This is a table of type trigram and their frequencies. Use it to search & browse the list to learn more about your study carrel.
trigram | frequency |
---|---|
as well as | 720 |
it is not | 337 |
that which is | 319 |
there is no | 309 |
one of the | 303 |
that it is | 282 |
of his own | 272 |
it is the | 269 |
of the platonic | 255 |
in the same | 245 |
this is the | 242 |
of the two | 231 |
in regard to | 224 |
he does not | 224 |
the same time | 215 |
so far as | 215 |
at the same | 211 |
of the dialogue | 204 |
is to be | 203 |
of the same | 200 |
the doctrine of | 199 |
to have been | 195 |
part of the | 194 |
to be the | 193 |
i do not | 191 |
point of view | 188 |
it is a | 187 |
on the other | 184 |
of the soul | 181 |
sokrates in the | 177 |
is not the | 173 |
not to be | 172 |
in the first | 171 |
one and the | 171 |
the nature of | 170 |
the purpose of | 168 |
the idea of | 168 |
of the world | 166 |
that of the | 165 |
so as to | 162 |
in the platonic | 160 |
but it is | 158 |
of the gods | 156 |
ought to be | 155 |
out of the | 155 |
the case of | 154 |
as to the | 153 |
and in the | 152 |
that there is | 151 |
both of them | 149 |
the theory of | 149 |
in which the | 149 |
what is the | 148 |
is the same | 146 |
the platonic sokrates | 144 |
to be a | 143 |
and the other | 143 |
and the same | 142 |
the name of | 141 |
on the contrary | 140 |
in the republic | 140 |
more or less | 138 |
that they are | 138 |
the world of | 132 |
in the case | 130 |
the form of | 129 |
of the mind | 129 |
according to the | 128 |
of all the | 127 |
the same as | 127 |
is not a | 126 |
in his own | 126 |
as far as | 125 |
the death of | 125 |
there is a | 124 |
plato and aristotle | 124 |
in order to | 123 |
good and evil | 122 |
of the other | 122 |
the other hand | 121 |
for the purpose | 121 |
between the two | 118 |
to the gods | 116 |
of the one | 116 |
do not know | 116 |
we do not | 115 |
as it is | 115 |
and that the | 115 |
it would be | 114 |
that he is | 112 |
of the city | 112 |
the existence of | 111 |
regard to the | 111 |
the art of | 110 |
which is the | 109 |
the platonic dialogues | 108 |
all of them | 108 |
it will be | 108 |
in so far | 108 |
in the protagoras | 108 |
it must be | 108 |
in the gorgias | 107 |
which it is | 107 |
in reference to | 104 |
which is not | 104 |
each of them | 103 |
of the body | 103 |
it is in | 103 |
that it was | 103 |
the just man | 102 |
of the individual | 101 |
would have been | 101 |
in the mind | 100 |
the process of | 100 |
that there are | 100 |
in like manner | 100 |
of the kosmos | 99 |
it does not | 99 |
the end of | 98 |
this is a | 98 |
to say that | 97 |
pleasures and pains | 97 |
it to be | 96 |
i have already | 96 |
in the world | 95 |
as in the | 95 |
and it is | 94 |
in which he | 94 |
the love of | 94 |
of the whole | 94 |
of all things | 93 |
the fact that | 93 |
they do not | 92 |
the life of | 92 |
of their own | 92 |
the knowledge of | 92 |
be able to | 92 |
the one is | 92 |
the character of | 91 |
the work of | 90 |
the cause of | 90 |
said to have | 89 |
with a view | 89 |
of the most | 88 |
each of these | 88 |
to the same | 88 |
in the dialogue | 88 |
a part of | 88 |
with each other | 87 |
the man who | 87 |
he did not | 87 |
is said to | 87 |
what it is | 86 |
are to be | 86 |
n ga r | 86 |
there is nothing | 86 |
of that which | 86 |
doctrine of the | 86 |
we read in | 85 |
in other words | 84 |
the same thing | 84 |
well as the | 84 |
and of the | 84 |
to be found | 84 |
portion of the | 84 |
character of the | 83 |
to the other | 83 |
if it were | 82 |
a view to | 82 |
the mouth of | 82 |
they are not | 82 |
the mind of | 82 |
for the sake | 81 |
the sake of | 81 |
that he was | 81 |
in this way | 81 |
plato in the | 81 |
reference to the | 81 |
but this is | 81 |
in relation to | 80 |
of the universe | 80 |
it may be | 80 |
as a whole | 80 |
of which the | 79 |
to each other | 78 |
it is to | 78 |
he is not | 78 |
the object of | 78 |
nature of the | 78 |
seems to have | 77 |
if a man | 77 |
and all the | 77 |
the principle of | 77 |
is one of | 77 |
as much as | 76 |
said to be | 76 |
of the republic | 76 |
the time of | 76 |
such is the | 76 |
is the only | 76 |
does not know | 75 |
at the time | 75 |
the one and | 75 |
because it is | 75 |
false persuasion of | 75 |
of sokrates in | 75 |
but in the | 74 |
of the good | 74 |
it cannot be | 74 |
which he had | 74 |
and to the | 73 |
appears to me | 73 |
is in the | 73 |
at any rate | 72 |
it is only | 72 |
dialogues of search | 72 |
in order that | 72 |
knowledge of the | 72 |
the opinion of | 72 |
as they are | 72 |
of what is | 72 |
to his own | 71 |
n me n | 71 |
points of view | 71 |
theory of ideas | 71 |
death of sokrates | 71 |
of plato in | 70 |
of plato and | 70 |
he is the | 70 |
of those who | 70 |
the part of | 70 |
this is not | 70 |
with that of | 70 |
to a certain | 69 |
some of the | 69 |
the first place | 69 |
of the state | 69 |
we shall find | 69 |
persuasion of knowledge | 68 |
one of them | 68 |
could not be | 68 |
laid down by | 68 |
into the mouth | 68 |
the number of | 68 |
the works of | 68 |
a sort of | 68 |
apart from the | 67 |
there can be | 67 |
the same with | 67 |
in this dialogue | 67 |
as if it | 66 |
each of the | 66 |
the history of | 66 |
be found in | 66 |
there must be | 66 |
which i have | 66 |
the wise man | 65 |
of the first | 65 |
of its own | 65 |
which he is | 65 |
will not be | 65 |
ga r e | 65 |
well as in | 65 |
if it be | 64 |
of the dialogues | 64 |
by means of | 64 |
that which he | 64 |
with reference to | 64 |
of the sophists | 64 |
one of these | 64 |
the necessity of | 64 |
the power of | 63 |
to show that | 63 |
the minds of | 63 |
by sokrates in | 63 |
must have been | 63 |
a state of | 63 |
most of the | 63 |
a matter of | 63 |
the philosophy of | 63 |
theory of the | 63 |
which they are | 63 |
is that which | 63 |
in spite of | 63 |
in my judgment | 63 |
is made to | 62 |
the pleasures of | 62 |
on this point | 62 |
for it is | 62 |
of the three | 62 |
by plato in | 62 |
that he has | 62 |
in respect to | 62 |
of the four | 61 |
the beginning of | 61 |
the treatise de | 61 |
can only be | 61 |
any one else | 61 |
and this is | 61 |
in the second | 61 |
me n ou | 61 |
view of the | 61 |
the distinction between | 60 |
treatise de legibus | 60 |
that this is | 60 |
in which it | 60 |
i think that | 60 |
that in the | 60 |
to be in | 59 |
that is to | 59 |
purpose of the | 59 |
not the same | 59 |
those of the | 59 |
it as a | 59 |
pleasure and pain | 59 |
years of age | 59 |
is not to | 59 |
but there is | 59 |
is to say | 59 |
the subject of | 59 |
the influence of | 58 |
by reason of | 58 |
the close of | 58 |
the language of | 58 |
n toi s | 58 |
you do not | 58 |
of his life | 58 |
to that of | 58 |
way in which | 57 |
manner in which | 57 |
which we have | 57 |
can be no | 57 |
say that the | 57 |
as i have | 57 |
just and unjust | 57 |
parts of the | 57 |
as that which | 57 |
of good and | 56 |
of these two | 56 |
in his mind | 56 |
on the part | 56 |
world of sense | 56 |
between sokrates and | 56 |
so that the | 56 |
the definition of | 56 |
the first of | 56 |
not at all | 55 |
the same way | 55 |
them to be | 55 |
that a man | 55 |
the way of | 55 |
the meaning of | 55 |
the use of | 55 |
existence of the | 55 |
to the mind | 55 |
after the death | 55 |
the sense of | 54 |
the authority of | 54 |
any one of | 54 |
ga r a | 54 |
must be a | 54 |
or any other | 54 |
the good and | 54 |
far as it | 54 |
a man of | 54 |
the measure of | 54 |
the essence of | 54 |
close of the | 54 |
to that which | 53 |
a man is | 53 |
he will be | 53 |
the unjust man | 53 |
appears to be | 53 |
and what is | 53 |
on the subject | 53 |
many of the | 53 |
in other dialogues | 53 |
to prove that | 53 |
tells us that | 53 |
is the most | 53 |
the state of | 53 |
the point of | 53 |
one is not | 52 |
there are two | 52 |
of the earth | 52 |
read in the | 52 |
of the human | 52 |
me n a | 52 |
do you mean | 52 |
compared with the | 52 |
different from the | 52 |
such as the | 51 |
of the many | 51 |
the condition of | 51 |
the age of | 51 |
which of the | 51 |
be regarded as | 51 |
of them is | 51 |
a man who | 51 |
sokrates and plato | 51 |
of the ideas | 51 |
supposed to be | 51 |
which he has | 51 |
of the greek | 51 |
the human mind | 51 |
idea of the | 51 |
of the word | 51 |
and that he | 50 |
plato does not | 50 |
true or false | 50 |
or at least | 50 |
the teaching of | 50 |
of the citizens | 50 |
the reality of | 50 |
his own mind | 50 |
all the other | 50 |
not in the | 49 |
would be a | 49 |
we shall see | 49 |
it is that | 49 |
would not have | 49 |
the dialogues of | 49 |
immortality of the | 49 |
of the truth | 49 |
will be the | 49 |
account of the | 49 |
and the others | 49 |
as that of | 49 |
and that which | 48 |
if he had | 48 |
the platonic apology | 48 |
in which they | 48 |
at the end | 48 |
in the universe | 48 |
any of the | 48 |
remarks on the | 48 |
if there be | 48 |
of the just | 48 |
in the xenophontic | 48 |
in one of | 48 |
on the same | 48 |
the law of | 48 |
then the one | 48 |
by the gods | 48 |
the whole of | 47 |
from the other | 47 |
belonging to the | 47 |
if they were | 47 |
the soul is | 47 |
in the one | 47 |
toi s a | 47 |
well as of | 47 |
the same in | 47 |
than the one | 47 |
of the sokratic | 47 |
that he had | 47 |
in all the | 47 |
ought not to | 47 |
in virtue of | 47 |
and is not | 47 |
forms or ideas | 47 |
there are some | 47 |
we have seen | 47 |
than that of | 47 |
that all the | 46 |
the two sophists | 46 |
ta me n | 46 |
that which we | 46 |
he would have | 46 |
to do so | 46 |
the function of | 46 |
to all the | 46 |
to the platonic | 46 |
in a manner | 46 |
well as to | 46 |
that you are | 46 |
by the platonic | 46 |
of the sun | 45 |
they are the | 45 |
that the gods | 45 |
half of the | 45 |
of the philosopher | 45 |
to be true | 45 |
may have been | 45 |
the time when | 45 |
pro s a | 45 |
it in the | 45 |
found in the | 45 |
the difference between | 45 |
me n e | 45 |
to which he | 45 |
he ought to | 45 |
a life of | 45 |
to be so | 45 |
is different from | 45 |
to make the | 45 |
as if they | 44 |
to me n | 44 |
of the elements | 44 |
the world is | 44 |
one or other | 44 |
it has been | 44 |
far as we | 44 |
as soon as | 44 |
and so on | 44 |
by plato himself | 44 |
the four elements | 44 |
to which the | 44 |
from the gods | 44 |
the contrary of | 44 |
all that is | 43 |
is in itself | 43 |
which are not | 43 |
condition of the | 43 |
me n ga | 43 |
in the body | 43 |
the manner of | 43 |
of the general | 43 |
it is true | 43 |
the parts of | 43 |
it is impossible | 43 |
the xenophontic sokrates | 43 |
of them are | 43 |
and at the | 43 |
the conception of | 43 |
of the great | 43 |
is represented as | 43 |
under the name | 43 |
n te kai | 43 |
which we read | 43 |
the science of | 42 |
facts of sense | 42 |
we are not | 42 |
it is an | 42 |
be in the | 42 |
s me n | 42 |
more than one | 42 |
one and many | 42 |
even in the | 42 |
of which he | 42 |
the ideas are | 42 |
those who have | 42 |
on the one | 42 |
in the sense | 42 |
works of plato | 42 |
to explain the | 41 |
the course of | 41 |
we must not | 41 |
the immortality of | 41 |
the platonic republic | 41 |
there was a | 41 |
in the way | 41 |
at the close | 41 |
the way in | 41 |
when he is | 41 |
work of plato | 41 |
one of his | 41 |
comparison of the | 41 |
on the ground | 41 |
in the politikus | 41 |
he must be | 41 |
it was the | 41 |
tou s a | 41 |
to any one | 41 |
that they were | 40 |
there was no | 40 |
he will not | 40 |
we are to | 40 |
relation to the | 40 |
the relation of | 40 |
description of the | 40 |
it is this | 40 |
from each other | 40 |
the truth of | 40 |
also in the | 40 |
greater or less | 40 |
by the same | 40 |
i am not | 40 |
with all the | 40 |
sense of the | 40 |
and for the | 40 |
we know that | 40 |
the alexandrine library | 40 |
declared to be | 40 |
in modern times | 40 |
same as that | 40 |
only to the | 40 |
which it was | 40 |
for the most | 40 |
other than the | 39 |
he could not | 39 |
this is what | 39 |
belongs to the | 39 |
which we are | 39 |
they must be | 39 |
in favour of | 39 |
in the form | 39 |
relative to the | 39 |
the rest of | 39 |
what do you | 39 |
is that the | 39 |
so long as | 39 |
that he will | 39 |
are said to | 39 |
the conditions of | 39 |
of the idea | 39 |
those who do | 39 |
end of the | 39 |
in a state | 39 |
will be found | 39 |
happiness of the | 39 |
the platonic ideas | 39 |
the means of | 39 |
to n e | 39 |
in the city | 39 |
be said to | 39 |
a certain extent | 39 |
in respect of | 38 |
conversation of sokrates | 38 |
as to be | 38 |
in a certain | 38 |
in the apology | 38 |
the happiness of | 38 |
the ground of | 38 |
the first to | 38 |
not know what | 38 |
the fact of | 38 |
in the last | 38 |
these are the | 38 |
use of the | 38 |
other platonic dialogues | 38 |
the business of | 38 |
is a good | 38 |
that he should | 38 |
members of the | 38 |
the protagorean doctrine | 38 |
that i am | 38 |
if we are | 38 |
the words of | 38 |
that is not | 38 |
meaning of the | 38 |
in harmony with | 38 |
those who are | 38 |
he who is | 38 |
seems to be | 38 |
of sokrates and | 38 |
common to all | 37 |
the facts of | 37 |
the result of | 37 |
be the same | 37 |
of the negative | 37 |
to me to | 37 |
he seems to | 37 |
which plato here | 37 |
distinction between the | 37 |
and that of | 37 |
or the other | 37 |
the origin of | 37 |
as one of | 37 |
neither of them | 37 |
we have no | 37 |
the attainment of | 37 |
the value of | 37 |
the most important | 37 |
in such a | 37 |
far as they | 37 |
appears to have | 37 |
of the latter | 37 |
book of the | 37 |
is not in | 37 |
for the first | 37 |
as it were | 37 |
case of the | 37 |
the manner in | 37 |
that there was | 37 |
in the other | 37 |
in the kratylus | 37 |
the right of | 37 |
of the beautiful | 37 |
they did not | 37 |
the spirit of | 37 |
conception of the | 36 |
the one or | 36 |
the good of | 36 |
in the symposion | 36 |
we say that | 36 |
he was a | 36 |
of the absolute | 36 |
of a man | 36 |
just as much | 36 |
the most part | 36 |
because they are | 36 |
a string of | 36 |
up in the | 36 |
to every one | 36 |
of the present | 36 |
which is in | 36 |
could not have | 36 |
is only a | 36 |
any more than | 36 |
must not be | 36 |
a variety of | 36 |
dialogues of plato | 36 |
we ought to | 36 |
him to be | 36 |
can never be | 36 |
any one who | 36 |
though it is | 36 |
the xenophontic memorabilia | 36 |
the individual man | 36 |
idea of good | 36 |
but what is | 36 |
and that it | 36 |
the presence of | 36 |
they are to | 36 |
it is no | 36 |
it is one | 36 |
at that time | 36 |
the two is | 36 |
belong to the | 35 |
at the beginning | 35 |
of the subject | 35 |
he has not | 35 |
of plato himself | 35 |
things which are | 35 |
if any one | 35 |
world of ideas | 35 |
beginning of the | 35 |
and he is | 35 |
the hypothesis of | 35 |
to those who | 35 |
are we to | 35 |
at variance with | 35 |
plato in his | 35 |
life of the | 35 |
as a matter | 35 |
in the treatise | 35 |
he is in | 35 |
together with the | 35 |
the principles of | 35 |
as if he | 35 |
none of them | 35 |
and on the | 35 |
the basis of | 35 |
of the community | 35 |
know how to | 35 |
out of which | 35 |
is that of | 35 |
the laws of | 35 |
is the cause | 35 |
if one is | 35 |
passage of the | 35 |
man is the | 35 |
what sort of | 34 |
plato and xenophon | 34 |
well as by | 34 |
or other of | 34 |
of all other | 34 |
to the question | 34 |
the opposite of | 34 |
the position of | 34 |
given by plato | 34 |
history of philosophy | 34 |
more than the | 34 |
s te kai | 34 |
the being of | 34 |
is of the | 34 |
difference between the | 34 |
to have a | 34 |
both in the | 34 |
of such a | 34 |
the battle of | 34 |
to the first | 34 |
that which has | 34 |
by plato and | 34 |
in this respect | 34 |
down to the | 34 |
all things are | 34 |
that knowledge is | 34 |
with the same | 34 |
we have already | 34 |
the man of | 34 |
or in the | 34 |
i should be | 34 |
the body of | 34 |
do not think | 34 |
now it is | 34 |
and to have | 34 |
from the beginning | 34 |
the first time | 34 |
seem to have | 34 |
if they are | 34 |
he tells us | 34 |
like and unlike | 33 |
given by sokrates | 33 |
are not the | 33 |
but they are | 33 |
in common with | 33 |
if it is | 33 |
that of a | 33 |
good or bad | 33 |
the doctrines of | 33 |
he is a | 33 |
the view of | 33 |
in place of | 33 |
he says that | 33 |
of sokrates with | 33 |
the pleasure of | 33 |
and that they | 33 |
to the city | 33 |
the possession of | 33 |
it appears to | 33 |
what is good | 33 |
the argument of | 33 |
it is plain | 33 |
the word greek | 33 |
to use the | 33 |
is not true | 33 |
as we know | 33 |
is not merely | 33 |
the rational soul | 33 |
just as the | 33 |
was the first | 33 |
the problem of | 33 |
of the best | 33 |
than any other | 33 |
that he does | 33 |
as distinguished from | 32 |
in the history | 32 |
and by the | 32 |
along with the | 32 |
in this sense | 32 |
in any way | 32 |
passage in the | 32 |
which may be | 32 |
it is by | 32 |
good or evil | 32 |
there is the | 32 |
is the first | 32 |
of the doctrine | 32 |
of the public | 32 |
prior to the | 32 |
of plato to | 32 |
principle of the | 32 |
who is the | 32 |
to n a | 32 |
whether it is | 32 |
to which it | 32 |
one to the | 32 |
in this case | 32 |
a portion of | 32 |
of the others | 32 |
you are not | 32 |
of which we | 32 |
we have the | 32 |
of the parmenides | 32 |
it was not | 32 |
the first and | 32 |
shown to be | 32 |
of the nature | 32 |
the human race | 32 |
between plato and | 32 |
of greek philosophy | 32 |
the analogy of | 32 |
of which is | 32 |
his theory of | 32 |
more than a | 32 |
all other things | 32 |
is the good | 32 |
the conversation of | 32 |
that the first | 32 |
when they are | 32 |
the best of | 32 |
it ought to | 32 |
what virtue is | 32 |
by virtue of | 32 |
the judgment of | 32 |
the absence of | 31 |
if he were | 31 |
some of them | 31 |
the light of | 31 |
of which they | 31 |
himself to be | 31 |
to see the | 31 |
by no means | 31 |
i agree with | 31 |
in the menon | 31 |
would be the | 31 |
of the agent | 31 |
to be an | 31 |
s ga r | 31 |
us that the | 31 |
with that which | 31 |
to their own | 31 |
and the good | 31 |
but he does | 31 |
there will be | 31 |
of the guardians | 31 |
does not exist | 31 |
a series of | 31 |
in which plato | 31 |
this is an | 31 |
gods and men | 31 |
the question is | 31 |
in their own | 31 |
would not be | 31 |
side of the | 31 |
be allowed to | 31 |
himself in the | 31 |
such thing as | 31 |
mind of the | 31 |
cause of the | 31 |
which is a | 31 |
if there were | 31 |
and there is | 31 |
the other two | 31 |
no such thing | 31 |
in consequence of | 31 |
ought to have | 31 |
when it is | 31 |
companions of sokrates | 31 |
are the same | 31 |
to the one | 31 |
to him by | 30 |
there is an | 30 |
it can be | 30 |
the soul of | 30 |
see that the | 30 |
all the rest | 30 |
the task of | 30 |
that he did | 30 |
or of the | 30 |
we see that | 30 |
this is true | 30 |
nothing more than | 30 |
that in which | 30 |
by his own | 30 |
the government of | 30 |
that those who | 30 |
from that which | 30 |
order of the | 30 |
explanation of the | 30 |
of the xenophontic | 30 |
men and women | 30 |
applied to the | 30 |
up to the | 30 |
to be able | 30 |
you say that | 30 |
i think it | 30 |
unum non est | 30 |
he may be | 30 |
as compared with | 30 |
one or the | 30 |
that of plato | 30 |
the sum of | 30 |
to the individual | 30 |
a man may | 30 |
of pleasure and | 30 |
is there any | 30 |
in the minds | 30 |
from out the | 30 |
and with the | 30 |
to the second | 30 |
pro s to | 30 |
on the whole | 30 |
not have been | 30 |
or to the | 30 |
them in the | 30 |
more and more | 30 |
as we can | 30 |
as we have | 30 |
of any one | 30 |
none of the | 30 |
the beauty of | 30 |
in its own | 30 |
but if the | 30 |
he was not | 30 |
by all the | 30 |
so to speak | 30 |
te kai a | 30 |
the one hand | 30 |
the republic and | 30 |
sokrates of the | 30 |
the composition of | 30 |
pro s e | 30 |
is just as | 30 |
himself to the | 30 |
called upon to | 30 |
first of all | 30 |
and does not | 30 |
what are the | 29 |
state of the | 29 |
pleasure or pain | 29 |
that is the | 29 |
of the school | 29 |
the fear of | 29 |
love of the | 29 |
of his dialogues | 29 |
the sensible world | 29 |
as the only | 29 |
the same manner | 29 |
in the latter | 29 |
the false persuasion | 29 |
in the main | 29 |
view to the | 29 |
they may be | 29 |
must be in | 29 |
and if the | 29 |
to be called | 29 |
the hands of | 29 |
that i have | 29 |
that there were | 29 |
the intelligible world | 29 |
there be any | 29 |
and the one | 29 |
authority of the | 29 |
this was the | 29 |
in the most | 29 |
they will be | 29 |
to the whole | 29 |
of the second | 29 |
that the soul | 29 |
kai tou s | 29 |
kai pro s | 29 |
of the treatise | 29 |
measure of all | 29 |
the things which | 29 |
it is possible | 29 |
to suppose that | 29 |
harmony with the | 29 |
the explanation of | 29 |
the opinions of | 29 |
of each individual | 29 |
to do with | 29 |
the platonic critics | 29 |
to make them | 29 |
man who has | 29 |
must also be | 29 |
when a man | 29 |
with which he | 29 |
they would be | 29 |
they are all | 29 |
with his own | 29 |
the region of | 29 |
the source of | 29 |
made by the | 29 |
by plato as | 29 |
a theory of | 29 |
a thing is | 28 |
what is it | 28 |
man who is | 28 |
and will be | 28 |
the son of | 28 |
and the like | 28 |
either of them | 28 |
same with itself | 28 |
the virtue of | 28 |
the force of | 28 |
but for the | 28 |
him in the | 28 |
of a thing | 28 |
of sokrates to | 28 |
the same subject | 28 |
contrast between the | 28 |
is the measure | 28 |
that the same | 28 |
that virtue is | 28 |
it is therefore | 28 |
have been the | 28 |
to be done | 28 |
shall see that | 28 |
that no one | 28 |
which in the | 28 |
there are many | 28 |
for the same | 28 |
are in the | 28 |
the two dialogues | 28 |
is described as | 28 |
as his own | 28 |
platonic sokrates in | 28 |
we may see | 28 |
by every one | 28 |
of plato is | 28 |
than that which | 28 |
the acquisition of | 28 |
from his own | 28 |
of truth and | 28 |
to what is | 28 |
through all the | 28 |
do you think | 28 |
the study of | 28 |
as a means | 28 |
if he be | 28 |
if there is | 28 |
the feeling of | 28 |
distinct from the | 28 |
that the platonic | 28 |
it is for | 27 |
from the first | 27 |
be other than | 27 |
he has no | 27 |
by way of | 27 |
it will not | 27 |
which have been | 27 |
portions of the | 27 |
he must have | 27 |
the objects of | 27 |
ga r ou | 27 |
the interests of | 27 |
he is said | 27 |
in the leges | 27 |
to be spurious | 27 |
are not to | 27 |
of the athenians | 27 |
the historical sokrates | 27 |
on one side | 27 |
we read the | 27 |
objects of sense | 27 |
neither good nor | 27 |
the universe is | 27 |
is no such | 27 |
if the one | 27 |
to the world | 27 |
argument of sokrates | 27 |
the order of | 27 |
definition of the | 27 |
and out of | 27 |
to one another | 27 |
seem to be | 27 |
a knowledge of | 27 |
either of the | 27 |
with one another | 27 |
ideas or forms | 27 |
of the athenian | 27 |
that of which | 27 |
to the body | 27 |
do not agree | 27 |
the gods and | 27 |
by those who | 27 |
appear to be | 27 |
of the stoic | 27 |
than the others | 27 |
to be of | 27 |
and if he | 27 |
for him to | 27 |
have been composed | 27 |
it is so | 27 |
is impossible to | 27 |
is a very | 27 |
of this dialogue | 27 |
good and the | 27 |
of the parts | 27 |
that the just | 27 |
of the real | 27 |
the causes of | 27 |
the formation of | 27 |
only in the | 27 |
the same age | 27 |
every one else | 27 |
we find the | 27 |
do you not | 27 |
to those of | 26 |
the state is | 26 |
what is meant | 26 |
ens and non | 26 |
of the alexandrine | 26 |
and do you | 26 |
doctrine of ideas | 26 |
for his own | 26 |
is in this | 26 |
the thought of | 26 |
name of the | 26 |
have already observed | 26 |
there would be | 26 |
and from the | 26 |
in his view | 26 |
as of the | 26 |
the founder of | 26 |
the matter of | 26 |
from that of | 26 |
s tou s | 26 |
to be taken | 26 |
on the point | 26 |
to the general | 26 |
of the lawgiver | 26 |
with those of | 26 |
the perfection of | 26 |
if i am | 26 |
the same to | 26 |
in that case | 26 |
is at once | 26 |
and not to | 26 |
the ideas of | 26 |
of the question | 26 |
he had been | 26 |
the production of | 26 |
for this purpose | 26 |
as having been | 26 |
from the same | 26 |
in any other | 26 |
answer to the | 26 |
the title of | 26 |
do you know | 26 |
i see no | 26 |
to the good | 26 |
have been a | 26 |
be made to | 26 |
but as a | 26 |
is common to | 26 |
of the universal | 26 |
puts into the | 26 |
there may be | 26 |
n kai a | 26 |
on which he | 26 |
you will not | 26 |
the seeds of | 26 |
out of his | 26 |
in saying that | 26 |
of the thing | 26 |
n kai to | 26 |
as it was | 26 |
but if we | 26 |
that the two | 26 |
the author of | 26 |
from the one | 26 |
but that the | 26 |
that we have | 26 |
we are told | 26 |
n kai e | 26 |
the reasoning of | 26 |
kinds of matter | 26 |
the other is | 26 |
me n o | 25 |
with the platonic | 25 |
partake of the | 25 |
essence of the | 25 |
and do not | 25 |
the friend of | 25 |
you think that | 25 |
of which it | 25 |
the sentiment of | 25 |
form of the | 25 |
which are the | 25 |
to illustrate the | 25 |
a man to | 25 |
no less than | 25 |
all the citizens | 25 |
the discourse of | 25 |
up to a | 25 |
but also the | 25 |
the same doctrine | 25 |
by the mind | 25 |
is true that | 25 |
what is not | 25 |
the genuineness of | 25 |
the maintenance of | 25 |
with which the | 25 |
opinion of the | 25 |
the contrast between | 25 |
it would not | 25 |
the foundation of | 25 |
the centre of | 25 |
whether it be | 25 |
not only the | 25 |
that justice is | 25 |
is not an | 25 |
as to what | 25 |
that we are | 25 |
that the good | 25 |
by saying that | 25 |
first of these | 25 |
the only way | 25 |
just or unjust | 25 |
like that of | 25 |
for its own | 25 |
the phenomena of | 25 |
to him the | 25 |
but he is | 25 |
plato did not | 25 |
one will be | 25 |
that they have | 25 |
a man has | 25 |
the sort of | 25 |
to do the | 25 |
to be more | 25 |
to be sure | 25 |
out of it | 25 |
just man is | 25 |
of the theory | 25 |
that which the | 25 |
we find in | 25 |
think that the | 25 |
to believe that | 25 |
the heavenly bodies | 25 |
much as possible | 25 |
that the one | 25 |
to be made | 25 |
the dialogue called | 25 |
that no man | 25 |
is the best | 25 |
persons of the | 25 |
of sokrates is | 25 |
a native of | 25 |
better than the | 25 |
the philosopher is | 25 |
it follows that | 25 |
or less of | 25 |
is for the | 24 |
with the other | 24 |
the relations of | 24 |
that he would | 24 |
is not that | 24 |
of the people | 24 |
saying that the | 24 |
the days of | 24 |
the truth is | 24 |
and not the | 24 |
the service of | 24 |
no one will | 24 |
the mind is | 24 |
is founded upon | 24 |
this or that | 24 |
each of which | 24 |
very different from | 24 |
an idea of | 24 |
and in this | 24 |
what is just | 24 |
the testimony of | 24 |
that i may | 24 |
that all things | 24 |
his own name | 24 |
on behalf of | 24 |
the protagorean formula | 24 |
by which he | 24 |
with regard to | 24 |
derived from the | 24 |
in the parmenides | 24 |
is not so | 24 |
in which we | 24 |
all the gods | 24 |
it seems to | 24 |
matter of fact | 24 |
doctrine of protagoras | 24 |
under the same | 24 |
at this point | 24 |
to do wrong | 24 |
to deal with | 24 |
the first book | 24 |
brought to bear | 24 |
of what he | 24 |
is it not | 24 |
analogy of the | 24 |
must be the | 24 |
the dialogue is | 24 |
the effect of | 24 |
what is called | 24 |
far as i | 24 |
do not mean | 24 |
to which they | 24 |
generation and destruction | 24 |
training of the | 24 |
we must remember | 24 |
but we must | 24 |
a process of | 24 |
that the earth | 24 |
the doctrine which | 24 |
true and false | 24 |
in the former | 24 |
tou s e | 24 |
judgment of the | 24 |
a kind of | 24 |
to be regarded | 24 |
is also the | 24 |
pro s tou | 24 |
what has been | 24 |
is the universal | 24 |
or is not | 24 |
we come to | 24 |
in the beginning | 24 |
in the dialogues | 24 |
to a great | 24 |
we speak of | 24 |
the maximum of | 24 |
be considered as | 24 |
many of his | 24 |
and is therefore | 24 |
in conjunction with | 24 |
upon this point | 24 |
to kalo n | 24 |
is equivalent to | 24 |
which he himself | 24 |
for my part | 24 |
that there must | 24 |
and we are | 24 |
nothing can be | 24 |
only as a | 24 |
of all that | 24 |
by plato to | 24 |
in the human | 24 |
and must be | 24 |
the sokrates of | 24 |
we cannot say | 24 |
under the influence | 23 |
know what is | 23 |
at one time | 23 |
him as a | 23 |
this would be | 23 |
to know what | 23 |
as contrasted with | 23 |
prayer and sacrifice | 23 |
in the process | 23 |
the platonic commonwealth | 23 |
appear to me | 23 |
come to the | 23 |
in the time | 23 |
to the agent | 23 |
of the protagoras | 23 |
the varieties of | 23 |
a number of | 23 |
to the end | 23 |
being and not | 23 |
that what is | 23 |
consists in the | 23 |
and that there | 23 |
is nothing but | 23 |
of life and | 23 |
is not always | 23 |
is a mere | 23 |
and will not | 23 |
may not be | 23 |
so that he | 23 |
justice and injustice | 23 |
historians of philosophy | 23 |
says that the | 23 |
may be made | 23 |
the functions of | 23 |
does not admit | 23 |
virtue is knowledge | 23 |
it could not | 23 |
in need of | 23 |
the treatise of | 23 |
that the mind | 23 |
the duty of | 23 |
the good man | 23 |
and when he | 23 |
seems to me | 23 |
among the most | 23 |
the practice of | 23 |
to prove the | 23 |
the just and | 23 |
of the argument | 23 |
of them as | 23 |
put into the | 23 |
of the poets | 23 |
is true of | 23 |
come into being | 23 |
that which was | 23 |
on account of | 23 |
form or idea | 23 |
than in the | 23 |
john stuart mill | 23 |
the only one | 23 |
back to the | 23 |
on his own | 23 |
and which is | 23 |
and not of | 23 |
is just and | 23 |
is in a | 23 |
what he does | 23 |
the platonic theory | 23 |
the first part | 23 |
who do not | 23 |
upon his own | 23 |
of the different | 23 |
glaukon and adeimantus | 23 |
given in the | 23 |
distinguished from the | 23 |
because of the | 23 |
which had been | 23 |
is called the | 23 |
do not admit | 23 |
side by side | 23 |
different from ens | 23 |
of his mind | 23 |
one or more | 23 |
something which is | 23 |
is good for | 23 |
a certain point | 23 |
in the state | 23 |
that which plato | 23 |
s to n | 23 |
which they have | 23 |
and the whole | 23 |
what he is | 23 |
there is in | 23 |
did not know | 23 |
do not see | 23 |
mi n e | 23 |
in the abstract | 23 |
of the divine | 23 |
and they are | 23 |
the speech of | 22 |
if they had | 22 |
inconsistent with the | 22 |
body and mind | 22 |
must therefore be | 22 |
he would not | 22 |
not merely the | 22 |
the example of | 22 |
the person who | 22 |
the fact is | 22 |
influence of the | 22 |
of the senses | 22 |
minds of the | 22 |
it is neither | 22 |
a specimen of | 22 |
of the true | 22 |
to be one | 22 |
a branch of | 22 |
a young man | 22 |
the contemplation of | 22 |
his own ignorance | 22 |
the amount of | 22 |
the greatest of | 22 |
which the platonic | 22 |
they cannot be | 22 |
to me that | 22 |
all the three | 22 |
as he is | 22 |
all the more | 22 |
the present day | 22 |
ta toiau ta | 22 |
that you will | 22 |
there is one | 22 |
a multitude of | 22 |
participate in the | 22 |
if he is | 22 |
toi s e | 22 |
much the same | 22 |
the others are | 22 |
sokrates and the | 22 |
and when we | 22 |
of my own | 22 |
turn to the | 22 |
because he is | 22 |
the names of | 22 |
of the case | 22 |
of the politikus | 22 |
such a man | 22 |
the antithesis between | 22 |
of the art | 22 |
a time when | 22 |
we find that | 22 |
is he who | 22 |
the reason of | 22 |
in the following | 22 |
according to their | 22 |
by the fact | 22 |
it is thus | 22 |
does not follow | 22 |
not agree with | 22 |
ascribed to sokrates | 22 |
it appears that | 22 |
that they do | 22 |
and those who | 22 |
the performance of | 22 |
on to the | 22 |
ascribed to the | 22 |
would be to | 22 |
after his death | 22 |
is at the | 22 |
first book of | 22 |
gold and silver | 22 |
one who is | 22 |
of the time | 22 |
the soul or | 22 |
ton me n | 22 |
but when we | 22 |
far as the | 22 |
by the name | 22 |
such was the | 22 |
comparison with the | 22 |
this point of | 22 |
of the problem | 22 |
many of them | 22 |
characteristic of the | 22 |
not less than | 22 |
is it that | 22 |
the same things | 22 |
instead of being | 22 |
and to be | 22 |
both of the | 22 |
due to the | 22 |
you will be | 22 |
the exercise of | 22 |
will be a | 22 |
in the public | 22 |
the sun and | 22 |
to make out | 22 |
to us the | 22 |
at different times | 22 |
which can be | 22 |
the platonic writings | 22 |
an end in | 21 |
it with the | 21 |
the power to | 21 |
force of the | 21 |
laid down in | 21 |
in the manner | 21 |
the one will | 21 |
would probably have | 21 |
than any one | 21 |
order that the | 21 |
the belief that | 21 |
belief in the | 21 |
ga r o | 21 |
of human nature | 21 |
which does not | 21 |
which of them | 21 |
reason of the | 21 |
first of the | 21 |
present in the | 21 |
what he says | 21 |
virtue of the | 21 |
not of the | 21 |
by reference to | 21 |
arithmetic and geometry | 21 |
much of the | 21 |
in the middle | 21 |
they have no | 21 |
science or art | 21 |
in the third | 21 |
to the doctrine | 21 |
the friends of | 21 |
peculiar to himself | 21 |
and if we | 21 |
is the end | 21 |
is intended to | 21 |
type of character | 21 |
one who has | 21 |
in the scale | 21 |
that we should | 21 |
to ga r | 21 |
mouth of sokrates | 21 |
but there are | 21 |
from the fact | 21 |
the good is | 21 |
interest in the | 21 |
the case is | 21 |
so much as | 21 |
him by the | 21 |
state of mind | 21 |
to bear upon | 21 |
for a man | 21 |
of the name | 21 |
respect to the | 21 |
could have been | 21 |
attention to the | 21 |
the search for | 21 |
of mind and | 21 |
he would be | 21 |
which a man | 21 |
but if he | 21 |
the lover of | 21 |
has been already | 21 |
predicated of the | 21 |
founded upon the | 21 |
is the object | 21 |
pro s ti | 21 |
it is because | 21 |
in this manner | 21 |
but that he | 21 |
function of the | 21 |
place of the | 21 |
the general public | 21 |
the limits of | 21 |
of king nomos | 21 |
doctrine of sokrates | 21 |
when he has | 21 |
s lo gois | 21 |
that the dialogue | 21 |
set forth in | 21 |
the rule of | 21 |
of the pythagoreans | 21 |
that he may | 21 |
to be just | 21 |
they are in | 21 |
his edition of | 21 |
is dear to | 21 |
also of the | 21 |
in the ideas | 21 |
of a few | 21 |
as long as | 21 |
the house of | 21 |
functions of the | 21 |
put by sokrates | 21 |
it to the | 21 |
that he must | 21 |
men who are | 21 |
an object of | 21 |
that which they | 21 |
knowledge of good | 21 |
regarded as a | 21 |
i did not | 21 |
he proceeds to | 21 |
the development of | 21 |
may be said | 21 |
to make a | 21 |
in the present | 21 |
either in the | 21 |
is full of | 21 |
the duties of | 21 |
it is better | 21 |
it is also | 21 |
of the eleatic | 21 |
in the centre | 21 |
in all its | 21 |
is the one | 21 |
in his note | 21 |
we have to | 21 |
in the name | 21 |
between him and | 21 |
the athenian public | 21 |
since it is | 21 |
when he was | 21 |
to be good | 21 |
in the course | 21 |
known to us | 21 |
it is good | 21 |
no one can | 21 |
and if there | 21 |
common to both | 21 |
art of rhetoric | 21 |
possession of the | 21 |
he was the | 21 |
to him that | 20 |
one of those | 20 |
kai toi s | 20 |
of the former | 20 |
the first principle | 20 |
at the bottom | 20 |
they ought to | 20 |
are among the | 20 |
good nor evil | 20 |
and which he | 20 |
me to be | 20 |
other than one | 20 |
several of the | 20 |
he may have | 20 |
formation of the | 20 |
not to the | 20 |
which he was | 20 |
love is the | 20 |
one which is | 20 |
the ideal of | 20 |
both the two | 20 |
contrasted with the | 20 |
as a general | 20 |
less than the | 20 |
who does not | 20 |
it had been | 20 |
it is at | 20 |
of the commonwealth | 20 |
what we read | 20 |
to have the | 20 |
of the wise | 20 |
idea of beauty | 20 |
and the many | 20 |
upon which the | 20 |
in all cases | 20 |
of the aristotelian | 20 |
as i was | 20 |
to be explained | 20 |
in a way | 20 |
so it is | 20 |
it might be | 20 |
analogous to the | 20 |
and are not | 20 |
the primal germs | 20 |
of philosophy is | 20 |
that i know | 20 |
he professes to | 20 |
the phrase of | 20 |
not only of | 20 |
something different from | 20 |
in terms of | 20 |
the same general | 20 |
supposed to have | 20 |
illustrated by the | 20 |
the guidance of | 20 |
then proceeds to | 20 |
is only one | 20 |
inasmuch as it | 20 |
an assemblage of | 20 |
diogenes of apollonia | 20 |
to the just | 20 |
look at the | 20 |
might have been | 20 |
and he who | 20 |
that love is | 20 |
which must be | 20 |
is not only | 20 |
must be made | 20 |
is other than | 20 |
of the self | 20 |
to be not | 20 |
of these three | 20 |
one among the | 20 |
of the law | 20 |
not merely to | 20 |
of this kind | 20 |
the same opinion | 20 |
a world of | 20 |
the individual is | 20 |
down by sokrates | 20 |
what is really | 20 |
of the life | 20 |
and pains of | 20 |
and cannot be | 20 |
in the presence | 20 |
of its consequences | 20 |
how are we | 20 |
capable of being | 20 |
is among the | 20 |
to see that | 20 |
the summum bonum | 20 |
a point of | 20 |
declares to be | 20 |
of things is | 20 |
the doctrine that | 20 |
first and second | 20 |
be compared with | 20 |
mind of plato | 20 |
the charge of | 20 |
of the words | 20 |
but that which | 20 |
to other things | 20 |
the eyes of | 20 |
can hardly be | 20 |
place in the | 20 |
of the being | 20 |
nature of man | 20 |
not know how | 20 |
what is said | 20 |
to the highest | 20 |
the universal law | 20 |
to the last | 20 |
higher and lower | 20 |
have seen that | 20 |
in the days | 20 |
the same is | 20 |
a piece of | 20 |
as belonging to | 19 |
of pleasures and | 19 |
depends upon the | 19 |
to the present | 19 |
we have not | 19 |
such are the | 19 |
in the kriton | 19 |
at once to | 19 |
to the state | 19 |
the absolute is | 19 |
part of his | 19 |
are the only | 19 |
the one to | 19 |
if this be | 19 |
connected with the | 19 |
of it as | 19 |
all men are | 19 |
far from being | 19 |
kai to n | 19 |
is a part | 19 |
the commencement of | 19 |
away from the | 19 |
pleasures of the | 19 |
in the nature | 19 |
a wise man | 19 |
end of life | 19 |
cause of all | 19 |
consequence of the | 19 |
rest of the | 19 |
kai tou to | 19 |
the application of | 19 |
here given by | 19 |
and the individual | 19 |
such and such | 19 |
i say that | 19 |
dionysius of halikarnassus | 19 |
be in a | 19 |
is a matter | 19 |
of a good | 19 |
nothing to do | 19 |
sokrates is made | 19 |
to know the | 19 |
the bodies of | 19 |
must remember that | 19 |
a good man | 19 |
during the lifetime | 19 |
the question of | 19 |
speak of the | 19 |
this does not | 19 |
nothing of the | 19 |
as those of | 19 |
arising from the | 19 |
down to us | 19 |
appeal to the | 19 |
plato and the | 19 |
was in the | 19 |
the subject is | 19 |
is relative to | 19 |
his own individual | 19 |
of the special | 19 |
there are no | 19 |
words of the | 19 |
as to make | 19 |
truth and falsehood | 19 |
we must recollect | 19 |
the passage of | 19 |
the body and | 19 |
te ga r | 19 |
to a man | 19 |
in the very | 19 |
it as an | 19 |
identical with the | 19 |
application of the | 19 |
reason of its | 19 |
as conceived by | 19 |
space and time | 19 |
soul or mind | 19 |
end in itself | 19 |
object of the | 19 |
his own way | 19 |
to the others | 19 |
is better than | 19 |
n tou to | 19 |
you know what | 19 |
will not hold | 19 |
of the species | 19 |
is in fact | 19 |
the herakleitean theory | 19 |
and i think | 19 |
kind of matter | 19 |
in point of | 19 |
which he gives | 19 |
reasoning of sokrates | 19 |
for the body | 19 |
an example of | 19 |
to be known | 19 |
the school of | 19 |
at the age | 19 |
not merely in | 19 |
the society of | 19 |
is able to | 19 |
and the most | 19 |
of the gorgias | 19 |
is meant by | 19 |
of the sophist | 19 |
will be in | 19 |
at least a | 19 |
the gods are | 19 |
scheme of life | 19 |
centre of the | 19 |
they could not | 19 |
be true or | 19 |
know all things | 19 |
is the more | 19 |
there is not | 19 |
in the opinion | 19 |
the ultimate reality | 19 |
question and answer | 19 |
man and the | 19 |
say that a | 19 |
of the existence | 19 |
what is that | 19 |
friends of forms | 19 |
kai ga r | 19 |
itself and the | 19 |
it is more | 19 |
there could be | 19 |
the relation between | 19 |
is declared to | 19 |
and therefore the | 19 |
far as to | 19 |
are required to | 19 |
have the same | 19 |
a means of | 19 |
is plain that | 19 |
best of all | 19 |
value of the | 19 |
the quality of | 19 |
present in a | 19 |
and what are | 19 |
here we have | 19 |
and may be | 19 |
the members of | 19 |
you and i | 19 |
toi s lo | 19 |
say that he | 19 |
the human soul | 19 |
the lifetime of | 19 |
different points of | 19 |
in the preceding | 19 |
is also a | 19 |
we turn to | 19 |
position of the | 19 |
the act of | 19 |
will tell you | 19 |
origin of the | 19 |
the gods to | 19 |
from all the | 19 |
edition of the | 19 |
dialogues of exposition | 19 |
where there is | 19 |
subject to the | 19 |
there is another | 19 |
that pleasure is | 19 |
find in the | 19 |
can be found | 19 |
on which the | 19 |
what i have | 19 |
to do this | 19 |
as he was | 19 |
of the sky | 19 |
the platonic parmenides | 19 |
the one which | 19 |
i shall be | 19 |
the possibility of | 19 |
to be such | 19 |
and each of | 19 |
when we read | 19 |
two or three | 19 |
according to plato | 19 |
that each of | 19 |
art of the | 19 |
of the greatest | 19 |
a remarkable passage | 19 |
the agent himself | 18 |
aristotle in the | 18 |
the case with | 18 |
must have a | 18 |
older and younger | 18 |
for that which | 18 |
is identical with | 18 |
that to which | 18 |
the difficulty of | 18 |
to take the | 18 |
the feelings of | 18 |
history of greece | 18 |
the style of | 18 |
the solution of | 18 |
reason is the | 18 |
to the subject | 18 |
must be one | 18 |
of any other | 18 |
of view of | 18 |
how do you | 18 |
to admit that | 18 |
of the past | 18 |
would be no | 18 |
that he can | 18 |
both to the | 18 |
of this sort | 18 |
is of a | 18 |
substantially the same | 18 |
opposed to the | 18 |
to be false | 18 |
the gods is | 18 |
the real sokrates | 18 |
a passage in | 18 |
the habit of | 18 |
by any one | 18 |
the views of | 18 |
the eleate in | 18 |
in the two | 18 |
the delphian oracle | 18 |
for which he | 18 |
the rotations of | 18 |
of the fact | 18 |
that there can | 18 |
but does not | 18 |
of our own | 18 |
when we are | 18 |
the evidence of | 18 |
it has no | 18 |
movements of the | 18 |
in the next | 18 |
plato in this | 18 |
as good as | 18 |
a source of | 18 |
the scale of | 18 |
ga r au | 18 |
odd and even | 18 |
has been said | 18 |
subject of the | 18 |
and therefore i | 18 |
but if you | 18 |
plato is not | 18 |
cannot be said | 18 |
that the absolute | 18 |
in the soul | 18 |
contained in the | 18 |
we learn from | 18 |
in the hands | 18 |
that such a | 18 |
of the philosophy | 18 |
justice and temperance | 18 |
come down to | 18 |
was not the | 18 |
he who has | 18 |
subject and object | 18 |
which plato has | 18 |
which is to | 18 |
if we have | 18 |
as the first | 18 |
the generation of | 18 |
is not one | 18 |
is only the | 18 |
point of departure | 18 |
this doctrine of | 18 |
requiring to be | 18 |
how can we | 18 |
good of the | 18 |
of the old | 18 |
of the protagorean | 18 |
in that of | 18 |
for what is | 18 |
there are other | 18 |
and character of | 18 |
the union of | 18 |
to keep up | 18 |
corresponding to the | 18 |
and variety of | 18 |
down in the | 18 |
to the idea | 18 |
nothing in the | 18 |
the very same | 18 |
that they will | 18 |
with the rest | 18 |
that we cannot | 18 |
i have not | 18 |
but we cannot | 18 |
that one is | 18 |
the statement of | 18 |
be applied to | 18 |
that the sophists | 18 |
all the platonic | 18 |
those of plato | 18 |
as the most | 18 |
in the right | 18 |
the megaric philosophers | 18 |
the list of | 18 |
the side of | 18 |
we see the | 18 |
sight and hearing | 18 |
may be seen | 18 |
is capable of | 18 |
in the earlier | 18 |
the year b | 18 |
is one who | 18 |
that in this | 18 |
if we look | 18 |
other of the | 18 |
to go through | 18 |
carried on by | 18 |
for believing that | 18 |
that which you | 18 |
history of the | 18 |
as i can | 18 |
of the day | 18 |
from one to | 18 |
the type of | 18 |
for all the | 18 |
believe that the | 18 |
is the real | 18 |
different from what | 18 |
the pleasures and | 18 |
is composed of | 18 |
rotation of the | 18 |
the first is | 18 |
do the same | 18 |
the method of | 18 |
included in the | 18 |
tell me what | 18 |
we find him | 18 |
of the things | 18 |
man must be | 18 |
if you are | 18 |
for that reason | 18 |
is an end | 18 |
tau ta e | 18 |
for there is | 18 |
in the individual | 18 |
author of the | 18 |
rotations of the | 18 |
its own sake | 18 |
to him as | 18 |
the reason why | 18 |
declares that the | 18 |
it in a | 18 |
the sokratic elenchus | 18 |
and in a | 18 |
out of sight | 18 |
we have now | 18 |
he thinks that | 18 |
treatment of the | 18 |
mode of life | 18 |
is or is | 18 |
of all these | 18 |
the description of | 18 |
says that he | 18 |
is the common | 18 |
of true and | 18 |
a period of | 18 |
of one and | 17 |
when we come | 17 |
along with it | 17 |
the whole is | 17 |
what he has | 17 |
is one and | 17 |
n lo gon | 17 |
is predicated of | 17 |
distribution of the | 17 |
before the death | 17 |
the dialogue as | 17 |
the souls of | 17 |
he has the | 17 |
memorabilia of xenophon | 17 |
platonic theory of | 17 |
founded on the | 17 |
of the works | 17 |
pleasure of the | 17 |
of the laws | 17 |
spirit of love | 17 |
those which are | 17 |
is the case | 17 |
of good things | 17 |
with the doctrine | 17 |
was a man | 17 |
in the light | 17 |
virtue is teachable | 17 |
system of logic | 17 |
show that the | 17 |
to the love | 17 |
variety of the | 17 |
the last of | 17 |
a definition of | 17 |
of the thirty | 17 |
and there are | 17 |
of the infinite | 17 |
not to know | 17 |
does not appear | 17 |
but that it | 17 |
to such a | 17 |
the best and | 17 |
in which sokrates | 17 |
no man can | 17 |
or to be | 17 |
of human life | 17 |
but even if | 17 |
no one of | 17 |
that he could | 17 |
all the four | 17 |
exposition of the | 17 |
he has been | 17 |
that he who | 17 |
but on the | 17 |
against the platonic | 17 |
objections against the | 17 |
insisted on by | 17 |
all manner of | 17 |
and in what | 17 |
in the words | 17 |
different from that | 17 |
but i do | 17 |
of which i | 17 |
search for truth | 17 |
arises from the | 17 |
said that the | 17 |
as it does | 17 |
may be a | 17 |
of the eternal | 17 |
to be studied | 17 |
the sophist is | 17 |
can it be | 17 |
i suppose that | 17 |
according to his | 17 |
can be said | 17 |
it would have | 17 |
not one of | 17 |
for the time | 17 |
only for the | 17 |
more than any | 17 |
given by the | 17 |
of which all | 17 |
the exigencies of | 17 |
male and female | 17 |
we need not | 17 |
of the author | 17 |
do not understand | 17 |
of one of | 17 |
its own nature | 17 |
to form the | 17 |
by the sophists | 17 |
among all the | 17 |
proof of the | 17 |
than those who | 17 |
can there be | 17 |
that he knows | 17 |
as if the | 17 |
the first who | 17 |
the true and | 17 |
a great degree | 17 |
that it should | 17 |
had in his | 17 |
hot and cold | 17 |
and it was | 17 |
be present in | 17 |
must be something | 17 |
the place of | 17 |
the defence of | 17 |
that if the | 17 |
an aggregate of | 17 |
in each of | 17 |
the ionic philosophers | 17 |
is supposed to | 17 |
the first instance | 17 |
to something else | 17 |
this portion of | 17 |
the human body | 17 |
with the most | 17 |
cognition of cognition | 17 |
the real and | 17 |
assumed to be | 17 |
we shall not | 17 |
we may be | 17 |
in the passage | 17 |
open to the | 17 |
that the whole | 17 |
had not been | 17 |
what is true | 17 |
of life is | 17 |
so far forth | 17 |
the father of | 17 |
it would seem | 17 |
if he has | 17 |
no knowledge of | 17 |
of the leges | 17 |
the destruction of | 17 |
was to be | 17 |
than those of | 17 |
the standard of | 17 |
speaks of the | 17 |
end to be | 17 |
purpose in the | 17 |
him to the | 17 |
is sensible perception | 17 |
the lesser hippias | 17 |
is nothing to | 17 |
eleate in the | 17 |
be a part | 17 |
in either case | 17 |
by its own | 17 |
solution of the | 17 |
even as the | 17 |
plan of life | 17 |
of thought and | 17 |
it was in | 17 |
that they may | 17 |
may be the | 17 |
always the same | 17 |
if you were | 17 |
does not mean | 17 |
kai nu n | 17 |
and the world | 17 |
of the master | 17 |
pronounced to be | 17 |
is about to | 17 |
such a way | 17 |
not partake of | 17 |
the denial of | 17 |
merely as a | 17 |
between ens and | 17 |
copy of the | 17 |
the mode of | 17 |
the form is | 17 |
to have no | 17 |
nor is there | 17 |
any of them | 17 |
a good deal | 17 |
of them in | 17 |
it is with | 17 |
the art which | 17 |
no more than | 17 |
virtue of which | 17 |
independent of the | 17 |
well as for | 17 |
set forth by | 17 |
in the hippias | 17 |
to be impossible | 17 |
i thought that | 17 |
of the highest | 17 |
with the body | 17 |
the aid of | 17 |
phenomenal and relative | 17 |
true and pure | 17 |
by sokrates to | 17 |
that they should | 17 |
it should be | 17 |
discourse of sokrates | 17 |
essential to the | 17 |
this means that | 17 |
which you have | 17 |
as a fact | 17 |
genuineness of the | 17 |
intended by plato | 17 |
and since the | 17 |
the hippias major | 17 |
how it is | 17 |
but also to | 17 |
is no longer | 17 |
they can be | 17 |
in a sense | 17 |
soul of the | 17 |
it to others | 16 |
homer and hesiod | 16 |
motion and rest | 16 |
of every one | 16 |
it did not | 16 |
the assumption of | 16 |
how to use | 16 |
that you know | 16 |
is good and | 16 |
what we have | 16 |
it shall be | 16 |
of the ordinary | 16 |
in the whole | 16 |
which has no | 16 |
are apt to | 16 |
in preference to | 16 |
books of the | 16 |
of matter and | 16 |
likely to be | 16 |
dia tau ta | 16 |
as a teacher | 16 |
that it has | 16 |
which we find | 16 |
te kai e | 16 |
the central fire | 16 |
the writings of | 16 |
the end to | 16 |
are such as | 16 |
to find a | 16 |
he had no | 16 |
of them all | 16 |
the sphere of | 16 |
from off the | 16 |
to whom the | 16 |
appear to have | 16 |
of justice and | 16 |
to n o | 16 |
as you say | 16 |
of the ancient | 16 |
to give a | 16 |
what he calls | 16 |
to find out | 16 |
the absolute reality | 16 |
man will be | 16 |
and that this | 16 |
know what virtue | 16 |
is the true | 16 |
is what we | 16 |
to us in | 16 |
government of the | 16 |
which ought to | 16 |
questions of sokrates | 16 |
kata phu sin | 16 |
in a few | 16 |
which has been | 16 |
nothing at all | 16 |
what is best | 16 |
which cannot be | 16 |
are made to | 16 |
things are not | 16 |
in no way | 16 |
the men of | 16 |
the sight of | 16 |
the conclusion that | 16 |
is a sort | 16 |
and as a | 16 |
he shall be | 16 |
of the rest | 16 |
and all other | 16 |
in his commentary | 16 |
of our nature | 16 |
the memory of | 16 |
we know from | 16 |
of the man | 16 |
that the world | 16 |
o n te | 16 |
truth and reality | 16 |