make or prevent invasions? |
31270 | But there is another thought which ought to strike us, which is, how is the army to bear the want of food, clothing and other necessaries? |
31270 | But to be more serious with you, why do you say,"their independence?" |
31270 | But we know the men in whom we have trusted; can England say the same of her Parliament? |
31270 | But what availeth it him to judge, if he has not power to redress? |
31270 | But what can a monarchical talker say? |
31270 | But what can this expected something be? |
31270 | But what have we to do with a thousand years? |
31270 | But what is this house, or that house, or any other house to a nation? |
31270 | But what is this thing which Mr. Burke calls monarchy? |
31270 | But what security is there for the same qualities on the part of monarchy? |
31270 | But who are those to whom Mr. Burke has made his appeal? |
31270 | But who could have supposed that falling systems, or falling opinions, admitted of a ratio apparently as true as the descent of falling bodies? |
31270 | But who is to be the judge of what is a temperate and moderate Reform? |
31270 | But who was it that produced the necessity of an extraordinary measure in France? |
31270 | But why must the moon stand still? |
31270 | But, after all, what is this metaphor called a crown, or rather what is monarchy? |
31270 | By what criterion are we to know it? |
31270 | By what evidence are we to prove it? |
31270 | By what means, may I ask, do you expect to conquer America? |
31270 | By what right then can any be excluded? |
31270 | By what right then did the hereditary system begin? |
31270 | Can Bedlam, in concert with Lucifer, form a more mad and devilish request? |
31270 | Can Stormont imagine that the political_ ca nt_, with which he has larded his harangue, will conceal the craft? |
31270 | Can any thing be a greater inducement to a miserly man, than the hope of making his Mammon safe? |
31270 | Can anything be more limited, and at the same time more capricious, than the qualification of electors is in England? |
31270 | Can it be supposed that conquerors would choose to put themselves in a worse condition than what they granted to the conquered? |
31270 | Can our gross feelings be excited by no other subjects than tragedy and suicide? |
31270 | Can the country bear to be overrun, ravaged, and ruined by an enemy? |
31270 | Can they be fit for great affairs who render equal homage to vice and virtue, and yield the same submission to ignorance and wisdom? |
31270 | Can those men seriously suppose any nation to be so completely blind as not to see through them? |
31270 | Can we conceive anything more destructive to morality than this? |
31270 | Can words be more expressive than these? |
31270 | Can ye obliterate from our memories those who are no more? |
31270 | Can ye restore to us the beloved dead? |
31270 | Can ye say to the grave, give up the murdered? |
31270 | Can, then, Mr. Burke produce the English Constitution? |
31270 | Could this be a desirable condition for a young country to be in? |
31270 | Could we conceive an idea of superiority in any, at what point of time, or in what century of the world, are we to fix it? |
31270 | Could you possibly wish for a more favorable conjunction of circumstances? |
31270 | Did they mean to kidnap General Washington, Mr. Madison, and several other Americans whom they dubbed with the same title as well as me? |
31270 | Do we not see a fair creation prepared to receive us the instant we are born-- a world furnished to our hands, that cost us nothing? |
31270 | Do we not see that nature, in all her operations, disowns the visionary basis upon which the funding system is built? |
31270 | Do we want to contemplate his mercy? |
31270 | Do we want to contemplate his munificence? |
31270 | Do we want to contemplate his power? |
31270 | Do we want to contemplate his wisdom? |
31270 | Do you mean, said the Count D''Artois, the States- General? |
31270 | Does Mr. Burke mean to deny that man has any rights? |
31270 | Does he not know that there never was a cover large enough to hide_ itself_? |
31270 | Does it add an acre to any man''s estate, or raise its value? |
31270 | Does not the creation, the universe we behold, preach to us the existence of an Almighty power, that governs and regulates the whole? |
31270 | Does the virtue consist in the metaphor, or in the man? |
31270 | Does this appear like an action of wisdom? |
31270 | Does this look as if I had abandoned America? |
31270 | Doth it make a man a conjurer? |
31270 | Doth it operate like Fortunatus''s wishing- cap, or Harlequin''s wooden sword? |
31270 | Doth the goldsmith that makes the crown, make the virtue also? |
31270 | Establishing, then, plurality as a principle, the only question is, What shall be the number of that plurality? |
31270 | First, Canst thou by searching find out God? |
31270 | For however little a State, the prince is nearly always too small: where is the proportion between one man and the affairs of a whole nation? |
31270 | For what is trade without merchants? |
31270 | For what purpose could an army of twenty- five thousand men be wanted? |
31270 | For what purpose, then, are they retained, unless it be for that of imposition and wilful defamation? |
31270 | For what purpose, then, could it be wanted? |
31270 | For what reason, or on what authority, should we do this? |
31270 | For what? |
31270 | For, why is it that you have not conquered us? |
31270 | Fourteen years, and something more, have produced a change, at least among a part of the people, and I ask my- self what it is? |
31270 | From such beginning of governments, what could be expected but a continued system of war and extortion? |
31270 | From what other motive than the consciousness of their own designs could they have fear? |
31270 | From what, or from whence, does Mr. Burke prove the right of any human power to bind posterity for ever? |
31270 | From whence did this arise? |
31270 | From whence, I ask, could he gain that knowledge, but from the study of the true theology? |
31270 | HAVE RESPITE? |
31270 | Had Washington hidden the letters showing on their face that he_ had_"officially interposed"for Paine by two Ministers? |
31270 | Has not the most profound peace reigned throughout the world ever since Kings were in fashion? |
31270 | Has not the name of Englishman blots enough upon it, without inventing more? |
31270 | Have Congress as a body made any declaration respecting me, that they now no longer consider me as a citizen? |
31270 | Have Respite? |
31270 | Have the Federal ministers of the church meditated on these matters? |
31270 | Having published his predictions, he withdrew, says the story, to the east side of the city.--But for what? |
31270 | He has been very still since his declension from the Whigs, and is not concerned in the slave- trade[ question?] |
31270 | He pretended to be a prophet, or a wise man, but has not the event proved him to be a fool, or an incendiary? |
31270 | He writes in a rage against the National Assembly; but what is he enraged about? |
31270 | How can this ignorance of an astute man, Secretary of State under Washington and Adams, be explained? |
31270 | How happened it that he did not discover America? |
31270 | How is it that this difference happens? |
31270 | How then is it that they lose their native mildness, and become morose and intolerant? |
31270 | How then is it that those people pretend to reject reason? |
31270 | How then were they acquired? |
31270 | Howe has been once on the banks of the Delaware, and from thence driven back with loss and disgrace: and why not be again driven from the Schuylkill? |
31270 | I ask Mr. Burke, who is to take them away? |
31270 | I do not ask whether this is Christianity or morality, I ask whether it is decency? |
31270 | I give to Mr. Burke all his theatrical exaggerations for facts, and I then ask him if they do not establish the certainty of what I here lay down? |
31270 | I have no other idea of conquering countries than by subduing the armies which defend them: have you done this, or can you do it? |
31270 | If I ask a man in America if he wants a King, he retorts, and asks me if I take him for an idiot? |
31270 | If a country does not understand its own affairs, how is a foreigner to understand them, who knows neither its laws, its manners, nor its language? |
31270 | If he does, then he must mean that there are no such things as rights anywhere, and that he has none himself; for who is there in the world but man? |
31270 | If it is, in what does that necessity consist, what service does it perform, what is its business, and what are its merits? |
31270 | If monarchy is a useless thing, why is it kept up anywhere? |
31270 | If she could not do the one, how is she to perform the other? |
31270 | If such was the case in settling the accounts of his predecessor, how much more has he to apprehend when the accounts to be settled are his own? |
31270 | If the writer meant that he( God) buried him, how should he( the writer) know it? |
31270 | If they lied in one genealogy, why are we to believe them in the other? |
31270 | If you admit inheritance of an office, why not that of a distinction? |
31270 | If you cast your eyes on the people of England, what have they to console themselves with for the millions expended? |
31270 | If you could not effect it in the summer, when our army was less than yours, nor in the winter, when we had none, how are you to do it? |
31270 | In fine, do we want to know what God is? |
31270 | In fine, what is it? |
31270 | In fine, will any of the powers agree to strengthen the hands of the other against itself? |
31270 | In forming a constitution, it is first necessary to consider what are the ends for which government is necessary? |
31270 | In such cases, who is to decide, the living or the dead? |
31270 | In the first place I wish to ask, what is here meant by the Government of America? |
31270 | In the last war you made many conquests, but were any of your taxes lessened thereby? |
31270 | Is he afraid they will send him to Hanover, or what does he fear? |
31270 | Is it a thing necessary to a nation? |
31270 | Is it a thing, or is it a name, or is it a fraud? |
31270 | Is it a"contrivance of human wisdom,"or of human craft to obtain money from a nation under specious pretences? |
31270 | Is it consistent with the proper dignity and the manly character of a nation? |
31270 | Is it in the man, or in the mule? |
31270 | Is it not a greater wonder that they should be kept up anywhere? |
31270 | Is it not an insult to nations to wish them so governed? |
31270 | Is it not common for an enemy to take every advantage?" |
31270 | Is it not enough that I suffer imprisonment, but my mind also must be wounded and tortured with subjects of this kind? |
31270 | Is it not reasonable to suppose that by the cherubims he meant the temple at Jerusalem, where they had figures of cherubims? |
31270 | Is it possible Sir that I should, when I am suffering unjust imprisonment under the very eye of her new Minister? |
31270 | Is it the language of a heart feeling as it ought to feel for the rights and happiness of the human race? |
31270 | Is it we that light up the sun; that pour down the rain; and fill the earth with abundance? |
31270 | Is it worth while to keep an army to protect you in writing proclamations, or to get once a year into winter quarters? |
31270 | Is it worth your while, after every force has failed you, to retreat under the shelter of argument and persuasion? |
31270 | Is it, then, any wonder that titles should fall in France? |
31270 | Is it, then, any wonder, that under such a system of government, taxes and rates have multiplied to their present extent? |
31270 | Is not the G. R., or the broad R., stampt upon every thing? |
31270 | Is the sailor afraid that press- warrants will be abolished? |
31270 | Is the soldier frightened at the thoughts of his discharge, and three shillings per week during life? |
31270 | Is the tenth of our seed taken by tax- gatherers, or is any part of it given to the King''s servants? |
31270 | Is the worn- out mechanic, or the aged and decayed tradesman, frightened at the prospect of receiving ten pounds a year out of the surplus taxes? |
31270 | Is there a man so mad, so stupid, as to sup- pose this system can continue? |
31270 | Is there a word of truth, or any thing like truth, in all that he has said? |
31270 | Is there any principle in these things? |
31270 | Is there anything by which you can trace the marks of freedom, or discover those of wisdom? |
31270 | Is there scarcely an instance in which there is not a total reverse of the character? |
31270 | Is this a time to be offering pardons, or renewing the long forgotten subjects of charters and taxation? |
31270 | Is this freedom? |
31270 | Is this the language of a rational man? |
31270 | Is this what Mr. Burke means by a constitution? |
31270 | It is by sympathy that we are good and human: with whom does a monarch sympathize? |
31270 | Let me ask, sir, what great exploits have you performed? |
31270 | Must England ever be the sport of hope, and the victim of delusion? |
31270 | Must we not look upon you as a confederated body of faithless, treacherous men, whose assurances are fraud, and their language deceit? |
31270 | Now, I ask, why was all this done, but from that extremely weak and expensive doctrine, that the country could not bear it? |
31270 | Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead? |
31270 | Of this class are, EZEKIEL and DANIEL; and the first question upon these books, as upon all the others, is, Are they genuine? |
31270 | On the contrary, were you not taxed to pay for the charge of making them, and has not the same been the case in every war? |
31270 | On what ground of right, then, could the Parliament of 1688, or any other Parliament, bind all posterity for ever? |
31270 | On what ground, then, do we pretend to take them from others? |
31270 | On what ground, then, or by what authority, do we dare to deprive of their rights those children who will soon be men? |
31270 | Or can Grenvilie believe that his credit with the public encreases with his avarice for places? |
31270 | Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator? |
31270 | Or of what use is it that this immensity of worlds is visible to man? |
31270 | Or ought we not rather to be blotted from the society of mankind, and become a spectacle of misery to the world? |
31270 | Or what are the inconveniences of a few months to the tributary bondage of ages? |
31270 | Or what more can they hope for than to wander like vagabonds over the face of the earth? |
31270 | Or where is the war on which a world was staked till now? |
31270 | Or will he say that to abolish corruption is a bad thing? |
31270 | Or, has a land of liberty so many charms, that to be a doorkeeper in it is better than to be an English minister of state? |
31270 | Or, if America is lost, is it manly to sob over it like a child for its rattle, and invite the laughter of the world by declarations of disgrace? |
31270 | Or, if obtained, what can it amount to, but new disgraces, contentions and quarrels? |
31270 | Or, rather, would it not be an insult to reason, to put the question? |
31270 | Or, what encouragement is there left to continue throwing good money after bad? |
31270 | Ought we ever after to be considered as a part of the human race? |
31270 | Perhaps it may be asked, why was the motion passed, if there was at the same time a plan to aggravate the Americans not to listen to it? |
31270 | Secondly, Canst thou find out the Almighty to perfection? |
31270 | Secondly, what are the best means, and the least expensive, for accomplishing those ends? |
31270 | Should human beings then be the property of certain individuals, born or to be born? |
31270 | Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste? |
31270 | Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak? |
31270 | Tell me, then, what is there in common between him who is master of a people, and the people of whom he is master? |
31270 | That which is now called aristocracy implies an inequality of rights; but who are the persons that have a right to establish this inequality? |
31270 | The Count D''Artois( as if to intimidate, for the Bastille was then in being) asked the Marquis if he would render the charge in writing? |
31270 | The Fabian system of war, followed by him, began now to unfold itself with all its evils; but what is Fabian war without Fabian means to support it? |
31270 | The Rights OF Man is a book calmly and rationally written; why then are you so disturbed? |
31270 | The argument changes from hereditary rights to hereditary wisdom; and the question is, Who is the wisest man? |
31270 | The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine? |
31270 | The point of proof is, can the bank give cash for the bank notes with which the interest is paid? |
31270 | The question then is, What are the means by which the possession and exercise of this National Right are to be secured? |
31270 | The question then is-- What is the best step to be taken? |
31270 | The question upon this passage is, At what time did the Jebusites and the children of Judah dwell together at Jerusalem? |
31270 | The word of young Dionysius was very sensible: his father, reproaching him for a shameful action, said,"Have I given thee such example?" |
31270 | The writer asks:"Have not the Americans been driven to this frenzy? |
31270 | There remains then only one question to be considered, what is to be done with this man? |
31270 | They were themselves the devoted victims of this plot, and they have not retaliated; why, then, are they charged with revenge they have not acted? |
31270 | This being the case, how is the War to close? |
31270 | This being the case, the problem is, does not commerce contain within itself, the means of its own protection? |
31270 | This brings on a supposed expostulation between the Almighty and the prophet; in which the former says,"Doest thou well to be angry for the gourd? |
31270 | Those books, therefore, have neither been written by the men called apostles, nor by imposters in concert.--How then have they been written? |
31270 | To add to its fair fame or riot on its spoils? |
31270 | To put a plain question; do you consider yourselves men or devils? |
31270 | To what cause are we to ascribe it? |
31270 | To what cause then are we to assign this skulking? |
31270 | Under how many subtilties or absurdities has the divine right to govern been imposed on the credulity of mankind? |
31270 | Was it a spontaneous resolution of his own, or was it inspired by others? |
31270 | We ask, what powers? |
31270 | We began the war with this kind of spirit, why not end it with the same? |
31270 | What advantages does England derive from any achievements of yours? |
31270 | What are the little sufferings of the present day, compared with the hardships that are past? |
31270 | What are the present Governments of Europe but a scene of iniquity and oppression? |
31270 | What are they? |
31270 | What article will Mr. Burke place against this? |
31270 | What article will Mr. Burke place against this? |
31270 | What article will Mr. Burke place against this? |
31270 | What can we say? |
31270 | What certainty then can there be in the Bible for any thing? |
31270 | What does it know about government? |
31270 | What does this dark apology, mixed with accusation, amount to, but to increase and confirm the suspicion that something was wrong? |
31270 | What else but this can account for the difference between one war costing 21 millions, and another war costing 160 millions? |
31270 | What has he to exult in? |
31270 | What have ye still to offer against the pure and moral religion of deism, in support of your system of falsehood, idolatry, and pretended revelation? |
31270 | What inducement has the farmer, while following the plough, to lay aside his peaceful pursuit, and go to war with the farmer of another country? |
31270 | What is become of the mighty clamour of French invasion, and the cry that our country is in danger, and taxes and armies must be raised to defend it? |
31270 | What is dominion to them, or to any class of men in a nation? |
31270 | What is government more than the management of the affairs of a Nation? |
31270 | What is it that we have learned from this pretended thing called revealed religion? |
31270 | What is it we want to know? |
31270 | What is it, but a bargain, which the parts of the government made with each other to divide powers, profits, and privileges? |
31270 | What is land without cultivation? |
31270 | What is monarchy? |
31270 | What is that of England? |
31270 | What is the history of all monarchical governments but a disgustful picture of human wretchedness, and the accidental respite of a few years''repose? |
31270 | What is their worth, and"what is their amount?" |
31270 | What is there to hinder? |
31270 | What is to become of those who went over to you from this city and State? |
31270 | What measures does Mr. Adams mean, and what is the imperious necessity to which he alludes? |
31270 | What measures, it may be asked, were those, for the public have a right to know the conduct of their representatives? |
31270 | What more can you say to them than"shift for yourselves?" |
31270 | What more does man want to know, than that the hand or power that made these things is divine, is omnipotent? |
31270 | What occasion could there be for moonlight in the daytime, and that too whilst the sun shined? |
31270 | What pleasure can they derive from contemplating the exposed condition, and almost certain beggary of their younger offspring? |
31270 | What relief under such circumstances could she derive from a victory without a prize? |
31270 | What respect then can be paid to that which describes nothing, and which means nothing? |
31270 | What shadow of pretence have ye now to produce for continuing the blasphemous fraud? |
31270 | What should such a monstrosity produce but miseries and crimes? |
31270 | What then can we say of these prophets, but that they are impostors and liars? |
31270 | What then is that something? |
31270 | What then is this office, which may be filled by infants or idiots? |
31270 | What then, in the name of heaven, could you go to war for? |
31270 | What was he then? |
31270 | What will Mr. Burke place against this? |
31270 | What will Mr. Burke place against this? |
31270 | What will Mr. Burke say to this? |
31270 | What would she once have given to have known that her condition at this day should be what it now is? |
31270 | What, I ask, in that case, would have been your conduct towards her? |
31270 | What, I say, is to become of those wretches? |
31270 | What, in the name of heaven, are Bourbon kings to the people of England? |
31270 | Whence derived he such right? |
31270 | Whence then, arose the idea of landed property? |
31270 | Where are we to stop? |
31270 | Where else should it reside but in those who are to pay the expense? |
31270 | Where is the man who can say the fault, in part, has not been his? |
31270 | Where then is the constitution either that gives or restrains power? |
31270 | Where, then, does the right exist? |
31270 | Where, then, is the military policy of their attempting to obtain, by force, that which they would refuse by choice? |
31270 | Whether robbery shall be banished from courts, and wretchedness from countries? |
31270 | Whether the fruits of his labours shall be enjoyed by himself or consumed by the profligacy of governments? |
31270 | Who are those that are frightened at reforms? |
31270 | Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? |
31270 | Who does not remember the execution of Damien, torn to pieces by horses? |
31270 | Who is he that would exclude another? |
31270 | Who is there among you of all his people? |
31270 | Who then is the monarch, or where is the monarchy? |
31270 | Who was there that was inconstant? |
31270 | Who, or what has prevented you? |
31270 | Whom has the National Assembly brought to the scaffold? |
31270 | Why are not Republics plunged into war, but because the nature of their Government does not admit of an interest distinct from that of the Nation? |
31270 | Why are there so many unpaid certificates in almost every man''s hands, but from the parsimony of not providing sufficient revenues? |
31270 | Why did you not speak thus when you ought to have spoken it? |
31270 | Why is Royalty an absurd and detestable government? |
31270 | Why is it that scarcely any are executed but the poor? |
31270 | Why is that little, and the little freedom they enjoy, to be infringed? |
31270 | Why is the Republic a government accordant with nature and reason? |
31270 | Why is the sycophant thus added to the hypocrite, and the man who pretends to govern, sunk into the humble and submissive memorialist? |
31270 | Why not leave them as free to make their own bargains, as the law- makers are to let their farms and houses? |
31270 | Why pay men extravagantly, who have but little to do? |
31270 | Why should Burke wish to conceal his accounts? |
31270 | Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where? |
31270 | Why then does Mr. Burke charge outrages of this kind on a whole people? |
31270 | Why then has he declined the only thing that was worth while to write upon? |
31270 | Why then is it to be supposed they have changed with respect to man? |
31270 | Why then not trace the rights of man to the creation of man? |
31270 | Why then, does Mr. Burke talk of his house of peers as the pillar of the landed interest? |
31270 | Why, even by the enemies of his civil administration were his abilities very tenderly glanced at? |
31270 | Why, then, is man thus imposed upon, or why does he impose upon himself? |
31270 | Why, then, should we do otherwise with respect to constitutions? |
31270 | Why, then, some calm observer will ask, why is the work prosecuted, if these be the goodly matters it contains? |
31270 | Will England agree to the restoration of the family compact against which she has been fighting and scheming ever since it existed? |
31270 | Will any Jury deny to the Nation this right? |
31270 | Will he explain it? |
31270 | Will not the capture of one army after another satisfy him, must all become prisoners? |
31270 | Will such men never confine themselves to truth? |
31270 | Will the poor exclude themselves? |
31270 | Will the rich exclude themselves? |
31270 | Will they be for ever the deceivers of the people? |
31270 | Will they, who long since threatened to bring us to their feet, bow themselves to ours, and own that without us they are not a nation? |
31270 | Will you, said the Count D''Artois, sign what you say to be given to the king? |
31270 | With even a little reflexion, can any one tolerate it? |
31270 | With what kind of parental reflections can the father or mother contemplate their younger offspring? |
31270 | Would any of the primary assemblies have voted for a civil war? |
31270 | Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else? |
31270 | Would it not, even as a matter of economy, be far better to adopt means to prevent their becoming poor? |
31270 | Would they believe me a whit the more if the thing had been a fact? |
31270 | Would we make any office hereditary that required wisdom and abilities to fill it? |
31270 | Ye silly swains, thought I to myself, why do you torment yourselves thus? |
31270 | Ye simple men on both sides the question, do you not see through this courtly craft? |
31270 | Yet who, through this wilderness of error, has been to blame? |
31270 | [ NOTE by Paine: If it should be asked, how can man know these things? |
31270 | and all this because the Quixot age of chivalry nonsense is gone, what opinion can we form of his judgment, or what regard can we pay to his facts? |
31270 | and if a necessary thing, how can it be dispensed with? |
31270 | and in the same manner, what beyond the next boundary? |
31270 | are we more or less wise than others? |
31270 | are we sure that the Creator of man commissioned those things to be done? |
31270 | have ye thought of these things? |
31270 | my Lords, do we not see the blessed effect of having Kings in every thing we look at? |
31270 | or what inducement has the manufacturer? |
31270 | or why should we( the readers) believe him? |
31270 | or, when the monarchy is a child, where then is the wisdom? |
31270 | that is, were they written by Ezekiel and Daniel? |
31270 | there exists among my kind a man who pretends that he is born to govern me? |
31270 | were they written by the persons to whom they are ascribed? |
31270 | what have you to do with our independence? |
31270 | what is he? |
31270 | what volumes of thanks does America owe to Britain? |
31270 | whether it is proper language for a nation to use? |
1750 | ''And do not things which move move in a place, and are not the things which are at rest at rest in a place?'' |
1750 | ''And shall our patience, which was not exhausted in the enquiry about music or drink, fail now that we are discoursing about the Gods? |
1750 | ''And some move or rest in one place and some in more places than one?'' |
1750 | ''And when are all things created and how?'' |
1750 | ''And would he not be right?'' |
1750 | ''But can such a quality be implanted?'' |
1750 | ''But have they any such use?'' |
1750 | ''But have we not often already done so?'' |
1750 | ''But how is the state to educate them when they are as yet unable to understand the meaning of words?'' |
1750 | ''But is there such a drug?'' |
1750 | ''But is this the practice elsewhere than in Crete and Lacedaemon? |
1750 | ''But should all kinds of theft incur the same penalty?'' |
1750 | ''But why offer such an alternative? |
1750 | ''Certainly?'' |
1750 | ''Good: but how can you create it?'' |
1750 | ''How can he?'' |
1750 | ''How can they be, when the very colours of their faces are different?'' |
1750 | ''How do you mean?'' |
1750 | ''How do you mean?'' |
1750 | ''How do you mean?'' |
1750 | ''How do you mean?'' |
1750 | ''How do you mean?'' |
1750 | ''How do you mean?'' |
1750 | ''If that is the case, what is to be done?'' |
1750 | ''In what respect?'' |
1750 | ''In what respect?'' |
1750 | ''In what way do you mean?'' |
1750 | ''Of what laws?'' |
1750 | ''Shall we suffer the Stranger, Cleinias, to run down Sparta in this way?'' |
1750 | ''Then how shall we reject some and select others?'' |
1750 | ''Then why speak of such matters?'' |
1750 | ''To what are you referring?'' |
1750 | ''To what are you referring?'' |
1750 | ''True; but what is this marvellous knowledge which youth are to acquire, and of which we are ignorant?'' |
1750 | ''What Cretan or Lacedaemonian would approve of your omitting gymnastic?'' |
1750 | ''What are these divine necessities of knowledge?'' |
1750 | ''What are they?'' |
1750 | ''What are they?'' |
1750 | ''What do you mean by cherishing them?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What do you mean?'' |
1750 | ''What foundation would you lay?'' |
1750 | ''What is he to do then?'' |
1750 | ''What is it?'' |
1750 | ''What is it?'' |
1750 | ''What is that?'' |
1750 | ''What is that?'' |
1750 | ''What is the bearing of that remark?'' |
1750 | ''What is the remedy?'' |
1750 | ''What is their method?'' |
1750 | ''What is your drift?'' |
1750 | ''What makes you say so?'' |
1750 | ''What shall we say or do to such persons?'' |
1750 | ''What will be the best way of accomplishing such an object?'' |
1750 | ''What will they say?'' |
1750 | ''What, the bodies of young infants?'' |
1750 | ''Whom do you mean by the third chorus?'' |
1750 | ''Why do not you and Megillus join us?'' |
1750 | ''Why do you say"improperly"?'' |
1750 | ''Why?'' |
1750 | ''Yes, but how do you apply the figure?'' |
1750 | ''You imply that the regulation of convivial meetings is a part of education; how will you prove this?'' |
1750 | ( ATHENIAN: My good sir, what do you mean?) |
1750 | --how shall we answer the divine men? |
1750 | ; the insipid forms,''What do you mean?'' |
1750 | ATHENIAN: Again; might there not be a judge over these brethren, of whom we were speaking? |
1750 | ATHENIAN: Also that they go of their own accord for the sake of the subsequent benefit? |
1750 | ATHENIAN: And all the other artists just now mentioned, if they were bidden to offer up each their special prayer, would do so? |
1750 | ATHENIAN: And an evil life too? |
1750 | ATHENIAN: And are not all the Gods the chiefest of all guardians, and do they not guard our highest interests? |
1750 | ATHENIAN: And are perception and memory, and opinion and prudence, heightened and increased? |
1750 | ATHENIAN: And are there harbours on the seaboard? |
1750 | ATHENIAN: And are they to consider only, and to be unable to set forth what they think? |
1750 | ATHENIAN: And as the soul orders and inhabits all things that move, however moving, must we not say that she orders also the heavens? |
1750 | ATHENIAN: And can he who does not know what the exact object is which is imitated, ever know whether the resemblance is truthfully executed? |
1750 | ATHENIAN: And did any one ever see this sort of convivial meeting rightly ordered? |
1750 | ATHENIAN: And do not all these seem to you to be commensurable with themselves? |
1750 | ATHENIAN: And do we not further observe that the first shoot of every living thing is by far the greatest and fullest? |
1750 | ATHENIAN: And do you admit also that they have all power which mortals and immortals can have? |
1750 | ATHENIAN: And does not the legislator and every one who is good for anything, hold this fear in the greatest honour? |
1750 | ATHENIAN: And has the place a fair proportion of hill, and plain, and wood? |
1750 | ATHENIAN: And have not thousands and thousands of cities come into being during this period and as many perished? |
1750 | ATHENIAN: And if they were extended to the other Hellenes, would it be an improvement on the present state of things? |
1750 | ATHENIAN: And in the village will there be the same war of family against family, and of individual against individual? |
1750 | ATHENIAN: And is any harm done to the lover of vicious dances or songs, or any good done to the approver of the opposite sort of pleasure? |
1750 | ATHENIAN: And is not the aim of the legislator similar? |
1750 | ATHENIAN: And is not this what you and I have to do at the present moment? |
1750 | ATHENIAN: And is there any neighbouring State? |
1750 | ATHENIAN: And is what you say applicable only to states, or also to villages? |
1750 | ATHENIAN: And may we not now further confirm what was then mentioned? |
1750 | ATHENIAN: And may we suppose this immoderate spirit to be more fatal when found among kings than when among peoples? |
1750 | ATHENIAN: And must not that of which we are in need be the one to which we were just now alluding? |
1750 | ATHENIAN: And nothing can be plainer than that the fairest bodies are those which grow up from infancy in the best and straightest manner? |
1750 | ATHENIAN: And now do we still hold to our former assertion, that rhythms and music in general are imitations of good and evil characters in men? |
1750 | ATHENIAN: And now let me proceed to another question: Who are to be the colonists? |
1750 | ATHENIAN: And now, I beseech you, reflect-- you would admit that we have a threefold knowledge of things? |
1750 | ATHENIAN: And now, what is to be the next step? |
1750 | ATHENIAN: And now, what will this city be? |
1750 | ATHENIAN: And of cities or governments or legislation, about which we are now talking, do you suppose that they could have any recollection at all? |
1750 | ATHENIAN: And one part of this subject has been already discussed by us, and there still remains another to be discussed? |
1750 | ATHENIAN: And ought not the legislator to determine these classes? |
1750 | ATHENIAN: And should each man conceive himself to be his own enemy:--what shall we say? |
1750 | ATHENIAN: And surely justice does not grow apart from temperance? |
1750 | ATHENIAN: And surely they are not like charioteers who are bribed to give up the victory to other chariots? |
1750 | ATHENIAN: And surely we three and they two-- five in all-- have acknowledged that they are good and perfect? |
1750 | ATHENIAN: And that of things in motion some were moving in one place, and others in more than one? |
1750 | ATHENIAN: And the body should have the most exercise when it receives most nourishment? |
1750 | ATHENIAN: And the chorus is made up of two parts, dance and song? |
1750 | ATHENIAN: And the legislator would do likewise? |
1750 | ATHENIAN: And the one is honourable, and the other dishonourable? |
1750 | ATHENIAN: And the one, like other meaner things, is a human quality, but the Gods have no part in anything of the sort? |
1750 | ATHENIAN: And the same view may be taken of the pastime of drinking wine, if we are right in supposing that the same good effect follows? |
1750 | ATHENIAN: And the uneducated is he who has not been trained in the chorus, and the educated is he who has been well trained? |
1750 | ATHENIAN: And their opposites, therefore, would fall under the opposite class? |
1750 | ATHENIAN: And to what earthly rulers can they be compared, or who to them? |
1750 | ATHENIAN: And to which of the above- mentioned classes of guardians would any man compare the Gods without absurdity? |
1750 | ATHENIAN: And we acknowledge that all mortal creatures are the property of the Gods, to whom also the whole of heaven belongs? |
1750 | ATHENIAN: And we may conceive this to be true in the same way of other practices? |
1750 | ATHENIAN: And we must suppose this event to have taken place many ages after the deluge? |
1750 | ATHENIAN: And we ought, if possible, to provide them with a quiet ruler? |
1750 | ATHENIAN: And we were saying just now, that when men are at war the leader ought to be a brave man? |
1750 | ATHENIAN: And what are the principles on which men rule and obey in cities, whether great or small; and similarly in families? |
1750 | ATHENIAN: And what arrangement of life to be found anywhere is preferable to this community which we are now assigning to them? |
1750 | ATHENIAN: And what breadth is? |
1750 | ATHENIAN: And what comes third, and what fourth? |
1750 | ATHENIAN: And what has it been the object of our argument to show? |
1750 | ATHENIAN: And what if besides being a coward he has no skill? |
1750 | ATHENIAN: And what is beauty of figure, or beautiful melody? |
1750 | ATHENIAN: And what is the definition of that which is named''soul''? |
1750 | ATHENIAN: And what is the reason that dances and contests of this sort hardly ever exist in states, at least not to any extent worth speaking of? |
1750 | ATHENIAN: And what strain is suitable for heroes? |
1750 | ATHENIAN: And what strain will they sing, and what muse will they hymn? |
1750 | ATHENIAN: And what would you say about the body, my friend? |
1750 | ATHENIAN: And what would you say of the commander of an army? |
1750 | ATHENIAN: And what would you say of the state? |
1750 | ATHENIAN: And when rejoicing in our good fortune, we are unable to be still? |
1750 | ATHENIAN: And when we see soul in anything, must we not do the same-- must we not admit that this is life? |
1750 | ATHENIAN: And which may be supposed to be the truer judgment-- that of the inferior or of the better soul? |
1750 | ATHENIAN: And which of these ten motions ought we to prefer as being the mightiest and most efficient? |
1750 | ATHENIAN: And will he not be in a most wretched plight? |
1750 | ATHENIAN: And will he who does not know what is true be able to distinguish what is good and bad? |
1750 | ATHENIAN: And would not every one always make laws for the sake of the best? |
1750 | ATHENIAN: And would not that also be the desire of the legislator? |
1750 | ATHENIAN: And yet I have repeated what I am saying a good many times; but I suppose that you have never seen a city which is under a tyranny? |
1750 | ATHENIAN: And you know that these are two distinct things, and that there is a third thing called depth? |
1750 | ATHENIAN: And, according to the true order, the laws relating to marriage should be those which are first determined in every state? |
1750 | ATHENIAN: And, fourthly, that slaves should be ruled, and their masters rule? |
1750 | ATHENIAN: Are we agreed thus far? |
1750 | ATHENIAN: Are we assured that there are two things which lead men to believe in the Gods, as we have already stated? |
1750 | ATHENIAN: Are you speaking of the soul? |
1750 | ATHENIAN: But are sure that it must be vast and incalculable? |
1750 | ATHENIAN: But can a kingship be destroyed, or was any other form of government ever destroyed, by any but the rulers themselves? |
1750 | ATHENIAN: But can a man who does not know a thing, as we were saying, know that the thing is right? |
1750 | ATHENIAN: But do we imagine carelessness and idleness and luxury to be virtues? |
1750 | ATHENIAN: But how can I in one word rightly comprehend all of them? |
1750 | ATHENIAN: But may we not also say that the soul of the slave is utterly corrupt, and that no man of sense ought to trust them? |
1750 | ATHENIAN: But then, my good friends, why did the settlement and legislation of their country turn out so badly? |
1750 | ATHENIAN: But what form of polity are we going to give the city? |
1750 | ATHENIAN: But what shall be our next musical law or type? |
1750 | ATHENIAN: But what was the ruin of this glorious confederacy? |
1750 | ATHENIAN: But, if they are such as we conceive them to be, can we possibly suppose that they ever act in the spirit of carelessness and indolence? |
1750 | ATHENIAN: Can any of us imagine a better mode of effecting this object than that of the Egyptians? |
1750 | ATHENIAN: Can any one who makes such laws escape ridicule? |
1750 | ATHENIAN: Do not all human things partake of the nature of soul? |
1750 | ATHENIAN: Do we not consider each of ourselves to be one? |
1750 | ATHENIAN: Do we not regard all music as representative and imitative? |
1750 | ATHENIAN: Do you believe that there is any truth in ancient traditions? |
1750 | ATHENIAN: Do you imagine that I delay because I am in a perplexity? |
1750 | ATHENIAN: Do you remember our old admission, that if the soul was prior to the body the things of the soul were also prior to those of the body? |
1750 | ATHENIAN: Does a captain require only to have nautical knowledge in order to be a good captain, whether he is sea- sick or not? |
1750 | ATHENIAN: Does he not return to the state of soul in which he was when a young child? |
1750 | ATHENIAN: Does not a little word extinguish all pleasures of that sort? |
1750 | ATHENIAN: Does not the discontented and ungracious nature appear to you to be full of lamentations and sorrows more than a good man ought to be? |
1750 | ATHENIAN: Does not the general aim at victory and superiority in war, and do not the physician and his assistants aim at producing health in the body? |
1750 | ATHENIAN: Does not this kind of fear preserve us in many important ways? |
1750 | ATHENIAN: Fifthly, if I am not mistaken, comes the principle that the stronger shall rule, and the weaker be ruled? |
1750 | ATHENIAN: Good; and what measures ought the legislator to have then taken in order to avert this calamity? |
1750 | ATHENIAN: Have you forgotten, Cleinias, the name of a friend who is really of yesterday? |
1750 | ATHENIAN: He sings well and dances well; now must we add that he sings what is good and dances what is good? |
1750 | ATHENIAN: How would you prove it? |
1750 | ATHENIAN: How, then, shall we reassure him, and get him to sing? |
1750 | ATHENIAN: How, then, was this advantage lost under Cambyses, and again recovered under Darius? |
1750 | ATHENIAN: I mean this: when one thing changes another, and that another, of such will there be any primary changing element? |
1750 | ATHENIAN: I should like to know whether temperance without the other virtues, existing alone in the soul of man, is rightly to be praised or blamed? |
1750 | ATHENIAN: I suppose that courage is a part of virtue? |
1750 | ATHENIAN: I suppose that our enquiry has reference to the soul? |
1750 | ATHENIAN: I suppose that there must be rulers and subjects in states? |
1750 | ATHENIAN: I think that I have clearly stated in the former part of the discussion, but if I did not, let me now state-- CLEINIAS: What? |
1750 | ATHENIAN: I will:--''Surely,''they say,''the governing power makes whatever laws have authority in any state''? |
1750 | ATHENIAN: I will; or rather I will show you my meaning by a question, and do you please to answer me: You know, I suppose, what length is? |
1750 | ATHENIAN: If the soul carries round the sun and moon, and the other stars, does she not carry round each individual of them? |
1750 | ATHENIAN: If we were to see this power existing in any earthy, watery, or fiery substance, simple or compound-- how should we describe it? |
1750 | ATHENIAN: If, then, drinking and amusement were regulated in this way, would not the companions of our revels be improved? |
1750 | ATHENIAN: In all states the birth of children goes back to the connexion of marriage? |
1750 | ATHENIAN: In how many generations would this be attained? |
1750 | ATHENIAN: In the first place, then, the revellers as well as the soldiers will require a ruler? |
1750 | ATHENIAN: In what respect? |
1750 | ATHENIAN: In which, then, of the parts or institutions of the state is any such guardian power to be found? |
1750 | ATHENIAN: Is not the effect of this quite the opposite of the effect of the other? |
1750 | ATHENIAN: Is there any argument which will prove to us that we ought to encourage the taste for drinking instead of doing all we can to avoid it? |
1750 | ATHENIAN: Let us see; what are we saying? |
1750 | ATHENIAN: May I still make use of fable to some extent, in the hope that I may be better able to answer your question: shall I? |
1750 | ATHENIAN: May we not fairly make answer to him on behalf of the poets? |
1750 | ATHENIAN: Must not they be truly unfortunate whose souls are compelled to pass through life always hungering? |
1750 | ATHENIAN: Must we not appoint a sober man and a wise to be our master of the revels? |
1750 | ATHENIAN: Must we not, then, try in every possible way to prevent our youth from even desiring to imitate new modes either in dance or song? |
1750 | ATHENIAN: Next follows the principle that the noble should rule over the ignoble; and, thirdly, that the elder should rule and the younger obey? |
1750 | ATHENIAN: No; but, if there had been, might not such a draught have been of use to the legislator as a test of courage? |
1750 | ATHENIAN: Now, which is in the truest sense inferior, the man who is overcome by pleasure or by pain? |
1750 | ATHENIAN: Of what nature is the movement of mind? |
1750 | ATHENIAN: Once more, are all of us equally delighted with every sort of dance? |
1750 | ATHENIAN: One soul or more? |
1750 | ATHENIAN: Or an artist, who was clever in his profession, but a rogue? |
1750 | ATHENIAN: Reflect; may not banqueters and banquets be said to constitute a kind of meeting? |
1750 | ATHENIAN: Shall we say then that it is the soul which controls heaven and earth, and the whole world? |
1750 | ATHENIAN: Shall we, then, take this as the next point to which our attention should be directed? |
1750 | ATHENIAN: Should you like to see an example of the double and single method in legislation? |
1750 | ATHENIAN: Some one might say to us, What is the drift of all this? |
1750 | ATHENIAN: Suppose that we give this puppet of ours drink,--what will be the effect on him? |
1750 | ATHENIAN: Surely God must not be supposed to have a nature which He Himself hates? |
1750 | ATHENIAN: Tell me, Strangers, is a God or some man supposed to be the author of your laws? |
1750 | ATHENIAN: That is to say, length is naturally commensurable with length, and breadth with breadth, and depth in like manner with depth? |
1750 | ATHENIAN: The brave man is less likely than the coward to be disturbed by fears? |
1750 | ATHENIAN: The case is the same? |
1750 | ATHENIAN: Then I suppose that we must consider this subject? |
1750 | ATHENIAN: Then at that time he will have the least control over himself? |
1750 | ATHENIAN: Then half the subject may now be considered to have been discussed; shall we proceed to the consideration of the other half? |
1750 | ATHENIAN: Then he who is well educated will be able to sing and dance well? |
1750 | ATHENIAN: Then how can we carry out our purpose with decorum? |
1750 | ATHENIAN: Then not only an old man but also a drunkard becomes a second time a child? |
1750 | ATHENIAN: Then now I may proceed? |
1750 | ATHENIAN: Then the unjust life must not only be more base and depraved, but also more unpleasant than the just and holy life? |
1750 | ATHENIAN: Then what life is agreeable to God, and becoming in His followers? |
1750 | ATHENIAN: There are ten thousand likenesses of objects of sight? |
1750 | ATHENIAN: There is surely no difficulty in seeing, Cleinias, what is in accordance with the order of nature? |
1750 | ATHENIAN: They rank under the opposite class? |
1750 | ATHENIAN: This, then, has been said for the sake-- MEGILLUS: Of what? |
1750 | ATHENIAN: True, Cleinias; but then what should the lawgiver do when this evil is of long standing? |
1750 | ATHENIAN: Very good; but may I make one or two corrections in what I have been saying? |
1750 | ATHENIAN: Well, and about the good and the honourable, are we to take the same view? |
1750 | ATHENIAN: Well, and is not rapid growth without proper and abundant exercise the source endless evils in the body? |
1750 | ATHENIAN: Well, but let me ask, how is the country supplied with timber for ship- building? |
1750 | ATHENIAN: Well, but ought we not to desire to see it, and to see where it is to be found? |
1750 | ATHENIAN: Well, now, and does not the argument show that there is one common desire of all mankind? |
1750 | ATHENIAN: Well, then, by the Gods themselves I conjure you to tell me-- if they are to be propitiated, how are they to be propitiated? |
1750 | ATHENIAN: Well, then, if I tell you what are my notions of education, will you consider whether they satisfy you? |
1750 | ATHENIAN: Well, then, if neither of you can answer, shall I answer this question which you deem so absurd? |
1750 | ATHENIAN: Well, then, must we do as we said? |
1750 | ATHENIAN: Well, then; what shall we say or do? |
1750 | ATHENIAN: Were we not a little while ago quite convinced that no silver or golden Plutus should dwell in our state? |
1750 | ATHENIAN: What else can he say who declares that the Gods are always lenient to the doers of unjust acts, if they divide the spoil with them? |
1750 | ATHENIAN: What laws are more worthy of our attention than those which have regulated such cities? |
1750 | ATHENIAN: What will be our first law? |
1750 | ATHENIAN: What, then, leads us astray? |
1750 | ATHENIAN: Which of you will first tell me to which of these classes his own government is to be referred? |
1750 | ATHENIAN: Why, do you think that you can reckon the time which has elapsed since cities first existed and men were citizens of them? |
1750 | ATHENIAN: Will he not live painfully and to his own disadvantage? |
1750 | ATHENIAN: Yes; and courage is a part of virtue, and cowardice of vice? |
1750 | ATHENIAN: You mean to say that there is more rock than plain? |
1750 | ATHENIAN: You will surely remember our saying that all things were either at rest or in motion? |
1750 | ATHENIAN:''And whoever transgresses these laws is punished as an evil- doer by the legislator, who calls the laws just''? |
1750 | ATHENIAN:''And you would rather have a touchstone in which there is no risk and no great danger than the reverse?'' |
1750 | ATHENIAN:''Come, legislator,''we will say to him;''what are the conditions which you require in a state before you can organize it?'' |
1750 | ATHENIAN:''Did we not hear you just now saying, that the legislator ought not to allow the poets to do what they liked? |
1750 | Again, when any one prefers beauty to virtue, what is this but the real and utter dishonour of the soul? |
1750 | All artists would pray for certain conditions under which to exercise their art: and would not the legislator do the same? |
1750 | Am I not right in maintaining that a good education is that which tends most to the improvement of mind and body? |
1750 | Am I not right in saying that a good education tends to the improvement of body and mind? |
1750 | Am I not right? |
1750 | And according to yet a third view, art has part with them, for surely in a storm it is well to have a pilot? |
1750 | And are there any other uses of well- ordered potations? |
1750 | And are there not three kinds of knowledge-- a knowledge( 1) of the essence,( 2) of the definition,( 3) of the name? |
1750 | And are there wars, not only of state against state, but of village against village, of family against family, of individual against individual? |
1750 | And did not this show that we were dissatisfied with the poets? |
1750 | And did we not say that the souls of the drinkers, when subdued by wine, are made softer and more malleable at the hand of the legislator? |
1750 | And did you ever observe that the gentlemen doctors practise upon freemen, and that slave doctors confine themselves to slaves? |
1750 | And do all men equally like all dances? |
1750 | And do not all human things share in soul, and is not man the most religious of animals and the possession of the Gods? |
1750 | And do they move and rest, some in one place, some in more? |
1750 | And do vicious measures and strains do any harm, or good measures any good to the lovers of them? |
1750 | And do we suppose that the ignorance of this truth is less fatal to kings than to peoples? |
1750 | And do you think that superiority in war is the proper aim of government? |
1750 | And does this extend to states and villages as well as to individuals? |
1750 | And does wine equally stimulate the reasoning faculties? |
1750 | And first, let me ask you who are to be the colonists? |
1750 | And further, that pleasure is different from anger, and has an opposite power, working by persuasion and deceit? |
1750 | And has not each of them had every form of government many times over, now growing larger, now smaller, and again improving or declining? |
1750 | And has this convivial society ever been rightly ordered? |
1750 | And have we not a similar object at the present moment? |
1750 | And have we not proved that the self- moved is the source of motion in other things? |
1750 | And having spoken well, may I add that you have been well answered? |
1750 | And how will they be best distributed? |
1750 | And if he replies''The pleasant,''then I should say to him,''O my father, did you not tell me that I should live as justly as possible''? |
1750 | And if so, are they not to be preferred to other modes of training because they are painless? |
1750 | And if so, we shall be right in saying that the soul is prior and superior to the body, and the body by nature subject and inferior to the soul? |
1750 | And if that is a ridiculous error in speaking of men, how much more in speaking of the Gods? |
1750 | And if they were boxers or wrestlers, would they think of entering the lists without many days''practice? |
1750 | And if this be true, are not the just and the honourable at one time all the same, and at another time in the most diametrical opposition? |
1750 | And in time of war he must be a man of courage and absolutely devoid of fear, if this be possible? |
1750 | And is God to be conceived of as a careless, indolent fellow, such as the poet would compare to a stingless drone? |
1750 | And is a man his own enemy? |
1750 | And is it not as disgraceful for Solon and Lycurgus to lay down false precepts about the institutions of life as for Homer and Tyrtaeus? |
1750 | And is not courage a part of virtue, and cowardice of vice? |
1750 | And is not man the most religious of all animals? |
1750 | And is not this true of ideals of government in general? |
1750 | And is the surrounding country productive, or in need of importations? |
1750 | And is the surrounding country self- supporting? |
1750 | And is there a fair proportion of hill and plain and wood? |
1750 | And is there any higher knowledge than the knowledge of the existence and power of the Gods? |
1750 | And let me ask you a question:--Do we not distinguish two kinds of fear, which are very different? |
1750 | And may not convivial meetings have a similar remedial use? |
1750 | And may we not fear that, if they are allowed to utter injudicious prayers, they will bring the greatest misfortunes on the state? |
1750 | And now let us pass under review the examiners themselves; what will their examination be, and how conducted? |
1750 | And now shall we call in our colonists and make a speech to them? |
1750 | And now, Megillus and Cleinias, how can we put to the proof the value of our words? |
1750 | And now, has our discussion been of any use? |
1750 | And now, how shall we proceed? |
1750 | And now, what is this city? |
1750 | And now, who is to have the superintendence of the country, and what shall be the arrangement? |
1750 | And ought not the legislator to determine these classes? |
1750 | And shall our soldiers go out to fight for life and kindred and property unprepared, because sham fights are thought to be ridiculous? |
1750 | And soul too is life? |
1750 | And still more, who can compel women to eat and drink in public? |
1750 | And that Apollo and the Muses and Dionysus gave us harmony and rhythm? |
1750 | And the motion which is not self- moved will be inferior to this? |
1750 | And the soul which orders all things must also order the heavens? |
1750 | And thinkest thou, bold man, that thou needest not to know this? |
1750 | And this soul of the sun, which is better than the sun, whether driving him in a chariot or employing any other agency, is by every man called a God? |
1750 | And to that I rejoin:--O my father, did you not wish me to live as happily as possible? |
1750 | And we agreed that if the soul was prior to the body, the things of the soul were prior to the things of the body? |
1750 | And what admonition can be more appropriate than the assurance which we formerly gave, that the souls of the dead watch over mortal affairs? |
1750 | And what can be worse than this? |
1750 | And what caused their ruin? |
1750 | And what greater good or evil can any destiny ever make us undergo? |
1750 | And what honours shall be paid to these examiners, whom the whole state counts worthy of the rewards of virtue? |
1750 | And what is a true taste? |
1750 | And what is the definition of the thing which is named''soul''? |
1750 | And what is the right way of living? |
1750 | And what shall be the punishment suited to him who has thrown away his weapons of defence? |
1750 | And what shall he suffer who slays him who of all men, as they say, is his own best friend? |
1750 | And what songs shall he sing? |
1750 | And what, then, is to be regarded as the origin of government? |
1750 | And which is the truer judgment? |
1750 | And which is worse,--to be overcome by pain, or by pleasure? |
1750 | And who would ever think of establishing such a practice by law? |
1750 | And why? |
1750 | And will any legislator be found to make such actions legal? |
1750 | And yet if he goes to a doctor or a gymnastic master, does he not make himself ill in the hope of getting well? |
1750 | And yet, why am I disquieted, for I believe that the same principle applies equally to all human things? |
1750 | And you compel your poets to declare that the righteous are happy, and that the wicked man, even if he be as rich as Midas, is unhappy? |
1750 | And, further, may we not suppose that the fear of impiety will enable them to master that which other inferior people have mastered? |
1750 | Any neighbouring states? |
1750 | Any one may easily imagine the questions which have to be asked in all such cases: What did he wound, or whom, or how, or when? |
1750 | Are beautiful things not the same to us all, or are they the same in themselves, but not in our opinion of them? |
1750 | Are men who have these institutions only to eat and fatten like beasts? |
1750 | Are not those who train in gymnasia, at first beginning reduced to a state of weakness? |
1750 | Are our guardians only to know that each of them is many, or also how and in what way they are one? |
1750 | Are there harbours? |
1750 | Are they charioteers of contending pairs of steeds, or pilots of vessels? |
1750 | Are they not competitors in the greatest of all contests, and have they not innumerable rivals? |
1750 | Are they not strivers for mastery in the greatest of combats? |
1750 | Are we likely ever to be in a virtuous condition, if we can not tell whether virtue is many, or four, or one? |
1750 | Are we to live in sports always? |
1750 | Are you not surprised at any one of his own accord bringing upon himself deformity, leanness, ugliness, decrepitude? |
1750 | As far as we can guess at this distance of time, what happened was as follows:-- MEGILLUS: What? |
1750 | At the beginning of the third book, Plato abruptly asks the question, What is the origin of states? |
1750 | But admitting all this, what follows? |
1750 | But can any one form an estimate of any society, which is intended to have a ruler, and which he only sees in an unruly and lawless state? |
1750 | But did we not say that kingdoms or governments can only be subverted by themselves? |
1750 | But how can a state be in a right condition which can not justly award honour? |
1750 | But how can we make them sing? |
1750 | But how can we take precautions against the unnatural loves of either sex, from which innumerable evils have come upon individuals and cities? |
1750 | But how ought we to define courage? |
1750 | But if honour is to be attributed to justice, are just sufferings honourable, or only just actions? |
1750 | But is our own language consistent? |
1750 | But is there any potion which might serve as a test of overboldness and excessive and indiscreet boasting? |
1750 | But shall this new word of ours, like an oracle of God, be only spoken, and get away without giving any explanation or verification of itself? |
1750 | But then who is to arrange all this? |
1750 | But then, what should the lawgiver do? |
1750 | But to whom are they to be taught, and when? |
1750 | But what do I mean? |
1750 | But what is a true taste? |
1750 | But what weapons shall we use, and how shall we direct them? |
1750 | But where shall we find the magistrate who is worthy to supervise them or look into their short- comings and crooked ways? |
1750 | But who, Cleinias and Megillus, will order for us in the colony all this matter of the magistrates, and the scrutinies of them? |
1750 | But why are they so rarely practised? |
1750 | But why have I said all this? |
1750 | But, in the present unfortunate state of opinion, who would dare to establish them? |
1750 | CLEINIAS: About what thing? |
1750 | CLEINIAS: About what? |
1750 | CLEINIAS: About what? |
1750 | CLEINIAS: And can you show that what you have been saying is true? |
1750 | CLEINIAS: And how, Stranger, can we act most fairly under the circumstances? |
1750 | CLEINIAS: And that mind was the leader of the four, and that to her the three other virtues and all other things ought to have regard? |
1750 | CLEINIAS: And we said that virtue was of four kinds? |
1750 | CLEINIAS: And what are the laws about music and dancing in Egypt? |
1750 | CLEINIAS: And what do you call the true mode of service? |
1750 | CLEINIAS: And what is the inference? |
1750 | CLEINIAS: And what law would you advise them to pass if this one failed? |
1750 | CLEINIAS: And what necessities of knowledge are there, Stranger, which are divine and not human? |
1750 | CLEINIAS: And what ought the legislator to decide, and what ought he to leave to the courts of law? |
1750 | CLEINIAS: And who is this God? |
1750 | CLEINIAS: And would he not be right? |
1750 | CLEINIAS: Assuredly: but may we not now, Stranger, prescribe these studies as necessary, and so fill up the lacunae of our laws? |
1750 | CLEINIAS: But do you really imagine, Stranger, that this is the way in which poets generally compose in States at the present day? |
1750 | CLEINIAS: But has such a draught, Stranger, ever really been known among men? |
1750 | CLEINIAS: But how will an old man be able to attend to such great charges? |
1750 | CLEINIAS: But is there any difficulty in proving the existence of the Gods? |
1750 | CLEINIAS: But what is the fact? |
1750 | CLEINIAS: But why is the word''nature''wrong? |
1750 | CLEINIAS: But why, Stranger, do not you and Megillus take a part in our new city? |
1750 | CLEINIAS: But, Stranger, are we to impose this great amount of exercise upon newly- born infants? |
1750 | CLEINIAS: By what possible arguments, Stranger, can any man persuade himself of such a monstrous doctrine? |
1750 | CLEINIAS: Consistent in what? |
1750 | CLEINIAS: For example, where? |
1750 | CLEINIAS: Having what in view do you ask that question? |
1750 | CLEINIAS: How can I possibly say so? |
1750 | CLEINIAS: How can there be anything greater? |
1750 | CLEINIAS: How can they have any other? |
1750 | CLEINIAS: How can they, when the very colours of their faces differ? |
1750 | CLEINIAS: How can they? |
1750 | CLEINIAS: How can we have an examination and also a good one? |
1750 | CLEINIAS: How do you mean? |
1750 | CLEINIAS: How do you mean? |
1750 | CLEINIAS: How do you mean? |
1750 | CLEINIAS: How does that bear upon any of the matters of which we have been speaking? |
1750 | CLEINIAS: How is that arranged? |
1750 | CLEINIAS: How is that? |
1750 | CLEINIAS: How is that? |
1750 | CLEINIAS: How is that? |
1750 | CLEINIAS: How shall we proceed, Stranger? |
1750 | CLEINIAS: How so? |
1750 | CLEINIAS: How so? |
1750 | CLEINIAS: How so? |
1750 | CLEINIAS: How so? |
1750 | CLEINIAS: How two? |
1750 | CLEINIAS: How would that be? |
1750 | CLEINIAS: How would you advise the guardian of the law to act? |
1750 | CLEINIAS: How? |
1750 | CLEINIAS: How? |
1750 | CLEINIAS: How? |
1750 | CLEINIAS: How? |
1750 | CLEINIAS: How? |
1750 | CLEINIAS: I suppose, Megillus, that this companion virtue of which the Stranger speaks, must be temperance? |
1750 | CLEINIAS: In what respect? |
1750 | CLEINIAS: In what respect? |
1750 | CLEINIAS: In what respect? |
1750 | CLEINIAS: In what way do you mean? |
1750 | CLEINIAS: In what way? |
1750 | CLEINIAS: In what way? |
1750 | CLEINIAS: Is not that true? |
1750 | CLEINIAS: Lies of what nature? |
1750 | CLEINIAS: Of what are you speaking? |
1750 | CLEINIAS: Of what victory are you speaking? |
1750 | CLEINIAS: Once more, what do you mean? |
1750 | CLEINIAS: Once more, what do you mean? |
1750 | CLEINIAS: Such as what? |
1750 | CLEINIAS: Then what are we to do in our own country, Stranger, seeing that there are such differences in the treatment of slaves by their owners? |
1750 | CLEINIAS: Then what is to be the inference? |
1750 | CLEINIAS: Then why was there any need to speak of the matter at all? |
1750 | CLEINIAS: To what are you referring? |
1750 | CLEINIAS: To what are you referring? |
1750 | CLEINIAS: To what are you referring? |
1750 | CLEINIAS: To what do you refer in this instance? |
1750 | CLEINIAS: To what do you refer? |
1750 | CLEINIAS: To what do you refer? |
1750 | CLEINIAS: To what? |
1750 | CLEINIAS: True; but what is this study which you describe as wonderful and fitting for youth to learn, but of which we are ignorant? |
1750 | CLEINIAS: Very good, Stranger; and what shall we say in answer to these objections? |
1750 | CLEINIAS: Very good: And now what, according to you, is to be the salvation of our government and of our laws, and how is it to be effected? |
1750 | CLEINIAS: Well, Stranger, and may he not very fairly say so? |
1750 | CLEINIAS: Well, Stranger, and what is the reason of this? |
1750 | CLEINIAS: Well, and have we not already opposed the popular voice in many important enactments? |
1750 | CLEINIAS: What answer shall we make to him? |
1750 | CLEINIAS: What are the inconsistencies which you observe in us? |
1750 | CLEINIAS: What are the two kinds? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are they? |
1750 | CLEINIAS: What are we to observe about it? |
1750 | CLEINIAS: What are you going to ask? |
1750 | CLEINIAS: What consolation will you offer him? |
1750 | CLEINIAS: What direction? |
1750 | CLEINIAS: What do you bid us keep in mind? |
1750 | CLEINIAS: What do you mean, Stranger, by this remark? |
1750 | CLEINIAS: What do you mean, Stranger? |
1750 | CLEINIAS: What do you mean, and what new thing is this? |
1750 | CLEINIAS: What do you mean, my good sir? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What do you mean? |
1750 | CLEINIAS: What doctrine do you mean? |
1750 | CLEINIAS: What had you in your mind when you said that? |
1750 | CLEINIAS: What have we to do? |
1750 | CLEINIAS: What have you got to say? |
1750 | CLEINIAS: What have you to say, Stranger? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is it? |
1750 | CLEINIAS: What is that story? |
1750 | CLEINIAS: What is that? |
1750 | CLEINIAS: What is that? |
1750 | CLEINIAS: What is that? |
1750 | CLEINIAS: What is that? |
1750 | CLEINIAS: What is the cause, Stranger, of this extreme hesitation? |
1750 | CLEINIAS: What is the other half, and how do you divide the subject? |
1750 | CLEINIAS: What is their method? |
1750 | CLEINIAS: What is this, Stranger, that you are saying? |
1750 | CLEINIAS: What jests? |
1750 | CLEINIAS: What kind of ignorance do you mean? |
1750 | CLEINIAS: What makes you say so? |
1750 | CLEINIAS: What method can we devise of electing them? |
1750 | CLEINIAS: What more have you to say? |
1750 | CLEINIAS: What ought we to say then? |
1750 | CLEINIAS: What penalty? |
1750 | CLEINIAS: What question? |
1750 | CLEINIAS: What shall we say or do to these persons? |
1750 | CLEINIAS: What terms? |
1750 | CLEINIAS: What then are we to do, Stranger, under these circumstances? |
1750 | CLEINIAS: What traditions? |
1750 | CLEINIAS: What troubles you, Stranger? |
1750 | CLEINIAS: What was the error? |
1750 | CLEINIAS: What would you expect? |
1750 | CLEINIAS: What, Stranger, is the drift of your comparison? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: What? |
1750 | CLEINIAS: Which are they? |
1750 | CLEINIAS: Which do you mean? |
1750 | CLEINIAS: Which will you take? |
1750 | CLEINIAS: Who are those who compose the third choir, Stranger? |
1750 | CLEINIAS: Why so? |
1750 | CLEINIAS: Why, Stranger, what other reason is there? |
1750 | CLEINIAS: Will you try to be a little plainer? |
1750 | CLEINIAS: You are speaking of harmless pleasure, are you not? |
1750 | CLEINIAS: You mean that in each of them there is a principle of superiority or inferiority to self? |
1750 | CLEINIAS: You mean the evil of blaming antiquity in states? |
1750 | CLEINIAS: You mean to ask whether we should call such a self- moving power life? |
1750 | CLEINIAS: You mean to say that the essence which is defined as the self- moved is the same with that which has the name soul? |
1750 | CLEINIAS: You mean, I suppose, their serious and noble pursuit? |
1750 | CLEINIAS: You would assume, as you say, a tyrant who was young, temperate, quick at learning, having a good memory, courageous, of a noble nature? |
1750 | CLEINIAS: Your words are reasonable enough; but shall we find any good or true notion about the stars? |
1750 | Can he who is good for anything be ignorant of all this without discredit where great and glorious truths are concerned? |
1750 | Can there be any more philosophical speculation than how to reduce many things which are unlike to one idea? |
1750 | Can we be right in praising any one who cares for great matters and leaves the small to take care of themselves? |
1750 | Can we conceive of any other than that which has been already given-- the motion which can move itself? |
1750 | Can we keep our temper with them, when they compel us to argue on such a theme? |
1750 | Can we say? |
1750 | Can you tell me? |
1750 | Come, legislator, let us say to him, and what are the conditions which you would have? |
1750 | Did we not arrive at the conclusion that parents ought to govern their children, and the elder the younger, and the noble the ignoble? |
1750 | Did we not imply that the poets are not always quite capable of knowing what is good or evil? |
1750 | Did you ever observe that there are beautiful things of which men often say,''What wonders they would have effected if rightly used?'' |
1750 | Do not these qualities entirely desert a man if he becomes saturated with drink? |
1750 | Do some figures, then, appear to be beautiful which are not? |
1750 | Do we not often hear of wages being adjusted in proportion to the profits of employers? |
1750 | Do you agree with me thus far? |
1750 | Do you mean some form of democracy, or oligarchy, or aristocracy, or monarchy? |
1750 | Do you not see that a drunken pilot or a drunken ruler of any sort will ruin ship, chariot, army-- anything, in short, of which he has the direction? |
1750 | Do you remember the image in which I likened the men for whom laws are now made to slaves who are doctored by slaves? |
1750 | Do you remember the names of the Fates? |
1750 | For boys and girls ought to learn to dance and practise gymnastic exercises-- ought they not? |
1750 | For do not love, ignorance, avarice, wealth, beauty, strength, while they stimulate courage, also madden and intoxicate the soul? |
1750 | For of doctors are there not two kinds? |
1750 | For reflect-- if women are not to have the education of men, some other must be found for them, and what other can we propose? |
1750 | For surely neither of them can be charged with neglect if they fail to attend to something which is beyond their power? |
1750 | For there is a thing which has occurred times without number in states-- CLEINIAS: What thing? |
1750 | For what good can the just man have which is separated from pleasure? |
1750 | For why should a writer say over again, in a more imperfect form, what he had already said in his most finished style and manner? |
1750 | For, O my friends, how can there be the least shadow of wisdom when there is no harmony? |
1750 | Have we already forgotten what was said a little while ago? |
1750 | Have we ever determined in what respect these two classes of actions differ from one another? |
1750 | Have we not already decided that no gold or silver Plutus shall be allowed in our city? |
1750 | Have we not heard of Iccus of Tarentum and other wrestlers who abstained wholly for a time? |
1750 | Have we not mentioned all motions that there are, and comprehended them under their kinds and numbered them with the exception, my friends, of two? |
1750 | He will say,--''May I not do what I will with my own, and give much to my friends, and little to my enemies?'' |
1750 | Here are three kinds of love: ought the legislator to prohibit all of them equally, or to allow the virtuous love to remain? |
1750 | How can a thing which is moved by another ever be the beginning of change? |
1750 | How can a word not understood be the basis of legislation? |
1750 | How can they be saved from those passions which reason forbids them to indulge, and which are the ruin of so many? |
1750 | How can we legislate about these consecrated strains without incurring ridicule? |
1750 | How can we prove that what I am saying is true? |
1750 | How could he have? |
1750 | How in the less can we find an image of the greater? |
1750 | How ought he to answer this question? |
1750 | How shall we devise a remedy and way of escape out of so great a danger? |
1750 | How shall we perfect the ideas of our guardians about virtue? |
1750 | How then can the advocate of justice be other than noble? |
1750 | How then can we rightly order the distribution of the land? |
1750 | I should like to know whether you and Megillus would agree with me in what I am about to say; for my opinion is-- CLEINIAS: What? |
1750 | I suppose that you have never seen a city which is subject to a tyranny? |
1750 | I will simply ask once more whether we shall lay down as one of our principles of song-- CLEINIAS: What? |
1750 | If so, in what kind of sports? |
1750 | If they do, how can they escape the fate of a fatted beast, which is to be torn in pieces by some other beast more valiant than himself? |
1750 | In a ship, when the pilot and the sailors unite their perceptions with the piloting mind, do they not save both themselves and their craft? |
1750 | In the first place, let us-- CLEINIAS: Do what? |
1750 | In the next place, we acknowledge that the soul is the cause of good and evil, just and unjust, if we suppose her to be the cause of all things? |
1750 | In the process of gestation? |
1750 | In what other manner could we ever study the art of self- defence? |
1750 | Is he the better who accomplishes his ends in a double way, or he who works in one way, and that the ruder and inferior? |
1750 | Is not justice noble, which has been the civiliser of humanity? |
1750 | Is not justice the civilizer of mankind? |
1750 | Is not such knowledge a disgrace to a man of sense, especially where great and glorious truths are concerned? |
1750 | Is not the origin of music as follows? |
1750 | Is not this the fact? |
1750 | Is the approval of gods and men to be deemed good and honourable, but unpleasant, and their disapproval the reverse? |
1750 | Is the poet to train his choruses as he pleases, without reference to virtue or vice? |
1750 | Is there any other way in which his neglect can be explained? |
1750 | Is there not one claim of authority which is always just,--that of fathers and mothers and in general of progenitors to rule over their offspring? |
1750 | Is there timber for ship- building? |
1750 | Is this due to the ignorance of mankind and their legislators? |
1750 | Let me ask again, Are you and I agreed about this? |
1750 | Let me ask another question: What is the name which is given to self- motion when manifested in any material substance? |
1750 | Let us see: Are there not two kinds of fear-- fear of evil and fear of an evil reputation? |
1750 | Let us then once more ask the question, To what end has all this been said? |
1750 | Looking at these and the like examples, what ought we to do concerning property in slaves? |
1750 | MEGILLUS: And would he not be justified? |
1750 | MEGILLUS: But were you not right and wise in speaking as you did, and we in assenting to you? |
1750 | MEGILLUS: How do you mean; and why do you blame them? |
1750 | MEGILLUS: How do you mean? |
1750 | MEGILLUS: Ought I to answer first, since I am the elder? |
1750 | MEGILLUS: To what are you referring, and what do you mean? |
1750 | MEGILLUS: What advantage? |
1750 | MEGILLUS: What do you mean, Stranger? |
1750 | MEGILLUS: What do you mean? |
1750 | MEGILLUS: What do you mean? |
1750 | MEGILLUS: What is it? |
1750 | MEGILLUS: What is it? |
1750 | MEGILLUS: What is it? |
1750 | MEGILLUS: What laws do you mean? |
1750 | MEGILLUS: What security? |
1750 | MEGILLUS: What shall we do, Cleinias? |
1750 | MEGILLUS: What word? |
1750 | MEGILLUS: When do you mean? |
1750 | MEGILLUS: When the son is young and foolish, you mean? |
1750 | MEGILLUS: Why, my good friend, how could any Lacedaemonian say anything else? |
1750 | MEGILLUS: Yes; but will he ever succeed in making all mankind use the same language about them? |
1750 | MEGILLUS: You are speaking of temperance? |
1750 | May any one come from any city of Crete? |
1750 | May any one come out of all Crete; and is the idea that the population in the several states is too numerous for the means of subsistence? |
1750 | May we not suppose that this was the intention with which the men of those days framed the constitutions of their states? |
1750 | May we not suppose the colonists to have arrived, and proceed to make our speech to them? |
1750 | May we say that they are? |
1750 | Mem.)? |
1750 | Must not he who maintains that the Gods can be propitiated argue thus? |
1750 | Must not that which is moved by others finally depend upon that which is moved by itself? |
1750 | Must they not be at least rulers who have to order unceasingly the whole heaven? |
1750 | Must we not reply,''The self- moved''? |
1750 | My first question is, Why has the law ordained that you should have common meals, and practise gymnastics, and bear arms? |
1750 | Next as to temperance: what institutions have you which are adapted to promote temperance? |
1750 | No; but suppose that there were; might not the legislator use such a mode of testing courage and cowardice? |
1750 | Now how can we create this quality of immobility in the laws? |
1750 | Now is not the use of both methods far better than the use of either alone? |
1750 | Now is this a true way of speaking or of acting? |
1750 | Now the voluntary can not be the involuntary; and if you two come to me and say,''Then shall we legislate for our city?'' |
1750 | Now what class or institution is there in our state which has such a saving power? |
1750 | Now what course ought we to take? |
1750 | Now which is the better way of proceeding in a physician and in a trainer? |
1750 | Now which of them is right? |
1750 | Now, ought we not to forbid such strains as these? |
1750 | Now, what will be the form of such prefaces? |
1750 | Once more then, as I have asked more than once, shall this be our third law, and type, and model-- What do you say? |
1750 | One soul or more? |
1750 | Or a general who is sick and drunk with fear and ignorant of war a good general? |
1750 | Or can we give our guardians a more precise knowledge of virtue in speech and action than the many have? |
1750 | Or if we had no adversary at all, animate or inanimate, should we not venture in the dearth of antagonists to spar by ourselves? |
1750 | Or is the neither doing nor suffering evil good and honourable, although not pleasant? |
1750 | Or rather, do we not all know the reasons? |
1750 | Or shall we leave the preamble and go on to the laws? |
1750 | Or try the matter by the test which we apply to all laws,--who will say that the permission of such things tends to virtue? |
1750 | Or would you abstain from using the potion altogether, although you have no reason for abstaining?'' |
1750 | Or would you ascertain whether he is licentious by putting your wife or daughter into his hands? |
1750 | Ought not prayers to be offered up to the Gods when we sacrifice? |
1750 | Our minister of education will have a great deal to do; and being an old man, how will he get through so much work? |
1750 | People say that he who gives us most pleasure at such festivals is to win the palm: are they right? |
1750 | Perhaps you will ask me what is the bearing of these remarks? |
1750 | Pol.)? |
1750 | Seeing then that there are these three sorts of love, ought the law to prohibit and forbid them all to exist among us? |
1750 | Shall I give his answer? |
1750 | Shall I tell you why? |
1750 | Shall I tell you? |
1750 | Shall I try to divine? |
1750 | Shall these be our rules, and shall we impose a penalty for the neglect of them? |
1750 | Shall they sing a choric strain? |
1750 | Shall they, like the women of Thrace, tend cattle and till the ground; or, like our own, spin and weave, and take care of the house? |
1750 | Shall this be our constitution, or shall all be educated alike, and the special training be given up? |
1750 | Shall we allow a stranger to run down Sparta in this fashion? |
1750 | Shall we assume so much, or do we still entertain doubts? |
1750 | Shall we be so foolish as to let them off who would give us the most beautiful and also the most useful of songs? |
1750 | Shall we begin, then, with the acknowledgment that education is first given through Apollo and the Muses? |
1750 | Shall we contrive some means of engrafting this knowledge on our state, or give the matter up? |
1750 | Shall we impose penalties for the neglect of these rules? |
1750 | Shall we make a defence of ourselves? |
1750 | Shall we now proceed to speak of this? |
1750 | Shall we proceed to the other half or not? |
1750 | Shall we propose this? |
1750 | Shall we say that glory and fame, coming from Gods and men, though good and noble, are nevertheless unpleasant, and infamy pleasant? |
1750 | Shall we suppose some impious man to charge us with assuming the existence of the Gods, and make a defence? |
1750 | Shall we then propose as one of our laws and models relating to the Muses-- CLEINIAS: What? |
1750 | Shall we try to prove that it is so? |
1750 | Some one will ask, why not? |
1750 | Strangers, let me ask a question of you-- Was a God or a man the author of your laws? |
1750 | Such a sadness was the natural effect of declining years and failing powers, which make men ask,''After all, what profit is there in life?'' |
1750 | Suppose a person to express his admiration of wealth or rank, does he not do so under the idea that by the help of these he can attain his desires? |
1750 | Suppose a physician who had to cure a patient-- would he ever succeed if he attended to the great and neglected the little? |
1750 | Suppose that we make answer as follows: CLEINIAS: How would you answer? |
1750 | Suppose these competitors to meet, and not these only, but innumerable others as well-- can you tell me who ought to be the victor? |
1750 | Surely we should say that to be temperate and to possess mind belongs to virtue, and the contrary to vice? |
1750 | Tell me whether you assent to my words? |
1750 | Tell me, Megillus, were not the common meals and gymnastic training instituted by your legislator with a view to war? |
1750 | Tell me, by the Gods, I say, how the Gods are to be propitiated by us? |
1750 | Tell me, then, whence do you draw your recruits in the present enterprise? |
1750 | Tell me,--were not first the syssitia, and secondly the gymnasia, invented by your legislator with a view to war? |
1750 | The judge of the imitation is required to know, therefore, first the original, secondly the truth, and thirdly the merit of the execution? |
1750 | The legislator may be conceived to make the following address to himself:--With what object am I training my citizens? |
1750 | The legislator may be supposed to argue the question in his own mind: Who are my citizens for whom I have set in order the city? |
1750 | The question runs up into wider ones-- What is the general effect of asceticism on human nature? |
1750 | The true guardian of the laws ought to know their truth, and should also be able to interpret and execute them? |
1750 | Then every one should be both fearful and fearless? |
1750 | Then how can we believe that drinking should be encouraged? |
1750 | Then what was the reason why their legislation signally failed? |
1750 | Then, if we know what is good and bad in song and dance, we shall know what education is? |
1750 | There is a convivial form of society-- is there not? |
1750 | This makes us ask, What shall we do about slaves? |
1750 | This proves that the Gods hear the curses of parents who are wronged; and shall we doubt that they hear and fulfil their blessings too?'' |
1750 | To which of these classes, Megillus, do you refer your own state? |
1750 | To whom shall we compare them? |
1750 | To whom then is our state to be entrusted? |
1750 | Was it because they did not know how wisely Hesiod spoke when he said that the half is often more than the whole? |
1750 | We are agreed( are we not?) |
1750 | Well, are we not agreed that our guardians ought to know, not only how the good and the honourable are many, but also how they are one? |
1750 | Well, but is courage only a combat against fear and pain, and not against pleasure and flattery? |
1750 | What are they, and how many in number? |
1750 | What better and more innocent test of character is there than festive intercourse? |
1750 | What constitution shall we give-- democracy, oligarchy, or aristocracy?'' |
1750 | What do you say, friend Megillus? |
1750 | What do you say? |
1750 | What do you say? |
1750 | What do you think of ancient traditions about deluges and destructions of mankind, and the preservation of a remnant? |
1750 | What do you think? |
1750 | What have you to say? |
1750 | What inference is to be drawn from all this? |
1750 | What is he to do? |
1750 | What is the inference? |
1750 | What is the nature of the movement of the soul? |
1750 | What is there cheaper, or more innocent? |
1750 | What is there which so surely gives victory and safety in war? |
1750 | What life, then, is pleasing to God? |
1750 | What other aim would they have had? |
1750 | What remedies can a city find for this disease? |
1750 | What remedy can a city of sense find against this disease? |
1750 | What say you? |
1750 | What shall the law prescribe, and what shall be left to the judge? |
1750 | What then shall we do? |
1750 | What would you like? |
1750 | What would you say then to leaving these matters for the present, and passing on to some other question of law? |
1750 | What, then, shall we do? |
1750 | Where is an ordinance about pleasure similar to that about pain to be found in your laws? |
1750 | Wherefore, also, the legislator ought often to impress upon himself the question--''What do I want?'' |
1750 | Wherefore, seeing that human things are thus ordered, what should a wise man do or think, or not do or think''? |
1750 | Wherefore, seeing these things, what ought we to do or think? |
1750 | Which is the doubtful kind, and how are the two to be distinguished? |
1750 | Whither are we running away? |
1750 | Who are they, and what is their nature? |
1750 | Who can be calm when he is called upon to prove the existence of the Gods? |
1750 | Who could select 180 persons of each class, fitted to be senators? |
1750 | Who knows but we may be aiming at the greater, and fail of attaining the lesser? |
1750 | Who will ever believe this? |
1750 | Why do I mention this? |
1750 | Why do I say this? |
1750 | Why do we call virtue, which is a single thing, by the two names of wisdom and courage? |
1750 | Why have I made this remark? |
1750 | Why, surely our courage is shown in imagining that the new colonists will quietly receive our laws? |
1750 | Why, then, does any dishonour attach to a beneficent occupation? |
1750 | Will any one be able to imitate the human body, if he does not know the number, proportion, colour, or figure of the limbs? |
1750 | Will he be able to command merely because he has military skill if he be a coward, who, when danger comes, is sick and drunk with fear? |
1750 | Will he who is seduced learn the habit of courage; or will the seducer acquire temperance? |
1750 | Will not a man be able to judge of it best from a point of view in which he may behold the progress of states and their transitions to good or evil? |
1750 | Will not a man find abstinence more easy when his body is sound than when he is in ill- condition? |
1750 | Will not all men censure as womanly him who imitates the woman? |
1750 | Will not poets and spectators and actors all agree in this? |
1750 | Will not the fear of impiety enable them to conquer that which many who were inferior to them have conquered? |
1750 | Will not the legislator, observing the order of nature, begin by making regulations for states about births? |
1750 | Will such passions implant in the soul of him who is seduced the habit of courage, or in the soul of the seducer the principle of temperance? |
1750 | Will the same figures or sounds be equally well adapted to the manly and the cowardly when they are in trouble? |
1750 | Will this be the way? |
1750 | Will you admit that in all societies there must be a leader? |
1750 | Will you allow me then to explain how I should have liked to have heard you expound the matter? |
1750 | Will you hear me tell how great I deem the evil to be? |
1750 | Would a pilot who is sea- sick be a good pilot? |
1750 | Would any man willingly degrade or weaken that? |
1750 | Would not this have been the way? |
1750 | Would you make a bargain with a man in order to try whether he is honest? |
1750 | Yes; but may I tell you the effect which the preceding discourse has had upon me? |
1750 | Yes; but of what nature is this union? |
1750 | You admit that wine stimulates the passions? |
1750 | You are aware that there are these two classes of doctors? |
1750 | You are speaking of the degradation of the soul: but how about the body? |
1750 | You know that there are such things as length, breadth, and depth? |
1750 | You will admit that anger is of a violent and destructive nature? |
1750 | You will say, How, and with what weapons? |
1750 | You will surely grant so much? |
1750 | You would agree? |
1750 | and if to be just is to be happy, what is that principle of happiness or good which is superior to pleasure? |
1750 | and should not other writings either agree with them, or if they disagree, be deemed ridiculous? |
1750 | and why are you so perplexed in your mind? |
1750 | and''Do I attain my aim, or do I miss the mark?'' |
1750 | how shall we give our state a head and eyes? |
1750 | it was a question requiring serious consideration-- Who should execute a sentence? |
1750 | or are some things in motion, and some things at rest? |
1750 | or how can the lawgiver rightly direct you about them? |
1750 | or is there any way in which our city can be made to resemble the head and senses of rational beings because possessing such a guardian power? |
1750 | or rather, who will not blame the effeminacy of him who yields to pleasures and is unable to hold out against them? |
1750 | or shall we give heed to them above all? |
1750 | or shall we leave them and return to our laws, lest the prelude should become longer than the law? |
1750 | or shall we make the punishment of all to be alike, under the idea that there is no such thing as voluntary crime? |
1750 | or what settlements of states are greater or more famous? |
1750 | or when wealth, beauty, strength, and all the intoxicating workings of pleasure madden us? |
1750 | that it is a principle of wisdom and virtue, or a principle which has neither wisdom nor virtue? |
1750 | will you explain the law more precisely? |
150 | ''And do not the natures of men and women differ very much indeed?'' |
150 | ''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul? |
150 | ''Sweet Sir,''we will say to him, what think you of things esteemed noble and ignoble? |
150 | -- What defence will you make for us, my good Sir, against any one who offers these objections? |
150 | --How would you answer him? |
150 | A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge? |
150 | A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean? |
150 | Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening? |
150 | After this manner the democrat was generated out of the oligarch? |
150 | Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice? |
150 | Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom? |
150 | Again, is not the passionate element wholly set on ruling and conquering and getting fame? |
150 | Again, when pleasure ceases, that sort of rest or cessation will be painful? |
150 | All of whom will call one another citizens? |
150 | All that would arise out of his ignorance of the true upper and middle and lower regions? |
150 | Also they are utterly unjust, if we were right in our notion of justice? |
150 | Am I not right? |
150 | Am I not right? |
150 | Am I not right? |
150 | Am I not right? |
150 | Am I not right? |
150 | And O my friend, I said, surely the gods are just? |
150 | And a man will be most likely to care about that which he loves? |
150 | And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages? |
150 | And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel? |
150 | And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common? |
150 | And all arithmetic and calculation have to do with number? |
150 | And also of the mental ones; his soul is to be full of spirit? |
150 | And also to be within and between them? |
150 | And an art requiring as much attention as shoemaking? |
150 | And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war? |
150 | And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies? |
150 | And are enemies also to receive what we owe to them? |
150 | And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own? |
150 | And are you going to run away before you have fairly taught or learned whether they are true or not? |
150 | And are you stronger than all these? |
150 | And as State is to State in virtue and happiness, so is man in relation to man? |
150 | And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians? |
150 | And both pleasure and pain are motions of the soul, are they not? |
150 | And both should be in harmony? |
150 | And by contracts you mean partnerships? |
150 | And can any one of those many things which are called by particular names be said to be this rather than not to be this? |
150 | And can she or can she not fulfil her own ends when deprived of that excellence? |
150 | And can that which does no evil be a cause of evil? |
150 | And can the just by justice make men unjust, or speaking general can the good by virtue make them bad? |
150 | And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible? |
150 | And can therefore neither be ignorance nor knowledge? |
150 | And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female? |
150 | And democracy has her own good, of which the insatiable desire brings her to dissolution? |
150 | And do I differ from you, he said, as to the importance of the enquiry? |
150 | And do not good practices lead to virtue, and evil practices to vice? |
150 | And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words? |
150 | And do the unjust appear to you to be wise and good? |
150 | And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts? |
150 | And do they not share? |
150 | And do we know what we opine? |
150 | And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing? |
150 | And do you breed from them all indifferently, or do you take care to breed from the best only? |
150 | And do you consider truth to be akin to proportion or to disproportion? |
150 | And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus? |
150 | And do you not know, I said, that all mere opinions are bad, and the best of them blind? |
150 | And do you remember the word of caution which preceded the discussion of them? |
150 | And do you take the oldest or the youngest, or only those of ripe age? |
150 | And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty? |
150 | And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation? |
150 | And does not the same hold also of the ridiculous? |
150 | And does not the same principle hold in the sciences? |
150 | And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort? |
150 | And does the essence of the invariable partake of knowledge in the same degree as of essence? |
150 | And dogs are deteriorated in the good qualities of dogs, and not of horses? |
150 | And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on? |
150 | And each of them is such as his like is? |
150 | And even to this are there not exceptions? |
150 | And everything else on the style? |
150 | And food and wisdom are the corresponding satisfactions of either? |
150 | And from being a keeper of the law he is converted into a breaker of it? |
150 | And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well? |
150 | And has not the body itself less of truth and essence than the soul? |
150 | And has not the eye an excellence? |
150 | And has not the soul an excellence also? |
150 | And he is good in as far as he is wise, and bad in as far as he is foolish? |
150 | And he is the best guard of a camp who is best able to steal a march upon the enemy? |
150 | And he is the only one who has wisdom as well as experience? |
150 | And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear? |
150 | And he who is most skilful in preventing or escaping from a disease is best able to create one? |
150 | And he who is not on a voyage has no need of a pilot? |
150 | And he who lives well is blessed and happy, and he who lives ill the reverse of happy? |
150 | And his friends and fellow- citizens will want to use him as he gets older for their own purposes? |
150 | And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you? |
150 | And how am I to do so? |
150 | And how can one who is thus circumstanced ever become a philosopher? |
150 | And how can we rightly answer that question? |
150 | And how does the son come into being? |
150 | And how is the error to be corrected? |
150 | And how long is this stage of their lives to last? |
150 | And how will they proceed? |
150 | And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust? |
150 | And if care was not taken in the breeding, your dogs and birds would greatly deteriorate? |
150 | And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers? |
150 | And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim? |
150 | And if that is true, what sort of general must he have been? |
150 | And if the old man and woman fight for their own, what then, my friend? |
150 | And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy? |
150 | And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State? |
150 | And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning? |
150 | And if they are to be what we were describing, is there not another quality which they should also possess? |
150 | And if they turn out to be two, is not each of them one and different? |
150 | And if they were able to converse with one another, would they not suppose that they were naming what was actually before them? |
150 | And if we only have a guardian who has this knowledge our State will be perfectly ordered? |
150 | And ignorance and folly are inanitions of the soul? |
150 | And in like manner does the touch adequately perceive the qualities of thickness or thinness, or softness or hardness? |
150 | And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary? |
150 | And in our State what other name besides that of citizens do the people give the rulers? |
150 | And in our opinion the guardians ought to have both these qualities? |
150 | And in such a case what is one to say? |
150 | And in that case they will be right in doing good to the evil and evil to the good? |
150 | And in that interval there has now been discovered something which we call opinion? |
150 | And in the first place, he will honour studies which impress these qualities on his soul and disregard others? |
150 | And in the laying of bricks and stones is the just man a more useful or better partner than the builder? |
150 | And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friends? |
150 | And inasmuch as they are two, each of them is one? |
150 | And is he likely to be brave who has no spirit, whether horse or dog or any other animal? |
150 | And is he not truly good? |
150 | And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State? |
150 | And is not a State larger than an individual? |
150 | And is not a similar method to be pursued about the virtues, which are also four in number? |
150 | And is not life to be reckoned among the ends of the soul? |
150 | And is not that farthest from reason which is at the greatest distance from law and order? |
150 | And is not the love of learning the love of wisdom, which is philosophy? |
150 | And is not the unjust like the wise and good and the just unlike them? |
150 | And is not their humanity to the condemned in some cases quite charming? |
150 | And is not this involuntary deprivation caused either by theft, or force, or enchantment? |
150 | And is not this the reason why of old love has been called a tyrant? |
150 | And is opinion also a faculty? |
150 | And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described? |
150 | And is the art of war one of those arts in which she can or can not share? |
150 | And is the city which is under a tyrant rich or poor? |
150 | And is the satisfaction derived from that which has less or from that which has more existence the truer? |
150 | And is there any greater or keener pleasure than that of sensual love? |
150 | And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires? |
150 | And is there anything more akin to wisdom than truth? |
150 | And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry? |
150 | And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences? |
150 | And just actions cause justice, and unjust actions cause injustice? |
150 | And literature may be either true or false? |
150 | And living in this way we shall have much greater need of physicians than before? |
150 | And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? |
150 | And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another? |
150 | And may we not rightly call such men treacherous? |
150 | And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole? |
150 | And may we not say the same of all things? |
150 | And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad? |
150 | And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength? |
150 | And might a man be thirsty, and yet unwilling to drink? |
150 | And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance? |
150 | And must not such a State and such a man be always full of fear? |
150 | And must not the like happen with the spirited or passionate element of the soul? |
150 | And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft? |
150 | And must not the tyrannical man be like the tyrannical, State, and the democratical man like the democratical State; and the same of the others? |
150 | And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us? |
150 | And narration may be either simple narration, or imitation, or a union of the two? |
150 | And next, how does he live? |
150 | And next, shall we enquire whether the kindred science also concerns us? |
150 | And no good thing is hurtful? |
150 | And not- being is not one thing but, properly speaking, nothing? |
150 | And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth? |
150 | And now what is their manner of life, and what sort of a government have they? |
150 | And now why do you not me? |
150 | And now, Adeimantus, is our State matured and perfected? |
150 | And of individuals who consort with the mob and seek to please them? |
150 | And of the objects which are being carried in like manner they would only see the shadows? |
150 | And of the pleasures of love, and all other pleasures, the same holds good? |
150 | And of the unjust may not the opposite be supposed? |
150 | And of truth in the same degree? |
150 | And once more, the inharmonious and unseemly nature can only tend to disproportion? |
150 | And one feature they will erase, and another they will put in, they have made the ways of men, as far as possible, agreeable to the ways of God? |
150 | And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics? |
150 | And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit? |
150 | And opinion is to have an opinion? |
150 | And ought not the same natures to have the same pursuits? |
150 | And our guardian is both warrior and philosopher? |
150 | And reasoning is peculiarly his instrument? |
150 | And shall I add,''whether seen or unseen by gods and men''? |
150 | And shall we proceed to get rid of the weepings and wailings of famous men? |
150 | And shall we receive into our State all the three styles, or one only of the two unmixed styles? |
150 | And should an immortal being seriously think of this little space rather than of the whole? |
150 | And should we not enquire what sort of knowledge has the power of effecting such a change? |
150 | And so of all the other things;--justice is useful when they are useless, and useless when they are useful? |
150 | And so of the other senses; do they give perfect intimations of such matters? |
150 | And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think? |
150 | And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty? |
150 | And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest? |
150 | And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power? |
150 | And suppose we make astronomy the third-- what do you say? |
150 | And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude? |
150 | And that human virtue is justice? |
150 | And that others should approve of what we approve, is no miracle or impossibility? |
150 | And that to which an end is appointed has also an excellence? |
150 | And that which hurts not does no evil? |
150 | And that which is not hurtful hurts not? |
150 | And that which is opposed to them is one of the inferior principles of the soul? |
150 | And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily? |
150 | And the anticipations of future pleasures and pains are of a like nature? |
150 | And the avaricious, I said, is the oligarchical youth? |
150 | And the better part of the soul is likely to be that which trusts to measure and calculation? |
150 | And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects? |
150 | And the country which was enough to support the original inhabitants will be too small now, and not enough? |
150 | And the ear has an end and an excellence also? |
150 | And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing? |
150 | And the fairest is also the loveliest? |
150 | And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease? |
150 | And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest? |
150 | And the good is advantageous? |
150 | And the government is the ruling power in each state? |
150 | And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure? |
150 | And the greatest degree of evil- doing to one''s own city would be termed by you injustice? |
150 | And the harmonious soul is both temperate and courageous? |
150 | And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him? |
150 | And the individual will be acknowledged by us to be just in the same way in which the State is just? |
150 | And the inharmonious is cowardly and boorish? |
150 | And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy? |
150 | And the interest of any art is the perfection of it-- this and nothing else? |
150 | And the just is the good? |
150 | And the kinds of knowledge in a State are many and diverse? |
150 | And the knowing is wise? |
150 | And the laws which they make must be obeyed by their subjects,--and that is what you call justice? |
150 | And the lover of honour-- what will be his opinion? |
150 | And the lustful and tyrannical desires are, as we saw, at the greatest distance? |
150 | And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul? |
150 | And the melody and rhythm will depend upon the words? |
150 | And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? |
150 | And the much greater to the much less? |
150 | And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy? |
150 | And the oligarch is third from the royal; since we count as one royal and aristocratical? |
150 | And the painter too is, as I conceive, just such another-- a creator of appearances, is he not? |
150 | And the persons whose property is taken from them are compelled to defend themselves before the people as they best can? |
150 | And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor? |
150 | And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor? |
150 | And the possibility has been acknowledged? |
150 | And the power which the eye possesses is a sort of effluence which is dispensed from the sun? |
150 | And the reason is that each part of him is doing its own business, whether in ruling or being ruled? |
150 | And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children? |
150 | And the reason why the good are useless has now been explained? |
150 | And the result will be that he becomes a worse potter? |
150 | And the royal and orderly desires are nearest? |
150 | And the same is true of all other things; they have each of them an end and a special excellence? |
150 | And the same observation will apply to all other things? |
150 | And the same of horses and animals in general? |
150 | And the sometime greater to the sometime less, and the greater that is to be to the less that is to be? |
150 | And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth? |
150 | And the tyrannical soul must be always poor and insatiable? |
150 | And the unjust is good and wise, and the just is neither? |
150 | And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all? |
150 | And the virtue which enters into this competition is justice? |
150 | And the wise is good? |
150 | And the work of the painter is a third? |
150 | And the worker in leather and brass will make them? |
150 | And the young should be trained in both kinds, and we begin with the false? |
150 | And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy? |
150 | And there are three kinds of pleasure, which are their several objects? |
150 | And there is a neutral state which is neither pleasure nor pain? |
150 | And therefore he will not sorrow for his departed friend as though he had suffered anything terrible? |
150 | And therefore philosophers must inevitably fall under the censure of the world? |
150 | And therefore the cause of well- being? |
150 | And therefore they are likely to do harm to our young men-- you would agree with me there? |
150 | And therefore to acknowledge that bad and good are the same? |
150 | And they appear to lead the mind towards truth? |
150 | And they will place them under the command of experienced veterans who will be their leaders and teachers? |
150 | And they will take them on the safe expeditions and be cautious about the dangerous ones? |
150 | And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names? |
150 | And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes? |
150 | And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus? |
150 | And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one? |
150 | And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish? |
150 | And those who govern ought not to be lovers of the task? |
150 | And to this end they ought to be wise and efficient, and to have a special care of the State? |
150 | And to which class do unity and number belong? |
150 | And was I not right, Adeimantus? |
150 | And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul? |
150 | And we have admitted, I said, that the good of each art is specially confined to the art? |
150 | And what are these? |
150 | And what do the Muses say next? |
150 | And what do the rulers call one another in other States? |
150 | And what do the rulers call the people? |
150 | And what do they call them in other States? |
150 | And what do they receive of men? |
150 | And what do you say of lovers of wine? |
150 | And what do you say to his receiving the right hand of fellowship? |
150 | And what do you think of a second principle? |
150 | And what does the judge affirm to be the life which is next, and the pleasure which is next? |
150 | And what due or proper thing is given by cookery, and to what? |
150 | And what happens? |
150 | And what in ours? |
150 | And what is knowledge, and among whom is it found? |
150 | And what is that which justice gives, and to whom? |
150 | And what is the faculty in man to which imitation is addressed? |
150 | And what is the name which the city derives from the possession of this sort of knowledge? |
150 | And what is the next question? |
150 | And what is the organ with which we see the visible things? |
150 | And what is the prime of life? |
150 | And what is your view about them? |
150 | And what manner of government do you term oligarchy? |
150 | And what may that be? |
150 | And what of passion, or spirit? |
150 | And what of the ignorant? |
150 | And what of the maker of the bed? |
150 | And what shall be their education? |
150 | And what shall we say about men? |
150 | And what shall we say of the carpenter-- is not he also the maker of the bed? |
150 | And what similar use or power of acquisition has justice in time of peace? |
150 | And what then would you say? |
150 | And what would you say of the physician? |
150 | And when these fail? |
150 | And when they meet in private will not people be saying to one another''Our warriors are not good for much''? |
150 | And when truth is the captain, we can not suspect any evil of the band which he leads? |
150 | And when you see the same evils in the tyrannical man, what do you say of him? |
150 | And when you speak of music, do you include literature or not? |
150 | And when you want to buy a ship, the shipwright or the pilot would be better? |
150 | And where do you find them? |
150 | And where freedom is, the individual is clearly able to order for himself his own life as he pleases? |
150 | And which are the harmonies expressive of sorrow? |
150 | And which are the soft or drinking harmonies? |
150 | And which are these two sorts? |
150 | And which is wise and which is foolish? |
150 | And which method do I understand you to prefer? |
150 | And which sort of life, Glaucon, do you prefer? |
150 | And which, I said, of the gods in heaven would you say was the lord of this element? |
150 | And whichever of these qualities we find in the State, the one which is not found will be the residue? |
150 | And who are the devoted band, and where will he procure them? |
150 | And who is best able to do good to his friends and evil to his enemies in time of sickness? |
150 | And why, sillybillies, do you knock under to one another? |
150 | And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable? |
150 | And will he then change himself for the better and fairer, or for the worse and more unsightly? |
150 | And will not a true astronomer have the same feeling when he looks at the movements of the stars? |
150 | And will not he who has been shown to be the wickedest, be also the most miserable? |
150 | And will not men who are injured be deteriorated in that which is the proper virtue of man? |
150 | And will not the bravest and wisest soul be least confused or deranged by any external influence? |
150 | And will not the city, which you are founding, be an Hellenic city? |
150 | And will not the words and the character of the style depend on the temper of the soul? |
150 | And will not their wives be the best women? |
150 | And will the habit of body of our ordinary athletes be suited to them? |
150 | And will the love of a lie be any part of a philosopher''s nature? |
150 | And will there be in our city more of these true guardians or more smiths? |
150 | And will they be a class which is rarely found? |
150 | And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples? |
150 | And will you be so very good as to answer one more question? |
150 | And will you have a work better done when the workman has many occupations, or when he has only one? |
150 | And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense? |
150 | And would he try to go beyond just action? |
150 | And would not a really good education furnish the best safeguard? |
150 | And would you call justice vice? |
150 | And would you say that the soul of such an one is the soul of a freeman, or of a slave? |
150 | And yet not so well as with a pruning- hook made for the purpose? |
150 | And yet there is a sense in which the painter also creates a bed? |
150 | And yet you were acknowledging a little while ago that knowledge is not the same as opinion? |
150 | And yet, as you see, there are freemen as well as masters in such a State? |
150 | And you also said that the lust will not go beyond his like but his unlike? |
150 | And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good? |
150 | And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods? |
150 | And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed? |
150 | And you placed astronomy next, and then you made a step backward? |
150 | And you suppose that I ask these questions with any design of injuring you in the argument? |
150 | And you would say the same of the conception of the good? |
150 | And you would say the same sort of thing of the physician? |
150 | And, conversely, that which has less of truth will also have less of essence? |
150 | Any affinity to wantonness and intemperance? |
150 | Any more than heat can produce cold? |
150 | Any more than they can be rhapsodists and actors at once? |
150 | Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us? |
150 | Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures? |
150 | Are not the public who say these things the greatest of all Sophists? |
150 | Are not these functions proper to the soul, and can they rightly be assigned to any other? |
150 | Are you not aware, I said, that the soul of man is immortal and imperishable? |
150 | Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other? |
150 | As being the same with knowledge, or another faculty? |
150 | As they are or as they appear? |
150 | At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose? |
150 | At what age? |
150 | BOOK IX SOCRATES- ADEIMANTUS LAST of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical? |
150 | Because I want to know in which of the three classes you would place justice? |
150 | Because it has a particular quality which no other has? |
150 | Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter? |
150 | Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved? |
150 | Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being? |
150 | But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was? |
150 | But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms? |
150 | But are not these spirited natures apt to be savage with one another, and with everybody else? |
150 | But are the rulers of states absolutely infallible, or are they sometimes liable to err? |
150 | But can any of these reasons apply to God? |
150 | But can that which is neither become both? |
150 | But can the musician by his art make men unmusical? |
150 | But can you persuade us, if we refuse to listen to you? |
150 | But can you tell me of any other suitable study? |
150 | But can you use different animals for the same purpose, unless they are bred and fed in the same way? |
150 | But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike? |
150 | But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them? |
150 | But do you know whom I think good? |
150 | But do you mean to say that this is not the opinion of the multitude? |
150 | But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption? |
150 | But do you observe the reason of this? |
150 | But do you see, he rejoined, how many we are? |
150 | But does he therefore confer no benefit when he works for nothing? |
150 | But does the painter know the right form of the bit and reins? |
150 | But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived? |
150 | But he may have friends who are senseless or mad? |
150 | But he would claim to exceed the non- musician? |
150 | But he would wish to go beyond the non- physician? |
150 | But how is the image applicable to the disciples of philosophy? |
150 | But how will they draw out the plan of which you are speaking? |
150 | But how will they know who are fathers and daughters, and so on? |
150 | But if he were taken back again he would imagine, and truly imagine, that he was descending? |
150 | But if so, the tyrant will live most unpleasantly, and the king most pleasantly? |
150 | But if so, the unjust will be the enemy of the gods, and the just will be their friend? |
150 | But if they abstained from injuring one another, then they might act together better? |
150 | But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death? |
150 | But is not this unjust? |
150 | But is not war an art? |
150 | But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance? |
150 | But is the just man or the skilful player a more useful and better partner at a game of draughts? |
150 | But is there not another name which people give to their rulers in other States? |
150 | But is this equally true of the greatness and smallness of the fingers? |
150 | But let me ask you another question: Has excess of pleasure any affinity to temperance? |
150 | But may he not change and transform himself? |
150 | But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not? |
150 | But ought the just to injure any one at all? |
150 | But ought we to attempt to construct one? |
150 | But shall we be right in getting rid of them? |
150 | But suppose that he were to retort,''Thrasymachus, what do you mean? |
150 | But surely God and the things of God are in every way perfect? |
150 | But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects? |
150 | But that which is neither was just now shown to be rest and not motion, and in a mean between them? |
150 | But the condiments are only necessary in so far as they are good for health? |
150 | But the good are just and would not do an injustice? |
150 | But the hero who has distinguished himself, what shall be done to him? |
150 | But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal? |
150 | But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only? |
150 | But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered? |
150 | But we should like to ask him a question: Does he who has knowledge know something or nothing? |
150 | But were we not saying that such a contradiction is the same faculty can not have contrary opinions at the same time about the same thing? |
150 | But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us? |
150 | But what do you mean by the highest of all knowledge? |
150 | But what do you say of music, which also entered to a certain extent into our former scheme? |
150 | But what do you say to flute- makers and flute- players? |
150 | But what if I give you an answer about justice other and better, he said, than any of these? |
150 | But what if there are no gods? |
150 | But what is the next step? |
150 | But what ought to be their course? |
150 | But what would you have, Glaucon? |
150 | But when a man is well, my dear Polemarchus, there is no need of a physician? |
150 | But when is this fault committed? |
150 | But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them? |
150 | But where are the two? |
150 | But where, amid all this, is justice? |
150 | But which stories do you mean, he said; and what fault do you find with them? |
150 | But why do you ask? |
150 | But why do you ask? |
150 | But why should we dispute about names when we have realities of such importance to consider? |
150 | But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow? |
150 | But will he not desire to get them on the spot? |
150 | But will the imitator have either? |
150 | But will you let me assume, without reciting them, that these things are true? |
150 | But would any of your guardians think or speak of any other guardian as a stranger? |
150 | But would you call the painter a creator and maker? |
150 | But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways? |
150 | But you see that without the addition of some other nature there is no seeing or being seen? |
150 | But, if Homer never did any public service, was he privately a guide or teacher of any? |
150 | By heaven, would not such an one be a rare educator? |
150 | Can a man help imitating that with which he holds reverential converse? |
150 | Can any man be courageous who has the fear of death in him? |
150 | Can any other origin of a State be imagined? |
150 | Can he have an opinion which is an opinion about nothing? |
150 | Can sight adequately perceive them? |
150 | Can the same nature be a lover of wisdom and a lover of falsehood? |
150 | Can there be any greater evil than discord and distraction and plurality where unity ought to reign? |
150 | Can they have a better place than between being and not- being? |
150 | Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State? |
150 | Can we deny that a warrior should have a knowledge of arithmetic? |
150 | Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention? |
150 | Can you tell me what imitation is? |
150 | Can you tell me whence I derive this inference? |
150 | Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name? |
150 | Certainly, the same principle holds; but why does this involve any particular skill? |
150 | Deteriorated, that is to say, in the good qualities of horses, not of dogs? |
150 | Did this never strike you as curious? |
150 | Did you ever hear any of them which were not? |
150 | Did you hear all the advantages of the unjust which Thrasymachus was rehearsing? |
150 | Did you never hear it? |
150 | Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel? |
150 | Do I take you with me? |
150 | Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body? |
150 | Do we admit the existence of opinion? |
150 | Do you agree? |
150 | Do you know of any other? |
150 | Do you know where you will have to look if you want to discover his rogueries? |
150 | Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other? |
150 | Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not? |
150 | Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken? |
150 | Do you not know that all this is but the prelude to the actual strain which we have to learn? |
150 | Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men? |
150 | Do you not remark, I said, how great is the evil which dialectic has introduced? |
150 | Do you not see them doing the same? |
150 | Do you observe that we were not far wrong in our guess that temperance was a sort of harmony? |
150 | Do you remember? |
150 | Do you see that there is a way in which you could make them all yourself? |
150 | Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken? |
150 | Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help? |
150 | Do you think that the possession of all other things is of any value if we do not possess the good? |
150 | Do you think that there is anything so very unnatural or inexcusable in their case? |
150 | Do you understand me? |
150 | Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them? |
150 | Does not like always attract like? |
150 | Does not the practice of despoiling an enemy afford an excuse for not facing the battle? |
150 | Does not the timocratical man change into the oligarchical on this wise? |
150 | Does that look well? |
150 | Does the injustice or other evil which exists in the soul waste and consume her? |
150 | Does the just man try to gain any advantage over the just? |
150 | Each of them, I said, is such as his like is? |
150 | Except a city?--or would you include a city? |
150 | First of all, in regard to slavery? |
150 | First you began with a geometry of plane surfaces? |
150 | First, then, they resemble one another in the value which they set upon wealth? |
150 | For example, I said, can the same thing be at rest and in motion at the same time in the same part? |
150 | For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse? |
150 | For which the art has to consider and provide? |
150 | For you surely would not regard the skilled mathematician as a dialectician? |
150 | Further, I said, has not a drunken man also the spirit of a tyrant? |
150 | Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher? |
150 | Further, there can be no doubt that a work is spoilt when not done at the right time? |
150 | God forbid, I replied; but may I ask you to consider the image in another point of view? |
150 | Good, I said; then you call him who is third in the descent from nature an imitator? |
150 | Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation? |
150 | Has not that been admitted? |
150 | Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large? |
150 | Have I clearly explained the class which I mean? |
150 | Have we not here a picture of his way of life? |
150 | Having effected this, they will proceed to trace an outline of the constitution? |
150 | He can hardly avoid saying yes-- can he now? |
150 | He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this? |
150 | He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?'' |
150 | He said: Who then are the true philosophers? |
150 | He who has an opinion has an opinion about some one thing? |
150 | He will grow more and more indolent and careless? |
150 | His experience, then, will enable him to judge better than any one? |
150 | How can that be? |
150 | How can that be? |
150 | How can there be? |
150 | How can they, he said, if they are blind and can not see? |
150 | How can they, he said, when they are not allowed to apply their minds to the callings of any of these? |
150 | How can we? |
150 | How cast off? |
150 | How do they act? |
150 | How do you distinguish them? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How do you mean? |
150 | How many? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How so? |
150 | How then does a protector begin to change into a tyrant? |
150 | How was that? |
150 | How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were? |
150 | How will they proceed? |
150 | How would they address us? |
150 | How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain? |
150 | How? |
150 | How? |
150 | How? |
150 | How? |
150 | How? |
150 | I am sure that I should be contented-- will not you? |
150 | I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle? |
150 | I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer? |
150 | I do not know, do you? |
150 | I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end? |
150 | I presume then that you are going to make one of the interdicted answers? |
150 | I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same? |
150 | I repeated, Why am I especially not to be let off? |
150 | I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us? |
150 | I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other? |
150 | I said; the prelude or what? |
150 | I should like to know whether you have the same notion which I have of this study? |
150 | I suppose that you would call justice virtue and injustice vice? |
150 | I want to know whether ideals are ever fully realised in language? |
150 | I will explain: The body which is large when seen near, appears small when seen at a distance? |
150 | I will proceed by asking a question: Would you not say that a horse has some end? |
150 | I will; and first tell me, Do you admit that it is just or subjects to obey their rulers? |
150 | If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy? |
150 | Imitation is only a kind of play or sport, and the tragic poets, whether they write in iambic or in Heroic verse, are imitators in the highest degree? |
150 | In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine? |
150 | In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes? |
150 | In the next place our youth must be temperate? |
150 | In these cases a man is not compelled to ask of thought the question, what is a finger? |
150 | In what manner? |
150 | In what manner? |
150 | In what particulars? |
150 | In what point of view? |
150 | In what respect do you mean? |
150 | In what respect? |
150 | In what respects? |
150 | In what way make allowance? |
150 | In what way shown? |
150 | In what way, then, will our city be moved, and in what manner the two classes of auxiliaries and rulers disagree among themselves or with one another? |
150 | In what way? |
150 | Indeed, Thrasymachus, and do I really appear to you to argue like an informer? |
150 | Is any better than experience and wisdom and reason? |
150 | Is he not a true image of the State which he represents? |
150 | Is it a third, or akin to one of the preceding? |
150 | Is it not on this wise?--The good at which such a State alms is to become as rich as possible, a desire which is insatiable? |
150 | Is not Polemarchus your heir? |
150 | Is not his case utterly miserable? |
150 | Is not that still more disgraceful? |
150 | Is not that true, Thrasymachus? |
150 | Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State? |
150 | Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?'' |
150 | Is not the noble youth very like a well- bred dog in respect of guarding and watching? |
150 | Is not this the case? |
150 | Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits? |
150 | Is not this true? |
150 | Is not this unavoidable? |
150 | Is not to have lost the truth an evil, and to possess the truth a good? |
150 | Is that true? |
150 | Is there any State in which you will find more of lamentation and sorrow and groaning and pain? |
150 | Is there any city which he might name? |
150 | Is there anything more? |
150 | Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results? |
150 | It follows therefore that the good is not the cause of all things, but of the good only? |
150 | It may also be called temperate, and for the same reasons? |
150 | Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?'' |
150 | Justice and health of mind will be of the company, and temperance will follow after? |
150 | Labouring in vain, he must end in hating himself and his fruitless occupation? |
150 | Last comes the lover of gain? |
150 | Let me ask you a question: Are not the several arts different, by reason of their each having a separate function? |
150 | Let me explain: Can you see, except with the eye? |
150 | Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not? |
150 | Like husbandry for the acquisition of corn? |
150 | Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave? |
150 | Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state? |
150 | May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you? |
150 | May I have the pleasure, he said, of hearing your opinion? |
150 | May I suppose that you have this distinction of the visible and intelligible fixed in your mind? |
150 | May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s? |
150 | May not the relation of sight to this deity be described as follows? |
150 | May there not be the alternative, I said, that we may persuade you to let us go? |
150 | May we not be satisfied with that? |
150 | May we not say that these desires spend, and that the others make money because they conduce to production? |
150 | May we not say that this is the end of a pruning- hook? |
150 | May we say so, then? |
150 | Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant? |
150 | Must we not ask who are to be rulers and who subjects? |
150 | Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise? |
150 | My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust? |
150 | Need I ask again whether the eye has an end? |
150 | Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like? |
150 | Neither must they represent slaves, male or female, performing the offices of slaves? |
150 | Neither sight nor the eye in which sight resides is the sun? |
150 | Neither will he ever break faith where there have been oaths or agreements? |
150 | Neither would you approve of the delicacies, as they are thought, of Athenian confectionery? |
150 | Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes? |
150 | Next as to the slain; ought the conquerors, I said, to take anything but their armour? |
150 | Next, as to war; what are to be the relations of your soldiers to one another and to their enemies? |
150 | Next, how shall our soldiers treat their enemies? |
150 | Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man? |
150 | No one will be less likely to commit adultery, or to dishonour his father and mother, or to fall in his religious duties? |
150 | No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition? |
150 | Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge? |
150 | Nor can the good harm any one? |
150 | Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing? |
150 | Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing? |
150 | Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural? |
150 | Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend? |
150 | Not to mention the importers and exporters, who are called merchants? |
150 | Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers? |
150 | Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person? |
150 | Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? |
150 | Now what man answers to this form of government- how did he come into being, and what is he like? |
150 | Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest? |
150 | Now you understand me? |
150 | Now, I beseech you, do tell me, have you ever attended to their pairing and breeding? |
150 | Now, I said, every art has an interest? |
150 | Now, are not the best husbandmen those who are most devoted to husbandry? |
150 | Now, can we find justice without troubling ourselves about temperance? |
150 | Now, in such a State, can liberty have any limit? |
150 | O my friend, is not that so? |
150 | Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace? |
150 | Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge? |
150 | Of the painter we say that he will paint reins, and he will paint a bit? |
150 | Of the three individuals, which has the greatest experience of all the pleasures which we enumerated? |
150 | Of what kind? |
150 | Of what nature are you speaking? |
150 | Of what nature? |
150 | Of what sort? |
150 | Of what tales are you speaking? |
150 | On what principle, then, shall we any longer choose justice rather than the worst injustice? |
150 | Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only? |
150 | Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not? |
150 | One of them is ready to follow the guidance of the law? |
150 | One principle prevails in the souls of one class of men, another in others, as may happen? |
150 | One woman has a gift of healing, another not; one is a musician, and another has no music in her nature? |
150 | Or any affinity to virtue in general? |
150 | Or because a man is in good health when he receives pay you would not say that the art of payment is medicine? |
150 | Or can such an one account death fearful? |
150 | Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift? |
150 | Or drought moisture? |
150 | Or have the arts to look only after their own interests? |
150 | Or hear, except with the ear? |
150 | Or if honour or victory or courage, in that case the judgement of the ambitious or pugnacious would be the truest? |
150 | Or like shoemaking for the acquisition of shoes,--that is what you mean? |
150 | Or perhaps he may tell a lie because he is afraid of enemies? |
150 | Or shall I guess for you? |
150 | Or that his nature, being such as we have delineated, is akin to the highest good? |
150 | Or the horseman by his art make them bad horsemen? |
150 | Or the verse The saddest of fates is to die and meet destiny from hunger? |
150 | Or when they are on a voyage, amid the perils of the sea? |
150 | Or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw? |
150 | Or will they prefer those whom we have rejected? |
150 | Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well? |
150 | Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough? |
150 | Ought I not to begin by describing how the change from timocracy to oligarchy arises? |
150 | Our State like every other has rulers and subjects? |
150 | Parents and tutors are always telling their sons and their wards that they are to be just; but why? |
150 | Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object? |
150 | Reflect: when a man has an opinion, has he not an opinion about something? |
150 | Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States? |
150 | SOCRATES- GLAUCON What do you mean, Socrates? |
150 | SOCRATES- POLEMARCHUS Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice? |
150 | Salvation of what? |
150 | Say, then, is not pleasure opposed to pain? |
150 | Shall I assume that we ourselves are able and experienced judges and have before now met with such a person? |
150 | Shall I give you an illustration of them? |
150 | Shall I give you an illustration? |
150 | Shall I tell you whose I believe the saying to be? |
150 | Shall I tell you why? |
150 | Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it? |
150 | Shall we begin education with music, and go on to gymnastic afterwards? |
150 | Shall we not? |
150 | Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''? |
150 | Shall we, then, speak of Him as the natural author or maker of the bed? |
150 | Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians? |
150 | Socrates, has taken possession of you all? |
150 | Socrates, what do you mean? |
150 | Socrates; do you want to know how much I acquired? |
150 | Something that is or is not? |
150 | Something that is; for how can that which is not ever be known? |
150 | Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking? |
150 | Still, the dangers of war can not be always foreseen; there is a good deal of chance about them? |
150 | Such is the tale; is there any possibility of making our citizens believe in it? |
150 | Such will be the change, and after the change has been made, how will they proceed? |
150 | Such, then, are the palms of victory which the gods give the just? |
150 | Suppose now that by the light of the examples just offered we enquire who this imitator is? |
150 | Suppose we call it the contentious or ambitious-- would the term be suitable? |
150 | Suppose we select an example of either kind, in order that we may have a general notion of them? |
150 | Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not? |
150 | Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone? |
150 | That is also good, he said; but I should like to know what you mean? |
150 | That is his meaning then? |
150 | That is quite true, he said; but to what are you alluding? |
150 | That is to say, justice is useful when money is useless? |
150 | That since beauty is the opposite of ugliness, they are two? |
150 | That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them? |
150 | That will be the way? |
150 | The State which we have been describing is said to be wise as being good in counsel? |
150 | The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State? |
150 | The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right? |
150 | The imitative artist will be in a brilliant state of intelligence about his own creations? |
150 | The just man then, if we regard the idea of justice only, will be like the just State? |
150 | The object of one is food, and of the other drink? |
150 | The one loves and embraces the subjects of knowledge, the other those of opinion? |
150 | The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life? |
150 | The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art? |
150 | The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them? |
150 | The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements? |
150 | The true lie is hated not only by the gods, but also by men? |
150 | The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth? |
150 | The very great benefit has next to be established? |
150 | The whole period of threescore years and ten is surely but a little thing in comparison with eternity? |
150 | Their pleasures are mixed with pains-- how can they be otherwise? |
150 | Then I may infer courage to be such as you describe? |
150 | Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance? |
150 | Then I suppose that we ought to do good to the just and harm to the unjust? |
150 | Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements? |
150 | Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory? |
150 | Then according to your argument it is just to injure those who do no wrong? |
150 | Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler? |
150 | Then are we to impose all our enactments on men and none of them on women? |
150 | Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow? |
150 | Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred? |
150 | Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue? |
150 | Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without? |
150 | Then he can hardly be compelled by external influence to take many shapes? |
150 | Then he who is a good keeper of anything is also a good thief? |
150 | Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength? |
150 | Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations? |
150 | Then hirelings will help to make up our population? |
150 | Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life? |
150 | Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion? |
150 | Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us? |
150 | Then if the constitutions of States are five, the dispositions of individual minds will also be five? |
150 | Then if the man is like the State, I said, must not the same rule prevail? |
150 | Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation? |
150 | Then in every way the laws will help the citizens to keep the peace with one another? |
150 | Then in making their laws they may sometimes make them rightly, and sometimes not? |
150 | Then in this case the narrative of the poet may be said to proceed by way of imitation? |
150 | Then in this kind of State there will be the greatest variety of human natures? |
150 | Then in time of peace justice will be of no use? |
150 | Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city? |
150 | Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse? |
150 | Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters? |
150 | Then medicine does not consider the interest of medicine, but the interest of the body? |
150 | Then men who are injured are of necessity made unjust? |
150 | Then more husbandmen and more artisans will be required? |
150 | Then must not a further admission be made? |
150 | Then no intemperance or madness should be allowed to approach true love? |
150 | Then no motive can be imagined why God should lie? |
150 | Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him? |
150 | Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties? |
150 | Then opinion is not concerned either with being or with not- being? |
150 | Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard? |
150 | Then shall we propose this as a second branch of knowledge which our youth will study? |
150 | Then shall we try to find some way of convincing him, if we can, that he is saying what is not true? |
150 | Then that is not the knowledge which we are seeking to discover? |
150 | Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure? |
150 | Then the art of war partakes of them? |
150 | Then the community of wives and children among our citizens is clearly the source of the greatest good to the State? |
150 | Then the cowardly and mean nature has no part in true philosophy? |
150 | Then the intermediate state of rest will be pleasure and will also be pain? |
150 | Then the just is happy, and the unjust miserable? |
150 | Then the just is like the wise and good, and the unjust like the evil and ignorant? |
150 | Then the just soul and the just man will live well, and the unjust man will live ill? |
150 | Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience? |
150 | Then the lying poet has no place in our idea of God? |
150 | Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it? |
150 | Then the superhuman and divine is absolutely incapable of falsehood? |
150 | Then the tyrant is removed from true pleasure by the space of a number which is three times three? |
150 | Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least? |
150 | Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite? |
150 | Then the world can not possibly be a philosopher? |
150 | Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities? |
150 | Then there must be another class of citizens who will bring the required supply from another city? |
150 | Then they will quarrel as those who intend some day to be reconciled? |
150 | Then this is the progress which you call dialectic? |
150 | Then this new kind of knowledge must have an additional quality? |
150 | Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust? |
150 | Then to them the good will be enemies and the evil will be their friends? |
150 | Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same? |
150 | Then we have found the desired natures; and now that we have found them, how are they to be reared and educated? |
150 | Then we have made an enactment not only possible but in the highest degree beneficial to the State? |
150 | Then we have now, I said, the second form of government and the second type of character? |
150 | Then we may assume that our athletes will be able to fight with two or three times their own number? |
150 | Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain? |
150 | Then we must abstain from spoiling the dead or hindering their burial? |
150 | Then we shall want merchants? |
150 | Then what is that joint use of silver or gold in which the just man is to be preferred? |
150 | Then what is your meaning? |
150 | Then what will you do with them? |
150 | Then when the person who asks me is not in his right mind I am by no means to make the return? |
150 | Then who is more miserable? |
150 | Then why should you mind? |
150 | Then will not the citizens be good and civilized? |
150 | Then women must be taught music and gymnastic and also the art of war, which they must practise like the men? |
150 | Then would you call injustice malignity? |
150 | Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue? |
150 | Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions? |
150 | Then you would infer that opinion is intermediate? |
150 | Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery? |
150 | Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale? |
150 | Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker? |
150 | Then, I said, our guardians must lay the foundations of their fortress in music? |
150 | Then, again, within the city, how will they exchange their productions? |
150 | Then, do you see any way in which the philosopher can be preserved in his calling to the end? |
150 | Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use? |
150 | Then, if women are to have the same duties as men, they must have the same nurture and education? |
150 | Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate? |
150 | There is a thing which you call good and another which you call evil? |
150 | There is another which is the work of the carpenter? |
150 | There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel? |
150 | There were two parts in our former scheme of education, were there not? |
150 | There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him? |
150 | These then may be truly said to be the ends of these organs? |
150 | These, then, are the two kinds of style? |
150 | They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them? |
150 | They have in view practice only, and are always speaking? |
150 | They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies? |
150 | This, I said, is he who begins to make a party against the rich? |
150 | This, then, will be the first great defect of oligarchy? |
150 | Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty? |
150 | To be sure, he said; how can he think otherwise? |
150 | To what do you refer? |
150 | To what do you refer? |
150 | True, I said; but would you never allow them to run any risk? |
150 | True, he replied; but what of that? |
150 | True, he said; how could they see anything but the shadows if they were never allowed to move their heads? |
150 | Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains? |
150 | Until some one rare and grand result is reached which may be good, and may be the reverse of good? |
150 | Very good, I said; then what is the next question? |
150 | Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician? |
150 | Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse? |
150 | Very true, I said; that is what I have to do: But will you be so good as answer yet one more question? |
150 | Very true, he said; but what are these forms of theology which you mean? |
150 | Very true, said Adeimantus; but how does the illustration apply to our enquiry? |
150 | Was not the selection of the male guardians determined by differences of this sort? |
150 | Was not this the beginning of the enquiry''What is great?'' |
150 | We acknowledged-- did we not? |
150 | We are not wrong therefore in calling them necessary? |
150 | We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class? |
150 | We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial? |
150 | We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work? |
150 | We were saying that the parents should be in the prime of life? |
150 | We were saying, when we spoke of the subject- matter, that we had no need of lamentations and strains of sorrow? |
150 | Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this? |
150 | Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker? |
150 | Well then, is not- being the subject- matter of opinion? |
150 | Well, I said, and how does the change from oligarchy into democracy arise? |
150 | Well, I said, and in oligarchical States do you not find paupers? |
150 | Well, I said, and is there no evil which corrupts the soul? |
150 | Well, I said, and you would agree( would you not?) |
150 | Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing? |
150 | Well, and are these of any military use? |
150 | Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead? |
150 | Well, and do you think that those who say so are wrong? |
150 | Well, and is not this one quality, to mention no others, greatly at variance with present notions of him? |
150 | Well, and were we not creating an ideal of a perfect State? |
150 | Well, and your guardian must be brave if he is to fight well? |
150 | Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself? |
150 | Well, but has any one a right to say positively what he does not know? |
150 | Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it? |
150 | Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive? |
150 | Well, but what ought to be the criterion? |
150 | Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies? |
150 | Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming? |
150 | Well, you know of course that the greater is relative to the less? |
150 | Well; and has not the soul an end which nothing else can fulfil? |
150 | Were not these your words? |
150 | Were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed? |
150 | What about this? |
150 | What admission? |
150 | What admissions? |
150 | What are these corruptions? |
150 | What are they, he said, and where shall I find them? |
150 | What are they? |
150 | What are they? |
150 | What are they? |
150 | What are you going to say? |
150 | What causes? |
150 | What defect? |
150 | What did I borrow? |
150 | What division? |
150 | What do they say? |
150 | What do you consider to be the greatest blessing which you have reaped from your wealth? |
150 | What do you deserve to have done to you? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you mean? |
150 | What do you say? |
150 | What do you say? |
150 | What do you say? |
150 | What do you think? |
150 | What else can they do? |
150 | What else then would you say? |
150 | What else would you have? |
150 | What evil? |
150 | What evil? |
150 | What evils? |
150 | What faculty? |
150 | What good? |
150 | What is it? |
150 | What is it? |
150 | What is it? |
150 | What is most required? |
150 | What is that you are saying? |
150 | What is that? |
150 | What is that? |
150 | What is that? |
150 | What is that? |
150 | What is that? |
150 | What is that? |
150 | What is that? |
150 | What is the difference? |
150 | What is the process? |
150 | What is the proposition? |
150 | What is there remaining? |
150 | What is to be done then? |
150 | What is your illustration? |
150 | What is your notion? |
150 | What is your proposal? |
150 | What limit would you propose? |
150 | What makes you say that? |
150 | What may that be? |
150 | What may that be? |
150 | What may that be? |
150 | What of this line, O heavy with wine, who hast the eyes of a dog and the heart of a stag, and of the words which follow? |
150 | What point of view? |
150 | What point? |
150 | What point? |
150 | What quality? |
150 | What quality? |
150 | What question? |
150 | What shall he profit, if his injustice be undetected and unpunished? |
150 | What shall we say to him? |
150 | What should they fear? |
150 | What sort of instances do you mean? |
150 | What sort of knowledge is there which would draw the soul from becoming to being? |
150 | What sort of lie? |
150 | What sort of mischief? |
150 | What tale? |
150 | What then is the real object of them? |
150 | What then? |
150 | What trait? |
150 | What was the error, Polemarchus? |
150 | What was the mistake? |
150 | What was the omission? |
150 | What way? |
150 | What will be the issue of such marriages? |
150 | What, Thrasymachus, is the meaning of this? |
150 | What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light? |
150 | What, are there any greater still? |
150 | What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues? |
150 | What, not, I said, if he were able to run away and then turn and strike at the one who first came up? |
150 | What, then, he said, is still remaining to us of the work of legislation? |
150 | What? |
150 | What? |
150 | When Simonides said that the repayment of a debt was justice, he did not mean to include that case? |
150 | When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say? |
150 | When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do? |
150 | When horses are injured, are they improved or deteriorated? |
150 | When is this accomplished? |
150 | When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that? |
150 | Where must I look? |
150 | Where then? |
150 | Where, then, is justice, and where is injustice, and in what part of the State did they spring up? |
150 | Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher? |
150 | Whereas the bad and ignorant will desire to gain more than both? |
150 | Whereas the physician and the carpenter have different natures? |
150 | Whereas true love is a love of beauty and order-- temperate and harmonious? |
150 | Which appetites do you mean? |
150 | Which are they? |
150 | Which is a just principle? |
150 | Which of us has spoken truly? |
150 | Which years do you mean to include? |
150 | Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it? |
150 | Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? |
150 | Who is he? |
150 | Who is it, I said, whom you are refusing to let off? |
150 | Who is that? |
150 | Who then are those whom we shall compel to be guardians? |
150 | Who was that? |
150 | Whose is that light which makes the eye to see perfectly and the visible to appear? |
150 | Whose? |
150 | Why do you ask such a question, I said, when you ought rather to be answering? |
150 | Why do you say so? |
150 | Why great caution? |
150 | Why indeed, he said, when any name will do which expresses the thought of the mind with clearness? |
150 | Why is that? |
150 | Why not, as Aeschylus says, utter the word which rises to our lips? |
150 | Why not? |
150 | Why not? |
150 | Why not? |
150 | Why not? |
150 | Why not? |
150 | Why should they not be? |
150 | Why so? |
150 | Why so? |
150 | Why so? |
150 | Why so? |
150 | Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil? |
150 | Why, I said, what was ever great in a short time? |
150 | Why, in the first place, although they are all of a good sort, are not some better than others? |
150 | Why, what else is there? |
150 | Why, where can they still find any ground for objection? |
150 | Why, yes, I said, of course they answer truly; how can the Muses speak falsely? |
150 | Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs? |
150 | Why, you do not mean to say that the tyrant will use violence? |
150 | Why? |
150 | Why? |
150 | Why? |
150 | Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers? |
150 | Will any private training enable him to stand firm against the overwhelming flood of popular opinion? |
150 | Will he know from use whether or no his drawing is correct or beautiful? |
150 | Will he not also require natural aptitude for his calling? |
150 | Will he not be called by them a prater, a star- gazer, a good- for- nothing? |
150 | Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him? |
150 | Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be? |
150 | Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner? |
150 | Will he not utterly hate a lie? |
150 | Will horsemen carry torches and pass them one to another during the race? |
150 | Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones? |
150 | Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge? |
150 | Will the creature feel any compunction at tyrannizing over them? |
150 | Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country? |
150 | Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern? |
150 | Will they doubt that the philosopher is a lover of truth and being? |
150 | Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom? |
150 | Will they not be vile and bastard? |
150 | Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves? |
150 | Will you admit so much? |
150 | Will you be a little more explicit? |
150 | Will you enquire yourself? |
150 | Will you explain your meaning? |
150 | Will you repay me, then, what you borrowed in the argument? |
150 | Will you say whether you approve of my proposal? |
150 | Will you tell me? |
150 | Will you tell me? |
150 | Will you then kindly answer, for the edification of the company and of myself? |
150 | Would any one deny this? |
150 | Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him? |
150 | Would he not rather say or do the same as his like in the same case? |
150 | Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher? |
150 | Would that be your way of speaking? |
150 | Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them? |
150 | Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good? |
150 | Would you call one of them virtue and the other vice? |
150 | Would you have me put the proof bodily into your souls? |
150 | Would you know the measure of the interval which separates them? |
150 | Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures? |
150 | Would you say six or four years? |
150 | Would you say that all men are equal in excellence, or is one man better than another? |
150 | Would you say that knowledge is a faculty, or in what class would you place it? |
150 | Yes, I said, a jest; and why? |
150 | Yes, I said; and the higher principle is ready to follow this suggestion of reason? |
150 | Yes, I said; and this being true of one must be equally true of all number? |
150 | Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race? |
150 | Yes, I said; but if this definition of justice also breaks down, what other can be offered? |
150 | Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts? |
150 | Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely? |
150 | Yes, he replied, such is very often the case; but what has that to do with us and our argument? |
150 | Yes, he said, that sort of thing is certainly very blamable; but what are the stories which you mean? |
150 | Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking? |
150 | Yes, he said; how can I deny it? |
150 | Yes, that is very true, but may I ask another question? |
150 | Yes, the greatest; but will you explain yourself? |
150 | Yes; and is not this true of the government of anything? |
150 | Yet if he is not the maker, what is he in relation to the bed? |
150 | Yet of all the organs of sense the eye is the most like the sun? |
150 | You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come? |
150 | You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens? |
150 | You know that they live securely and have nothing to apprehend from their servants? |
150 | You mean geometry? |
150 | You mean that they would shipwreck? |
150 | You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule? |
150 | You mean to ask, I said, what will be our answer? |
150 | You mean to say that the people, from whom he has derived his being, will maintain him and his companions? |
150 | You mean when money is not wanted, but allowed to lie? |
150 | You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State? |
150 | You recognise the truth of what I have been saying? |
150 | You remember what people say when they are sick? |
150 | You remember, I said, how the rulers were chosen before? |
150 | You say that perfect injustice is more gainful than perfect justice? |
150 | You think that justice may be of use in peace as well as in war? |
150 | You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same? |
150 | You would agree with me? |
150 | You would allow, I said, that there is in nature an upper and lower and middle region? |
150 | You would argue that the good are our friends and the bad our enemies? |
150 | You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance? |
150 | You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language? |
150 | You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road? |
150 | and are not the best judges in like manner those who are acquainted with all sorts of moral natures? |
150 | and does not the actual tyrant lead a worse life than he whose life you determined to be the worst? |
150 | and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general? |
150 | and how does he live, in happiness or in misery? |
150 | and how shall we manage the period between birth and education, which seems to require the greatest care? |
150 | and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity? |
150 | and must he not be represented as such? |
150 | and you would agree that to conceive things as they are is to possess the truth? |
150 | and''What is small?'' |
150 | beat his father if he opposes him? |
150 | have heard them say that there is nothing pleasanter than to get rid of their pain? |
150 | he said; are they not capable of defending themselves? |
150 | he said; ought we to give them a worse life, when they might have a better? |
150 | or any greater good than the bond of unity? |
150 | or is the subject- matter of opinion the same as the subject- matter of knowledge? |
150 | or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the me when he is making the mistake, in respect of the mistake? |
150 | or the knowledge of all other things if we have no knowledge of beauty and goodness? |
150 | or will he be carried away by the stream? |
150 | or will you make allowance for them? |
150 | or would you include the mixed? |
150 | or, rather, how can there be an opinion at all about not- being? |
150 | or, suppose them to have no care of human things-- why in either case should we mind about concealment? |
150 | shall we condescend to legislate on any of these particulars? |
150 | would he not desire to have more than either the knowing or the ignorant? |
150 | you are incredulous, are you? |
55201 | Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?" |
55201 | ''And a true answer, of course:--but what more have they to say?'' |
55201 | ''And can we conceive things greater still?'' |
55201 | ''And do not the natures of men and women differ very much indeed?'' |
55201 | ''And how will they begin their work?'' |
55201 | ''And is her proper state ours or some other?'' |
55201 | ''And what are the highest?'' |
55201 | ''And what can I do more for you?'' |
55201 | ''And what will they say?'' |
55201 | ''But how shall we know the degrees of affinity, when all things are common?'' |
55201 | ''But if many states join their resources, shall we not be in danger?'' |
55201 | ''But then how will our poor city be able to go to war against an enemy who has money?'' |
55201 | ''But will curiosity make a philosopher? |
55201 | ''But, Socrates, what is this supreme principle, knowledge or pleasure, or what? |
55201 | ''But, my dear Socrates, you are forgetting the main question: Is such a State possible? |
55201 | ''But,''said Glaucon, interposing,''are they not to have a relish?'' |
55201 | ''Do you ask whether tragedy and comedy are to be admitted?'' |
55201 | ''Glorious, indeed; but what is to follow?'' |
55201 | ''How can we resist such arguments in favour of injustice? |
55201 | ''I do not understand what you mean?'' |
55201 | ''I should like to know of what constitutions you were speaking?'' |
55201 | ''Is it possible? |
55201 | ''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul? |
55201 | ''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?'' |
55201 | ''Surely you are not prepared to prove that?'' |
55201 | ''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble? |
55201 | ''Then how are we to describe the true?'' |
55201 | ''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?'' |
55201 | ''Well, and what answer do you give?'' |
55201 | ''What appetites do you mean?'' |
55201 | ''What do you mean?'' |
55201 | ''What, then, shall a man profit, if he gain the whole world''and become more and more wicked? |
55201 | ''When a lively- minded ingenuous youth hears all this, what will be his conclusion? |
55201 | ''Who is that?'' |
55201 | ''Will they not think this a hardship?'' |
55201 | ''You do not mean to say that he will beat his father?'' |
55201 | * 330B* Socrates; do you want to know how much I acquired? |
55201 | * 331C* Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this? |
55201 | * 331E* Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice? |
55201 | * 332E* Or when they are on a voyage, amid the perils of the sea? |
55201 | * 333A* You think that justice may be of use in peace as well as in war? |
55201 | * 333B* But is the just man or the skilful player a more useful and better partner at a game of draughts? |
55201 | * 334C* Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming? |
55201 | * 335* And are our friends to be only the good, and our enemies to be the evil? |
55201 | * 335C* And will not men who are injured be deteriorated in that which is the proper virtue of man? |
55201 | * 336A* Shall I tell you whose I believe the saying to be? |
55201 | * 336C* And why, sillybillies, do you knock under to one another? |
55201 | * 337D* But what if I give you an answer about justice other and better, he said, than any of these? |
55201 | * 339C* But are the rulers of states absolutely infallible, or are they sometimes liable to err? |
55201 | * 339D* Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse? |
55201 | * 341C* And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus? |
55201 | * 341E* What do you mean? |
55201 | * 342C* Then medicine does not consider the interest of medicine, but the interest of the body? |
55201 | * 343*''Tell me, Socrates,''he says,''have you a nurse?'' |
55201 | * 346* Then why are they paid? |
55201 | * 346E* But does he therefore confer no benefit when he works for nothing? |
55201 | * 348A* Did you hear all the advantages of the unjust which Thrasymachus was rehearsing? |
55201 | * 348D* Then would you call injustice malignity? |
55201 | * 349B* Very true, I said; that is what I have to do: But will you be so good as answer yet one more question? |
55201 | * 350A* And what would you say of the physician? |
55201 | * 350C* And you also said that the just will not go beyond his like but his unlike? |
55201 | * 351E* And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just? |
55201 | * 352B* But if so, the unjust will be the enemy of the gods, and the just will be their friend? |
55201 | * 353A* But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways? |
55201 | * 353D* And the same observation will apply to all other things? |
55201 | * 353E* And can she or can she not fulfil her own ends when deprived of that excellence? |
55201 | * 354A* And he who lives well is blessed and happy, and he who lives ill the reverse of happy? |
55201 | * 366* Then why not sin and pay for indulgences out of your sin? |
55201 | * 373D* And living in this way we shall have much greater need of physicians than before? |
55201 | * 374B* But is not war an art? |
55201 | * 377A* And the young should be trained in both kinds, and we begin with the false? |
55201 | * 380D* And what do you think of a second principle? |
55201 | * 381A* And will not the bravest and wisest soul be least confused or deranged by any external influence? |
55201 | * 381B* Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without? |
55201 | * 387D* And shall we proceed to get rid of the weepings and wailings of famous men? |
55201 | * 397D* And shall we receive into our State all the three styles, or one only of the two unmixed styles? |
55201 | * 398E* And which are the harmonies expressive of sorrow? |
55201 | * 404A* And will the habit of body of our ordinary athletes be suited to them? |
55201 | * 404D* Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery? |
55201 | * 407A* Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation? |
55201 | * 411A* And the harmonious soul is both temperate and courageous? |
55201 | * 413B* And is not this involuntary deprivation caused either by theft, or force, or enchantment? |
55201 | * 420B* You mean to ask, I said, what will be our answer? |
55201 | * 424D* Then, I said, our guardians must lay the foundations of their fortress in music? |
55201 | * 426D* But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption? |
55201 | * 427B* What, then, he said, is still remaining to us of the work of legislation? |
55201 | * 428E* And will there be in our city more of these true guardians or more smiths? |
55201 | * 435B* The just man then, if we regard the idea of justice only, will be like the just State? |
55201 | * 439D* And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease? |
55201 | * 440E* What point? |
55201 | * 441* Is passion then the same with reason? |
55201 | * 443B* And the reason is that each part of him is doing its own business, whether in ruling or being ruled? |
55201 | * 444D* And just actions cause justice, and unjust actions cause injustice? |
55201 | * 445* Again the old question returns upon us: Is justice or injustice the more profitable? |
55201 | * 449C* I repeated[1], Why am I especially not to be let off? |
55201 | * 450* Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?'' |
55201 | * 455* Admitting that women differ from men in capacity, do not men equally differ from one another? |
55201 | * 456A* One woman has a gift of healing, another not; one is a musician, and another has no music in her nature? |
55201 | * 457A* And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish? |
55201 | * 459B* And do you take the oldest or the youngest, or only those of ripe age? |
55201 | * 459C* Certainly, the same principle holds; but why does this involve any particular skill? |
55201 | * 460E* And what is the prime of life? |
55201 | * 463A* Our State like every other has rulers and subjects? |
55201 | * 467E* What do you mean? |
55201 | * 472E* Well, and were we not creating an ideal of a perfect State? |
55201 | * 473A* I want to know whether ideals are ever fully realized in language? |
55201 | * 473B* I am sure that I should be contented-- will not you? |
55201 | * 476A* And inasmuch as they are two, each of them is one? |
55201 | * 477E* And is opinion also a faculty? |
55201 | * 478D* And also to be within and between them? |
55201 | * 486B* Or can such an one account death fearful? |
55201 | * 486D* Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory? |
55201 | * 490* Need I recall the original image of the philosopher? |
55201 | * 491E* And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad? |
55201 | * 495* Are we not right in saying that the love of knowledge, no less than riches, may divert him? |
55201 | * 496* What will be the issue of such marriages? |
55201 | * 500* Will you say that the world is of another mind? |
55201 | * 501D* Why, where can they still find any ground for objection? |
55201 | * 503C* What do you mean? |
55201 | * 506B* And if we only have a guardian who has this knowledge our State will be perfectly ordered? |
55201 | * 507B* What? |
55201 | * 507C* And what is the organ with which we see the visible things? |
55201 | * 508B* Neither sight nor the eye in which sight resides is the sun? |
55201 | * 508D* But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them? |
55201 | * 509B* In what point of view? |
55201 | * 519* Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does? |
55201 | * 522A* Then that is not the knowledge which we are seeking to discover? |
55201 | * 522E* Can we deny that a warrior should have a knowledge of arithmetic? |
55201 | * 525B* And they appear to lead the mind towards truth? |
55201 | * 527D* And suppose we make astronomy the third-- what do you say? |
55201 | * 528* Now, will you appeal to mankind in general or to the philosopher? |
55201 | * 537B* At what age? |
55201 | * 539E* Would you say six or four years? |
55201 | * 540A* And how long is this stage of their lives to last? |
55201 | * 540D* Well, I said, and you would agree( would you not?) |
55201 | * 547B* And what do the Muses say next? |
55201 | * 550C* Then we have now, I said, the second form of government and the second type of character? |
55201 | * 551D* This, then, will be the first great defect of oligarchy? |
55201 | * 553E* And the avaricious, I said, is the oligarchical youth? |
55201 | * 557C* Then in this kind of State there will be the greatest variety of human natures? |
55201 | * 559A* We are not wrong therefore in calling them necessary? |
55201 | * 563C* Why not, as Aeschylus says, utter the word which rises to our lips? |
55201 | * 568E* And when these fail? |
55201 | * 571* Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery? |
55201 | * 571A* Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical? |
55201 | * 576B* Also they are utterly unjust, if we were right in our notion of justice? |
55201 | * 577D* Then if the man is like the State, I said, must not the same rule prevail? |
55201 | * 578B* Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States? |
55201 | * 582* Now, how shall we decide between them? |
55201 | * 582D* His experience, then, will enable him to judge better than any one? |
55201 | * 583E* Again, when pleasure ceases, that sort of rest or cessation will be painful? |
55201 | * 584A* But that which is neither was just now shown to be rest and not motion, and in a mean between them? |
55201 | * 584D* Shall I give you an illustration of them? |
55201 | * 584E* But if he were taken back again he would imagine, and truly imagine, that he was descending? |
55201 | * 588C* Of what sort? |
55201 | * 590* Would he not be worse than Eriphyle, who sold her husband''s life for a necklace? |
55201 | * 596A* Why not? |
55201 | * 596C* Who is he? |
55201 | * 597A* And what of the maker of the bed? |
55201 | * 601C* Am I not right? |
55201 | * 601D* That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them? |
55201 | * 602C* And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth? |
55201 | * 602E* And this, surely, must be the work of the calculating and rational principle in the soul? |
55201 | * 603A* Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure? |
55201 | * 604A* Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone? |
55201 | * 604E* And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation? |
55201 | * 608E* Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good? |
55201 | --How would you answer him? |
55201 | --I would like to know whether he may be thought to imitate that which originally exists in nature, or only the creations of artists? |
55201 | --What defence will you make for us, my good Sir, against any one who offers these objections? |
55201 | ...* 332* He proceeds: What did Simonides mean by this saying of his? |
55201 | 300, 301]; the ideal ruler,_ ib._ 502:--Rulers of states; do they study their own interests? |
55201 | 364 D;--the just or the unjust, which is the more advantageous? |
55201 | 435 D.] To what do you refer? |
55201 | 464, 465;--is it possible? |
55201 | 6),''Whether the virtues are one or many?'' |
55201 | 601, 603, 605;--''the poets who were children and prophets of the gods''(? |
55201 | 835 C), especially when they have been licensed by custom and religion? |
55201 | A right noble thought[9]; but do you suppose that we{ 205} shall refrain from asking you what is this highest knowledge? |
55201 | A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible? |
55201 | A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean? |
55201 | Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening? |
55201 | After this manner the democrat was generated out of the oligarch? |
55201 | Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice? |
55201 | Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom? |
55201 | Again, is not the passionate element wholly set on ruling and conquering and getting fame? |
55201 | Again, pleasure and pain are motions, and the absence of them is rest;* 584* but if so, how can the absence of either of them be the other? |
55201 | All of whom will call one another citizens? |
55201 | All that would arise out of his ignorance of the true upper and middle and lower regions? |
55201 | Am I not right? |
55201 | Am I not right? |
55201 | Am I not right? |
55201 | Am I not right? |
55201 | And O my friend, I said, surely the gods are just? |
55201 | And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages? |
55201 | And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel? |
55201 | And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common? |
55201 | And all arithmetic and calculation have to do with number? |
55201 | And also of the mental ones; his soul is to be full of spirit? |
55201 | And an art requiring as much attention as shoemaking? |
55201 | And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes? |
55201 | And any difference which arises among them will be* 471A* regarded by them as discord only-- a quarrel among friends, which is not to be called a war? |
55201 | And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies? |
55201 | And are enemies also to receive what we owe to them? |
55201 | And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State? |
55201 | And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own? |
55201 | And are you going to run away before you have fairly taught or learned whether they are true or not? |
55201 | And are you stronger than all these? |
55201 | And as State is to State in virtue and happiness, so is man in relation to man? |
55201 | And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians? |
55201 | And both pleasure and pain are motions of the soul, are they not? |
55201 | And both should be in harmony? |
55201 | And by contracts you mean partnerships? |
55201 | And can any one of those many things which are called by particular names be said to be this rather than not to be this? |
55201 | And can that which does no evil be a cause of evil? |
55201 | And can the just by justice make men unjust, or speaking* 335D* generally, can the good by virtue make them bad? |
55201 | And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible? |
55201 | And can therefore neither be ignorance nor knowledge? |
55201 | And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female? |
55201 | And democracy has her own good, of which the insatiable desire brings her to dissolution? |
55201 | And do I differ from you, he said, as to the importance of the enquiry? |
55201 | And do not good practices lead to virtue, and evil practices to vice? |
55201 | And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words? |
55201 | And do the unjust appear to you to be wise and good? |
55201 | And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts? |
55201 | And do we know what we opine? |
55201 | And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing? |
55201 | And do you breed from them all indifferently, or do you take care to breed from the best only? |
55201 | And do you consider truth to be akin to proportion or to disproportion? |
55201 | And do you not know, I said, that all mere opinions are bad, and the best of them blind? |
55201 | And do you suppose that I ask these questions with any design of injuring you in the argument? |
55201 | And do you wish to behold what is blind and crooked and* 506D* base, when others will tell you of brightness and beauty? |
55201 | And does not the analogy apply still more to the State? |
55201 | And does not the same hold also of the ridiculous? |
55201 | And does not the same principle hold in the sciences? |
55201 | And does not tyranny spring from democracy in the* 562B* same manner as democracy from oligarchy-- I mean, after a sort? |
55201 | And does the essence of the invariable partake of knowledge in the same degree as of essence? |
55201 | And dogs are deteriorated in the good qualities of dogs, and not of horses? |
55201 | And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on? |
55201 | And each of them is such as his like is? |
55201 | And even to this are there not exceptions? |
55201 | And everything else on the style? |
55201 | And food and wisdom are the corresponding satisfactions of either? |
55201 | And from being a keeper of the law he is converted into a breaker of it? |
55201 | And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well? |
55201 | And has not the body itself less of truth and essence than the soul? |
55201 | And has not the eye an excellence? |
55201 | And has not the soul an excellence also? |
55201 | And have we not already condemned that State* 552* in which the same persons are warriors as well as shopkeepers? |
55201 | And he is good in as far as he is wise, and bad in as far as he is foolish? |
55201 | And he is the best guard of a camp who is best able to* 334A* steal a march upon the enemy? |
55201 | And he is to be deemed courageous whose spirit retains in* 442C* pleasure and in pain the commands of reason about what he ought or ought not to fear? |
55201 | And he who is most skilful in preventing or escaping[2] from a disease is best able to create one? |
55201 | And he who is not on a voyage has no need of a pilot? |
55201 | And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating? |
55201 | And his friends and fellow- citizens will want to use him as he gets older for their own purposes? |
55201 | And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you? |
55201 | And how am I to do so? |
55201 | And how are they to be learned without education? |
55201 | And how can one who is thus circumstanced ever become a philosopher? |
55201 | And how can we rightly answer that question? |
55201 | And how does such an one live? |
55201 | And how does the son come into being? |
55201 | And how is the error to be corrected? |
55201 | And how will they proceed? |
55201 | And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust? |
55201 | And if care was not taken in the breeding, your dogs and birds would greatly deteriorate? |
55201 | And if merchandise is to be carried over the sea, skilful* 371B* sailors will also be needed, and in considerable numbers? |
55201 | And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim? |
55201 | And if that is true, what sort of general must he have been? |
55201 | And if the old man and woman fight for their own, what then, my friend? |
55201 | And if the world perceives that what we are saying about* 500E* him is the truth, will they be angry with philosophy? |
55201 | And if there be any State in which rulers and subjects* 431E* will be agreed as to the question who are to rule, that again will be our State? |
55201 | And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning? |
55201 | And if they are to be what we were describing, is there* 485C* not another quality which they should also possess? |
55201 | And if they turn out to be two, is not each of them one and different? |
55201 | And if they were able to converse with one another, would they not suppose that they were naming what was actually before them[1]? |
55201 | And ignorance and folly are inanitions of the soul? |
55201 | And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness? |
55201 | And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary? |
55201 | And in our State what other name besides that of citizens do the people give the rulers? |
55201 | And in our opinion the guardians ought to have both these qualities? |
55201 | And in such a case what is one to say? |
55201 | And in that case they will be right in doing good to the evil and* 334D* evil to the good? |
55201 | And in that interval there has now been discovered something which we call opinion? |
55201 | And in the first place, he will honour studies which impress these qualities on his soul and will disregard others? |
55201 | And in the laying of bricks and stones is the just man a more useful or better partner than the builder? |
55201 | And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend? |
55201 | And is he likely to be brave who has no spirit, whether horse or dog or any other animal? |
55201 | And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State? |
55201 | And is not a State larger than an individual? |
55201 | And is not a similar method to be pursued about the virtues, which are also four in number? |
55201 | And is not life to be reckoned among the ends of the soul? |
55201 | And is not that farthest from reason which is at the greatest distance from law and order? |
55201 | And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained? |
55201 | And is not the love of learning the love of wisdom, which is philosophy? |
55201 | And is not the reason of this that the several principles, whether in the state or in the individual, do their own business? |
55201 | And is not the unjust like the wise and good and the just unlike them? |
55201 | And is not this the reason why of old love has been called a tyrant? |
55201 | And is our theory a worse theory because we are unable to{ 170} prove the possibility of a city being ordered in the manner described? |
55201 | And is the art of war one of those arts in which she can or can not share? |
55201 | And is the city which is under a tyrant rich or poor? |
55201 | And is the satisfaction derived from that which has less or from that which has more existence the truer? |
55201 | And is there any greater or keener pleasure than that of sensual love? |
55201 | And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires? |
55201 | And is there anything more akin to wisdom than truth? |
55201 | And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry? |
55201 | And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences? |
55201 | And literature may be either true or false? |
55201 | And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? |
55201 | And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another? |
55201 | And may we not rightly call such men treacherous? |
55201 | And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole? |
55201 | And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion? |
55201 | And may we not say the same of all things? |
55201 | And might a man be thirsty, and yet unwilling to drink? |
55201 | And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance? |
55201 | And must not such a State and such a man be always full of fear? |
55201 | And must not the like happen with the spirited or passionate element of the soul? |
55201 | And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft? |
55201 | And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others? |
55201 | And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us? |
55201 | And next, how does he live? |
55201 | And next, shall we enquire whether the kindred science also concerns us? |
55201 | And no good thing is hurtful? |
55201 | And not- being is not one thing but, properly speaking,* 478C* nothing? |
55201 | And now what is their manner of life, and what sort of* 557B* a government have they? |
55201 | And now what remains of the work of legislation? |
55201 | And now why do you not praise me? |
55201 | And now, Adeimantus, is our State matured and perfected? |
55201 | And of individuals who consort with the mob and seek to please them? |
55201 | And of the objects which are being carried in like manner they would only see the shadows? |
55201 | And of the pleasures of love, and all other pleasures, the same holds good? |
55201 | And of the unjust may not the opposite be supposed? |
55201 | And of truth in the same degree? |
55201 | And once more, the inharmonious and unseemly nature can only tend to disproportion? |
55201 | And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics? |
55201 | And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit? |
55201 | And opinion is to have an opinion? |
55201 | And ought not the same natures to have the same pursuits? |
55201 | And our guardian is both warrior and philosopher? |
55201 | And reasoning is peculiarly his instrument? |
55201 | And shall I add,''whether seen or unseen by gods and men''? |
55201 | And should an immortal being seriously think of this little* 608D* space rather than of the whole? |
55201 | And should we not enquire what sort of knowledge has the* 521D* power of effecting such a change? |
55201 | And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result? |
55201 | And so of all other things;--justice is useful when they are useless, and useless when they are useful? |
55201 | And so of the other senses; do they give perfect intimations of such matters? |
55201 | And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think? |
55201 | And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty? |
55201 | And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming? |
55201 | And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest? |
55201 | And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power? |
55201 | And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude? |
55201 | And that human virtue is justice? |
55201 | And that others should approve, of what we approve, is no miracle or impossibility? |
55201 | And that to which an end is appointed has also an excellence? |
55201 | And that which hurts not does no evil? |
55201 | And that which is not hurtful hurts not? |
55201 | And that which is opposed to them is one of the inferior principles of the soul? |
55201 | And the anticipations of future pleasures and pains are of a like nature? |
55201 | And the better part of the soul is likely to be that which trusts to measure and calculation? |
55201 | And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects? |
55201 | And the country which was enough to support the original inhabitants will be too small now, and not enough? |
55201 | And the ear has an end and an excellence also? |
55201 | And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing? |
55201 | And the fairest is also the loveliest? |
55201 | And the friend he regards and describes as one in whom* 463C* he has an interest, and the other as a stranger in whom he has no interest? |
55201 | And the good is advantageous? |
55201 | And the government is the ruling power in each state? |
55201 | And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure? |
55201 | And the greatest degree of evil- doing to one''s own city would be termed by you injustice? |
55201 | And the higher the duties of the guardian, I said, the more* 374E* time, and skill, and art, and application will be needed by him? |
55201 | And the individual will be acknowledged by us to be just in the same way in which the State is just? |
55201 | And the inharmonious is cowardly and boorish? |
55201 | And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy? |
55201 | And the interest of any art is the perfection of it-- this and nothing else? |
55201 | And the just is the good? |
55201 | And the kinds of knowledge in a State are many and diverse? |
55201 | And the knowing is wise? |
55201 | And the laws which they make must be obeyed by their subjects,--and that is what you call justice? |
55201 | And the lover of honour-- what will be his opinion? |
55201 | And the lustful and tyrannical desires are, as we saw, at the* 587B* greatest distance? |
55201 | And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul? |
55201 | And the melody and rhythm will depend upon the words? |
55201 | And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? |
55201 | And the more hated he is, the more he will require trusty guards; but how will he obtain them? |
55201 | And the much greater to the much less? |
55201 | And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy? |
55201 | And the oligarch is third from the royal; since we count* 587D* as one royal and aristocratical? |
55201 | And the painter too is, as I conceive, just such another-- a creator of appearances, is he not? |
55201 | And the persons whose property is taken from them are compelled to defend themselves before the people as they best can? |
55201 | And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor? |
55201 | And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor? |
55201 | And the possibility has been acknowledged? |
55201 | And the power which the eye possesses is a sort of effluence which is dispensed from the sun? |
55201 | And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children? |
55201 | And the reason why the good are useless has now been explained? |
55201 | And the result will be that he becomes a worse potter? |
55201 | And the royal and orderly desires are nearest? |
55201 | And the same is true of all other things; they have each of them an end and a special excellence? |
55201 | And the same of horses and animals in general? |
55201 | And the sometime greater to the sometime less, and the greater that is to be to the less that is to be? |
55201 | And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth? |
55201 | And the unjust is good and wise, and the just is neither? |
55201 | And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all? |
55201 | And the virtue which enters into this competition is* 433E* justice? |
55201 | And the wise is good? |
55201 | And the work of the painter is a third? |
55201 | And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy? |
55201 | And there are three kinds of pleasure, which are their several objects? |
55201 | And there is a neutral state which is neither pleasure nor pain? |
55201 | And therefore he will not sorrow for his departed friend as though he had suffered anything terrible? |
55201 | And therefore philosophers must inevitably fall under the censure of the world? |
55201 | And therefore the cause of well- being? |
55201 | And therefore they are likely to do harm to our young men-- you would agree with me there? |
55201 | And therefore to acknowledge that bad and good are the same? |
55201 | And they will place them under the command of experienced veterans who will be their leaders and teachers? |
55201 | And they will take them on the safe expeditions and be cautious about the dangerous ones? |
55201 | And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names? |
55201 | And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes? |
55201 | And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus? |
55201 | And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one? |
55201 | And those who govern ought not to be lovers of the task? |
55201 | And to this end they ought to be wise and efficient, and to have a special care of the State? |
55201 | And to which class do unity and number belong? |
55201 | And was I not right, Adeimantus? |
55201 | And was I not right? |
55201 | And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul? |
55201 | And we have admitted, I said, that the good of each art is specially confined to the art? |
55201 | And what about* 598A* the painter? |
55201 | And what are these? |
55201 | And what do the rulers call one another in other States? |
55201 | And what do the rulers call the people? |
55201 | And what do they call them in other States? |
55201 | And what do they receive of men? |
55201 | And what do you say to his receiving the right hand of fellowship? |
55201 | And what does the judge affirm to be the life which is next, and the pleasure which is next? |
55201 | And what due or proper thing is given by cookery, and to what? |
55201 | And what happens? |
55201 | And what in ours? |
55201 | And what is that which justice gives, and to whom? |
55201 | And what is the faculty in man to which imitation is addressed? |
55201 | And what is the name which the city derives from the possession of this sort of knowledge? |
55201 | And what is the next question? |
55201 | And what is this knowledge, and among whom is it found? |
55201 | And what is your view about them? |
55201 | And what manner of government do you term oligarchy? |
55201 | And what manner of man answers to such a State? |
55201 | And what may that be? |
55201 | And what of passion, or spirit? |
55201 | And what of the ignorant? |
55201 | And what of the unjust-- does he claim to have more than the just man and to do more than is just? |
55201 | And what shall be their education? |
55201 | And what shall we say about men? |
55201 | And what shall we say of men? |
55201 | And what shall we say of the carpenter-- is not he also the maker of the bed? |
55201 | And what similar use or power of acquisition has justice in time of peace? |
55201 | And what then would you say? |
55201 | And what training will draw the soul upwards? |
55201 | And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else? |
55201 | And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain? |
55201 | And when they meet in private will not people be* 556E* saying to one another''Our warriors are not good for much''? |
55201 | And when truth is the captain, we can not suspect any evil of the band which he leads? |
55201 | And when you see the same evils in the tyrannical man, what do you say of him? |
55201 | And when you speak of music, do you include literature or not? |
55201 | And when you want to buy a ship, the shipwright or the pilot would be better? |
55201 | And where do you find them? |
55201 | And where freedom is, the individual is clearly able to order for himself his own life as he pleases? |
55201 | And which are the soft or drinking harmonies? |
55201 | And which are these two sorts? |
55201 | And which is wise and which is foolish? |
55201 | And which method do I understand you to prefer? |
55201 | And which of the three has the truest knowledge and the widest experience? |
55201 | And which sort of life, Glaucon, do you prefer? |
55201 | And which, I said, of the gods in heaven would you say was the lord of this element? |
55201 | And whichever of these qualities we find in the State, the one which is not found will be the residue? |
55201 | And who are the devoted band, and where will he procure them? |
55201 | And who is best able to do good to his friends and evil to his enemies in time of sickness? |
55201 | And will he sell his own fairer and diviner part without any compunction to the most godless and foul? |
55201 | And will he then change himself for the better and fairer, or for the worse and more unsightly? |
55201 | And will not a true astronomer have the same feeling when he looks at the movements of the stars? |
55201 | And will not he who has been shown to be the wickedest,* 576C* be also the most miserable? |
55201 | And will not the city, which you are founding, be an Hellenic city? |
55201 | And will not the same condition be best for our citizens? |
55201 | And will not the words and the character of the style depend on the temper of the soul? |
55201 | And will not their wives be the best women? |
55201 | And will the blindness and crookedness of opinion content you when you might have the light and certainty of science? |
55201 | And will the love of a lie be any part of a philosopher''s nature? |
55201 | And will they be a class which is rarely found? |
55201 | And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples? |
55201 | And will you be so very good as to answer one more question? |
55201 | And will you have a work better done when the workman has many occupations, or when he has only one? |
55201 | And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense? |
55201 | And would not a really good education furnish the best safeguard? |
55201 | And would you call justice vice? |
55201 | And would you have the future rulers of your ideal State intelligent beings, or stupid as posts? |
55201 | And would you say that the soul of such an one is the soul of a freeman, or of a slave? |
55201 | And yet not so well as with a pruning- hook made for the purpose? |
55201 | And yet there is a sense in which the painter also creates a bed? |
55201 | And yet you were acknowledging a little while ago that knowledge is not the same as opinion? |
55201 | And yet, as you see, there are freemen as well as masters in such a State? |
55201 | And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good? |
55201 | And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods? |
55201 | And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed? |
55201 | And you placed astronomy next, and then you made a step backward? |
55201 | And you would say the same sort of thing of the physician? |
55201 | And, conversely, that which has less of truth will also have less of essence? |
55201 | Another question is, Which of existing states is suited to her? |
55201 | Any affinity to wantonness and intemperance? |
55201 | Any more than heat can produce cold? |
55201 | Any more than they can be rhapsodists and actors at once? |
55201 | Are not the chief elements of temperance, speaking* 389E* generally, obedience to commanders and self- control in sensual pleasures? |
55201 | Are not the public who say these things* 492B* the greatest of all Sophists? |
55201 | Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise? |
55201 | Are not these functions proper to the soul, and can they rightly be assigned to any other? |
55201 | Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?'' |
55201 | Are they two or one, and is either of them the cause of the other? |
55201 | Are you not aware, I said, that the soul of man is immortal and imperishable? |
55201 | Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other? |
55201 | As being the same with knowledge, or another faculty? |
55201 | As they are or as they appear? |
55201 | At any rate you can tell that a song or ode has three* 398D* parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose? |
55201 | Because I want to know in which of the three classes you would place justice? |
55201 | Because it has a particular quality which no other has? |
55201 | Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter? |
55201 | Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved? |
55201 | Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being? |
55201 | But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was? |
55201 | But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms? |
55201 | But are not these spirited natures apt to be savage with one another, and with everybody else? |
55201 | But are they really three or one? |
55201 | But can any of these reasons apply to God? |
55201 | But can that which is neither become both? |
55201 | But can the musician by his art make men unmusical? |
55201 | But can you persuade us, if we refuse to listen to you? |
55201 | But can you tell me of any other suitable study? |
55201 | But can you use different animals for the same purpose, unless they are bred and fed in the same way? |
55201 | But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike? |
55201 | But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them? |
55201 | But do you know whom I think good? |
55201 | But do you mean to say that this is not the opinion of the multitude? |
55201 | But do you not admire their cleverness? |
55201 | But do you not see that there is a sense in which you could do the same? |
55201 | But do you observe the reason of this? |
55201 | But do you see, he rejoined, how many we are? |
55201 | But does the painter know the right form of the bit and reins? |
55201 | But have we not here fallen into a contradiction? |
55201 | But he may have friends who are senseless or mad? |
55201 | But he would claim to exceed the non- musician? |
55201 | But he would wish to go beyond the non- physician? |
55201 | But how did timocracy arise out of the perfect State? |
55201 | But how is the image applicable to the disciples of philosophy? |
55201 | But how* 461D* will they know who are fathers and daughters, and so on? |
55201 | But if so, the tyrant will live most unpleasantly, and the king most pleasantly? |
55201 | But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction? |
55201 | But if they abstained from injuring one another, then they might act together better? |
55201 | But in what way good or harm? |
55201 | But is a man in harmony with himself when he is the subject of these conflicting influences? |
55201 | But is not this unjust? |
55201 | But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance? |
55201 | But is passion a third principle, or akin to desire? |
55201 | But is such a community possible?--as among the animals, so{ lxxv} also among men; and if possible, in what way possible? |
55201 | But is there no difference between men and women? |
55201 | But is there not another name which people give to their rulers in other States? |
55201 | But is this equally true of the greatness and smallness of the fingers? |
55201 | But let me ask you another question: Has excess of pleasure any affinity to temperance? |
55201 | But may he not change and transform himself? |
55201 | But may not the stimulus which love has given to fancy be some day exhausted? |
55201 | But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not? |
55201 | But ought the just to injure any one at all? |
55201 | But ought we to attempt to construct one? |
55201 | But ought we to render evil for evil at all, when to do so will only make men more evil? |
55201 | But shall we be right in getting rid of them? |
55201 | But should not life rest on the moral rather than upon the physical? |
55201 | But suppose that he were to retort,''Thrasymachus, what do you mean? |
55201 | But surely God and the things of God are in every way perfect? |
55201 | But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects? |
55201 | But the condiments are only necessary in so far as they are good for health? |
55201 | But the good are just and would not do an injustice? |
55201 | But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?'' |
55201 | But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only? |
55201 | But we should like to ask him a question: Does he who has knowledge know something or nothing? |
55201 | But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us? |
55201 | But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home? |
55201 | But what do you mean by the highest of all knowledge? |
55201 | But what do you say of music, which also entered to a certain extent into our former scheme? |
55201 | But what do you say to flute- makers and flute- players? |
55201 | But what if there are no gods? |
55201 | But what is the next step? |
55201 | But what of the world below? |
55201 | But what ought to be their course? |
55201 | But what shall be done to the hero? |
55201 | But what shall their education be? |
55201 | But what will be the process of delineation?'' |
55201 | But what would you have, Glaucon? |
55201 | But when a man is well, my dear Polemarchus, there is no need of a physician? |
55201 | But when is this fault committed? |
55201 | But whence came division? |
55201 | But where are the two? |
55201 | But where, amid all this, is justice? |
55201 | But which is the happier? |
55201 | But which stories do you mean, he said; and what fault do you find with them? |
55201 | But who are friends and enemies?] |
55201 | But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler? |
55201 | But why do you ask? |
55201 | But why do you ask? |
55201 | But why* 533E* should we dispute about names when we have realities of such importance to consider? |
55201 | But why? |
55201 | But will he not desire to get them on the spot? |
55201 | But will the imitator have either? |
55201 | But will you let me assume, without reciting them, that these things are true? |
55201 | But would any of your guardians think or speak of any other guardian as a stranger? |
55201 | But would you call the painter a creator and maker? |
55201 | But you see that without the addition of some other nature there is no seeing or being seen? |
55201 | But* 501A* how will they draw out the plan of which you are speaking? |
55201 | But, if Homer never did any public service, was he privately a guide or teacher of any? |
55201 | By heaven, would not such an one be a rare educator? |
55201 | Can I say what I do not know? |
55201 | Can a man help imitating that with which he holds reverential converse? |
55201 | Can any man be courageous who has the fear of death in him? |
55201 | Can any other origin of a State be imagined? |
55201 | Can any reality come up to the idea? |
55201 | Can he have an opinion which is an opinion about nothing? |
55201 | Can justice produce injustice any more than the art of horsemanship{ xix} can make bad horsemen, or heat produce cold? |
55201 | Can sight adequately perceive them? |
55201 | Can the god of Jealousy himself* 487* find any fault with such an assemblage of good qualities? |
55201 | Can the same nature be a lover of wisdom and a lover of* 485D* falsehood? |
55201 | Can there be any greater evil than discord and distraction* 462B* and plurality where unity ought to reign? |
55201 | Can they have a better place than between being and not- being? |
55201 | Can we any longer doubt, then, that the miser and money- maker* 555B* answers to the oligarchical State? |
55201 | Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention? |
55201 | Can you tell me what imitation is? |
55201 | Can you tell me whence I derive this inference? |
55201 | Capital, I said; but let me ask you once more: Shall they* 463D* be a family in name only; or shall they in all their actions be true to the name? |
55201 | Deteriorated, that is to say, in the good qualities of horses, not of dogs? |
55201 | Did he mean that I was to give back arms to a madman? |
55201 | Did this never strike you as curious? |
55201 | Did you ever hear any of them which were not? |
55201 | Did you never hear it? |
55201 | Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel? |
55201 | Do I take you with me? |
55201 | Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body? |
55201 | Do we admit the existence of opinion? |
55201 | Do you agree? |
55201 | Do you know of any other? |
55201 | Do you know where you will have to look if you want to discover his rogueries? |
55201 | Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other? |
55201 | Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not? |
55201 | Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken? |
55201 | Do you not know that all this is but the prelude to the actual strain which we have to learn? |
55201 | Do you not know that the soul is immortal? |
55201 | Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men? |
55201 | Do you not see them doing the same? |
55201 | Do you observe that we were not far wrong in our guess that temperance was a sort of harmony? |
55201 | Do you remember? |
55201 | Do you see that there is a way in which you could make them all yourself? |
55201 | Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken? |
55201 | Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help? |
55201 | Do you think that the possession of all other things is of any value if we do not possess the good? |
55201 | Do you think that there is anything so very unnatural or inexcusable in their case? |
55201 | Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them? |
55201 | Does not like always attract like? |
55201 | Does not the practice of* 469D* despoiling an enemy afford an excuse for not facing the battle? |
55201 | Does not the timocratical man change into the oligarchical on this wise? |
55201 | Does that look well? |
55201 | Does the injustice or other evil which exists in the soul waste and consume her? |
55201 | Does the just man try to gain any advantage over the just? |
55201 | Each of them, I said, is such as his like is? |
55201 | Enough of gods and heroes;--what shall we say about men? |
55201 | Enough, my friend; but what is enough while anything remains wanting? |
55201 | Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom? |
55201 | Except a city?--or would you include a city? |
55201 | First of all, in regard to slavery? |
55201 | First you began with a geometry of plane surfaces? |
55201 | First, then, they resemble one another in the value which they set upon wealth? |
55201 | For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician? |
55201 | For concerning political measures, we chiefly ask: How will they affect the happiness of mankind? |
55201 | For example, I said, can the same thing be at rest and in motion at the same time in the same part? |
55201 | For if Agamemnon could not count his feet( and without number how could he?) |
55201 | For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse? |
55201 | For which the art has to consider and provide? |
55201 | For you surely would not* 531E* regard the skilled mathematician as a dialectician? |
55201 | Further, I said, has not a drunken man also the spirit of* 573C* a tyrant? |
55201 | Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher? |
55201 | Further, there can be no doubt that a work is spoilt when not done at the right time? |
55201 | God forbid, I replied; but may I ask you to consider the image in another point of view? |
55201 | Good, I said; then you call him who is third in the descent from nature an imitator? |
55201 | Government, forms of, are they administered in the interest of the rulers? |
55201 | Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes? |
55201 | Has not that been admitted? |
55201 | Has not the intemperate been censured of old, because in{ 304} him the huge multiform monster is allowed to be too much at large? |
55201 | Have I clearly explained the class which I mean? |
55201 | Have we not here a picture of his way of life? |
55201 | Having effected this, they will proceed to trace an outline of the constitution? |
55201 | Having so many evils, will not the most miserable of men be still more miserable in a public station? |
55201 | He asks only''What good have they done?'' |
55201 | He can hardly avoid saying Yes-- can he now? |
55201 | He is a soldier, and, like Adeimantus, has been{ xiii} distinguished at the battle of Megara( 368 A, anno 456?)... |
55201 | He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning? |
55201 | He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this? |
55201 | He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?'' |
55201 | He roared out to the whole company: What folly, Socrates, has taken possession of you all? |
55201 | He said: Who then are the true philosophers? |
55201 | He was present when one of the spirits asked-- Where is Ardiaeus the Great? |
55201 | He will grow more and more indolent and careless? |
55201 | Hence arises the question,''What is great, what is small?'' |
55201 | How can that be? |
55201 | How can that be? |
55201 | How can there be? |
55201 | How can they, he said, if they are blind and can not see? |
55201 | How can they, he said, when they are not allowed to apply their minds to the callings of any of these? |
55201 | How can we? |
55201 | How cast off? |
55201 | How do they act? |
55201 | How do you distinguish them? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How do you mean? |
55201 | How is he to be wise and also innocent? |
55201 | How many? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How so? |
55201 | How then can men and women have the same? |
55201 | How then does a protector begin to change into a tyrant? |
55201 | How was that? |
55201 | How will they proceed? |
55201 | How would they address us? |
55201 | How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain? |
55201 | How? |
55201 | How? |
55201 | How? |
55201 | How? |
55201 | How? |
55201 | I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle? |
55201 | I do not know, do you? |
55201 | I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end? |
55201 | I presume then that you are going to make one of the interdicted answers? |
55201 | I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same? |
55201 | I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us? |
55201 | I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other? |
55201 | I said; the prelude or what? |
55201 | I should like to know whether you have the same notion which I have of this study? |
55201 | I suppose that you would call justice virtue and injustice vice? |
55201 | I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians? |
55201 | I will explain: The body which is large when seen near, appears small when seen at a distance? |
55201 | I will proceed by asking a question: Would you not say that a horse has some end? |
55201 | I will; and first tell me, Do you admit that it is just for subjects to obey their rulers? |
55201 | Ideal state, is it possible? |
55201 | If wealth and gain were the criterion, then the praise or* 582E* blame of the lover of gain would surely be the most trustworthy? |
55201 | Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree? |
55201 | In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine? |
55201 | In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes? |
55201 | In the next place our youth must be temperate? |
55201 | In these cases a man is not compelled to ask of thought the question what is a finger? |
55201 | In this both Plato and Khèyam rise above the level of many Christian(?) |
55201 | In what manner? |
55201 | In what manner? |
55201 | In what particulars? |
55201 | In what respect do you mean? |
55201 | In what respect? |
55201 | In what respects? |
55201 | In what way make allowance? |
55201 | In what way shown? |
55201 | In what way? |
55201 | Including the art of war? |
55201 | Indeed, Thrasymachus, and do I really appear to you to argue like an informer? |
55201 | Is God above or below the idea of good? |
55201 | Is any better than experience and wisdom and reason? |
55201 | Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic? |
55201 | Is he not a true image of the State which he represents? |
55201 | Is it a third, or akin to one of the preceding? |
55201 | Is it desirable?'' |
55201 | Is it for this that we are asked to throw away the civilization which is the growth of ages? |
55201 | Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable? |
55201 | Is not Polemarchus your heir? |
55201 | Is not absolute injustice absolute weakness also? |
55201 | Is not honesty the best policy? |
55201 | Is not that still more disgraceful? |
55201 | Is not that true, Thrasymachus? |
55201 | Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State? |
55201 | Is not the double also the half, and are not heavy and light relative terms which pass into one another? |
55201 | Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast? |
55201 | Is not the noble youth very like a well- bred dog in respect of guarding and watching? |
55201 | Is not the strength of injustice only a remnant of justice? |
55201 | Is not this the case? |
55201 | Is not this the way-- he is the son of the miserly and oligarchical* 558D* father who has trained him in his own habits? |
55201 | Is not this true? |
55201 | Is not this unavoidable? |
55201 | Is not to have lost the truth an evil, and to possess the truth a good? |
55201 | Is that true? |
55201 | Is the relation between them one of mutual antagonism or of mutual harmony? |
55201 | Is there any State in which you will find more of lamentation and sorrow and groaning and pain? |
55201 | Is there any better criterion than experience and knowledge? |
55201 | Is there any city which he might name? |
55201 | Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue? |
55201 | Is there anything more? |
55201 | Is there not rather a contradiction in him? |
55201 | Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye? |
55201 | Is this ideal at all the worse for being impracticable? |
55201 | It follows therefore that the good is not the cause of all things, but of the good only? |
55201 | It may also be called temperate, and for the same reasons? |
55201 | Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?'' |
55201 | Labouring in vain, he must end in hating himself and his fruitless occupation? |
55201 | Last comes the lover of gain? |
55201 | Let me ask you a question: Are not the several arts different, by reason of their each having a separate function? |
55201 | Let me explain: Can you see, except with the eye? |
55201 | Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither? |
55201 | Let us take any common instance; there are beds and* 596B* tables in the world-- plenty of them, are there not? |
55201 | Like husbandry for the acquisition of corn? |
55201 | Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave? |
55201 | Look at the matter thus:--Hunger, thirst, and the like,* 585B* are inanitions of the bodily state? |
55201 | Male and female animals have the same pursuits-- why not also the two sexes of man? |
55201 | May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you? |
55201 | May I have the pleasure, he said, of hearing your opinion? |
55201 | May I suppose that you have this distinction of the visible and intelligible fixed in your mind? |
55201 | May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s? |
55201 | May not the relation of sight to this deity be described as follows? |
55201 | May there not be the alternative, I said, that we may persuade you to let us go? |
55201 | May we not be satisfied with that? |
55201 | May we not say that these desires spend, and that the others make money because they conduce to production? |
55201 | May we not say that this is the end of a pruning- hook? |
55201 | May we say so, then? |
55201 | Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant? |
55201 | Must we not ask who are to be rulers and who subjects? |
55201 | Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise? |
55201 | Nay, are they not wholly different? |
55201 | Need I ask again whether the eye has an end? |
55201 | Neither must they represent slaves, male or female, performing the offices of slaves? |
55201 | Neither will he ever break faith where there have been oaths or agreements? |
55201 | Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes? |
55201 | Next as to the slain; ought the conquerors, I said, to take anything but their armour? |
55201 | Next, as to war; what are to be the relations of your soldiers to one another and to their enemies? |
55201 | Next, how shall our soldiers treat their enemies? |
55201 | Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen? |
55201 | No more than this? |
55201 | No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties? |
55201 | No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition? |
55201 | Nonsense, said Glaucon: did you not promise to search* 427E* yourself, saying that for you not to help justice in her need would be an impiety? |
55201 | Nor by reason of a knowledge which advises about brazen{ 118} pots, I said, nor as possessing any other similar knowledge? |
55201 | Nor can the good harm any one? |
55201 | Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing? |
55201 | Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing? |
55201 | Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural? |
55201 | Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend? |
55201 | Not to mention the importers and exporters, who are called merchants? |
55201 | Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity? |
55201 | Now are we* 475E* to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers? |
55201 | Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? |
55201 | Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason? |
55201 | Now to which of these classes does temperance belong? |
55201 | Now what man answers to this form of government-- how did he come into being, and what is he like? |
55201 | Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest? |
55201 | Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge? |
55201 | Now why is such an inference erroneous? |
55201 | Now you understand me? |
55201 | Now, I beseech you, do tell me, have you ever attended to their pairing and breeding? |
55201 | Now, I said, every art has an interest? |
55201 | Now, are not the best husbandmen those who are most devoted to husbandry? |
55201 | Now, can we find justice without troubling ourselves about temperance? |
55201 | Now, in* 562E* such a State, can liberty have any limit? |
55201 | Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself? |
55201 | O my friend, is not that so? |
55201 | Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace? |
55201 | Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge? |
55201 | Of the painter we say that he will paint reins, and he will paint a bit? |
55201 | Of the three individuals, which has the greatest experience of all the pleasures which we enumerated? |
55201 | Of what kind? |
55201 | Of what nature are you speaking? |
55201 | Of what nature? |
55201 | On what principle, then, shall we any longer choose justice rather than the worst injustice? |
55201 | Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only? |
55201 | Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not? |
55201 | One of them is ready to follow the guidance of the law? |
55201 | One principle prevails in the souls of one class of men,* 581C* another in others, as may happen? |
55201 | Or any affinity to virtue in general? |
55201 | Or be jealous of one who has no jealousy? |
55201 | Or because a man is in good health when he receives pay you would not say that the art of payment is medicine? |
55201 | Or drought moisture? |
55201 | Or have the arts to look only* 342B* after their own interests? |
55201 | Or hear, except with the ear? |
55201 | Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest? |
55201 | Or is the Idea of Good another mode of conceiving God? |
55201 | Or is there any{ cxlviii} Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you? |
55201 | Or like shoemaking for the acquisition of shoes,--that is what you mean? |
55201 | Or must we admit exceptions? |
55201 | Or perhaps he may tell a lie because he is afraid of enemies? |
55201 | Or shall I guess for you? |
55201 | Or shall the dead be despoiled? |
55201 | Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him? |
55201 | Or that his nature, being such as we have delineated, is akin to the highest good? |
55201 | Or the horseman by his art make them bad horsemen? |
55201 | Or the verse''The saddest of fates is to die and meet destiny from hunger[22]''? |
55201 | Or was any war ever carried on by your counsels? |
55201 | Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure? |
55201 | Or will they prefer those whom we have rejected? |
55201 | Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well? |
55201 | Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough? |
55201 | Or{ 258} did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift? |
55201 | Ought I not to begin by describing how the change from timocracy to oligarchy arises? |
55201 | Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind? |
55201 | Parents and tutors are always telling their sons and their* 363A* wards that they are to be just; but why? |
55201 | Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind? |
55201 | Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?'' |
55201 | Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object? |
55201 | Reflect: when a man has an opinion, has he not an opinion about something? |
55201 | Salvation of what? |
55201 | Say, then, is not pleasure opposed to pain? |
55201 | Shall Hellenes be enslaved? |
55201 | Shall I assume that we ourselves are able and experienced judges and have before now met with such a person? |
55201 | Shall I give you an illustration? |
55201 | Shall I tell you why? |
55201 | Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten? |
55201 | Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it? |
55201 | Shall we begin education with music, and go on to gymnastic afterwards? |
55201 | Shall we not? |
55201 | Shall we propose, as a third branch of our education, astronomy? |
55201 | Shall we, after the manner of Homer, pray the Muses to tell us''how discord* 545E* first arose''? |
55201 | Shall we, then, speak of Him as the natural author or maker of the bed? |
55201 | Socrates proceeds: But where amid all this is justice? |
55201 | Socrates, what do you mean? |
55201 | Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word''justice''? |
55201 | Something that is; for how can that which is not ever be known? |
55201 | Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking? |
55201 | Still, the dangers of war can not be always foreseen; there is a good deal of chance about them? |
55201 | Such is the{ 105} tale; is there any possibility of making our citizens believe in it? |
55201 | Such will be the change, and after the change has been made,* 547D* how will they proceed? |
55201 | Such, then, are the palms of victory which the gods give the just? |
55201 | Suppose now that by the light of the examples just offered we enquire who this imitator is? |
55201 | Suppose we select an example of either kind, in order that we may have a general notion of them? |
55201 | Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not? |
55201 | That is also good, he said; but I should like to know what you mean? |
55201 | That is his meaning then? |
55201 | That is quite true, he said; but to what are you alluding? |
55201 | That is to say, justice is useful when money is useless? |
55201 | That since beauty is the opposite of ugliness, they are two? |
55201 | That will be the way? |
55201 | The State which we have been describing is said to be wise as being good in counsel? |
55201 | The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State? |
55201 | The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right? |
55201 | The imitative artist will be in a brilliant state of intelligence about his own creations? |
55201 | The next question is, How shall we treat our enemies? |
55201 | The next question is, Who are to be our rulers? |
55201 | The object of one is food, and of the other drink? |
55201 | The one love and embrace the subjects of knowledge, the other those of opinion? |
55201 | The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life? |
55201 | The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art? |
55201 | The question is asked,--Why are the citizens of states so hostile to philosophy? |
55201 | The second paradox leads up to some curious and interesting questions-- How far can the mind control the body? |
55201 | The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements? |
55201 | The true lie is hated not only by the gods, but also by men? |
55201 | The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth? |
55201 | The very great benefit has next to be established? |
55201 | The whole period of three score years and ten is surely but a little thing in comparison with eternity? |
55201 | Their pleasures are mixed with pains-- how can they be otherwise? |
55201 | Then I may infer courage to be such as you describe? |
55201 | Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance? |
55201 | Then I suppose that we ought to do good to the just and harm to the unjust? |
55201 | Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements? |
55201 | Then according to your argument it is just to injure those who do no wrong? |
55201 | Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler? |
55201 | Then are we to impose all our enactments on men and none of them on women? |
55201 | Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow? |
55201 | Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred? |
55201 | Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue? |
55201 | Then he can hardly be compelled by external influence to take many shapes? |
55201 | Then he who is a good keeper of anything is also a good thief? |
55201 | Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength? |
55201 | Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations? |
55201 | Then hirelings will help to make up our population? |
55201 | Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life? |
55201 | Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion? |
55201 | Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us? |
55201 | Then if the constitutions of States are five, the dispositions of individual minds will also be five? |
55201 | Then in every way the laws will help the citizens to keep the peace with one another? |
55201 | Then in making their laws they may sometimes make them rightly, and sometimes not? |
55201 | Then in this case the narrative of the poet may be said to proceed by way of imitation? |
55201 | Then in time of peace justice will be of no use? |
55201 | Then in time of peace what is the good of justice? |
55201 | Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city? |
55201 | Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters? |
55201 | Then men who are injured are of necessity made unjust? |
55201 | Then more husbandmen and more artisans will be required? |
55201 | Then must not a further admission be made? |
55201 | Then no intemperance or madness should be allowed to approach true love? |
55201 | Then no motive can be imagined why God should lie? |
55201 | Then now comes the question,--How shall we create our rulers; what way is there from darkness to light? |
55201 | Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him? |
55201 | Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties? |
55201 | Then opinion is not concerned either with being or with not- being? |
55201 | Then reflect; has the ear or voice need of any third or* 507D* additional nature in order that the one may be able to hear and the other to be heard? |
55201 | Then shall we try to find some way of convincing him, if we can, that he is saying what is not true? |
55201 | Then the art of war partakes of them? |
55201 | Then the community of wives and children among our citizens is clearly the source of the greatest good to the State? |
55201 | Then the cowardly and mean nature has no part in true philosophy? |
55201 | Then the intermediate state of rest will be pleasure and will also be pain? |
55201 | Then the just is happy, and the unjust miserable? |
55201 | Then the just is like the wise and good, and the unjust like the evil and ignorant? |
55201 | Then the just soul and the just man will live well, and the unjust man will live ill? |
55201 | Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience? |
55201 | Then the lying poet has no place in our idea of God? |
55201 | Then the soul of the thirsty one, in so far as he is thirsty,* 439B* desires only drink; for this he yearns and tries to obtain it? |
55201 | Then the sun is not sight, but the author of sight who is recognised by sight? |
55201 | Then the tyrant is removed from true pleasure by the space of a number which is three times three? |
55201 | Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least? |
55201 | Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite? |
55201 | Then the world can not possibly be a philosopher? |
55201 | Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities? |
55201 | Then there must be another class of citizens who will bring the required supply from another city? |
55201 | Then they will quarrel as those who intend some day to be reconciled? |
55201 | Then this is the progress which you call dialectic? |
55201 | Then this new kind of knowledge must have an additional quality? |
55201 | Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust? |
55201 | Then to them the good will be enemies and the evil will be their friends? |
55201 | Then virtue is the health and beauty and well- being of the* 444E* soul, and vice the disease and weakness and deformity of the same? |
55201 | Then we have found the desired natures; and now that we have found them, how are they to be reared and educated? |
55201 | Then we have made an enactment not only possible but in the highest degree beneficial to the State? |
55201 | Then we may assume that our athletes will be able to fight with two or three times their own number? |
55201 | Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain? |
55201 | Then we must abstain from spoiling the dead or hindering their burial? |
55201 | Then we shall want merchants? |
55201 | Then what is that joint use of silver or gold in which the just man is to be preferred? |
55201 | Then what is your meaning? |
55201 | Then what will you do with them? |
55201 | Then when the person who asks me is not in his right mind I am by no means to make the return? |
55201 | Then who is more miserable? |
55201 | Then why should you mind? |
55201 | Then will not the citizens be good and civilized? |
55201 | Then women must be taught music and gymnastic and also the art of war, which they must practise like the men? |
55201 | Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue? |
55201 | Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions? |
55201 | Then you would infer that opinion is intermediate? |
55201 | Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale? |
55201 | Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest* 342D* of the subject and weaker? |
55201 | Then, again, within the city, how will they exchange their{ 52} productions? |
55201 | Then, do you see any way in which the philosopher can* 494B* be preserved in his calling to the end? |
55201 | Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use? |
55201 | Then, if women are to have the same duties as men, they* 452A* must have the same nurture and education? |
55201 | Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate? |
55201 | There is a thing which you call good and another which you call evil? |
55201 | There is another which is the work of the carpenter? |
55201 | There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel? |
55201 | There may come a time when the saying,''Have I not a right to do what I will with my own?'' |
55201 | There were two parts in our former scheme of education,* 521E* were there not? |
55201 | There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him? |
55201 | These are the three styles-- which of them is to be admitted into our State? |
55201 | These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know? |
55201 | These then may be truly said to be the ends of these organs? |
55201 | These, then, are the two kinds of style? |
55201 | They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them? |
55201 | They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies? |
55201 | The{ cxx} man is mean, saving, toiling,* 554* the slave of one passion which is the master of the rest: Is he not the very image of the State? |
55201 | This, I said, is he who begins to make a party against the rich? |
55201 | Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty? |
55201 | To be sure, he said; how can he think otherwise? |
55201 | To return to the tyrant-- How will he support that rare army of his? |
55201 | To tell the truth and pay your debts? |
55201 | To what do you refer? |
55201 | True, I said; but would you never allow them to run any risk? |
55201 | True, he replied; but what of that? |
55201 | True, he said; how could they see anything but the* 515B* shadows if they were never allowed to move their heads? |
55201 | Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains? |
55201 | Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods? |
55201 | Until some one rare and grand result is reached which may be good, and may be the reverse of good? |
55201 | Very good, I said; then what is the next question? |
55201 | Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and* 349E* another not a musician? |
55201 | Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse? |
55201 | Very true, he said; but what are these forms of theology which you mean? |
55201 | Very true, said Adeimantus; but how does the illustration* 368E* apply to our enquiry? |
55201 | Was not the selection of the male guardians determined by differences of this sort? |
55201 | Was not this the beginning of the enquiry''What is great?'' |
55201 | We acknowledged-- did we not? |
55201 | We can not but remember that the justice of the State* 441E* consisted in each of the three classes doing the work of its own class? |
55201 | We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial? |
55201 | We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work? |
55201 | We were saying that the parents should be in the prime of life? |
55201 | We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow? |
55201 | Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker? |
55201 | Well then, is not- being the subject- matter of opinion? |
55201 | Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them? |
55201 | Well, I said, and how does the change from oligarchy into democracy arise? |
55201 | Well, I said, and in oligarchical States do you not find paupers? |
55201 | Well, I said, and is there no evil which corrupts the soul? |
55201 | Well, I said, the subject has several difficulties-- What is possible? |
55201 | Well, I said; but if we suppose a change in anything, that* 380E* change must be effected either by the thing itself, or by some other thing? |
55201 | Well, and are these of any military use? |
55201 | Well, and can the eyes fulfil their end if they are{ 34} wanting* 353C* in their own proper excellence and have a defect instead? |
55201 | Well, and do you think that those who say so are wrong? |
55201 | Well, and is not this one quality, to mention no others, greatly at variance with present notions of him? |
55201 | Well, and your guardian must be brave if he is to fight well? |
55201 | Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself? |
55201 | Well, but has any one a right to say positively what he does not know? |
55201 | Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it? |
55201 | Well, but what ought to be the criterion? |
55201 | Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies? |
55201 | Well, you know of course that the greater is relative to the less? |
55201 | Well; and has not the soul an end which nothing else can fulfil? |
55201 | Were not these your words? |
55201 | What about this? |
55201 | What admission? |
55201 | What admissions? |
55201 | What are these corruptions? |
55201 | What are they, he said, and where shall I find them? |
55201 | What are they? |
55201 | What are they? |
55201 | What are they? |
55201 | What are you going to say? |
55201 | What causes? |
55201 | What defect? |
55201 | What did I borrow? |
55201 | What division? |
55201 | What do they say? |
55201 | What do you deserve to have done to you? |
55201 | What do you mean, Socrates? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you mean? |
55201 | What do you say? |
55201 | What do you say? |
55201 | What do you say? |
55201 | What do you say?'' |
55201 | What do you think? |
55201 | What else can they do? |
55201 | What else then would you say? |
55201 | What else would you have? |
55201 | What evil? |
55201 | What evils? |
55201 | What faculty? |
55201 | What good? |
55201 | What is desirable? |
55201 | What is it? |
55201 | What is it? |
55201 | What is it? |
55201 | What is most required? |
55201 | What is that you are saying? |
55201 | What is that? |
55201 | What is that? |
55201 | What is that? |
55201 | What is that? |
55201 | What is that? |
55201 | What is that? |
55201 | What is that? |
55201 | What is the difference? |
55201 | What is the process? |
55201 | What is the proposition? |
55201 | What is there remaining? |
55201 | What is to be done then? |
55201 | What is your illustration? |
55201 | What is your notion? |
55201 | What is your proposal? |
55201 | What limit would you propose? |
55201 | What makes you say that? |
55201 | What may that be? |
55201 | What may that be? |
55201 | What may that be? |
55201 | What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag[20],''* 390A* and of the words which follow? |
55201 | What point of view? |
55201 | What point? |
55201 | What principle of rival Sophists or anybody else can overcome in such an unequal contest? |
55201 | What quality? |
55201 | What quality? |
55201 | What question? |
55201 | What shall he profit, if his injustice be undetected and unpunished? |
55201 | What shall we say to him? |
55201 | What should they fear? |
55201 | What sort of instances do you mean? |
55201 | What sort of knowledge is there which would draw the soul from becoming to being? |
55201 | What sort of lie? |
55201 | What sort of mischief? |
55201 | What study do you mean-- of the prelude, or what? |
55201 | What tale? |
55201 | What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain? |
55201 | What then is the real object of them? |
55201 | What then was his meaning?] |
55201 | What then? |
55201 | What trait? |
55201 | What was the error, Polemarchus? |
55201 | What was the mistake? |
55201 | What was the omission? |
55201 | What way? |
55201 | What will be the issue of such marriages? |
55201 | What will they doubt? |
55201 | What, Thrasymachus, is the meaning of this? |
55201 | What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light? |
55201 | What, are there any greater still? |
55201 | What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues? |
55201 | What, now, I said, if he were able to run away and then* 422C* turn and strike at the one who first came up? |
55201 | What, then, is the nature of dialectic, and what are the paths which lead thither?'' |
55201 | What? |
55201 | When Simonides said that the repayment of a debt was justice, he did not mean to include that case? |
55201 | When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do? |
55201 | When horses are injured, are they improved or deteriorated? |
55201 | When is this accomplished? |
55201 | When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it? |
55201 | When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that? |
55201 | Where must I look? |
55201 | Where then is he to gain experience? |
55201 | Where then? |
55201 | Where, then, is justice, and where is injustice, and in what part of the State did they spring up? |
55201 | Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher? |
55201 | Whereas the bad and ignorant will desire to gain more than both? |
55201 | Whereas the physician and the carpenter have different natures? |
55201 | Whereas true love is a love of beauty and order-- temperate and harmonious? |
55201 | Which appetites do you mean? |
55201 | Which are they? |
55201 | Which is a just principle? |
55201 | Which of us has spoken truly? |
55201 | Which years do you mean to include? |
55201 | Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it? |
55201 | Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? |
55201 | Who can hate a man who loves him? |
55201 | Who can measure probabilities against certainties? |
55201 | Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily? |
55201 | Who is it, I said, whom you are refusing to let off? |
55201 | Who is that? |
55201 | Who that is not a miserable caitiff will refrain from smiling at the praises of justice? |
55201 | Who then are those whom we shall compel to be guardians? |
55201 | Who then can be a guardian? |
55201 | Who was that? |
55201 | Whom, I said, are you{ lxx} not going to let off? |
55201 | Whose is that light which makes the eye to see perfectly and the visible to appear? |
55201 | Whose? |
55201 | Why do you ask such a question, I said, when you ought rather to be answering? |
55201 | Why do you ask? |
55201 | Why do you say so? |
55201 | Why great caution? |
55201 | Why indeed, he said, when any name will do which expresses the thought of the mind with clearness? |
55201 | Why is that? |
55201 | Why not? |
55201 | Why not? |
55201 | Why not? |
55201 | Why should he? |
55201 | Why should they not be? |
55201 | Why so? |
55201 | Why so? |
55201 | Why so? |
55201 | Why so? |
55201 | Why, I replied, what do you want more? |
55201 | Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil? |
55201 | Why, I said, what was ever great in a short time? |
55201 | Why, in the first place, although they are all of a good sort, are not some better than others? |
55201 | Why, what else is there? |
55201 | Why, yes, I said, of course they answer truly; how can the Muses speak falsely? |
55201 | Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs? |
55201 | Why, you do not mean to say that the tyrant will use violence? |
55201 | Why? |
55201 | Why? |
55201 | Why? |
55201 | Why? |
55201 | Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers? |
55201 | Will any private training enable him to stand firm against the overwhelming flood of popular opinion? |
55201 | Will he know from use whether or no his drawing is correct or beautiful? |
55201 | Will he not also require natural aptitude for his calling? |
55201 | Will he not be called by them a prater, a star- gazer, a good- for- nothing? |
55201 | Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him? |
55201 | Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be? |
55201 | Will he not rather obtain them on the spot? |
55201 | Will he not think that heaven and the things in heaven are framed by the{ 233} Creator of them in the most perfect manner? |
55201 | Will he not utterly hate a lie? |
55201 | Will horsemen carry torches and pass them one to another during the race? |
55201 | Will not a young man''s heart leap amid these discordant sounds? |
55201 | Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge? |
55201 | Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking? |
55201 | Will our citizens ever believe all this? |
55201 | Will the creature feel any compunction at tyrannizing over them? |
55201 | Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country? |
55201 | Will the just state or the just individual* 443* steal, lie, commit adultery, or be guilty of impiety to gods and men? |
55201 | Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern? |
55201 | Will they doubt that the philosopher is a lover of truth and being? |
55201 | Will they not be vile and bastard, devoid of truth and nature? |
55201 | Will they not be vile and bastard? |
55201 | Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves? |
55201 | Will you admit so much? |
55201 | Will you enquire yourself? |
55201 | Will you explain your meaning? |
55201 | Will you repay me, then, what you borrowed in the argument? |
55201 | Will you say whether you approve of my proposal? |
55201 | Will you tell me? |
55201 | Will you tell me? |
55201 | Will you then kindly answer, for the edification of the company and of myself? |
55201 | Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor? |
55201 | Would any one deny this? |
55201 | Would he allow imitation to be the ruling principle of his life, as if he had* 599B* nothing higher in him? |
55201 | Would he not have had many devoted followers? |
55201 | Would he not rather say or do the same as his like in the same case? |
55201 | Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher? |
55201 | Would that be your way of speaking? |
55201 | Would the picture of a perfectly beautiful man be any the worse because no such man ever lived? |
55201 | Would they not have been as unwilling to part with them as with gold, and have compelled them to stay{ 314}* 600E* at home with them? |
55201 | Would you call one of them virtue and the other vice? |
55201 | Would you have me put the proof bodily into your souls? |
55201 | Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures? |
55201 | Would you say that all men are equal in excellence, or is one man better than another? |
55201 | Would you say that knowledge is a faculty, or in what class would you place it? |
55201 | Yes, I said, a jest; and why? |
55201 | Yes, I said; and the higher principle is ready to follow this suggestion of reason? |
55201 | Yes, I said; and this being true of one must be equally true of all number? |
55201 | Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race? |
55201 | Yes, I said; but if this definition of justice also breaks down, what other can be offered? |
55201 | Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts? |
55201 | Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all? |
55201 | Yes, but could this ever have happened if Homer had really been the educator of Hellas? |
55201 | Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely? |
55201 | Yes, he replied, such is very often the case; but what has that to do with us and our argument? |
55201 | Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean? |
55201 | Yes, he said; but what are the characteristics of this form* 551C* of government, and what are the defects of which we were speaking[6]? |
55201 | Yes, he said; how can I deny it? |
55201 | Yes, the greatest; but will you explain yourself? |
55201 | Yes; and is not this true of the government of anything[7]? |
55201 | Yes; but how in such partnerships is the just man of more use than any other man? |
55201 | Yet if he is not the maker, what is he in relation to the bed? |
55201 | Yet of all the organs of sense the eye is the most like the sun? |
55201 | You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come? |
55201 | You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge? |
55201 | You have answered me, I replied: Well, and may we not* 456E* further say that our guardians are the best of our citizens? |
55201 | You know that they live securely and have nothing to apprehend from their servants? |
55201 | You mean geometry? |
55201 | You mean that they would shipwreck? |
55201 | You mean that you do not understand the nature of this* 347B* payment which to the best men is the great inducement to rule? |
55201 | You mean to say that the people, from whom he has derived his being, will maintain him and his companions? |
55201 | You mean when money is not wanted, but allowed to lie? |
55201 | You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State? |
55201 | You recognise the truth of what I have been saying? |
55201 | You remember what people say when they are sick? |
55201 | You remember, I said, how the rulers were chosen before? |
55201 | You say that perfect injustice is more gainful than perfect justice? |
55201 | You would agree with me? |
55201 | You would argue that the good are our friends and the bad our enemies? |
55201 | You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance? |
55201 | You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language? |
55201 | You would not deny that{ 207} those who have any true notion without intelligence are only like blind men who feel their way along the road? |
55201 | [ 4]Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom? |
55201 | [ Sidenote: A new point of view: Is not he who is best able to do good best able to do evil?] |
55201 | [ Sidenote: But how, being poor, can she contend against a wealthy enemy?] |
55201 | [ Sidenote: But many cities will conspire? |
55201 | [ Sidenote: But suppose a slaveowner and his slaves carried off into the wilderness, what will happen then? |
55201 | [ Sidenote: But what is the good? |
55201 | [ Sidenote: But who is a philosopher?] |
55201 | [ Sidenote: Enough of principles of education: who are to be our rulers?] |
55201 | [ Sidenote: He then leads a life worse than the worst,] Is not his case utterly miserable? |
55201 | [ Sidenote: How are our citizens to be reared and educated?] |
55201 | [ Sidenote: How can we be right in sympathizing with the sorrows of poetry when we would fain restrain those of real life?] |
55201 | [ Sidenote: How can we decide whether or no the soul has three distinct principles?] |
55201 | [ Sidenote: Musical instruments-- which are to be rejected and which allowed?] |
55201 | [ Sidenote: No truth which does not rest on the idea of good] And you would say the same of the conception of the good? |
55201 | [ Sidenote: Objection: We were saying that every one should do his own work: Have not women and men severally a work of their own?] |
55201 | [ Sidenote: Socrates knows little or nothing: how can he answer? |
55201 | [ Sidenote: The growth of scepticism]* 537E* Do you not remark, I said, how great is the evil which dialectic has introduced? |
55201 | [ Sidenote: The measure of the interval which separates the king from the tyrant,] Would you know the measure of the interval which separates them? |
55201 | [ Sidenote: The philosopher alone having both judgment and experience,] And he is the only one who has wisdom as well as experience? |
55201 | [ Sidenote: There were two parts in our former scheme of education, were there not?] |
55201 | [ Sidenote: What knowledge will draw the soul upwards?] |
55201 | [ Sidenote: What will the world say to this?] |
55201 | [ Sidenote: Which are the necessary and which the unnecessary pleasures?] |
55201 | [ Sidenote: Which of them shall be our guardians?] |
55201 | [ Sidenote: Will any one say that we should strengthen the monster and the lion at the expense of the man?] |
55201 | [ Sidenote: as well as for the meanness of their employments and character:] And why are mean employments and manual arts a reproach? |
55201 | [ Sidenote: poor;]* 578A* And the tyrannical soul must be always poor and insatiable? |
55201 | [ Sidenote: the lover of wines all wines;] And what do you say of lovers of wine? |
55201 | [ Sidenote:( 2) The ambitious;] Suppose we call it the contentious or ambitious-- would the term be suitable? |
55201 | and are not the best judges in like manner those who are acquainted with all sorts of moral natures? |
55201 | and does not the actual tyrant lead a worse life than he whose life you determined to be the worst? |
55201 | and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them? |
55201 | and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general? |
55201 | and how does he live, in happiness or in misery? |
55201 | and how shall we manage the period between birth and education, which seems to require the greatest care? |
55201 | and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity? |
55201 | and must he not be represented as such? |
55201 | and will any education save him from being carried away by the torrent? |
55201 | and you{ 102} would agree that to conceive things as they are is to possess the truth? |
55201 | and''What is small?'' |
55201 | beat his father if he opposes him? |
55201 | he said; are they not capable of defending themselves? |
55201 | he said; ought we to give them a worse life, when they might have a better? |
55201 | he says;''would you have me put the words bodily into your souls?'' |
55201 | or any greater good than the bond of unity? |
55201 | or is any invention attributed to you, as there is to Thales and Anacharsis? |
55201 | or is the subject- matter of opinion the same as the subject- matter of knowledge? |
55201 | or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake? |
55201 | or the knowledge of all other things if we have no knowledge of beauty and goodness? |
55201 | or will he be carried away by the stream? |
55201 | or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw? |
55201 | or will you make allowance for them? |
55201 | or would you include the mixed? |
55201 | or would you prefer to look to yourself only? |
55201 | or, rather, how can there be an opinion at all about not- being? |
55201 | or, suppose them to have no care of human things-- why in either case* 365E* should we mind about concealment? |
55201 | shall we condescend to legislate on any of these particulars? |
55201 | supra, 544 C.][ Sidenote: A ruler is elected because he is rich: Who would elect a pilot on this principle?] |
55201 | were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed? |
55201 | would he not desire to have* 350B* more than either the knowing or the ignorant? |
55201 | you are incredulous, are you? |
55201 | { 138} How so? |
55201 | { 145}* 453B* Why not? |
55201 | { 175} Something that is or is not? |
55201 | { 177} He who has an opinion has an opinion about some one thing? |
55201 | { 188} Justice and health of mind will be of the company, and temperance will follow after? |
55201 | { 202} The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them? |
55201 | { 204} And do you remember the word of caution which preceded the discussion of them[8]? |
55201 | { 230} Then shall we propose this as a second branch of knowledge which our youth will study? |
55201 | { 242} What evil? |
55201 | { 265} And is not their humanity to the condemned[10] in some cases quite charming? |
55201 | { 274} And do they not share? |
55201 | { 288} And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily? |
55201 | { 28} And would he try to go beyond just action? |
55201 | { 296} But can that which is neither become both? |
55201 | { 297} You would allow, I said, that there is in nature an upper and lower and middle region? |
55201 | { 311} What do you mean? |
55201 | { 313}* 600A* Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive? |
55201 | { 315} And the worker in leather and brass will make them? |
55201 | { 321} Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person? |
55201 | { 323} I dare say, Glaucon, that you are as much charmed by her* 607D* as I am, especially when she appears in Homer? |
55201 | { 60} Of what tales are you speaking? |
55201 | { 62}* 379B* And is he not truly good? |
55201 | { 67} Then the superhuman and divine is absolutely incapable of falsehood? |
55201 | { 77} And narration may be either simple narration, or imitation, or a union of the two? |
55201 | { 81} Neither may they imitate smiths or other artificers, or* 396B* oarsmen, or boatswains, or the like? |
55201 | { 92} Neither would you approve of the delicacies, as they are thought, of Athenian confectionary? |
55201 | { xxiii} Another question has not been answered: Is the just or the unjust the happier? |
1497 | Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?" |
1497 | ''And a true answer, of course:--but what more have they to say?'' |
1497 | ''And can we conceive things greater still?'' |
1497 | ''And do not the natures of men and women differ very much indeed?'' |
1497 | ''And how will they begin their work?'' |
1497 | ''And is her proper state ours or some other?'' |
1497 | ''And what are the highest?'' |
1497 | ''And what can I do more for you?'' |
1497 | ''And what will they say?'' |
1497 | ''But how shall we know the degrees of affinity, when all things are common?'' |
1497 | ''But if many states join their resources, shall we not be in danger?'' |
1497 | ''But then how will our poor city be able to go to war against an enemy who has money?'' |
1497 | ''But will curiosity make a philosopher? |
1497 | ''But, Socrates, what is this supreme principle, knowledge or pleasure, or what? |
1497 | ''But, my dear Socrates, you are forgetting the main question: Is such a State possible? |
1497 | ''But,''said Glaucon, interposing,''are they not to have a relish?'' |
1497 | ''Do you ask whether tragedy and comedy are to be admitted?'' |
1497 | ''Glorious, indeed; but what is to follow?'' |
1497 | ''How can we resist such arguments in favour of injustice? |
1497 | ''I do not understand what you mean?'' |
1497 | ''I should like to know of what constitutions you were speaking?'' |
1497 | ''Is it possible? |
1497 | ''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul? |
1497 | ''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?'' |
1497 | ''Surely you are not prepared to prove that?'' |
1497 | ''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble? |
1497 | ''Tell me, Socrates,''he says,''have you a nurse?'' |
1497 | ''Then how are we to describe the true?'' |
1497 | ''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?'' |
1497 | ''Well, and what answer do you give?'' |
1497 | ''What appetites do you mean?'' |
1497 | ''What do you mean?'' |
1497 | ''What, then, shall a man profit, if he gain the whole world''and become more and more wicked? |
1497 | ''When a lively- minded ingenuous youth hears all this, what will be his conclusion? |
1497 | ''Who is that?'' |
1497 | ''Will they not think this a hardship?'' |
1497 | ''You do not mean to say that he will beat his father?'' |
1497 | ), having no reason in them, and yet to be set in authority over the highest matters? |
1497 | --How would you answer him? |
1497 | --What defence will you make for us, my good Sir, against any one who offers these objections? |
1497 | ... He proceeds: What did Simonides mean by this saying of his? |
1497 | A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge? |
1497 | A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible? |
1497 | A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean? |
1497 | Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening? |
1497 | Admitting that women differ from men in capacity, do not men equally differ from one another? |
1497 | After this manner the democrat was generated out of the oligarch? |
1497 | Again the old question returns upon us: Is justice or injustice the more profitable? |
1497 | Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice? |
1497 | Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom? |
1497 | Again, is not the passionate element wholly set on ruling and conquering and getting fame? |
1497 | Again, pleasure and pain are motions, and the absence of them is rest; but if so, how can the absence of either of them be the other? |
1497 | Again, when pleasure ceases, that sort of rest or cessation will be painful? |
1497 | All of whom will call one another citizens? |
1497 | All that would arise out of his ignorance of the true upper and middle and lower regions? |
1497 | Also they are utterly unjust, if we were right in our notion of justice? |
1497 | Am I not right? |
1497 | Am I not right? |
1497 | Am I not right? |
1497 | Am I not right? |
1497 | Am I not right? |
1497 | And O my friend, I said, surely the gods are just? |
1497 | And a man will be most likely to care about that which he loves? |
1497 | And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages? |
1497 | And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel? |
1497 | And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common? |
1497 | And all arithmetic and calculation have to do with number? |
1497 | And also of the mental ones; his soul is to be full of spirit? |
1497 | And also to be within and between them? |
1497 | And an art requiring as much attention as shoemaking? |
1497 | And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes? |
1497 | And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war? |
1497 | And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies? |
1497 | And are enemies also to receive what we owe to them? |
1497 | And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State? |
1497 | And are our friends to be only the good, and our enemies to be the evil? |
1497 | And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own? |
1497 | And are you going to run away before you have fairly taught or learned whether they are true or not? |
1497 | And are you stronger than all these? |
1497 | And as State is to State in virtue and happiness, so is man in relation to man? |
1497 | And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians? |
1497 | And both pleasure and pain are motions of the soul, are they not? |
1497 | And both should be in harmony? |
1497 | And by contracts you mean partnerships? |
1497 | And can any one of those many things which are called by particular names be said to be this rather than not to be this? |
1497 | And can she or can she not fulfil her own ends when deprived of that excellence? |
1497 | And can that which does no evil be a cause of evil? |
1497 | And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad? |
1497 | And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible? |
1497 | And can therefore neither be ignorance nor knowledge? |
1497 | And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female? |
1497 | And democracy has her own good, of which the insatiable desire brings her to dissolution? |
1497 | And do I differ from you, he said, as to the importance of the enquiry? |
1497 | And do not good practices lead to virtue, and evil practices to vice? |
1497 | And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words? |
1497 | And do the unjust appear to you to be wise and good? |
1497 | And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts? |
1497 | And do they not share? |
1497 | And do we know what we opine? |
1497 | And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing? |
1497 | And do you breed from them all indifferently, or do you take care to breed from the best only? |
1497 | And do you consider truth to be akin to proportion or to disproportion? |
1497 | And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus? |
1497 | And do you not know, I said, that all mere opinions are bad, and the best of them blind? |
1497 | And do you remember the word of caution which preceded the discussion of them? |
1497 | And do you suppose that I ask these questions with any design of injuring you in the argument? |
1497 | And do you take the oldest or the youngest, or only those of ripe age? |
1497 | And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty? |
1497 | And does not the analogy apply still more to the State? |
1497 | And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation? |
1497 | And does not the same hold also of the ridiculous? |
1497 | And does not the same principle hold in the sciences? |
1497 | And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort? |
1497 | And does the essence of the invariable partake of knowledge in the same degree as of essence? |
1497 | And dogs are deteriorated in the good qualities of dogs, and not of horses? |
1497 | And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on? |
1497 | And each of them is such as his like is? |
1497 | And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just? |
1497 | And even to this are there not exceptions? |
1497 | And everything else on the style? |
1497 | And food and wisdom are the corresponding satisfactions of either? |
1497 | And from being a keeper of the law he is converted into a breaker of it? |
1497 | And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well? |
1497 | And has not the body itself less of truth and essence than the soul? |
1497 | And has not the eye an excellence? |
1497 | And has not the soul an excellence also? |
1497 | And have we not already condemned that State in which the same persons are warriors as well as shopkeepers? |
1497 | And he is good in as far as he is wise, and bad in as far as he is foolish? |
1497 | And he is the best guard of a camp who is best able to steal a march upon the enemy? |
1497 | And he is the only one who has wisdom as well as experience? |
1497 | And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear? |
1497 | And he who is most skilful in preventing or escaping from a disease is best able to create one? |
1497 | And he who is not on a voyage has no need of a pilot? |
1497 | And he who lives well is blessed and happy, and he who lives ill the reverse of happy? |
1497 | And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating? |
1497 | And his friends and fellow- citizens will want to use him as he gets older for their own purposes? |
1497 | And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you? |
1497 | And how am I to do so? |
1497 | And how are they to be learned without education? |
1497 | And how can one who is thus circumstanced ever become a philosopher? |
1497 | And how can we rightly answer that question? |
1497 | And how does such an one live? |
1497 | And how does the son come into being? |
1497 | And how is the error to be corrected? |
1497 | And how long is this stage of their lives to last? |
1497 | And how will they proceed? |
1497 | And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust? |
1497 | And if care was not taken in the breeding, your dogs and birds would greatly deteriorate? |
1497 | And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers? |
1497 | And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim? |
1497 | And if that is true, what sort of general must he have been? |
1497 | And if the old man and woman fight for their own, what then, my friend? |
1497 | And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy? |
1497 | And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State? |
1497 | And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning? |
1497 | And if they are to be what we were describing, is there not another quality which they should also possess? |
1497 | And if they turn out to be two, is not each of them one and different? |
1497 | And if they were able to converse with one another, would they not suppose that they were naming what was actually before them? |
1497 | And if we only have a guardian who has this knowledge our State will be perfectly ordered? |
1497 | And ignorance and folly are inanitions of the soul? |
1497 | And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness? |
1497 | And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary? |
1497 | And in our State what other name besides that of citizens do the people give the rulers? |
1497 | And in our opinion the guardians ought to have both these qualities? |
1497 | And in such a case what is one to say? |
1497 | And in that case they will be right in doing good to the evil and evil to the good? |
1497 | And in that interval there has now been discovered something which we call opinion? |
1497 | And in the first place, he will honour studies which impress these qualities on his soul and will disregard others? |
1497 | And in the laying of bricks and stones is the just man a more useful or better partner than the builder? |
1497 | And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend? |
1497 | And inasmuch as they are two, each of them is one? |
1497 | And is he likely to be brave who has no spirit, whether horse or dog or any other animal? |
1497 | And is he not truly good? |
1497 | And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State? |
1497 | And is not a State larger than an individual? |
1497 | And is not a similar method to be pursued about the virtues, which are also four in number? |
1497 | And is not life to be reckoned among the ends of the soul? |
1497 | And is not that farthest from reason which is at the greatest distance from law and order? |
1497 | And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained? |
1497 | And is not the love of learning the love of wisdom, which is philosophy? |
1497 | And is not the reason of this that the several principles, whether in the state or in the individual, do their own business? |
1497 | And is not the unjust like the wise and good and the just unlike them? |
1497 | And is not their humanity to the condemned in some cases quite charming? |
1497 | And is not this involuntary deprivation caused either by theft, or force, or enchantment? |
1497 | And is not this the reason why of old love has been called a tyrant? |
1497 | And is opinion also a faculty? |
1497 | And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described? |
1497 | And is the art of war one of those arts in which she can or can not share? |
1497 | And is the city which is under a tyrant rich or poor? |
1497 | And is the satisfaction derived from that which has less or from that which has more existence the truer? |
1497 | And is there any greater or keener pleasure than that of sensual love? |
1497 | And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires? |
1497 | And is there anything more akin to wisdom than truth? |
1497 | And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry? |
1497 | And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences? |
1497 | And just actions cause justice, and unjust actions cause injustice? |
1497 | And literature may be either true or false? |
1497 | And living in this way we shall have much greater need of physicians than before? |
1497 | And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? |
1497 | And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another? |
1497 | And may we not rightly call such men treacherous? |
1497 | And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole? |
1497 | And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion? |
1497 | And may we not say the same of all things? |
1497 | And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad? |
1497 | And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength? |
1497 | And might a man be thirsty, and yet unwilling to drink? |
1497 | And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance? |
1497 | And must not such a State and such a man be always full of fear? |
1497 | And must not the like happen with the spirited or passionate element of the soul? |
1497 | And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft? |
1497 | And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others? |
1497 | And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us? |
1497 | And narration may be either simple narration, or imitation, or a union of the two? |
1497 | And next, how does he live? |
1497 | And next, shall we enquire whether the kindred science also concerns us? |
1497 | And no good thing is hurtful? |
1497 | And not- being is not one thing but, properly speaking, nothing? |
1497 | And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth? |
1497 | And now what is their manner of life, and what sort of a government have they? |
1497 | And now what remains of the work of legislation? |
1497 | And now why do you not praise me? |
1497 | And now, Adeimantus, is our State matured and perfected? |
1497 | And of individuals who consort with the mob and seek to please them? |
1497 | And of the objects which are being carried in like manner they would only see the shadows? |
1497 | And of the pleasures of love, and all other pleasures, the same holds good? |
1497 | And of the unjust may not the opposite be supposed? |
1497 | And of truth in the same degree? |
1497 | And once more, the inharmonious and unseemly nature can only tend to disproportion? |
1497 | And one feature they will erase, and another they will put in, until they have made the ways of men, as far as possible, agreeable to the ways of God? |
1497 | And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics? |
1497 | And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit? |
1497 | And opinion is to have an opinion? |
1497 | And ought not the same natures to have the same pursuits? |
1497 | And our guardian is both warrior and philosopher? |
1497 | And reasoning is peculiarly his instrument? |
1497 | And shall I add,''whether seen or unseen by gods and men''? |
1497 | And shall we proceed to get rid of the weepings and wailings of famous men? |
1497 | And shall we receive into our State all the three styles, or one only of the two unmixed styles? |
1497 | And should an immortal being seriously think of this little space rather than of the whole? |
1497 | And should we not enquire what sort of knowledge has the power of effecting such a change? |
1497 | And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result? |
1497 | And so of all other things;--justice is useful when they are useless, and useless when they are useful? |
1497 | And so of the other senses; do they give perfect intimations of such matters? |
1497 | And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think? |
1497 | And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty? |
1497 | And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming? |
1497 | And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest? |
1497 | And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power? |
1497 | And suppose we make astronomy the third-- what do you say? |
1497 | And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude? |
1497 | And that human virtue is justice? |
1497 | And that others should approve, of what we approve, is no miracle or impossibility? |
1497 | And that to which an end is appointed has also an excellence? |
1497 | And that which hurts not does no evil? |
1497 | And that which is not hurtful hurts not? |
1497 | And that which is opposed to them is one of the inferior principles of the soul? |
1497 | And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily? |
1497 | And the anticipations of future pleasures and pains are of a like nature? |
1497 | And the avaricious, I said, is the oligarchical youth? |
1497 | And the better part of the soul is likely to be that which trusts to measure and calculation? |
1497 | And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects? |
1497 | And the country which was enough to support the original inhabitants will be too small now, and not enough? |
1497 | And the ear has an end and an excellence also? |
1497 | And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing? |
1497 | And the fairest is also the loveliest? |
1497 | And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease? |
1497 | And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest? |
1497 | And the good is advantageous? |
1497 | And the government is the ruling power in each state? |
1497 | And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure? |
1497 | And the greatest degree of evil- doing to one''s own city would be termed by you injustice? |
1497 | And the harmonious soul is both temperate and courageous? |
1497 | And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him? |
1497 | And the individual will be acknowledged by us to be just in the same way in which the State is just? |
1497 | And the inharmonious is cowardly and boorish? |
1497 | And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy? |
1497 | And the interest of any art is the perfection of it-- this and nothing else? |
1497 | And the just is the good? |
1497 | And the kinds of knowledge in a State are many and diverse? |
1497 | And the knowing is wise? |
1497 | And the laws which they make must be obeyed by their subjects,--and that is what you call justice? |
1497 | And the lover of honour-- what will be his opinion? |
1497 | And the lustful and tyrannical desires are, as we saw, at the greatest distance? |
1497 | And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul? |
1497 | And the melody and rhythm will depend upon the words? |
1497 | And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? |
1497 | And the more hated he is, the more he will require trusty guards; but how will he obtain them? |
1497 | And the much greater to the much less? |
1497 | And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy? |
1497 | And the oligarch is third from the royal; since we count as one royal and aristocratical? |
1497 | And the painter too is, as I conceive, just such another-- a creator of appearances, is he not? |
1497 | And the persons whose property is taken from them are compelled to defend themselves before the people as they best can? |
1497 | And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor? |
1497 | And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor? |
1497 | And the possibility has been acknowledged? |
1497 | And the power which the eye possesses is a sort of effluence which is dispensed from the sun? |
1497 | And the reason is that each part of him is doing its own business, whether in ruling or being ruled? |
1497 | And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children? |
1497 | And the reason why the good are useless has now been explained? |
1497 | And the result will be that he becomes a worse potter? |
1497 | And the royal and orderly desires are nearest? |
1497 | And the same is true of all other things; they have each of them an end and a special excellence? |
1497 | And the same observation will apply to all other things? |
1497 | And the same of horses and animals in general? |
1497 | And the sometime greater to the sometime less, and the greater that is to be to the less that is to be? |
1497 | And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth? |
1497 | And the tyrannical soul must be always poor and insatiable? |
1497 | And the unjust is good and wise, and the just is neither? |
1497 | And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all? |
1497 | And the virtue which enters into this competition is justice? |
1497 | And the wise is good? |
1497 | And the work of the painter is a third? |
1497 | And the worker in leather and brass will make them? |
1497 | And the young should be trained in both kinds, and we begin with the false? |
1497 | And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy? |
1497 | And there are three kinds of pleasure, which are their several objects? |
1497 | And there is a neutral state which is neither pleasure nor pain? |
1497 | And therefore he will not sorrow for his departed friend as though he had suffered anything terrible? |
1497 | And therefore philosophers must inevitably fall under the censure of the world? |
1497 | And therefore the cause of well- being? |
1497 | And therefore they are likely to do harm to our young men-- you would agree with me there? |
1497 | And therefore to acknowledge that bad and good are the same? |
1497 | And they appear to lead the mind towards truth? |
1497 | And they will place them under the command of experienced veterans who will be their leaders and teachers? |
1497 | And they will take them on the safe expeditions and be cautious about the dangerous ones? |
1497 | And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names? |
1497 | And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes? |
1497 | And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus? |
1497 | And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one? |
1497 | And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish? |
1497 | And this, surely, must be the work of the calculating and rational principle in the soul? |
1497 | And those who govern ought not to be lovers of the task? |
1497 | And to this end they ought to be wise and efficient, and to have a special care of the State? |
1497 | And to which class do unity and number belong? |
1497 | And was I not right, Adeimantus? |
1497 | And was I not right? |
1497 | And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul? |
1497 | And we have admitted, I said, that the good of each art is specially confined to the art? |
1497 | And what are these? |
1497 | And what do the Muses say next? |
1497 | And what do the rulers call one another in other States? |
1497 | And what do the rulers call the people? |
1497 | And what do they call them in other States? |
1497 | And what do they receive of men? |
1497 | And what do you say of lovers of wine? |
1497 | And what do you say to his receiving the right hand of fellowship? |
1497 | And what do you think of a second principle? |
1497 | And what does the judge affirm to be the life which is next, and the pleasure which is next? |
1497 | And what due or proper thing is given by cookery, and to what? |
1497 | And what happens? |
1497 | And what in ours? |
1497 | And what is that which justice gives, and to whom? |
1497 | And what is the faculty in man to which imitation is addressed? |
1497 | And what is the name which the city derives from the possession of this sort of knowledge? |
1497 | And what is the next question? |
1497 | And what is the organ with which we see the visible things? |
1497 | And what is the prime of life? |
1497 | And what is this knowledge, and among whom is it found? |
1497 | And what is your view about them? |
1497 | And what manner of government do you term oligarchy? |
1497 | And what manner of man answers to such a State? |
1497 | And what may that be? |
1497 | And what of passion, or spirit? |
1497 | And what of the ignorant? |
1497 | And what of the maker of the bed? |
1497 | And what of the unjust-- does he claim to have more than the just man and to do more than is just? |
1497 | And what shall be their education? |
1497 | And what shall we say about men? |
1497 | And what shall we say of men? |
1497 | And what shall we say of the carpenter-- is not he also the maker of the bed? |
1497 | And what similar use or power of acquisition has justice in time of peace? |
1497 | And what then would you say? |
1497 | And what training will draw the soul upwards? |
1497 | And what would you say of the physician? |
1497 | And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else? |
1497 | And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain? |
1497 | And when these fail? |
1497 | And when they meet in private will not people be saying to one another''Our warriors are not good for much''? |
1497 | And when truth is the captain, we can not suspect any evil of the band which he leads? |
1497 | And when you see the same evils in the tyrannical man, what do you say of him? |
1497 | And when you speak of music, do you include literature or not? |
1497 | And when you want to buy a ship, the shipwright or the pilot would be better? |
1497 | And where do you find them? |
1497 | And where freedom is, the individual is clearly able to order for himself his own life as he pleases? |
1497 | And which are the harmonies expressive of sorrow? |
1497 | And which are the soft or drinking harmonies? |
1497 | And which are these two sorts? |
1497 | And which is wise and which is foolish? |
1497 | And which method do I understand you to prefer? |
1497 | And which of the three has the truest knowledge and the widest experience? |
1497 | And which sort of life, Glaucon, do you prefer? |
1497 | And which, I said, of the gods in heaven would you say was the lord of this element? |
1497 | And whichever of these qualities we find in the State, the one which is not found will be the residue? |
1497 | And who are the devoted band, and where will he procure them? |
1497 | And who is best able to do good to his friends and evil to his enemies in time of sickness? |
1497 | And why are mean employments and manual arts a reproach? |
1497 | And why, sillybillies, do you knock under to one another? |
1497 | And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable? |
1497 | And will he sell his own fairer and diviner part without any compunction to the most godless and foul? |
1497 | And will he then change himself for the better and fairer, or for the worse and more unsightly? |
1497 | And will not a true astronomer have the same feeling when he looks at the movements of the stars? |
1497 | And will not he who has been shown to be the wickedest, be also the most miserable? |
1497 | And will not men who are injured be deteriorated in that which is the proper virtue of man? |
1497 | And will not the bravest and wisest soul be least confused or deranged by any external influence? |
1497 | And will not the city, which you are founding, be an Hellenic city? |
1497 | And will not the same condition be best for our citizens? |
1497 | And will not the words and the character of the style depend on the temper of the soul? |
1497 | And will not their wives be the best women? |
1497 | And will the blindness and crookedness of opinion content you when you might have the light and certainty of science? |
1497 | And will the habit of body of our ordinary athletes be suited to them? |
1497 | And will the love of a lie be any part of a philosopher''s nature? |
1497 | And will there be in our city more of these true guardians or more smiths? |
1497 | And will they be a class which is rarely found? |
1497 | And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples? |
1497 | And will you be so very good as to answer one more question? |
1497 | And will you have a work better done when the workman has many occupations, or when he has only one? |
1497 | And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense? |
1497 | And would he try to go beyond just action? |
1497 | And would not a really good education furnish the best safeguard? |
1497 | And would you call justice vice? |
1497 | And would you have the future rulers of your ideal State intelligent beings, or stupid as posts? |
1497 | And would you say that the soul of such an one is the soul of a freeman, or of a slave? |
1497 | And yet not so well as with a pruning- hook made for the purpose? |
1497 | And yet there is a sense in which the painter also creates a bed? |
1497 | And yet you were acknowledging a little while ago that knowledge is not the same as opinion? |
1497 | And yet, as you see, there are freemen as well as masters in such a State? |
1497 | And you also said that the just will not go beyond his like but his unlike? |
1497 | And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good? |
1497 | And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods? |
1497 | And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed? |
1497 | And you placed astronomy next, and then you made a step backward? |
1497 | And you would say the same of the conception of the good? |
1497 | And you would say the same sort of thing of the physician? |
1497 | And, conversely, that which has less of truth will also have less of essence? |
1497 | Another question has not been answered: Is the just or the unjust the happier? |
1497 | Another question is, Which of existing states is suited to her? |
1497 | Any affinity to wantonness and intemperance? |
1497 | Any more than heat can produce cold? |
1497 | Any more than they can be rhapsodists and actors at once? |
1497 | Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us? |
1497 | Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures? |
1497 | Are not the public who say these things the greatest of all Sophists? |
1497 | Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise? |
1497 | Are not these functions proper to the soul, and can they rightly be assigned to any other? |
1497 | Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?'' |
1497 | Are they two or one, and is either of them the cause of the other? |
1497 | Are we not right in saying that the love of knowledge, no less than riches, may divert him? |
1497 | Are you not aware, I said, that the soul of man is immortal and imperishable? |
1497 | Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other? |
1497 | As being the same with knowledge, or another faculty? |
1497 | As they are or as they appear? |
1497 | At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose? |
1497 | At what age? |
1497 | Because I want to know in which of the three classes you would place justice? |
1497 | Because it has a particular quality which no other has? |
1497 | Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter? |
1497 | Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved? |
1497 | Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being? |
1497 | But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was? |
1497 | But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms? |
1497 | But are not these spirited natures apt to be savage with one another, and with everybody else? |
1497 | But are the rulers of states absolutely infallible, or are they sometimes liable to err? |
1497 | But are they really three or one? |
1497 | But can any of these reasons apply to God? |
1497 | But can that which is neither become both? |
1497 | But can that which is neither become both? |
1497 | But can the musician by his art make men unmusical? |
1497 | But can you persuade us, if we refuse to listen to you? |
1497 | But can you tell me of any other suitable study? |
1497 | But can you use different animals for the same purpose, unless they are bred and fed in the same way? |
1497 | But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike? |
1497 | But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them? |
1497 | But do you know whom I think good? |
1497 | But do you mean to say that this is not the opinion of the multitude? |
1497 | But do you not admire their cleverness? |
1497 | But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption? |
1497 | But do you not see that there is a sense in which you could do the same? |
1497 | But do you observe the reason of this? |
1497 | But do you see, he rejoined, how many we are? |
1497 | But does he therefore confer no benefit when he works for nothing? |
1497 | But does the painter know the right form of the bit and reins? |
1497 | But have we not here fallen into a contradiction? |
1497 | But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived? |
1497 | But he may have friends who are senseless or mad? |
1497 | But he would claim to exceed the non- musician? |
1497 | But he would wish to go beyond the non- physician? |
1497 | But how did timocracy arise out of the perfect State? |
1497 | But how is the image applicable to the disciples of philosophy? |
1497 | But how will they draw out the plan of which you are speaking? |
1497 | But how will they know who are fathers and daughters, and so on? |
1497 | But if he were taken back again he would imagine, and truly imagine, that he was descending? |
1497 | But if so, the tyrant will live most unpleasantly, and the king most pleasantly? |
1497 | But if so, the unjust will be the enemy of the gods, and the just will be their friend? |
1497 | But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction? |
1497 | But if they abstained from injuring one another, then they might act together better? |
1497 | But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death? |
1497 | But in what way good or harm? |
1497 | But is a man in harmony with himself when he is the subject of these conflicting influences? |
1497 | But is not this unjust? |
1497 | But is not war an art? |
1497 | But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance? |
1497 | But is passion a third principle, or akin to desire? |
1497 | But is such a community possible?--as among the animals, so also among men; and if possible, in what way possible? |
1497 | But is the just man or the skilful player a more useful and better partner at a game of draughts? |
1497 | But is there no difference between men and women? |
1497 | But is there not another name which people give to their rulers in other States? |
1497 | But is this equally true of the greatness and smallness of the fingers? |
1497 | But let me ask you another question: Has excess of pleasure any affinity to temperance? |
1497 | But may he not change and transform himself? |
1497 | But may not the stimulus which love has given to fancy be some day exhausted? |
1497 | But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not? |
1497 | But ought the just to injure any one at all? |
1497 | But ought we to attempt to construct one? |
1497 | But ought we to render evil for evil at all, when to do so will only make men more evil? |
1497 | But shall we be right in getting rid of them? |
1497 | But should not life rest on the moral rather than upon the physical? |
1497 | But suppose that he were to retort,''Thrasymachus, what do you mean? |
1497 | But surely God and the things of God are in every way perfect? |
1497 | But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects? |
1497 | But that which is neither was just now shown to be rest and not motion, and in a mean between them? |
1497 | But the condiments are only necessary in so far as they are good for health? |
1497 | But the good are just and would not do an injustice? |
1497 | But the hero who has distinguished himself, what shall be done to him? |
1497 | But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?'' |
1497 | But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal? |
1497 | But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only? |
1497 | But we should like to ask him a question: Does he who has knowledge know something or nothing? |
1497 | But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us? |
1497 | But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home? |
1497 | But what do you mean by the highest of all knowledge? |
1497 | But what do you say of music, which also entered to a certain extent into our former scheme? |
1497 | But what do you say to flute- makers and flute- players? |
1497 | But what if I give you an answer about justice other and better, he said, than any of these? |
1497 | But what if there are no gods? |
1497 | But what is the next step? |
1497 | But what of the world below? |
1497 | But what ought to be their course? |
1497 | But what shall be done to the hero? |
1497 | But what shall their education be? |
1497 | But what will be the process of delineation?'' |
1497 | But what would you have, Glaucon? |
1497 | But when a man is well, my dear Polemarchus, there is no need of a physician? |
1497 | But when is this fault committed? |
1497 | But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them? |
1497 | But whence came division? |
1497 | But where are the two? |
1497 | But where, amid all this, is justice? |
1497 | But which is the happier? |
1497 | But which stories do you mean, he said; and what fault do you find with them? |
1497 | But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler? |
1497 | But why do you ask? |
1497 | But why do you ask? |
1497 | But why should we dispute about names when we have realities of such importance to consider? |
1497 | But why? |
1497 | But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow? |
1497 | But will he not desire to get them on the spot? |
1497 | But will the imitator have either? |
1497 | But will you let me assume, without reciting them, that these things are true? |
1497 | But would any of your guardians think or speak of any other guardian as a stranger? |
1497 | But would you call the painter a creator and maker? |
1497 | But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways? |
1497 | But you see that without the addition of some other nature there is no seeing or being seen? |
1497 | But, if Homer never did any public service, was he privately a guide or teacher of any? |
1497 | By heaven, would not such an one be a rare educator? |
1497 | Can I say what I do not know? |
1497 | Can a man help imitating that with which he holds reverential converse? |
1497 | Can any man be courageous who has the fear of death in him? |
1497 | Can any other origin of a State be imagined? |
1497 | Can any reality come up to the idea? |
1497 | Can he have an opinion which is an opinion about nothing? |
1497 | Can justice produce injustice any more than the art of horsemanship can make bad horsemen, or heat produce cold? |
1497 | Can sight adequately perceive them? |
1497 | Can the god of Jealousy himself find any fault with such an assemblage of good qualities? |
1497 | Can the same nature be a lover of wisdom and a lover of falsehood? |
1497 | Can there be any greater evil than discord and distraction and plurality where unity ought to reign? |
1497 | Can they have a better place than between being and not- being? |
1497 | Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State? |
1497 | Can we deny that a warrior should have a knowledge of arithmetic? |
1497 | Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention? |
1497 | Can you tell me what imitation is? |
1497 | Can you tell me whence I derive this inference? |
1497 | Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name? |
1497 | Certainly, the same principle holds; but why does this involve any particular skill? |
1497 | Deteriorated, that is to say, in the good qualities of horses, not of dogs? |
1497 | Did he mean that I was to give back arms to a madman? |
1497 | Did this never strike you as curious? |
1497 | Did you ever hear any of them which were not? |
1497 | Did you hear all the advantages of the unjust which Thrasymachus was rehearsing? |
1497 | Did you never hear it? |
1497 | Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does? |
1497 | Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel? |
1497 | Do I take you with me? |
1497 | Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body? |
1497 | Do we admit the existence of opinion? |
1497 | Do you agree? |
1497 | Do you know of any other? |
1497 | Do you know where you will have to look if you want to discover his rogueries? |
1497 | Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other? |
1497 | Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not? |
1497 | Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken? |
1497 | Do you not know that all this is but the prelude to the actual strain which we have to learn? |
1497 | Do you not know that the soul is immortal? |
1497 | Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men? |
1497 | Do you not remark, I said, how great is the evil which dialectic has introduced? |
1497 | Do you not see them doing the same? |
1497 | Do you observe that we were not far wrong in our guess that temperance was a sort of harmony? |
1497 | Do you remember? |
1497 | Do you see that there is a way in which you could make them all yourself? |
1497 | Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken? |
1497 | Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help? |
1497 | Do you think that the possession of all other things is of any value if we do not possess the good? |
1497 | Do you think that there is anything so very unnatural or inexcusable in their case? |
1497 | Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them? |
1497 | Does not like always attract like? |
1497 | Does not the practice of despoiling an enemy afford an excuse for not facing the battle? |
1497 | Does not the timocratical man change into the oligarchical on this wise? |
1497 | Does that look well? |
1497 | Does the injustice or other evil which exists in the soul waste and consume her? |
1497 | Does the just man try to gain any advantage over the just? |
1497 | Each of them, I said, is such as his like is? |
1497 | Enough of gods and heroes;--what shall we say about men? |
1497 | Enough, my friend; but what is enough while anything remains wanting? |
1497 | Ethics),''Whether the virtues are one or many?'' |
1497 | Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom? |
1497 | Except a city?--or would you include a city? |
1497 | First of all, in regard to slavery? |
1497 | First you began with a geometry of plane surfaces? |
1497 | First, then, they resemble one another in the value which they set upon wealth? |
1497 | For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician? |
1497 | For concerning political measures, we chiefly ask: How will they affect the happiness of mankind? |
1497 | For example, I said, can the same thing be at rest and in motion at the same time in the same part? |
1497 | For if Agamemnon could not count his feet( and without number how could he?) |
1497 | For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse? |
1497 | For which the art has to consider and provide? |
1497 | For you surely would not regard the skilled mathematician as a dialectician? |
1497 | Further, I said, has not a drunken man also the spirit of a tyrant? |
1497 | Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher? |
1497 | Further, there can be no doubt that a work is spoilt when not done at the right time? |
1497 | God forbid, I replied; but may I ask you to consider the image in another point of view? |
1497 | Good, I said; then you call him who is third in the descent from nature an imitator? |
1497 | Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation? |
1497 | Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes? |
1497 | Has not that been admitted? |
1497 | Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large? |
1497 | Have I clearly explained the class which I mean? |
1497 | Have we not here a picture of his way of life? |
1497 | Having effected this, they will proceed to trace an outline of the constitution? |
1497 | Having so many evils, will not the most miserable of men be still more miserable in a public station? |
1497 | He asks only''What good have they done?'' |
1497 | He can hardly avoid saying Yes-- can he now? |
1497 | He is a soldier, and, like Adeimantus, has been distinguished at the battle of Megara( anno 456? |
1497 | He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning? |
1497 | He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this? |
1497 | He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?'' |
1497 | He roared out to the whole company: What folly, Socrates, has taken possession of you all? |
1497 | He said: Who then are the true philosophers? |
1497 | He was present when one of the spirits asked-- Where is Ardiaeus the Great? |
1497 | He who has an opinion has an opinion about some one thing? |
1497 | He will grow more and more indolent and careless? |
1497 | Hence arises the question,''What is great, what is small?'' |
1497 | His experience, then, will enable him to judge better than any one? |
1497 | How can that be? |
1497 | How can that be? |
1497 | How can there be? |
1497 | How can they, he said, if they are blind and can not see? |
1497 | How can they, he said, when they are not allowed to apply their minds to the callings of any of these? |
1497 | How can we? |
1497 | How cast off? |
1497 | How do they act? |
1497 | How do you distinguish them? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How do you mean? |
1497 | How is he to be wise and also innocent? |
1497 | How many? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How so? |
1497 | How then can men and women have the same? |
1497 | How then does a protector begin to change into a tyrant? |
1497 | How was that? |
1497 | How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were? |
1497 | How will they proceed? |
1497 | How would they address us? |
1497 | How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain? |
1497 | How? |
1497 | How? |
1497 | How? |
1497 | How? |
1497 | How? |
1497 | I am sure that I should be contented-- will not you? |
1497 | I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle? |
1497 | I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer? |
1497 | I do not know, do you? |
1497 | I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end? |
1497 | I presume then that you are going to make one of the interdicted answers? |
1497 | I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same? |
1497 | I repeated, Why am I especially not to be let off? |
1497 | I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us? |
1497 | I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other? |
1497 | I said; the prelude or what? |
1497 | I should like to know whether you have the same notion which I have of this study? |
1497 | I suppose that you would call justice virtue and injustice vice? |
1497 | I want to know whether ideals are ever fully realized in language? |
1497 | I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians? |
1497 | I will explain: The body which is large when seen near, appears small when seen at a distance? |
1497 | I will proceed by asking a question: Would you not say that a horse has some end? |
1497 | I will; and first tell me, Do you admit that it is just for subjects to obey their rulers? |
1497 | If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy? |
1497 | Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree? |
1497 | In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine? |
1497 | In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes? |
1497 | In the next place our youth must be temperate? |
1497 | In these cases a man is not compelled to ask of thought the question what is a finger? |
1497 | In this both Plato and Kheyam rise above the level of many Christian(?) |
1497 | In what manner? |
1497 | In what manner? |
1497 | In what particulars? |
1497 | In what point of view? |
1497 | In what respect do you mean? |
1497 | In what respect? |
1497 | In what respects? |
1497 | In what way make allowance? |
1497 | In what way shown? |
1497 | In what way? |
1497 | Including the art of war? |
1497 | Indeed, Thrasymachus, and do I really appear to you to argue like an informer? |
1497 | Is God above or below the idea of good? |
1497 | Is any better than experience and wisdom and reason? |
1497 | Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic? |
1497 | Is he not a true image of the State which he represents? |
1497 | Is it a third, or akin to one of the preceding? |
1497 | Is it desirable?'' |
1497 | Is it for this that we are asked to throw away the civilization which is the growth of ages? |
1497 | Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable? |
1497 | Is not Polemarchus your heir? |
1497 | Is not absolute injustice absolute weakness also? |
1497 | Is not his case utterly miserable? |
1497 | Is not honesty the best policy? |
1497 | Is not that still more disgraceful? |
1497 | Is not that true, Thrasymachus? |
1497 | Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State? |
1497 | Is not the double also the half, and are not heavy and light relative terms which pass into one another? |
1497 | Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast? |
1497 | Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?'' |
1497 | Is not the noble youth very like a well- bred dog in respect of guarding and watching? |
1497 | Is not the strength of injustice only a remnant of justice? |
1497 | Is not this the case? |
1497 | Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits? |
1497 | Is not this true? |
1497 | Is not this unavoidable? |
1497 | Is not to have lost the truth an evil, and to possess the truth a good? |
1497 | Is passion then the same with reason? |
1497 | Is that true? |
1497 | Is the relation between them one of mutual antagonism or of mutual harmony? |
1497 | Is there any State in which you will find more of lamentation and sorrow and groaning and pain? |
1497 | Is there any better criterion than experience and knowledge? |
1497 | Is there any city which he might name? |
1497 | Is there any city which professes to have received laws from you, as Sicily and Italy have from Charondas, Sparta from Lycurgus, Athens from Solon? |
1497 | Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue? |
1497 | Is there anything more? |
1497 | Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results? |
1497 | Is there not rather a contradiction in him? |
1497 | Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye? |
1497 | Is this ideal at all the worse for being impracticable? |
1497 | It follows therefore that the good is not the cause of all things, but of the good only? |
1497 | It may also be called temperate, and for the same reasons? |
1497 | Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?'' |
1497 | Justice and health of mind will be of the company, and temperance will follow after? |
1497 | Labouring in vain, he must end in hating himself and his fruitless occupation? |
1497 | Last comes the lover of gain? |
1497 | Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery? |
1497 | Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical? |
1497 | Let me ask you a question: Are not the several arts different, by reason of their each having a separate function? |
1497 | Let me explain: Can you see, except with the eye? |
1497 | Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither? |
1497 | Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not? |
1497 | Like husbandry for the acquisition of corn? |
1497 | Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave? |
1497 | Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state? |
1497 | Male and female animals have the same pursuits-- why not also the two sexes of man? |
1497 | May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you? |
1497 | May I have the pleasure, he said, of hearing your opinion? |
1497 | May I suppose that you have this distinction of the visible and intelligible fixed in your mind? |
1497 | May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s? |
1497 | May not the relation of sight to this deity be described as follows? |
1497 | May there not be the alternative, I said, that we may persuade you to let us go? |
1497 | May we not be satisfied with that? |
1497 | May we not say that these desires spend, and that the others make money because they conduce to production? |
1497 | May we not say that this is the end of a pruning- hook? |
1497 | May we say so, then? |
1497 | Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant? |
1497 | Must we not ask who are to be rulers and who subjects? |
1497 | Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise? |
1497 | My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust? |
1497 | Nay, are they not wholly different? |
1497 | Need I ask again whether the eye has an end? |
1497 | Need I recall the original image of the philosopher? |
1497 | Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like? |
1497 | Neither must they represent slaves, male or female, performing the offices of slaves? |
1497 | Neither sight nor the eye in which sight resides is the sun? |
1497 | Neither will he ever break faith where there have been oaths or agreements? |
1497 | Neither would you approve of the delicacies, as they are thought, of Athenian confectionary? |
1497 | Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes? |
1497 | Next as to the slain; ought the conquerors, I said, to take anything but their armour? |
1497 | Next, as to war; what are to be the relations of your soldiers to one another and to their enemies? |
1497 | Next, how shall our soldiers treat their enemies? |
1497 | Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man? |
1497 | Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen? |
1497 | No more than this? |
1497 | No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties? |
1497 | No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition? |
1497 | Nonsense, said Glaucon: did you not promise to search yourself, saying that for you not to help justice in her need would be an impiety? |
1497 | Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge? |
1497 | Nor can the good harm any one? |
1497 | Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing? |
1497 | Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing? |
1497 | Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural? |
1497 | Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend? |
1497 | Not to mention the importers and exporters, who are called merchants? |
1497 | Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity? |
1497 | Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers? |
1497 | Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person? |
1497 | Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? |
1497 | Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason? |
1497 | Now to which of these classes does temperance belong? |
1497 | Now what man answers to this form of government- how did he come into being, and what is he like? |
1497 | Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest? |
1497 | Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge? |
1497 | Now why is such an inference erroneous? |
1497 | Now you understand me? |
1497 | Now, I beseech you, do tell me, have you ever attended to their pairing and breeding? |
1497 | Now, I said, every art has an interest? |
1497 | Now, are not the best husbandmen those who are most devoted to husbandry? |
1497 | Now, can we find justice without troubling ourselves about temperance? |
1497 | Now, how shall we decide between them? |
1497 | Now, in such a State, can liberty have any limit? |
1497 | Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself? |
1497 | Now, will you appeal to mankind in general or to the philosopher? |
1497 | O my friend, is not that so? |
1497 | Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace? |
1497 | Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge? |
1497 | Of the painter we say that he will paint reins, and he will paint a bit? |
1497 | Of the three individuals, which has the greatest experience of all the pleasures which we enumerated? |
1497 | Of what kind? |
1497 | Of what nature are you speaking? |
1497 | Of what nature? |
1497 | Of what sort? |
1497 | Of what tales are you speaking? |
1497 | On what principle, then, shall we any longer choose justice rather than the worst injustice? |
1497 | Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only? |
1497 | Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not? |
1497 | One of them is ready to follow the guidance of the law? |
1497 | One principle prevails in the souls of one class of men, another in others, as may happen? |
1497 | One woman has a gift of healing, another not; one is a musician, and another has no music in her nature? |
1497 | Or any affinity to virtue in general? |
1497 | Or be jealous of one who has no jealousy? |
1497 | Or because a man is in good health when he receives pay you would not say that the art of payment is medicine? |
1497 | Or can such an one account death fearful? |
1497 | Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift? |
1497 | Or drought moisture? |
1497 | Or have the arts to look only after their own interests? |
1497 | Or hear, except with the ear? |
1497 | Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest? |
1497 | Or is the Idea of Good another mode of conceiving God? |
1497 | Or is there any Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you? |
1497 | Or like shoemaking for the acquisition of shoes,--that is what you mean? |
1497 | Or must we admit exceptions? |
1497 | Or perhaps he may tell a lie because he is afraid of enemies? |
1497 | Or shall I guess for you? |
1497 | Or shall the dead be despoiled? |
1497 | Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him? |
1497 | Or that his nature, being such as we have delineated, is akin to the highest good? |
1497 | Or the horseman by his art make them bad horsemen? |
1497 | Or the verse''The saddest of fates is to die and meet destiny from hunger?'' |
1497 | Or was any war ever carried on by your counsels? |
1497 | Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure? |
1497 | Or when they are on a voyage, amid the perils of the sea? |
1497 | Or will they prefer those whom we have rejected? |
1497 | Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well? |
1497 | Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough? |
1497 | Ought I not to begin by describing how the change from timocracy to oligarchy arises? |
1497 | Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind? |
1497 | Our State like every other has rulers and subjects? |
1497 | Parents and tutors are always telling their sons and their wards that they are to be just; but why? |
1497 | Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind? |
1497 | Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?'' |
1497 | Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object? |
1497 | Reflect: when a man has an opinion, has he not an opinion about something? |
1497 | Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States? |
1497 | Salvation of what? |
1497 | Say, then, is not pleasure opposed to pain? |
1497 | Shall Hellenes be enslaved? |
1497 | Shall I assume that we ourselves are able and experienced judges and have before now met with such a person? |
1497 | Shall I give you an illustration of them? |
1497 | Shall I give you an illustration? |
1497 | Shall I tell you whose I believe the saying to be? |
1497 | Shall I tell you why? |
1497 | Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten? |
1497 | Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it? |
1497 | Shall we begin education with music, and go on to gymnastic afterwards? |
1497 | Shall we not? |
1497 | Shall we propose, as a third branch of our education, astronomy? |
1497 | Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''? |
1497 | Shall we, then, speak of Him as the natural author or maker of the bed? |
1497 | Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians? |
1497 | Socrates, what do you mean? |
1497 | Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word justice? |
1497 | Socrates; do you want to know how much I acquired? |
1497 | Something that is or is not? |
1497 | Something that is; for how can that which is not ever be known? |
1497 | Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking? |
1497 | Still, the dangers of war can not be always foreseen; there is a good deal of chance about them? |
1497 | Such is the tale; is there any possibility of making our citizens believe in it? |
1497 | Such will be the change, and after the change has been made, how will they proceed? |
1497 | Such, then, are the palms of victory which the gods give the just? |
1497 | Suppose now that by the light of the examples just offered we enquire who this imitator is? |
1497 | Suppose we call it the contentious or ambitious-- would the term be suitable? |
1497 | Suppose we select an example of either kind, in order that we may have a general notion of them? |
1497 | Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice? |
1497 | Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not? |
1497 | Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone? |
1497 | That is also good, he said; but I should like to know what you mean? |
1497 | That is his meaning then? |
1497 | That is quite true, he said; but to what are you alluding? |
1497 | That is to say, justice is useful when money is useless? |
1497 | That since beauty is the opposite of ugliness, they are two? |
1497 | That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them? |
1497 | That will be the way? |
1497 | The State which we have been describing is said to be wise as being good in counsel? |
1497 | The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State? |
1497 | The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right? |
1497 | The imitative artist will be in a brilliant state of intelligence about his own creations? |
1497 | The just man then, if we regard the idea of justice only, will be like the just State? |
1497 | The man is mean, saving, toiling, the slave of one passion which is the master of the rest: Is he not the very image of the State? |
1497 | The next question is, How shall we treat our enemies? |
1497 | The next question is, Who are to be our rulers? |
1497 | The object of one is food, and of the other drink? |
1497 | The one love and embrace the subjects of knowledge, the other those of opinion? |
1497 | The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life? |
1497 | The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art? |
1497 | The question is asked,--Why are the citizens of states so hostile to philosophy? |
1497 | The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them? |
1497 | The second paradox leads up to some curious and interesting questions-- How far can the mind control the body? |
1497 | The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements? |
1497 | The true lie is hated not only by the gods, but also by men? |
1497 | The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth? |
1497 | The very great benefit has next to be established? |
1497 | The whole period of three score years and ten is surely but a little thing in comparison with eternity? |
1497 | Their pleasures are mixed with pains-- how can they be otherwise? |
1497 | Then I may infer courage to be such as you describe? |
1497 | Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance? |
1497 | Then I suppose that we ought to do good to the just and harm to the unjust? |
1497 | Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements? |
1497 | Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory? |
1497 | Then according to your argument it is just to injure those who do no wrong? |
1497 | Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler? |
1497 | Then are we to impose all our enactments on men and none of them on women? |
1497 | Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow? |
1497 | Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred? |
1497 | Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue? |
1497 | Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without? |
1497 | Then he can hardly be compelled by external influence to take many shapes? |
1497 | Then he who is a good keeper of anything is also a good thief? |
1497 | Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength? |
1497 | Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations? |
1497 | Then hirelings will help to make up our population? |
1497 | Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life? |
1497 | Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion? |
1497 | Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us? |
1497 | Then if the constitutions of States are five, the dispositions of individual minds will also be five? |
1497 | Then if the man is like the State, I said, must not the same rule prevail? |
1497 | Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation? |
1497 | Then in every way the laws will help the citizens to keep the peace with one another? |
1497 | Then in making their laws they may sometimes make them rightly, and sometimes not? |
1497 | Then in this case the narrative of the poet may be said to proceed by way of imitation? |
1497 | Then in this kind of State there will be the greatest variety of human natures? |
1497 | Then in time of peace justice will be of no use? |
1497 | Then in time of peace what is the good of justice? |
1497 | Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city? |
1497 | Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse? |
1497 | Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters? |
1497 | Then medicine does not consider the interest of medicine, but the interest of the body? |
1497 | Then men who are injured are of necessity made unjust? |
1497 | Then more husbandmen and more artisans will be required? |
1497 | Then must not a further admission be made? |
1497 | Then no intemperance or madness should be allowed to approach true love? |
1497 | Then no motive can be imagined why God should lie? |
1497 | Then now comes the question,--How shall we create our rulers; what way is there from darkness to light? |
1497 | Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him? |
1497 | Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties? |
1497 | Then opinion is not concerned either with being or with not- being? |
1497 | Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard? |
1497 | Then shall we propose this as a second branch of knowledge which our youth will study? |
1497 | Then shall we try to find some way of convincing him, if we can, that he is saying what is not true? |
1497 | Then that is not the knowledge which we are seeking to discover? |
1497 | Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure? |
1497 | Then the art of war partakes of them? |
1497 | Then the community of wives and children among our citizens is clearly the source of the greatest good to the State? |
1497 | Then the cowardly and mean nature has no part in true philosophy? |
1497 | Then the intermediate state of rest will be pleasure and will also be pain? |
1497 | Then the just is happy, and the unjust miserable? |
1497 | Then the just is like the wise and good, and the unjust like the evil and ignorant? |
1497 | Then the just soul and the just man will live well, and the unjust man will live ill? |
1497 | Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience? |
1497 | Then the lying poet has no place in our idea of God? |
1497 | Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it? |
1497 | Then the sun is not sight, but the author of sight who is recognised by sight? |
1497 | Then the superhuman and divine is absolutely incapable of falsehood? |
1497 | Then the tyrant is removed from true pleasure by the space of a number which is three times three? |
1497 | Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least? |
1497 | Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite? |
1497 | Then the world can not possibly be a philosopher? |
1497 | Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities? |
1497 | Then there must be another class of citizens who will bring the required supply from another city? |
1497 | Then they will quarrel as those who intend some day to be reconciled? |
1497 | Then this is the progress which you call dialectic? |
1497 | Then this new kind of knowledge must have an additional quality? |
1497 | Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust? |
1497 | Then to them the good will be enemies and the evil will be their friends? |
1497 | Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same? |
1497 | Then we have found the desired natures; and now that we have found them, how are they to be reared and educated? |
1497 | Then we have made an enactment not only possible but in the highest degree beneficial to the State? |
1497 | Then we have now, I said, the second form of government and the second type of character? |
1497 | Then we may assume that our athletes will be able to fight with two or three times their own number? |
1497 | Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain? |
1497 | Then we must abstain from spoiling the dead or hindering their burial? |
1497 | Then we shall want merchants? |
1497 | Then what is that joint use of silver or gold in which the just man is to be preferred? |
1497 | Then what is your meaning? |
1497 | Then what will you do with them? |
1497 | Then when the person who asks me is not in his right mind I am by no means to make the return? |
1497 | Then who is more miserable? |
1497 | Then why are they paid? |
1497 | Then why not sin and pay for indulgences out of your sin? |
1497 | Then why should you mind? |
1497 | Then will not the citizens be good and civilized? |
1497 | Then women must be taught music and gymnastic and also the art of war, which they must practise like the men? |
1497 | Then would you call injustice malignity? |
1497 | Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue? |
1497 | Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions? |
1497 | Then you would infer that opinion is intermediate? |
1497 | Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery? |
1497 | Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale? |
1497 | Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker? |
1497 | Then, I said, our guardians must lay the foundations of their fortress in music? |
1497 | Then, again, within the city, how will they exchange their productions? |
1497 | Then, do you see any way in which the philosopher can be preserved in his calling to the end? |
1497 | Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use? |
1497 | Then, if women are to have the same duties as men, they must have the same nurture and education? |
1497 | Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate? |
1497 | There is a thing which you call good and another which you call evil? |
1497 | There is another which is the work of the carpenter? |
1497 | There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel? |
1497 | There may come a time when the saying,''Have I not a right to do what I will with my own?'' |
1497 | There were two parts in our former scheme of education, were there not? |
1497 | There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him? |
1497 | These are the three styles-- which of them is to be admitted into our State? |
1497 | These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know? |
1497 | These then may be truly said to be the ends of these organs? |
1497 | These, then, are the two kinds of style? |
1497 | They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them? |
1497 | They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies? |
1497 | This, I said, is he who begins to make a party against the rich? |
1497 | This, then, will be the first great defect of oligarchy? |
1497 | Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?'' |
1497 | Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty? |
1497 | To be sure, he said; how can he think otherwise? |
1497 | To return to the tyrant-- How will he support that rare army of his? |
1497 | To tell the truth and pay your debts? |
1497 | To what do you refer? |
1497 | To what do you refer? |
1497 | True, I said; but would you never allow them to run any risk? |
1497 | True, he replied; but what of that? |
1497 | True, he said; how could they see anything but the shadows if they were never allowed to move their heads? |
1497 | Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains? |
1497 | Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods? |
1497 | Until some one rare and grand result is reached which may be good, and may be the reverse of good? |
1497 | Very good, I said; then what is the next question? |
1497 | Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician? |
1497 | Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse? |
1497 | Very true, I said; that is what I have to do: But will you be so good as answer yet one more question? |
1497 | Very true, he said; but what are these forms of theology which you mean? |
1497 | Very true, said Adeimantus; but how does the illustration apply to our enquiry? |
1497 | Was not the selection of the male guardians determined by differences of this sort? |
1497 | Was not this the beginning of the enquiry''What is great?'' |
1497 | We acknowledged-- did we not? |
1497 | We are not wrong therefore in calling them necessary? |
1497 | We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class? |
1497 | We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial? |
1497 | We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work? |
1497 | We were saying that the parents should be in the prime of life? |
1497 | We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow? |
1497 | Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this? |
1497 | Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker? |
1497 | Well then, is not- being the subject- matter of opinion? |
1497 | Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them? |
1497 | Well, I said, and how does the change from oligarchy into democracy arise? |
1497 | Well, I said, and in oligarchical States do you not find paupers? |
1497 | Well, I said, and is there no evil which corrupts the soul? |
1497 | Well, I said, and you would agree( would you not?) |
1497 | Well, I said, the subject has several difficulties-- What is possible? |
1497 | Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing? |
1497 | Well, and are these of any military use? |
1497 | Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead? |
1497 | Well, and do you think that those who say so are wrong? |
1497 | Well, and is not this one quality, to mention no others, greatly at variance with present notions of him? |
1497 | Well, and were we not creating an ideal of a perfect State? |
1497 | Well, and your guardian must be brave if he is to fight well? |
1497 | Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself? |
1497 | Well, but has any one a right to say positively what he does not know? |
1497 | Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it? |
1497 | Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive? |
1497 | Well, but what ought to be the criterion? |
1497 | Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies? |
1497 | Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming? |
1497 | Well, you know of course that the greater is relative to the less? |
1497 | Well; and has not the soul an end which nothing else can fulfil? |
1497 | Were not these your words? |
1497 | What about this? |
1497 | What admission? |
1497 | What admissions? |
1497 | What are these corruptions? |
1497 | What are they, he said, and where shall I find them? |
1497 | What are they? |
1497 | What are they? |
1497 | What are they? |
1497 | What are you going to say? |
1497 | What causes? |
1497 | What defect? |
1497 | What did I borrow? |
1497 | What division? |
1497 | What do they say? |
1497 | What do you deserve to have done to you? |
1497 | What do you mean, Socrates? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you mean? |
1497 | What do you say? |
1497 | What do you say? |
1497 | What do you say? |
1497 | What do you say?'' |
1497 | What do you think? |
1497 | What else can they do? |
1497 | What else then would you say? |
1497 | What else would you have? |
1497 | What evil? |
1497 | What evil? |
1497 | What evils? |
1497 | What faculty? |
1497 | What good? |
1497 | What is desirable? |
1497 | What is it? |
1497 | What is it? |
1497 | What is it? |
1497 | What is most required? |
1497 | What is that you are saying? |
1497 | What is that? |
1497 | What is that? |
1497 | What is that? |
1497 | What is that? |
1497 | What is that? |
1497 | What is that? |
1497 | What is that? |
1497 | What is the difference? |
1497 | What is the process? |
1497 | What is the proposition? |
1497 | What is there remaining? |
1497 | What is to be done then? |
1497 | What is your illustration? |
1497 | What is your notion? |
1497 | What is your proposal? |
1497 | What limit would you propose? |
1497 | What makes you say that? |
1497 | What may that be? |
1497 | What may that be? |
1497 | What may that be? |
1497 | What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag,''and of the words which follow? |
1497 | What point of view? |
1497 | What point? |
1497 | What point? |
1497 | What principle of rival Sophists or anybody else can overcome in such an unequal contest? |
1497 | What quality? |
1497 | What quality? |
1497 | What question? |
1497 | What shall he profit, if his injustice be undetected and unpunished? |
1497 | What shall we say to him? |
1497 | What should they fear? |
1497 | What sort of instances do you mean? |
1497 | What sort of knowledge is there which would draw the soul from becoming to being? |
1497 | What sort of lie? |
1497 | What sort of mischief? |
1497 | What study do you mean-- of the prelude, or what? |
1497 | What tale? |
1497 | What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain? |
1497 | What then is the real object of them? |
1497 | What then? |
1497 | What trait? |
1497 | What was the error, Polemarchus? |
1497 | What was the mistake? |
1497 | What was the omission? |
1497 | What way? |
1497 | What will be the issue of such marriages? |
1497 | What will be the issue of such marriages? |
1497 | What will they doubt? |
1497 | What, Thrasymachus, is the meaning of this? |
1497 | What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light? |
1497 | What, are there any greater still? |
1497 | What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues? |
1497 | What, now, I said, if he were able to run away and then turn and strike at the one who first came up? |
1497 | What, then, he said, is still remaining to us of the work of legislation? |
1497 | What, then, is the nature of dialectic, and what are the paths which lead thither?'' |
1497 | What? |
1497 | What? |
1497 | When Simonides said that the repayment of a debt was justice, he did not mean to include that case? |
1497 | When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say? |
1497 | When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do? |
1497 | When horses are injured, are they improved or deteriorated? |
1497 | When is this accomplished? |
1497 | When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it? |
1497 | When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that? |
1497 | Where must I look? |
1497 | Where then is he to gain experience? |
1497 | Where then? |
1497 | Where, then, is justice, and where is injustice, and in what part of the State did they spring up? |
1497 | Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher? |
1497 | Whereas the bad and ignorant will desire to gain more than both? |
1497 | Whereas the physician and the carpenter have different natures? |
1497 | Whereas true love is a love of beauty and order-- temperate and harmonious? |
1497 | Which appetites do you mean? |
1497 | Which are they? |
1497 | Which is a just principle? |
1497 | Which of us has spoken truly? |
1497 | Which years do you mean to include? |
1497 | Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it? |
1497 | Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? |
1497 | Who can hate a man who loves him? |
1497 | Who can measure probabilities against certainties? |
1497 | Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily? |
1497 | Who is he? |
1497 | Who is it, I said, whom you are refusing to let off? |
1497 | Who is that? |
1497 | Who that is not a miserable caitiff will refrain from smiling at the praises of justice? |
1497 | Who then are those whom we shall compel to be guardians? |
1497 | Who then can be a guardian? |
1497 | Who was that? |
1497 | Whom, I said, are you not going to let off? |
1497 | Whose is that light which makes the eye to see perfectly and the visible to appear? |
1497 | Whose? |
1497 | Why do you ask such a question, I said, when you ought rather to be answering? |
1497 | Why do you ask? |
1497 | Why do you say so? |
1497 | Why great caution? |
1497 | Why indeed, he said, when any name will do which expresses the thought of the mind with clearness? |
1497 | Why is that? |
1497 | Why not, as Aeschylus says, utter the word which rises to our lips? |
1497 | Why not? |
1497 | Why not? |
1497 | Why not? |
1497 | Why not? |
1497 | Why not? |
1497 | Why should he? |
1497 | Why should they not be? |
1497 | Why so? |
1497 | Why so? |
1497 | Why so? |
1497 | Why so? |
1497 | Why, I replied, what do you want more? |
1497 | Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil? |
1497 | Why, I said, what was ever great in a short time? |
1497 | Why, in the first place, although they are all of a good sort, are not some better than others? |
1497 | Why, what else is there? |
1497 | Why, where can they still find any ground for objection? |
1497 | Why, yes, I said, of course they answer truly; how can the Muses speak falsely? |
1497 | Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs? |
1497 | Why, you do not mean to say that the tyrant will use violence? |
1497 | Why? |
1497 | Why? |
1497 | Why? |
1497 | Why? |
1497 | Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers? |
1497 | Will any private training enable him to stand firm against the overwhelming flood of popular opinion? |
1497 | Will he know from use whether or no his drawing is correct or beautiful? |
1497 | Will he not also require natural aptitude for his calling? |
1497 | Will he not be called by them a prater, a star- gazer, a good- for- nothing? |
1497 | Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him? |
1497 | Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be? |
1497 | Will he not rather obtain them on the spot? |
1497 | Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner? |
1497 | Will he not utterly hate a lie? |
1497 | Will horsemen carry torches and pass them one to another during the race? |
1497 | Will not a young man''s heart leap amid these discordant sounds? |
1497 | Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones? |
1497 | Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge? |
1497 | Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking? |
1497 | Will our citizens ever believe all this? |
1497 | Will the creature feel any compunction at tyrannizing over them? |
1497 | Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country? |
1497 | Will the just state or the just individual steal, lie, commit adultery, or be guilty of impiety to gods and men? |
1497 | Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern? |
1497 | Will they doubt that the philosopher is a lover of truth and being? |
1497 | Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom? |
1497 | Will they not be vile and bastard, devoid of truth and nature? |
1497 | Will they not be vile and bastard? |
1497 | Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves? |
1497 | Will you admit so much? |
1497 | Will you enquire yourself? |
1497 | Will you explain your meaning? |
1497 | Will you repay me, then, what you borrowed in the argument? |
1497 | Will you say that the world is of another mind? |
1497 | Will you say whether you approve of my proposal? |
1497 | Will you tell me? |
1497 | Will you tell me? |
1497 | Will you then kindly answer, for the edification of the company and of myself? |
1497 | Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor? |
1497 | Would any one deny this? |
1497 | Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him? |
1497 | Would he not be worse than Eriphyle, who sold her husband''s life for a necklace? |
1497 | Would he not have had many devoted followers? |
1497 | Would he not rather say or do the same as his like in the same case? |
1497 | Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher? |
1497 | Would that be your way of speaking? |
1497 | Would the picture of a perfectly beautiful man be any the worse because no such man ever lived? |
1497 | Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them? |
1497 | Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good? |
1497 | Would you call one of them virtue and the other vice? |
1497 | Would you have me put the proof bodily into your souls? |
1497 | Would you know the measure of the interval which separates them? |
1497 | Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures? |
1497 | Would you say six or four years? |
1497 | Would you say that all men are equal in excellence, or is one man better than another? |
1497 | Would you say that knowledge is a faculty, or in what class would you place it? |
1497 | Yes, I said, a jest; and why? |
1497 | Yes, I said; and the higher principle is ready to follow this suggestion of reason? |
1497 | Yes, I said; and this being true of one must be equally true of all number? |
1497 | Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race? |
1497 | Yes, I said; but if this definition of justice also breaks down, what other can be offered? |
1497 | Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts? |
1497 | Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all? |
1497 | Yes, but could this ever have happened if Homer had really been the educator of Hellas? |
1497 | Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely? |
1497 | Yes, he replied, such is very often the case; but what has that to do with us and our argument? |
1497 | Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean? |
1497 | Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking? |
1497 | Yes, he said; how can I deny it? |
1497 | Yes, that is very true, but may I ask another question?--What do you consider to be the greatest blessing which you have reaped from your wealth? |
1497 | Yes, the greatest; but will you explain yourself? |
1497 | Yes; and is not this true of the government of anything? |
1497 | Yes; but how in such partnerships is the just man of more use than any other man? |
1497 | Yet if he is not the maker, what is he in relation to the bed? |
1497 | Yet of all the organs of sense the eye is the most like the sun? |
1497 | You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come? |
1497 | You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge? |
1497 | You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens? |
1497 | You know that they live securely and have nothing to apprehend from their servants? |
1497 | You mean geometry? |
1497 | You mean that they would shipwreck? |
1497 | You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule? |
1497 | You mean to ask, I said, what will be our answer? |
1497 | You mean to say that the people, from whom he has derived his being, will maintain him and his companions? |
1497 | You mean when money is not wanted, but allowed to lie? |
1497 | You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State? |
1497 | You recognise the truth of what I have been saying? |
1497 | You remember what people say when they are sick? |
1497 | You remember, I said, how the rulers were chosen before? |
1497 | You say that perfect injustice is more gainful than perfect justice? |
1497 | You think that justice may be of use in peace as well as in war? |
1497 | You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same? |
1497 | You would agree with me? |
1497 | You would allow, I said, that there is in nature an upper and lower and middle region? |
1497 | You would argue that the good are our friends and the bad our enemies? |
1497 | You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance? |
1497 | You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language? |
1497 | You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road? |
1497 | and are not the best judges in like manner those who are acquainted with all sorts of moral natures? |
1497 | and does not the actual tyrant lead a worse life than he whose life you determined to be the worst? |
1497 | and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them? |
1497 | and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general? |
1497 | and how does he live, in happiness or in misery? |
1497 | and how shall we manage the period between birth and education, which seems to require the greatest care? |
1497 | and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity? |
1497 | and must he not be represented as such? |
1497 | and will any education save him from being carried away by the torrent? |
1497 | and you would agree that to conceive things as they are is to possess the truth? |
1497 | and''What is small?'' |
1497 | beat his father if he opposes him? |
1497 | he said; are they not capable of defending themselves? |
1497 | he said; ought we to give them a worse life, when they might have a better? |
1497 | he says;''would you have me put the words bodily into your souls?'' |
1497 | or any greater good than the bond of unity? |
1497 | or is any invention attributed to you, as there is to Thales and Anacharsis? |
1497 | or is the subject- matter of opinion the same as the subject- matter of knowledge? |
1497 | or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake? |
1497 | or the knowledge of all other things if we have no knowledge of beauty and goodness? |
1497 | or will he be carried away by the stream? |
1497 | or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw? |
1497 | or will you make allowance for them? |
1497 | or would you include the mixed? |
1497 | or would you prefer to look to yourself only? |
1497 | or, rather, how can there be an opinion at all about not- being? |
1497 | or, suppose them to have no care of human things-- why in either case should we mind about concealment? |
1497 | shall we condescend to legislate on any of these particulars? |
1497 | were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed? |
1497 | would he not desire to have more than either the knowing or the ignorant? |
1497 | you are incredulous, are you? |