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 |
|---|---|
| 10214 | -----------------"Further still, it may be said, where will be the venerableness of your boasted science about divine natures? |
| 10214 | ------------------- In what manner then, says Syrianus, do ideas subsist according to the contemplative lovers of truth? |
| 10214 | And can he know this without knowing as much of those natures as it is possible for him to know? |
| 10214 | And can this be effected without knowing what are the natures which he surpasses, and what those are by which he is surpassed? |
| 10214 | And especially what indigence will there be of that which is subordinate? |
| 10214 | And if it be replied, Because it is a triangle; we may again inquire, But why because a triangle? |
| 10214 | And is not the pure the cause of the commingled? |
| 10214 | And what will be the generation of second from first natures? |
| 10214 | And what wonder is there, says Syrianus, if we should separate things which are so much distant from each other? |
| 10214 | And will the objector be hardy enough to say that every man is equal to this arduous task? |
| 10214 | And, if this be the case, what will that be which leads them to union with each other? |
| 10214 | But as these divine causes act for their own sake, and on account of their own goodness, do they not exhibit the final cause? |
| 10214 | But can any thing either belong to, or be affirmed of that, which is not? |
| 10214 | But how is this possible? |
| 10214 | But where will be the coordination of intellectuals to intelligibles? |
| 10214 | But who are the men by whom these latter interpreters of Plato are reviled? |
| 10214 | Can this be accomplished by every man? |
| 10214 | Do you not perceive what a length of sea separates you from the royal coast? |
| 10214 | Does it therefore move itself from one impulse to another? |
| 10214 | For how is it possible, it should not be indigent also so far as it is the one? |
| 10214 | For what will there be which does not participate of being? |
| 10214 | For whence can good be imparted, to all things, but from divinity? |
| 10214 | How can it? |
| 10214 | Is it not, however, here necessary to attend to the conception of Plato, that the united is not the one itself, but that which is passive[2] to it? |
| 10214 | Is then that which accedes the principle? |
| 10214 | Is therefore that which is properly self- moved the principle, and is it indigent of no form more excellent than itself? |
| 10214 | Is this then the principle of things? |
| 10214 | Let us consider then if the immovable is the most proper principle? |
| 10214 | May we not say, that this, if it is the united, will be secondary to the one, and that by participating of the one it becomes the united? |
| 10214 | Or can any one properly know himself without knowing the rank he holds in the scale of being? |
| 10214 | Or is it in a certain respect these, and in a certain respect not? |
| 10214 | Or is not this also, one and many, whole and parts, containing in itself, things first, middle, and last? |
| 10214 | Or may we not say that all things subsist in the one according to the one? |
| 10214 | Or was it because some heavy German critic, who knew nothing beyond a verb in mi, presumed to grunt at these venerable heroes? |
| 10214 | Shall we say then that body itself is the principle of the first essence? |
| 10214 | Shall we then say that it is the most perfect principle? |
| 10214 | Shall we, therefore, in the next place, direct our attention to the most simple of beings, which Plato calls the one being,[ Greek: en on]? |
| 10214 | Was it when the fierce champions for the trinity fled from Galilee to the groves of Academus, and invoked, but in vain, the assistance of Philosophy? |
| 10214 | When and whence did this defamation originate? |
| 10214 | Whence is it then that the dianoetic power concludes thus confidently that the Proposition is true of all triangles? |
| 10214 | Whence then does it derive the power of abiding? |
| 10214 | Whence then does it simply obtain the power of abiding? |
| 10214 | Whence therefore does the world derive its being? |
| 10214 | Whether however is it known and effable, or unknown and ineffable? |
| 10214 | Which of these therefore is by nature prior? |
| 10214 | or it is moved by something else, as, for instance, by the whole rational soul in the universe? |
| 18936 | Do you yet want to go on? |
| 18936 | Fool, do you not know that the law says these doors shall admit no one except at sunrise? |
| 18936 | Have you had any breakfast? 18936 The Ideal School a school for Negroes, instituted by a Negro, where only Negroes teach, and only Negroes are allowed to enter as students?" |
| 18936 | What difference does it make, anyway? |
| 18936 | Who ever heard anything like that before? |
| 18936 | A voice, seemingly coming from afar, demanded,"Do you still wish to go on?" |
| 18936 | About that time the Bishops in assembly asked,"Is Simeon sincere?" |
| 18936 | As to his chastity, there was little doubt, and his poverty was beyond question; but how about obedience to his superiors? |
| 18936 | At a point where he seemed about to perish a voice called loudly,"Do you yet desire to go on?" |
| 18936 | Besides, what greater or juster aim and ambition have they than to please their husbands? |
| 18936 | Can a sane person reply to such lack of logic? |
| 18936 | Can we now conceive of a system where the duty of certain scholars was to whip other scholars? |
| 18936 | Can you foretell where this will end-- this formation of habits of industry, sobriety and continued, persistent effort towards the right? |
| 18936 | Did Simeon hear the bells and say,"Soon it will be my turn"? |
| 18936 | Did he suffer? |
| 18936 | Do you mean to say that the child should not be disciplined? |
| 18936 | Do you not know I am doing the best I can?''" |
| 18936 | Does the Bible say that the child is good by nature?" |
| 18936 | Every phase of life is solved by answering the question,"What would Mrs. Eddy do?" |
| 18936 | Fifteen hundred people of one mind, doing anything in unison-- do you know what it means? |
| 18936 | Has any man a mind to raise himself a good estate? |
| 18936 | He looked up at me and said with a touch of spirit:''Sir, why do you get angry with me? |
| 18936 | He needed them: he wanted to make Rugby a model school, a school that would influence all England-- would they help him? |
| 18936 | He was so little-- the place was so big-- by what right could he ask to be admitted? |
| 18936 | Here a questioner asked,"If we are to protect our persons, must we not learn to fight?" |
| 18936 | How did Simeon get to the top of the column? |
| 18936 | How do we explain these inconsistencies? |
| 18936 | If God, being all- wise, all- powerful and all- loving, turns author, why does He produce work so muddy that it requires a"Key"? |
| 18936 | In reading a book, the question that interests us is not,"Is it inspired?" |
| 18936 | Is it necessary? |
| 18936 | Is n''t it better to relax and rest and allow Divinity to flow through us, than to sit on a sharp rail and call the passer- by names in falsetto? |
| 18936 | Not only to whip them, but to beat them into insensibility if they fought back? |
| 18936 | Now, is it not possible that the prevalency of the Monastic Impulse is proof that it is in itself a movement in the direction of Nature? |
| 18936 | Or whence this secret dread, and inward horror, Of falling into nought? |
| 18936 | Others asked as to the nature of his wares, and one dignitary called and asked,"Is Herr Pestalozzi in?" |
| 18936 | Others, still, inquired,"Is she sincere?" |
| 18936 | The horses of a drunkard, blanketless, hungry, shivering, outside of the village tavern, do they not proclaim the poor, despised owner within? |
| 18936 | The only question ever asked was,"Can you do the work?" |
| 18936 | The question is, then, what teaching concern in America supplies the best quality of actinic ray? |
| 18936 | The question then arises,"Was Mrs. Eddy sincere in putting forth such writings?" |
| 18936 | The test was simple and severe: would they and could they do one useful piece of work well? |
| 18936 | The well- upholstered conservatives twiddled their thumbs, coughed, and asked:"How about the doctrine of total depravity? |
| 18936 | They always ask when you take away their superstition,"What are you going to give us in return?" |
| 18936 | What does Solomon say about the use of the rod? |
| 18936 | What does Solomon say? |
| 18936 | What end does it serve and how is humanity to be served or benefited by it? |
| 18936 | What''s in a name? |
| 18936 | Where did she get it? |
| 18936 | Where do you suppose oppressed colored people get chickens? |
| 18936 | While floundering there the voice again called,"Do you yet desire to go on?" |
| 18936 | Why shrinks the soul Back on herself, and startles at destruction? |
| 18936 | Would he arise at sundown and pray, and with outstretched hands bless the assembled pilgrims? |
| 18936 | Yes, you liver- colored boy-- you, I say, have you had your breakfast?" |
| 18936 | but,"Is it true?" |
| 6312 | I asked such, if they were not wearied? 6312 Mind thy affair,"says the spirit:--"coxcomb, would you meddle with the skies, or with other people?" |
| 6312 | --"Sire, every regiment that approaches the heavy artillery is sacrified: Sire, what orders?" |
| 6312 | And to what purpose? |
| 6312 | And what guaranty for the permanence of his opinions? |
| 6312 | Are the agents of nature, and the power to understand them, worth no more than a street serenade, or the breath of a cigar? |
| 6312 | Are the opinions of a man on right and wrong, on fate and causation, at the mercy of a broken sleep or an indigestion? |
| 6312 | But he is forced to say,"O, these things will be as they must be: what can you do? |
| 6312 | But what are these cares and works the better? |
| 6312 | But when the question is to life, and its materials, and its auxiliaries, how does he profit me? |
| 6312 | But where are his new things of today? |
| 6312 | Can any biography shed light on the localities into which the Midsummer Night''s Dream admits me? |
| 6312 | Did Shakspeare confide to any notary or parish recorder, sacristan, or surrogate, in Stratford, the genesis of that delicate creation? |
| 6312 | Did he feel himself, overmatched by any companion? |
| 6312 | Did the bard speak with authority? |
| 6312 | Do you love me? |
| 6312 | Does he throw away the pen? |
| 6312 | Does the general voice of ages affirm any principle, or is no community of sentiment discoverable in distant times and places? |
| 6312 | Even the men of grander proportion suffer some deduction from the misfortune( shall I say?) |
| 6312 | Having at some time seen that the happy soul will carry all the arts in power, they say, Why cumber ourselves with superfluous realizations? |
| 6312 | He builds his fortunes, maintains the laws, cherishes his children; but he asks himself, why? |
| 6312 | He knew the grammar and rudiments of the Mother- Tongue,--how could he not read off one strain into music? |
| 6312 | Here is activity of thought; but what is it for? |
| 6312 | Homer lies in sunshine; Chaucer is glad and erect; and Saadi says,"It was rumored abroad that I was penitent; but what had I to do with repentance?" |
| 6312 | How can he hesitate? |
| 6312 | I say, with the Spartan,''Why do you speak so much to the purpose, of that which is nothing to the purpose?'' |
| 6312 | If he should appear in any company of human souls, who would not march in his troop? |
| 6312 | If not,--if there be no such God''s word in the man,--what care we how adroit, how fluent, how brilliant he is? |
| 6312 | If there are conflicting evidences, why not state them? |
| 6312 | If there is a wish for immortality, and no evidence, why not say just that? |
| 6312 | If there is not ground for a candid thinker to make up his mind, yea or nay,--why not suspend the judgment? |
| 6312 | Is his belief in God and Duty no deeper than a stomach evidence? |
| 6312 | Is his eye creative? |
| 6312 | Is it not a rare contrivance that lodged the due inertia in every creature, the conserving, resisting energy, the anger at being waked or changed? |
| 6312 | Is it otherwise with the church? |
| 6312 | Is life to be led in a brave or in a cowardly manner? |
| 6312 | Is not the state a question? |
| 6312 | Is the name of virtue to be a barrier to that which is virtue? |
| 6312 | Is there at last in his breast a Delhi whereof to ask concerning any thought or thing, whether it be verily so, yea or nay? |
| 6312 | Is there caste? |
| 6312 | Is this fancy? |
| 6312 | It is but a Twelfth Night, or Midsummer- Night''s Dream, or a Winter Evening''s Tale: what signifies another picture more or less? |
| 6312 | Now shall we, because a good nature inclines us to virtue''s side, say, There are no doubts,--and lie for the right? |
| 6312 | Of what use, then, would crimes be to me?" |
| 6312 | On another, what was the age of the world? |
| 6312 | One day, he asked, whether the planets were inhabited? |
| 6312 | One remembers again the trumpet- text in the Koran--"The heavens and the earth, and all that is between them, think ye we have created them in jest?" |
| 6312 | Or, to put any of the questions which touch mankind nearest,--shall the young man aim at a leading part in law, in politics, in trade? |
| 6312 | Over his name, he drew an emblematic pair of scales, and wrote,_ Que sais- je?_ under it. |
| 6312 | Shall I add, as one juggle of this enchantment, the stunning non- intercourse law which makes cooperation impossible? |
| 6312 | Shall he, then, cutting the stays that hold him fast to the social state, put out to sea with no guidance but his genius? |
| 6312 | Shall the archangels be less majestic and sweet than the figures that have actually walked the earth? |
| 6312 | Shall we say that Montaigne has spoken wisely, and given the right and permanent expression of the human mind, on the conduct of life? |
| 6312 | So far from there being anything divine in the low and proprietary sense of, Do you love me? |
| 6312 | The destiny of organized nature is amelioration, and who can tell its limits? |
| 6312 | Was it not a bright thought that made things cohere with this bitumen, fastest of cements? |
| 6312 | Was it that he knew too much, that his sight was microscopic, and interfered with the just perspective, the seeing of the whole? |
| 6312 | What becomes of the promise to virtue? |
| 6312 | What can I do against hereditary and constitutional habits, against scrofula, lymph, impotence? |
| 6312 | What can I do against the influence of Race, in my history? |
| 6312 | What does it signify? |
| 6312 | What does the man mean? |
| 6312 | What front can we make against these unavoidable, victorious, maleficent forces? |
| 6312 | What gentleman has he not instructed in the rudeness of his behavior? |
| 6312 | What has friendship so signaled as its sublime attraction to whatever virtue is in us? |
| 6312 | What is a great man, but one of great affinities, who takes up into himself all arts, sciences, all knowables, as his food? |
| 6312 | What is he whom I never think of? |
| 6312 | What is the mean of many states; of all the states? |
| 6312 | What is the use of pretending to assurances we have not, respecting the other life? |
| 6312 | What is the use of pretending to powers we have not? |
| 6312 | What king has he not taught state, as Talma taught Napoleon? |
| 6312 | What lover has he not outloved? |
| 6312 | What maiden has not found him finer than her delicacy? |
| 6312 | What mystery has he not signified his knowledge of? |
| 6312 | What office or function, or district of man''s work, has he not remembered? |
| 6312 | What point of morals, of manners, of economy, of philosophy, of religion, of taste, of the conduct of life, has he not settled? |
| 6312 | What sage has he not outseen? |
| 6312 | What signifies that he trips and stammers; that his voice is harsh or hissing; that this method or his tropes are inadequate? |
| 6312 | What then? |
| 6312 | What trait of his private mind has he hidden in his dramas? |
| 6312 | What was left for a genius of the largest calibre, but to go over their ground, and verify and unite? |
| 6312 | What? |
| 6312 | Whence, whence, all these thoughts? |
| 6312 | Who cares for that, so thou gain aught wider and nobler? |
| 6312 | Who shall forbid a wise skepticism, seeing that there is no practical question on which anything more than an approximate solution can be had? |
| 6312 | Why are the masses, from the dawn of history down, food for knives and powder? |
| 6312 | Why be an angel before your time? |
| 6312 | Why exaggerate the power of virtue? |
| 6312 | Why fancy that you have all the truth in your keeping? |
| 6312 | Why hear I the same sense from countless differing voices, and read one never quite expressed fact in endless picture- language? |
| 6312 | Why pretend that life is so simple a game, when we know how subtle and elusive the Proteus is? |
| 6312 | Why should I take them on trust? |
| 6312 | Why should I vapor and play the philosopher, instead of ballasting, the best I can, this dancing balloon? |
| 6312 | Why should we fret and drudge? |
| 6312 | Why so talkative in public, when each of my neighbors can pin me to my seat by arguments I can not refute? |
| 6312 | Why think to shut up all things in your narrow coop, when we know there are not one or two only, but ten, twenty, a thousand things, and unlike? |
| 6312 | Why throw obstacles in the way of its defense? |
| 6312 | Will any say, this is cold and infidel? |
| 6312 | With such, Talleyrand''s question is ever the main one; not, is he rich? |
| 6312 | Yet the instincts presently teach, that the problem of essence must take precedence of all others,--the questions of Whence? |
| 6312 | _ Que sais- je?_ What do I know. |
| 6312 | against climate, against barbarism, in my country? |
| 6312 | and Whither? |
| 6312 | and is not the satisfaction of the doubts essential to all manliness? |
| 6312 | and to have answer, and to rely on that? |
| 6312 | and whereto? |
| 6312 | does he stand for something? |
| 6312 | has he this or that faculty? |
| 6312 | is he committed? |
| 6312 | is he of the establishment?--but, Is he anybody? |
| 6312 | is he of the movement? |
| 6312 | is he well- meaning? |
| 6312 | is there fate? |
| 6312 | means, Do you see the same truth? |
| 6312 | or, is reporting a breach of the manners of that heavenly society? |
| 6312 | or, was it that he saw the vision intellectually, and hence that chiding of the intellectual that pervades his books? |
| 40435 | Disgraced in the opinion of every one,replies Sokrates? |
| 40435 | Scais- tu au moins ce que c''est que la matière? 40435 What are the conditions under which subordinates will cheerfully obey their commanders?" |
| 40435 | Wheat is the Holy, what is the Unholy? 40435 Why are you so curious to know what_ I myself_ have determined on the point? |
| 40435 | ( said he) have none of us before your time talked about the Good and the Just? |
| 40435 | 38- 39:--"The question is often asked, and properly so, in regard to any supposed moral standard, What is its sanction? |
| 40435 | After the decease of these last- mentioned authors, who can say what became of their MSS.? |
| 40435 | Again, as to predicates-- when you say,_ The man runs_, or_ The man is good_, what do you mean by the predicate_ runs_, or is_ good_? |
| 40435 | And if, adopting any one of them, we reject the others, upon what grounds are we to justify our preference? |
| 40435 | Another argument of Zeno is to the following effect:--"Does a grain of millet, when dropped upon the floor, make sound? |
| 40435 | Are not you aware that the hemlock of Sokrates is in store for_ you_ also?" |
| 40435 | Are there no limits( as Hobbes is so much denounced for maintaining)? |
| 40435 | Are these virtues teachable? |
| 40435 | Are three grains few, and four_ many_?--or, where will you draw the line between Few and Many? |
| 40435 | As we know little about Plato except from his works, the first question to be decided is, Which_ are_ his real works? |
| 40435 | But can we do this with our present scanty information? |
| 40435 | But if no portion of its continuity can be thus present, how can Time possibly be present, to which such continuity is essential?" |
| 40435 | But is all that is just necessarily holy? |
| 40435 | But the question asked was-- What is Holiness generally? |
| 40435 | But what are those great works which the Gods bring about by our agency? |
| 40435 | But what is this_ true determinately_, but true_ upon our knowledge_ or_ evidently true_? |
| 40435 | But what other name was so natural or likely for Anaxagoras himself to choose?] |
| 40435 | But what part? |
| 40435 | Did he publish any of them during the lifetime of Sokrates? |
| 40435 | Do you imagine, that the Good is one thing, and the Beautiful another? |
| 40435 | Do you not know that all things are good and beautiful in relation to the same purpose? |
| 40435 | Eh bien( dit le Sirien), cette chose qui te paroît être divisible, pésante, et grise, me dirois tu bien ce que c''est? |
| 40435 | Erdmann,"Comment seroit il possible qu''aucune chose existât, si l''être même, ipsum Esse, n''avoit l''existence? |
| 40435 | He may have done this: but how are we to prove it? |
| 40435 | How can you properly say( he argues) that you_ know_ the compound AB, when you know neither A nor B separately? |
| 40435 | How did he get his reputation?] |
| 40435 | How happens it that no despot has ever yet done this? |
| 40435 | How much does it attenuate the value of his intentions, as proofs of an internal philosophical sequence? |
| 40435 | How therefore can it be present at all in any of them? |
| 40435 | How? |
| 40435 | How? |
| 40435 | If that were so( Ast argues), how can we explain the fact, that in most of the dialogues there is no philosophical result at all? |
| 40435 | If you speak of Man in general( he said), what, or whom, do you mean? |
| 40435 | In appreciating a philosopher, it is usual to ask, What authoritative creed has he proclaimed, for disciples to swear allegiance to? |
| 40435 | In other words, how can the One be Many, and how can the Many be One? |
| 40435 | In regard to the question, Which were Plato''s genuine works? |
| 40435 | In what manner does ministration, called_ holiness_, benefit or improve the Gods? |
| 40435 | In what then does its essence consist? |
| 40435 | In what then does its essence consist? |
| 40435 | Is it possible that any one can have preferred an indictment against you? |
| 40435 | Is the proceeding recommended just or unjust? |
| 40435 | Is the proceeding recommended just or unjust? |
| 40435 | It is that branch which concerns ministration by men to the Gods 447 Ministration to the Gods? |
| 40435 | Krobylus, one of the accusers, said to him,"Are_ you_ come to plead on behalf of another? |
| 40435 | Mais qu''est ce donc_ qu''une pleurésie_? |
| 40435 | Moreover, at the very outset of the enquiry, we have to ask, At what period of life did Plato begin to publish his dialogues? |
| 40435 | Next, by what arguments has he enforced or made them good? |
| 40435 | No.--Does a bushel of millet make sound under the same circumstances? |
| 40435 | O(/ti e)kei= noi me\n ta\ sapra\ tau= ta a)po\ dogma/ tôn lalou= sin? |
| 40435 | Or do you suppose that we can not follow out what each of them is, and that we pronounce the words as empty and unmeaning sounds? |
| 40435 | Or does the earliest of them date from a time after the death of Sokrates? |
| 40435 | Or is it holy for this reason, because they do love it? |
| 40435 | Ou)dei\s ê(mô= n pro\ sou= e)/legen a)gatho\n ê)\ di/ kaion? |
| 40435 | Qu''est- ce que la loi de la pesanteur? |
| 40435 | Quanti Platonis vel libros novêre vel nomen? |
| 40435 | Qui a démontré qu''il sera demain jour, et que nous mourrons-- et qu''y a- t- il de plus cru? |
| 40435 | Quid ergo? |
| 40435 | Quotusquisque nunc Aristotelem legit? |
| 40435 | Si singulas disciplinas percipere magnum est, quanto majus omnes? |
| 40435 | Sokrates asks him-- What is Holiness? |
| 40435 | Sokrates asks him-- What is Holiness?] |
| 40435 | Tell me what is the general constituent feature of_ Holiness_? |
| 40435 | Tell me-- to what end does the work conduce? |
| 40435 | That we are gainers by what they give, is clear enough; but what do they gain on their side? |
| 40435 | The first of the two is an obscure and imperfect reply to the great Sokratic problem-- What is Justice? |
| 40435 | The latter asked Sokrates,"Do you know anything good?" |
| 40435 | The like question about the hairs on a man''s head-- How many must he lose before he can be said to have only a few, or to be bald?] |
| 40435 | The question asked was, not What are the antecedent conditions or causes of rain, thunder, or earthquakes, but Who rains and thunders? |
| 40435 | The questions about which you and I and other men quarrel are, What is just or unjust, honourable or base, good or evil? |
| 40435 | This antithesis appears as an answer when we put the question-- What is the ultimate authority? |
| 40435 | This is what gives rise to the question-- What is the essential scheme for the Individual? |
| 40435 | Ti/ ga\r le/ gei? |
| 40435 | To the Sokratic question, What is the Bonum? |
| 40435 | To what did the dialogues composed by the first Aristippus refer? |
| 40435 | To what ought he to conform-- what shall he aim at? |
| 40435 | To what purpose? |
| 40435 | To what purpose? |
| 40435 | To\ poi= on dê/? |
| 40435 | Tu vois quelques attributs: mais le fond de la chose, le connois tu? |
| 40435 | Ubi apud antiquiores latuit amor iste investigandæ veritatis?" |
| 40435 | Was he right in disobeying? |
| 40435 | Were they not also in the library at the time when Kallimachus compiled his tables? |
| 40435 | What are the motives to obey it? |
| 40435 | What brings you here, Sokrates( asks Euthyphron), away from your usual haunts? |
| 40435 | What is Injustice? |
| 40435 | What is a law? |
| 40435 | What is justice? |
| 40435 | What is that common essence, or same character, which belongs to and distinguishes all holy or pious acts? |
| 40435 | What is that end which the Gods accomplish, through our agency as workmen? |
| 40435 | What is that specific property, by the common possession of which all holy things are entitled to be called holy? |
| 40435 | What is the Honourable and the Base? |
| 40435 | What is the Just and the Unjust? |
| 40435 | What number of grains make a heap-- or are many? |
| 40435 | What positive system, or positive truths previously unknown or unproved, has he established? |
| 40435 | Whence does it derive its binding force? |
| 40435 | Where are we to find a trustworthy Platonic Canon? |
| 40435 | Where was any certain permanent custody provided for them? |
| 40435 | Where, however, is the security that the undertaking would produce three oboli a day to each subscriber?" |
| 40435 | Which was in the right here? |
| 40435 | Who produces earthquakes? |
| 40435 | Why then should any one wish to read written reports of his conversations? |
| 40435 | Xenophon accordingly went to Delphi: but instead of asking the question broadly--"Shall I go, or shall I decline to go?" |
| 40435 | Yes.--Is there not a determinate proportion between the bushel and the grain? |
| 40435 | [ 119] Which of them are we to follow? |
| 40435 | [ 133] How can the Form( Man, White, Good,& c.) be present at one and the same time in many distinct individuals? |
| 40435 | [ 149]--Which of the two do you consider to live most pleasantly, the rulers or the ruled? |
| 40435 | [ 41] Otherwise, why do you not throw up your sceptre? |
| 40435 | [ 44] What is that something-- the common essence or idea? |
| 40435 | [ 49] Tell me, what is the characteristic essence of piety as well as impiety?" |
| 40435 | [ Footnote 2: Aristophanes, Nubes, 368,[ Greek: A)lla\ ti/ s u(/ei?] |
| 40435 | [ Footnote 70: Plato, Parmenidês, p. 156 D- E.[ Greek: Po/ t''ou)=n, metaba/ llei? |
| 40435 | [ Greek: A)=r''ou)=n e)sti/ to\ a)/topon tou= to, e)n ô)=| to/ t''a)\n ei)/ê o(/te metaba/ llei? |
| 40435 | [ Greek: Dia\ ti/ ou)=n e)kei= noi( oi( polloi\, oi( i)diô= tai) u(mô= n( tôn philoso/ phôn) i)schuro/ teroi? |
| 40435 | [ Greek: Po/ te ga\r e)n ê(mi= n au)toi= s ou)k e)/stin o( tha/ natos? |
| 40435 | [ Greek: Pô= s ô)= Zê/ nôn, tou= to le/ geis? |
| 40435 | [ Greek: Ti/ de\ oi( polue/ laioi? |
| 40435 | [ Greek: Ti/ ou)=n? |
| 40435 | [ Greek: Ti/ s ou)=n pot''e)sti\ te/ chnê tê= s paraskeuê= s tou= mêde\n a)dikei= sthai ê)\ ô(s o)li/ gista? |
| 40435 | [ Greek: a)/xion ga\r pa= n tô= n o)/ntôn pou= ei)=nai; ei) de\ o( to/ pos tô= n o)/ntôn, pou= a)\n ei)/ê?]] |
| 40435 | [ Greek: kai\ tou= to pô= s ou)k a)mathi/ a e)sti\n au)tê\ ê( e)ponei/ distos, ê( tou= oi)/esthai ei)de/ nai a(\ ou)k oi)=den?]] |
| 40435 | [ Greek: tau= ta ga\r e)gô\ a)kou/ sas e)nethumou/ mên ou(tôsi/, Ti/ pote le/ gei o( theo\s kai\ ti/ pote ai)ni/ ttetai? |
| 40435 | [ Greek: ti/ ga\r kai\ phê/ somen, oi(/ ge kai\ au)toi\ o(mologou= men peri\ au)tô= n mêde\n ei)de/ nai?]] |
| 40435 | [ Greek: to\ o)rtha\ doxa/ zein kai\ a)/neu tou= e)/chein lo/ gon dou= nai, ou)k oi)=sth''o(/ti ou)/te e)pi/ stasthai e)stin? |
| 40435 | [ Greek: tou/ tôn tô= n pollô= n kalô= n mô= n ti e)/stin, o( ou)k ai)schro\n phanê/ setai? |
| 40435 | [ Greek: ê)\ a)rkei= u(mi= n to\ ê(de/ ôs katabiô= nai to\n bi/ on a)/neu lupô= n? |
| 40435 | [ Side- note: Ministration to the Gods? |
| 40435 | [ Side- note: When did Plato begin to compose? |
| 40435 | ]\_ Sokr._--What sort of ministration? |
| 40435 | _ Sokr._--Do the Gods love the holy, because it_ is_ holy? |
| 40435 | _ Sokr._--Then it appears that the holy is what the Gods love? |
| 40435 | _ Which_ Dionysius is meant?--the elder or the younger? |
| 40435 | _ istius vitii num nostra culpa est_? |
| 40435 | a)/logon ga\r pra= gma pô= s a)\n ei)/ê e)pistê/ mê?] |
| 40435 | and if so, which? |
| 40435 | c. 14, p. 26 D.[ Greek: ô)= thauma/ sie Me/ lête, i(na ti/ tau= ta le/ geis? |
| 40435 | c. 4, p. 20 B- C.[ Greek: ti/ s tê= s toiau/ tês a)retê= s, tê= s a)nthrôpi/ nês te kai\ politikê= s, e)pistê/ môn e)sti/ n? |
| 40435 | e)/ti de\ e(/na e)o/ nta to\n Ê(rakle/ a, kai\ e)/ti a)/nthrôpon, ô(s dê/ phasi, kô= s phu/ sin e)/chei polla\s muria/ das phoneu= sai? |
| 40435 | e)gô\ ga\r dê\ ou)/te me/ ga ou)/te smikro\n xu/ noida e)mautô=| sopho\s ô)/n; ti/ ou)=n pote le/ gei pha/ skôn e)me\ sophô/ taton ei)=nai? |
| 40435 | kai\ nê\ Di/ a pa/ lin le/ ontos kai\ kuno\s to\ tre/ chein, katêgorou= men? |
| 40435 | kai\ tô= n dikai/ ôn, o(\ ou)k a)/dikon? |
| 40435 | kai\ tô= n o(si/ ôn, o(\ ou)k a)no/ sion?] |
| 40435 | or how is it to be distinguished from other parts or branches of the just? |
| 40435 | or more specifically, What is the source of its obligation? |
| 40435 | or that Sokrates in the Philêbus and Republic is older than in the Kratylus or Gorgias? |
| 40435 | ou)de\ ê(/lion ou)de\ selê/ nên a)/ra nomi/ zô theou\s ei)=nai, ô(/sper oi( a)/lloi a)/nthrôpoi?]] |
| 40435 | the four obedient citizens, or the one disobedient? |
| 40435 | ti/ de\ oi( gnô/ mê| kai\ a)rguri/ ô| duna/ menoi chrêmati/ zesthai? |
| 40435 | ti/ de\ oi( polupro/ batoi? |
| 40435 | what are temperance and courage? |
| 40435 | what are the limits of obedience to the laws? |
| 40435 | what is injustice? |
| 40435 | what is law, lawlessness, democracy, aristocracy? |
| 40435 | what is the government of mankind, and the attributes which qualify any one for exercising such government? |
| 40435 | what number are few? |
| 40435 | where does the right of final decision reside, on problems and disputes ethical, political, æsthetical? |
| 40435 | ê)\ mê\ parakolouthou= ntes ti/ e)sti tou/ tôn e(/kaston, a)sê/ môs kai\ kenô= s e)phtheggo/ metha ta\s phôna/ s?] |
| 40438 | But will you not admit that such a man lives basely or dishonourably? |
| 40438 | Car enfin qu''y a- t- il de grand dans la connoissance des mouvemens des planètes? 40438 Is that your explanation of justice( asks Sokrates): that it consists in telling truth, and rendering to every one what you have had from him?" |
| 40438 | Nam quæ est superstitio? 40438 What then-- do you not grant farther, that he lives badly, disagreeably, disadvantageously, to himself?" |
| 40438 | What? 40438 -- Pô= s dê= ta di/ kês ou)/sês, o( Zeu\s ou)k a)po/ lôlen, to\n pate/ r''au(tou= dê/ sas? 40438 10), citing Aristobulus and Numenius, says[ Greek: Ti/ ga\r e)/sti Pla/ tôn, ê)\ Môu+sê\s a)ttiki/ zôn?] 40438 243; of all three parts of soul? 40438 27; is it teachable by system? 40438 333 E:[ Greek: Ou)k a)\n ou)=n pa/ nu ge/ ti spoudai= on ei)/ê ê( dikaiosu/ nê, ei) pro\s ta\ a)/chrêsta chrê/ simon o)\n tugcha/ nei?]] 40438 447; not a right traffic between men and gods, 448; is it holy? 40438 A)/llo ti ou)=n, e)/phê, kai\ su\ ou(/tô poiê/ seis? 40438 Are they one thing, or two separate things? 40438 Are you going to give me one of those answers which I forbade? 40438 Are you satisfied that their courage( or self- command) shall be lame or one- sided-- good against pains, but not good against pleasures? 40438 But do there really exist any such Forms or Ideas-- as Fire_ per se_, the Generic Fire-- Water_ per se_, the Generic Water, invisible and intangible? 40438 But how can such restriction be enforced, since no individual paternity or maternity is recognised in the Commonwealth? 40438 But how can we implant such unanimous and unshaken belief, in a story altogether untrue? 40438 But how is such activity to be obtained? 40438 But is it the fact that there are in each man three such mental constituents-- three different classes, sorts, or varieties, of mind? 40438 But is it true that women are competent to the function of Guardians? 40438 But tell me, Sokrates( asks Adeimantus), what do_ you_ conceive the Good to be-- Intelligence or Pleasure, or any other thing different from these? 40438 But we must ask him farther-- Proper and suitable-- how? 40438 But what is Good? 40438 But what is Good?] 40438 But what is this Something, midway between Ens and Particulars Non- Ens, and partaking of both-- which is the object of Opination? 40438 But what_ is_ the good and honourable-- or the bad and dishonourable? 40438 Can you specify in what particular transactions the just man has any superior usefulness as a co- operator? 40438 Do the names in the first triplet mean substantially the same thing, only looked at in different aspects and under different conditions? 40438 Do you wish me not to be happy? 40438 Does the internal reason and sentiment of the agent coincide with that of his countrymen, as to what is just and unjust? 40438 Does there exist nothing really anywhere, beyond the visible objects which we see and touch? 40438 First, What is Justice? 40438 For when a man says that Intelligence is the Good, our next question to him must be, What sort of Intelligence do you mean?--Intelligence of what? 40438 Here then the question is opened, Which of the three is in the right? 40438 Holiness, what is? 40438 How are philosophers to be formed? 40438 How can we expect that such a man should prefer justice, when the rewards of injustice on its largest scale are within his reach? 40438 How is it( says the Athenian) that you deal so differently with pains and pleasures? 40438 How is the Platonic colony to be first set on its march, and by whom are its first magistrates to be named? 40438 If you ask men-- How much is twelve? 40438 If you say that the agreeable course is the happiest, what do you mean by always exhorting me to be just? 40438 Illud ab hoc igitur quærendum est, quid sit amari Tantopere, ad somnum si res redit atque quietem Cur quisquam æterno possit tabescere luctu? 40438 In a word, whenever a man is effective as a guard of any thing, is he not also effective as a thief of it? 40438 In boxing or in battle, is not he who is best in striking, best also in defending himself? 40438 In like manner, the cases must be specified in which justice renders what is proper and suitable-- to whom, how, or what? 40438 In regard to disease, is not he who can best guard himself against it, the most formidable for imparting it to others? 40438 In the body of Guardians or Soldiers 35 Where is the Temperance? 40438 Interroganti porro illi, Quid hoc? 40438 Is he essentially homogeneous with his countrymen( to use the language of Plato in the Gorgias[57]), a chip of the same block? 40438 Is not the general who watches best over his own camp, also the most effective in surprising and over- reaching the enemy? 40438 Is the female nature endued with the same aptitudes for such duties as the male? 40438 Is the just man happy in or by reason of his justice? 40438 Is the unjust man unhappy by reason of his injustice? 40438 It resides in the few elder Rulers_ ib._ Where is the Courage? 40438 Kai\ mê\n to/ ge ê(du\ e)n psuchê=| gigno/ menon kai\ to\ lupêro\n ki/ nêsi/ s tis a)mphote/ rô e)/ston? 40438 Kai\ pô/ s a)\n tau= ta/ g''e)/ti xugchôroi= men? 40438 Kakourgi/ an de\ tê\n megi/ stên tê= s e(autou= po/ leôs ou)k a)diki/ an phê/ seis ei)=nai? 40438 Meat and drink-- or true opinions, knowledge, intelligence, and virtue? 40438 Nevertheless the avowed purpose of the treatise is, not to depict the ideal of a commonwealth, but to solve the questions, What is Justice? 40438 Now as to the question, What Good is? 40438 Now tell me-- In what manner are the objects here defined ensured by the institutions of Apollo and Zeus at Sparta and Krete? 40438 Now which of these two judgments shall we pronounce to be the truth? 40438 O(/pôs? 40438 Or do they mean three distinct things, separable and occurring the one without the other? 40438 Or is it profitable to him to be unjust, if he can contrive to escape detection and punishment? 40438 Or that which embraces the mortal, the transient, and the ever variable-- being itself of kindred nature? 40438 Ou)kou= n e)peidê\ du/ o, kai\ e(\n e)ka/ teron? 40438 Ou)kou= n, o(/, ti a)\n au)tô= n eu(/rômen e)n au)tê=|, to\ u(po/ loipon e)/stai to\ ou)ch eu(rême/ non?] 40438 Pain, Evil, Unhappiness? 40438 Poi/ an? 40438 Poi= on ti? 40438 Pô= s ou)=n o)rthô= s e)/sti to\ mê\ a)lgei= n ê(du\ ê(gei= sthai, ê)\ to\ mê\ chai/ rein a)niaro/ n? 40438 Question-- How are Happiness and Misery apportioned among them? 40438 Question-- How are Happiness and Misery apportioned among them?] 40438 Quo audito, Chalifam ab eo quæsivisse, Quidnam Bonum esset? 40438 Quærenti Chalifæ quid hoc esset? 40438 Secondly, To which of the three classes of good things does Justice belong? 40438 Superiors rule and Inferiors obey_ ib._ Where is the Justice? 40438 Tell me for what want or acquisition justice is useful during peace? 40438 That which embraces the true, eternal, and unchangeable-- and which is itself of similar nature? 40438 The professed subject is-- What is Justice? 40438 There is perfect unanimity between them as to the point-- Who ought to command, and who ought to obey? 40438 Thirdly, wherein resides the Temperance of the city? 40438 Ti/ de/? 40438 Ti/ de/? 40438 To his own judgment? 40438 To\ de\ mê/ te ê(du\ mê/ te lupêro\n ou)chi\ ê(suchi/ a me/ ntoi kai\ e)n me/ sô| tou/ tôn e)pha/ nê a)/rti? 40438 Tripartite distribution of Good-- To which of the three heads does Justice belong? 40438 Tripartite distribution of Good-- To which of the three heads does Justice belong?] 40438 Under what circumstances is Justice useful? 40438 Under what circumstances is Justice useful?] 40438 We must decline the problem, What Good itself is? 40438 What are the characteristic points of difference, by reason of which Virtue sometimes receives one of these names, sometimes another? 40438 What are those modes of jointly employing money, in which the just man is more useful than others? 40438 What course of life are they likely to choose? 40438 What good_ can_ he possess, apart from pleasure? 40438 What if the powerful man mistakes his own advantage? 40438 What if the powerful man mistakes his own advantage?] 40438 What is Injustice? 40438 What is that common object? 40438 What is the common property, or point of similarity between Prudence, Courage, Temperance, Justice-- by reason of which each is termed Virtue? 40438 What is the explanation which he himself gives( in this very Republic) of the primary origin of a city? 40438 What is the relation between Pleasure, Good, and Happiness? 40438 What is the supreme object of knowledge? 40438 What necessity was there to copy the worst parts of the Generic Animal as well as the best? 40438 What other Sophist, or what private exhortation, can contend successfully against teachers such as these? 40438 What penalty will you then impose upon yourself? 40438 What restriction is to be placed upon his power of making a valid will? 40438 What then is the object of Opining? 40438 When Plato speaks of the just or the unjust man, to whose judgment does he make appeal? 40438 Where is its Justice? 40438 Where is its Justice?] 40438 Where is the motive, operative, demiurgic force, ready to translate such an idea into reality? 40438 Wherein does the Justice of the city reside? 40438 Which of the three varieties of pleasure and modes of life is the more honourable or base, the better or worse, the more pleasurable or painful? 40438 Which of the two exists most perfectly? 40438 Which of the two is most existent? 40438 Which of the two partakes most of pure essence? 40438 Which of the two will have the happiest life? 40438 Who is to fix the limit of admissible divergence between the various compositions of a man like Plato? 40438 Whom does Plato intend for the fourth person, unnamed and absent? 40438 [ 100] Long- haired men are different from bald- heads: but shall we conclude, that if the former are fit to make shoes, the latter are unfit? 40438 [ 13]_ T._--What will you say if I show you another answer better than all of them? 40438 [ 186] But what are the highest studies? 40438 [ 195] What then is this Real Good-- the Noumenon, Idea, or form of Good? 40438 [ 221] Now what cognitions, calculated to aid such a purpose, can we find to teach? 40438 [ 290] By what criterion, or by whose judgment, is this question to be decided? 40438 [ 295] How is he to carry out this maxim in his laws? 40438 [ 367] Now which of the two( asks Plato) directs the movements of the celestial sphere, the Sun, Moon, and Stars? 40438 [ 63] You agree with me in this, do you not? |
| 40438 | [ 66] Or is this mere unfounded speech? |
| 40438 | [ 67] He obtains praise and honour:--Is_ that_ good, but disagreeable-- and would the contrary, infamy, be agreeable? |
| 40438 | [ 7][ Footnote 5: Plato, Republic, i. p. 332 D.[ Greek: ê( ou)=n dê\ ti/ si ti/ a)podidou= sa te/ chnê dikaiosu/ nê a)\n kaloi= to?]] |
| 40438 | [ Footnote 129: Plato, Republic, v. p. 461 C.] How is the father to know his own daughter( it is asked), or the son his own mother? |
| 40438 | [ Greek: Bou/ lei ou)=n e)/nthende a)rxô/ metha e)piskopou/ ntes, e)k tê= s ei)ôthui/ as metho/ dou? |
| 40438 | [ Greek: Ou)kou= n mousikê/ n ge pa= sa/ n phamen ei)kastikê/ n te ei)=nai kai\ mimêtikê/ n?]] |
| 40438 | [ Greek: Ou)kou= n tau= ta pa/ schoi a)\n pa/ nta dia\ to\ mê\ e)/mpeiros ei)=nai tou= a)lêthinô= s a)/nô te o)/ntos kai\ e)n me/ sô|? |
| 40438 | [ Greek: Plê/ rôsis de\ a)lêtheste/ ra tou= ê(=tton ê)\ tou= ma= llon o)/ntos? |
| 40438 | [ Greek: Pou= ou)=n a)/n pote e)n au)tê=|( tê=| po/ lei) ei)/ê ê(/ te dikaiosu/ nê kai\ ê( a)diki/ a? |
| 40438 | [ Greek: Ti/ de\ dê/? |
| 40438 | [ Greek: Ti/ ga/ r e)sti to\ e)rgazo/ menon, pro\s ta\s i)de/ as a)poble/ pon?] |
| 40438 | [ Greek: ei)/th''o(/stis o(mologei= tau= ta, u(pome/ nei mê\ theô= n ei)=nai plê/ rê pa/ nta?]] |
| 40438 | [ Greek: to\_ de\ dê\ loipo\n ei)=dos_, di''o(\ a)\n e)/ti a)retê= s mete/ choi po/ lis, ti/ pot''a)\n ei)/ê? |
| 40438 | [ Greek: ê)= kai\ dialektiko\n kalei= s to\n lo/ gon e(/kastou lamba/ nonta tê= s ou)si/ as?]] |
| 40438 | [ Greek: ê)\ tou= to me/ n i)/sôs a)\n xugchôrê/ saite, to/ ge ai)schrô= s( zê= n)? |
| 40438 | [ Side- note: Explanation by Polemarchus-- Farther interrogations by Sokrates-- Justice renders what is proper and suitable: but how? |
| 40438 | [ Side- note: First, where is the wisdom of the city? |
| 40438 | [ Side- note: How is such a fiction to be accredited in the first instance? |
| 40438 | [ Side- note: Question-- How is the scheme practicable? |
| 40438 | [ Side- note: Where is the Courage? |
| 40438 | [ Side- note: Where is the Justice? |
| 40438 | [ Side- note: Where is the Temperance? |
| 40438 | [ Side- note: Why are not the citizens tested in like manner, in regard to resistance against the seductions of pleasure?] |
| 40438 | _ S._--But is not a man often mistaken in this belief? |
| 40438 | _ S._--How can I possibly answer, when you prescribe beforehand what I am to say or not to say? |
| 40438 | _ S._--In what matters is it that the just man shows his special efficiency, to benefit friends and hurt enemies? |
| 40438 | _ S._--Who is it that is most efficient in benefiting his friends and injuring his enemies, as to health or disease? |
| 40438 | _ S._--Who, in reference to the dangers in navigation by sea? |
| 40438 | _ S._--Why not similar? |
| 40438 | _ S._--You mean, then, that it is just to hurt unjust men, and to benefit just men? |
| 40438 | _ T._--Is that what you intend to do? |
| 40438 | _ ib._ First, where is the wisdom of the city? |
| 40438 | _ ê(\ chalepo\n eu(rei= n belti/ ô tê= s u(po\ tou= pollou= chro/ nou eu(rême/ nês_? |
| 40438 | and at the same time say-- Don''t tell me that it is twice six, or three times four, or four times three-- how can any man answer your question? |
| 40438 | e)n au)tê=| tê=| po/ lei pô= s a)llê/ lois metadô/ sousin ô(=n a)\n e(/kastoi e)rga/ zôntai? |
| 40438 | e._ things good_ per se_, and good also in their consequences? |
| 40438 | e._ things not good_ per se_, but good only in their consequences? |
| 40438 | ei) ou)=n o(/moios a)nê\r tê=| po/ lei, ou) kai\ e)n e)kei/ nô| a)na/ gkê tê\n au)tê\n ta/ xin e)nei= nai?] |
| 40438 | et n''en sçavons nous pas assez présentement pour régler nos mois et nos années? |
| 40438 | in what cases, proper? |
| 40438 | in what cases, proper? |
| 40438 | in what cases? |
| 40438 | or to which of the numerous other dissentient judgments? |
| 40438 | p. 376 E.[ Greek: Ti/ s ou)=n ê( paidei/ a? |
| 40438 | p. 376 E.[ Greek: Ti/ s ou)=n ê( paidei/ a? |
| 40438 | p. 412 C.[ Greek: Ou)kou= n phroni/ mous te ei)s tou= to dei= u(pa/ rchein kai\ dunatou\s kai\ e)/ti kêdemo/ nas tê= s po/ leôs? |
| 40438 | p. 415 C- D.[ Greek: Tou= ton ou)=n to\n mu= thon o(/pôs a)\n peisthei= en, e)/cheis tina\ mêchanê/ n? |
| 40438 | p. 415 C- D[ Greek: Tou= ton ou)=n to\n mu= thon o(/pôs a)\n peisthei= en, e)/cheis tina\ mêchanê/ n? |
| 40438 | p. 505 D.][ Side- note: What is the Good? |
| 40438 | p. 521 C.[ Greek: Ti/ a)\n ou)=n ei)/ê ma/ thêma psuchê= s o(lko\n a)po\ tou= gignome/ nou e)pi\ to\ o)/n?]] |
| 40438 | p. 532 D.][ Side- note: Question by Glaukon-- What is the Dialectic Power? |
| 40438 | p. 584 C.[ Greek: Nomi/ zeis ti e)n tê=| phu/ sei ei)=nai to\ me\n a)/nô, to\ de\ ka/ tô, to\ de\ me/ son? |
| 40438 | p. 664 D.][ Side- note: Pleasure-- Good-- Happiness-- What is the relation between them?] |
| 40438 | paideu/ ein de\ teleô/ tata kai\ a)perga/ zesthai oi(/ous bou/ lontai ei)=nai kai\ ne/ ous kai\ presbute/ rous kai\ a)/ndras kai\ gunai= kas?]] |
| 40438 | po/ then a)/llothen ê)\ e)k tô= n a)natomô= n?]] |
| 40438 | qui gradus? |
| 40438 | quæ harum species? |
| 40438 | quæ[ Greek: a)theo/ tês]? |
| 40438 | ti/ a)\n oi)/ei au)tou\s a)pokri/ nasthai? |
| 40438 | ti/ ga\r dê\ dikai/ ô| chôrizo/ menon ê(donê= s a)gatho\n a)\n gi/ gnoito?]] |
| 40438 | to whom? |
| 40438 | to\ kai\ a)êdô/ s kai\ mê\ xumphero/ ntôs au)tô=|? |
| 40438 | to\ kai\ kakô= s? |
| 40438 | whatever consequences may befall him? |
| 40438 | Ê)= kai\ dunato\n to\ mêde/ tera o)\n a)mpho/ tera gi/ gnesthai? |
| 40438 | Ê)\ ou)k oi)=stha o(/ti to\n mê\ peitho/ menon a)timi/ ais te kai\ chrê/ masi kai\ thana/ tois kola/ zousin? |
| 40438 | Ô)= thauma/ sie, su\ de\ dê\ poi= skopei= s? |
| 40438 | ê)\ ou)/? |
| 40438 | ê)\ ou)ch ou(/tô plou/ tou a)retê\ die/ stêken, ô(/sper e)n pla/ stiggi zugou= keime/ nou e(kate/ rou a)ei\ tou)nanti/ on r(e/ ponte?] |
| 40438 | ô(=n e)gô\ a)pei= pon, tou/ tôn ti a)pokrinei=? |
| 40437 | But if any one demand here, where this[ Greek: a)ki/ nêtos ou)si/ a], these immutable Entities do exist? 40437 Du reste, quand même cette ressemblance serait aussi réelle qu''elle est fausse, en quoi prouverait- il l''identité nécessaire des intelligences? |
| 40437 | Indem wir Denken und Sein unterscheiden, fragen wir, wie ist es möglich, dass sich i m Erkennen Denken und Sein vereinigt? 40437 Quid ipsum Bonum? |
| 40437 | Would you choose? 40437 Would_ you_ be satisfied( he asks Protarchus) to live your life through in the enjoyment of the greatest pleasures? |
| 40437 | ( replies Sokrates) must he have cognition not only of the true line and circle, but also of the false, the variable, the uncertain? |
| 40437 | --423 D:[ Greek: ou) kai\_ ou)si/ a dokei=_ soi ei)=nai e(ka/ stô|, ô(/sper kai\ chrô= ma kai\ a(\ nu= n dê\ e)le/ gomen? |
| 40437 | 1, where he deals with the like confusion--[Greek: a)=r''ei) mê\ dikai/ ôs poli/ tês, ou) poli/ tês?]] |
| 40437 | A)lla\ tino/ s? |
| 40437 | After all this debate( continues Kleitophon) I addressed the same question to yourself, Sokrates-- What is Justice? |
| 40437 | Ai( de\ pra/ xeis e)pha/ nêsan ê(mi= n ou) pro\s ê(ma= s ou)=sai, a)ll''au(tô= n tina i)di/ an phu/ sin e)/chousai? |
| 40437 | Are all sensible objects, even such as are vulgar, repulsive, and contemptible, represented in this higher world? |
| 40437 | Are the Forms or Ideas mere conceptions of the mind and nothing more? |
| 40437 | Are they not eternal, unchangeable and stationary? |
| 40437 | Are we to pass our whole lives in stimulating those who have not yet been stimulated, in order that they in their turn may stimulate others? |
| 40437 | But how can any one conceive the non- existent? |
| 40437 | But how can anything be distinct from both? |
| 40437 | But how can anything be distinct from both?] |
| 40437 | But how can false opinions be possible? |
| 40437 | But how can false opinions be possible? |
| 40437 | But how do Socher and Stallbaum know that this extreme minuteness of subdivision into classes_ was_ a characteristic of the Megaric philosophers? |
| 40437 | But how far is writing, even when art is applied to it, capable of producing real and permanent effect? |
| 40437 | But how if the theory be not true? |
| 40437 | But how is it possible that he should confound a non- cognition with a cognition, or_ vice versâ_? |
| 40437 | But how is such alternation or change intelligible? |
| 40437 | But what about the other doctrine, which he declares to be a part of the same programme--_Homo Mensura_--the Protagorean formula? |
| 40437 | But what do they mean( continues the Eleate) by this"holding of communion"? |
| 40437 | But what ground have we for presuming that Plato''s views on the subject were more correct? |
| 40437 | But when we ask Intelligence,_ of what_? |
| 40437 | But( asks Plato in reply) what do you mean by"the mind holding communion"with the intelligible world? |
| 40437 | Can it be taught upon system or principle? |
| 40437 | Can it be taught upon system or principle? |
| 40437 | Can not we make advance towards virtue and get full possession of it? |
| 40437 | Could you not have reached this point by a shorter road?" |
| 40437 | Do you mean that Unum is identical with Ens-- and are they only two names for the same One and only thing? |
| 40437 | Do you mean that existence is something belonging to both and affirmed of both? |
| 40437 | Does not an angler belong to the general class-- men of art or craft? |
| 40437 | Does not he know the one from the other? |
| 40437 | Enquirers often ask--"How can the One be Many? |
| 40437 | Equality is in all equal objects: but how can a part of the Form equality, less than the whole, make objects equal? |
| 40437 | First, Do such unities or monads really and truly exist? |
| 40437 | He spares no labour in investigating-- What is man in general? |
| 40437 | How are they to be mixed? |
| 40437 | How are they to be mixed?] |
| 40437 | How are we to explain these three different modes of handling the same question by the same philosopher? |
| 40437 | How are we to set to work in regard to the learning of justice? |
| 40437 | How can a man who opines or affirms, opine or affirm falsely-- that is, opine or affirm the thing that is not? |
| 40437 | How can a thing appear to be what it is not? |
| 40437 | How can any man judge or opine falsely? |
| 40437 | How can any one, then, choose such an evil willingly? |
| 40437 | How can any thing be neither in motion nor at rest; standing apart from both? |
| 40437 | How can it be possible either to think or to speak falsely? |
| 40437 | How can it be possible either to think or to speak falsely?] |
| 40437 | How can knowledge betray a man into such error? |
| 40437 | How can pleasures or pains be either true or false? |
| 40437 | How can the Form, essentially One, belong at once to a multitude of particulars? |
| 40437 | How can the Many be One? |
| 40437 | How can the Many be One? |
| 40437 | How can the Many be One? |
| 40437 | How can the One be Many? |
| 40437 | How can the One be Many? |
| 40437 | How can the same thing be both One and Many?" |
| 40437 | How can these four propositions all be true--_Unum est Unum_--_Unum est Multa_--_Unum non est Unum_--_Unum non est Multa_? |
| 40437 | How can this be possible? |
| 40437 | How can we conceive Non- Ens: or confound together two distinct realities? |
| 40437 | How can we conceive Non- Ens: or confound together two distinct realities?.] |
| 40437 | How can we know that a forty- horse power is always equal to itself, unless we assume that all horses are of equal strength? |
| 40437 | How can we know that one pound and one pound make two pounds, if one of the pounds may be troy and the other avoirdupois? |
| 40437 | How does this One become Many, or how do these Many become One? |
| 40437 | How far is there any natural adaptation, or special fitness, of each name to the thing named? |
| 40437 | How is a false proposition possible? |
| 40437 | How is he distinguished from other persons or other things? |
| 40437 | How is the Universal Beautiful( The Self- Beautiful-- Beauty) in all and each beautiful thing? |
| 40437 | How is this possible? |
| 40437 | How then can either of them become either greater or less? |
| 40437 | How will Sokrates or his friends answer the corresponding question in their case? |
| 40437 | How( asks Parmenides) can such participation take place? |
| 40437 | How( to use Aristotelian language[28]) can the essence be separated from that of which it is the essence? |
| 40437 | How, for example, does Plato prove, in his Timæus, the objective reality of Ideas or Forms? |
| 40437 | If I am not allowed to judge of truth and falsehood for myself, who is to judge for me? |
| 40437 | If Many, how Many? |
| 40437 | If Many, how Many? |
| 40437 | If he knows A, and knows B-- how can he mistake A for B? |
| 40437 | In answer to the question put by Sokrates-- What is Knowledge or Cognition? |
| 40437 | In replying to those objectors,[1] he enquires, What is meant by long or short-- excessive or deficient-- great or little? |
| 40437 | In the Menon also the same question is broached as in the Protagoras, whether virtue is teachable or not? |
| 40437 | In the first place-- Are the three really distinct characters? |
| 40437 | In what is it that they both agree? |
| 40437 | In what other dialogue has Plato answered them? |
| 40437 | Is Good identical with pleasure, or with intelligence, or is it a Tertium Quid, distinct from both? |
| 40437 | Is each of them dispersed and parcelled out among countless individuals? |
| 40437 | Is existence any thing distinct from Hot and Cold? |
| 40437 | Is it not an action or a passion produced by a certain power of agent and patient coming into co- operation with each other? |
| 40437 | Is it really impossible for a man to conceive, that a thing, which he knows, is another thing which he does not know? |
| 40437 | Is the Universal Man distributed among all individual men, or is he one and entire in each of them? |
| 40437 | Is the entire Form in each individual object? |
| 40437 | Is this distinction your own? |
| 40437 | Is this to be all? |
| 40437 | It is declared by Aristotle to be the question first and most disputed in Philosophia Prima, Quid est Ens? |
| 40437 | It will be found, however, that when Parmenides comes to question Sokrates, What[ Greek: ei)/dê] do you recognise? |
| 40437 | Its teaching province is plain enough-- to maintain the succession of just men: but what is its working province? |
| 40437 | Kai\ ti/ e)/stai e)kei/ nô| ô(=| a)\n ge/ nêtai ta)gatha/? |
| 40437 | Lastly, who, if any, are the opponents thus intended to be ridiculed? |
| 40437 | Le feu ne manifesterait plus aucune des propriétés que nous lui connaissons: que serait- il? |
| 40437 | Likeness and Unlikeness-- One and Many-- Just, Beautiful, Good,& c.--are all these Forms absolute and existent_ per se_? |
| 40437 | Logical maxim of contradiction 239 Examination of the illustrative propositions chosen by Plato-- How do we know that one is true, the other false? |
| 40437 | Ne faut- il pas plutôt admirer l''opiniâtre vitalité des différences originelles qui résistent à tant de causes de nivellement? |
| 40437 | Next, assuming that they do exist, how do they come into communion with generated and perishable particulars, infinite in number? |
| 40437 | No time can be assigned for the change: neither the present, nor the past, nor the future: how then can the change occur at all? |
| 40437 | No true or pure pleasure therein 350 Can pleasures be true or false? |
| 40437 | Now this_ knowing_, is it not an action-- and is not the_ being known_, a passion? |
| 40437 | Now what is the end to be attained, by this our enquiry into the definition of a Statesman? |
| 40437 | O)/ntos ê)\ ou)k o)/ntos? |
| 40437 | Of Hair, Mud,& c.? |
| 40437 | Of Hair, Mud,& c.? |
| 40437 | Of Man, Horse,& c.? |
| 40437 | Of Man, Horse,& c.? |
| 40437 | Of the Just and Good? |
| 40437 | Of the Just and Good? |
| 40437 | Or are these two-- Same and Different-- essential appendages of the three before- named? |
| 40437 | Or are they external, separate, self- existent realities? |
| 40437 | Or do we want anything more besides? |
| 40437 | Or does the successful Rhetor succeed only by unsystematic knack? |
| 40437 | Or does the successful Rhetor succeed only by unsystematic knack?.] |
| 40437 | Orelli):--"An vero, inquit, voluptates corporis expetendæ, quæ veré et graviter dictæ sunt à Platone illecebræ et escæ malorum? |
| 40437 | Ou)ch e(no/ s tinos, o(\ e)pi\ pa= sin e)kei= no to\ no/ êma e)po\n noei=, mi/ an tina\ ou)=san i)de/ an? |
| 40437 | Ou)kou= n kai\ o( Chaire/ dêmos, e)/phê, e(/teros ô)\n patro/ s, ou)k a)\n patê\r ei)/ê?] |
| 40437 | Ou)kou= n kai\ poio/ n tina au)to\n ei)=nai dei=?] |
| 40437 | Ou)kou= n kai\_ poi= o/ n tina_ au)to\n ei)=nai dei=?]] |
| 40437 | Parmenides advances objections against the Platonic theory of Ideas 60 What Ideas does Sokrates recognise? |
| 40437 | Plato himself, in many passages, insists emphatically upon the dissensions in mankind respecting the question--"_Who are_ the good and wise men?" |
| 40437 | Po/ teron o( E)/rôs e)kei/ nou ou(= e)/stin e)/rôs, e)pithumei= au)tou= ê)\ ou)/? |
| 40437 | Prô= ton me\n, a(plou= n ê)\ polueide/ s e)stin, ou(= peri\ boulêso/ metha ei)=nai au)toi\ technikoi\ kai\ a)/llon dunatoi\ poiei= n? |
| 40437 | Pô= s ga\r ou)/? |
| 40437 | Quid igitur? |
| 40437 | Quid ipsum Pulchrum? |
| 40437 | Quis autem bonâ mente præditus, non mallet nullas omnino nobis à naturâ voluptates esse datas?" |
| 40437 | Si_ Unum non est_, what is true about Cætera? |
| 40437 | Subjects and personages in the Theætêtus 110 Question raised by Sokrates-- What is knowledge or Cognition? |
| 40437 | The interpreters are dissentient; and which of them is to hold the privilege of infallibility? |
| 40437 | The main question canvassed is, What is Knowledge-- Cognition-- Science? |
| 40437 | The passage does not prove this; but if it did, what did Protagoras teach in the book? |
| 40437 | The second of these propositions( says Plato) affirms_ what is not_, as if it were, respecting the subject But how do we know this to be so? |
| 40437 | Then what is the characteristic function of each? |
| 40437 | Theories of various philosophers about Ens_ ib._ Difficulties about Ens are as great as those about Non- Ens 201 Whether Ens is Many or One? |
| 40437 | Through what bodily organ do we derive these judgments respecting what is common to all? |
| 40437 | Ti/ de/; i(kano\n ta)gatho/ n? |
| 40437 | Ti/ de/? |
| 40437 | Ti/ ou)=n? |
| 40437 | Ti/ ou)=n? |
| 40437 | To what does the lawgiver look when he frames a name? |
| 40437 | To which of the four above- mentioned Genera( says Sokrates) does Pleasure belong? |
| 40437 | To which of the four does Intelligence or Cognition belong? |
| 40437 | To whom does Plato here make allusion, under the general title of the Fastidious([ Greek: oi( duscherei= s]) Pleasure- haters? |
| 40437 | Upon which Simplikius remarks, What are these few things? |
| 40437 | We have thus, in enquiring-- What is Knowledge or Cognition? |
| 40437 | What can this Something be? |
| 40437 | What circumstances are we at liberty to suppose to be suppressed, modified, or reversed? |
| 40437 | What common property in all of them, is it, that you signify by the name_ good_? |
| 40437 | What constitutes happiness and misery? |
| 40437 | What constitutes right and legitimate Name- giving? |
| 40437 | What constitutes right or legitimate sociality? |
| 40437 | What do these philosophers mean by saying that Ens is double or triple? |
| 40437 | What do they mean by existence, if this be not so? |
| 40437 | What do you mean by saying that Hot and Cold_ exist_? |
| 40437 | What do you mean( asks Protarchus) by true pleasures or pains? |
| 40437 | What else is there worth having( says Sokrates), which these professors teach? |
| 40437 | What is a Sophist? |
| 40437 | What is a philosopher? |
| 40437 | What is a politician or statesman? |
| 40437 | What is it here? |
| 40437 | What is there in like manner capable of serving as illustrative contrast? |
| 40437 | What mental condition is it which bears that name? |
| 40437 | What number and variety of these intelligible Forms do you recognise--(asks Parmenides)? |
| 40437 | What other professions or occupations are there analogous to those of Sophist and Statesman, so as to afford an illustrative comparison? |
| 40437 | What sort of exercise must I go through? |
| 40437 | What then is the purpose or value of the dialogue? |
| 40437 | What would have been_ his_ answer? |
| 40437 | What_ are_ Virtue, Courage, Temperance? |
| 40437 | When foreigners talk to us in a strange language, are we to say that we do not hear what they say, or that we both hear and know it? |
| 40437 | When unlettered men look at an inscription, shall we contend that they do not see the writing, or that they both see and know it? |
| 40437 | Wherein do they differ from each other or from other things? |
| 40437 | Wherein does the difference consist? |
| 40437 | Which of the three dialogues represents Plato''s real opinion on the question? |
| 40437 | Which of the two do you choose? |
| 40437 | Which varieties of knowledge, science, or art, are the purest from heterogeneous elements, and bear most closely upon truth? |
| 40437 | Which way are we to turn then, if these Forms be beyond our knowledge? |
| 40437 | Who is to judge whether this process has been well or ill performed? |
| 40437 | Why do you stray so widely from your professed topic? |
| 40437 | Why should a Megaric author embody in his two dialogues a false pretence and assurance, that they are sequel of the Platonic Theætêtus? |
| 40437 | Why should so acute a writer( as Socher admits him to be) go out of his way to suppress his own personality, and merge his fame in that of Plato? |
| 40437 | Why? |
| 40437 | Will such a combination suffice to constitute Good, or an all- sufficient and all- satisfactory existence? |
| 40437 | Would_ any one_ be satisfied?" |
| 40437 | Y- a- t- il lieu de nous enquérir si nous percevons_ les choses telles qu''elles sont? |
| 40437 | Yet how can such a confusion be possible? |
| 40437 | Yet how can this be? |
| 40437 | You talk about true and false opinions: but how can false opinions be possible? |
| 40437 | [ 113] The Platonic Sokrates in the Gorgias consoles the speechless men by saying-- What does this signify, provided you are just and virtuous? |
| 40437 | [ 145] But to what Items does Sokrates intend the measure to be applied? |
| 40437 | [ 14] How? |
| 40437 | [ 2] You asked them,"Whither are you drifting, my friends? |
| 40437 | [ 61] Is there any art or systematic method, capable of being laid down beforehand and defended upon principle, for accomplishing the object_ well_? |
| 40437 | [ 75] Are not such existences real? |
| 40437 | [ 7]"To what does all this tend? |
| 40437 | [ 82] But what is the cause that it is so? |
| 40437 | [ Footnote 27: Plato, Philêbus, p. 29 C. 30 A:[ Greek: To\ par''ê(mi= n sô= ma a)=r''ou) psuchê\n phê/ somen e)/chein? |
| 40437 | [ Footnote 4: Plato, Philêbus, p. 11 C. 20 C- D:[ Greek: Tê\n ta)gathou= moi= ran po/ teron a)na/ gkê te/ leon ê)\ mê\ te/ leon ei)=nai? |
| 40437 | [ Footnote 74: Plato, Phædrus, p. 270 D.[ Greek: A)=r''ou)ch ô(=de dei= dianoei= sthai peri\ o(touou= n phu/ seôs? |
| 40437 | [ Footnote 8: Plato, Politikus, p. 285 D.[ Greek:_ Xen_.--Ti/ d''au)=? |
| 40437 | [ Greek: A)/llo ti ou)=n e(/teros, ê)= d''o(/s]( Dionysodorus),[ Greek: ô)\n li/ thou, ou) li/ thos ei)=? |
| 40437 | [ Greek: Bou/ lei ou)=n e)pi\ tê\n u(po/ thesin pa/ lin e)x a)rchê= s e)pane/ lthômen, e)a/ n ti ê(mi= n e)paniou= sin a)lloi= on phanê=|?]] |
| 40437 | [ Greek: O( E)/rôs e)/rôs e)sti\n ou)deno\s ê(\ tino/ s? |
| 40437 | [ Greek: Ou)d''a)/ra e)pistê/ mên u(podêma/ tôn suni/ êsin, o( e)pistê/ mên mê\ ei)dio/ s? |
| 40437 | [ Greek: Ou)kou= n ei)ko/ s ge ou)/te chai/ rein theou\s ou)/te to\ e)nanti/ on? |
| 40437 | [ Greek: Ou)kou= n tê\n au(tou= a)\n pseudê= xugchôroi=, ei) tê\n tô= n ê(goume/ nôn au)to\n pseu/ desthai o(mologei= a)lêthê= ei)=nai?]] |
| 40437 | [ Greek: Phe/ re, o( e)rô= n tô= n a)gathô= n, ti/ e)ra=|? |
| 40437 | [ Greek: Ti/ e)/stin ai)/tion tou= sugkatati/ thesthai/ tini? |
| 40437 | [ Greek: Ti/ na de\ ta\ o)li/ ga e)sti/ n, e)ph''ô(=n a(/ma tô=| e)pistêtô=| ê( e)pistê/ mê e)sti/ n? |
| 40437 | [ Greek: Ti/ nes ou)=n oi( philosophou= ntes, ei) mê/ te oi( sophoi\ mê/ te oi( a)mathei= s? |
| 40437 | [ Greek: de/ xai''a)\n su/, Prô/ tarche, zê= n to\n bi/ on a(/panta ê(do/ menos ê(dona\s ta\s megi/ stas?] |
| 40437 | [ Greek: e)re/ sthai ei) prosepi/ statai kai\ ou(sti/ nas dei= kai\ o(po/ te e(/kasta tou/ tôn poiei= n, kai\ me/ chri o(po/ sou?]] |
| 40437 | [ Greek: o( gignô/ skôn gignô/ skei ti\ ê)\ ou)de\n? |
| 40437 | [ Greek: ou)kou= n tau= ta me\n a(/panta ê( maieutikê\ ê(mi= n te/ chnê a)nemiai= a/ phêsi gegenê= sthai kai\ ou)k a)/xia trophê= s?]] |
| 40437 | [ Greek: spouda/ zei tau= ta Sôkra/ tês ê)\ pai/ zei?] |
| 40437 | [ Greek: ti/ ga\r matho/ nt''e)s tou\s theou\s u(bri/ zeton, kai\ tê= s selê/ nês e)skopei= sthe tê\n e)/dran?] |
| 40437 | [ Greek: to\ d''e(/teron, o(\ du/ natai poiei= n ê(mi= n e)/rgon o( di/ kaios, ti/ tou= to/ phamen? |
| 40437 | [ Greek: ê( de\ par''ê(mi= n e)pistê/ mê ou) tê= s par''ê(mi= n a)\n a)lêthei/ as ei)/ê? |
| 40437 | [ Greek: ê)\ e)kei= no ê(mi= n thaumaste/ on ma= llon, ô(s i)schuro/ n ti po/ lis e)sti\ phu/ sei?]] |
| 40437 | [ Side- note: Are the Ideas conceptions of the mind, and nothing more? |
| 40437 | [ Side- note: Can pleasures be true or false? |
| 40437 | [ Side- note: Enquiry-- What mental condition will ensure to all men a happy life? |
| 40437 | [ Side- note: Examination of the illustrative propositions chosen by Plato-- How do we know that one is true, the other false?] |
| 40437 | [ Side- note: Holding communion-- What? |
| 40437 | [ Side- note: Question raised by Sokrates-- What is knowledge or Cognition? |
| 40437 | [ Side- note: Second Question-- Whether he will accept a life of Intelligence purely without any pleasure or pain? |
| 40437 | [ Side- note: What Ideas does Sokrates recognise? |
| 40437 | [ Side- note: What causes the excellence of this mixture? |
| 40437 | [ Side- note: What is the Good? |
| 40437 | [ Side- note: Whether Ens is Many or One? |
| 40437 | [ Side- note: Whether Pleasure, or Wisdom, corresponds to this description? |
| 40437 | _ But do not you yourself perceive or think of them all the while?_ This therefore is nothing to the purpose. |
| 40437 | _ Menex._--Could you recollect what Aspasia said? |
| 40437 | _ Menex._--What would you have to say, if the duty were imposed upon you? |
| 40437 | _ Menex._--Why do you not proceed with it then? |
| 40437 | _ Si Unum non est_, what is to become of_ Cætera_? |
| 40437 | _ Sokr._--But you are here assuming that there_ are_ false opinions? |
| 40437 | _ Sokr._--If you are asked, With what does a man perceive white and black? |
| 40437 | _ Sokr._--Shall we admit, that when we perceive things by sight or hearing, we at the same time_ know_ them all? |
| 40437 | _ Sokr._--Well then, do n''t you admire her? |
| 40437 | _ Sokr._--What have you been doing at the Senate- house, Menexenus? |
| 40437 | _ Sokr._[ Greek: Ti/ ou)=n? |
| 40437 | _ Ti/ tou)nteu= then_? |
| 40437 | and are you not grateful to her for the harangue? |
| 40437 | and how any virtue can exist, when there are no special teachers, and no special learners of virtue? |
| 40437 | and if the name- givers were mistaken on this fundamental point? |
| 40437 | and if they are not possible, what is the meaning of_ true_, as applied to opinions? |
| 40437 | and is that cause more akin to Reason or to Pleasure? |
| 40437 | and that etymologies which to them appeared admissible, would be regarded by him as absurd and ridiculous? |
| 40437 | and what are the attributes, active and passive, which distinguish man from other things? |
| 40437 | and what proof can be furnished that he was able to answer them? |
| 40437 | do you think you would be competent to deliver the harangue yourself, if the Senate were to elect you? |
| 40437 | et même, vu le caractère indéterminé des causes que nous concevons dans les corps, y- a- t- il quelque chose de plus à savoir? |
| 40437 | kai\ au)= e(ka/ stê ê( par''ê(mi= n e(pistê/ mê tô= n par''ê(mi= n o)/ntôn e(ka/ stou a)\n e)pistê/ mê xu/ mbainoi ei)=nai?] |
| 40437 | kai\ au)= e(ka/ stê ê( par''ê(mi= n e)pistê/ mê tô= n par''ê(mi= n o)/ntôn e(ka/ stou a)\n e)pistê/ mê su/ mbainoi ei)=nai?] |
| 40437 | kai\ e(/teros ô)\n chrusou=, ou) chruso\s ei)=? |
| 40437 | kai\ ou(/tô me\n a)\n ple/ on ti poioi= men kai\ o)noma/ zoimen, a)/llôs de\ ou)/?] |
| 40437 | or how can either_ really be_ so, when they were not so before? |
| 40437 | or indeed of having art applied to it at all? |
| 40437 | or is it found, whole and entire, in each individual, maintaining itself as one and the same, and yet being parted from itself? |
| 40437 | p. 132 D.[ Greek: ou)k a)na/ gkê, ei) ta)/lla phê\| tô= n ei)dô= n mete/ chein, ê)\ dokei= n soi e)k noê/ mata o)/nta a)no/ êta ei)=nai? |
| 40437 | p. 135 E.][ Side- note: What sort of exercise? |
| 40437 | p. 136) says respecting the Jewish Cabbala:--"Que dirai- je de leur_ Cabale_? |
| 40437 | p. 254 E.[ Greek: ti/ pot''au)= nu= n ou(/tôs ei)rê/ kamen to/ te tau)to\n kai\ tha/ teron? |
| 40437 | p. 256 D.[ Greek: ou)kou= n dê\ saphô= s ê( ki/ nêsis o)/ntôs ou)k o)/n e)sti kai\ o)\n, e)pei/ per tou= o)/ntos mete/ chei?]] |
| 40437 | p. 300 C.[ Greek: A)ll''ou) tou= to e)rôtô=, a)lla\ ta\ pa/ nta siga=| ê)\ le/ gei? |
| 40437 | p. 387 C.[ Greek: Ou)kou= n kai\ to\ o)noma/ zein pra= xis ti/ s e)stin, ei)/per kai\ to\ le/ gein pra= xis tis ê)=n peri\ ta\ pra/ gmata? |
| 40437 | p. 418 C.[ Greek: Oi)=stha ou)=n o(/ti mo/ non tou= to dêloi= to\ a)rchai= on o)/noma tê\n dia/ noian tou= theme/ nou?] |
| 40437 | p. 429 B- C._ Sokr._[ Greek: Pa/ nta a)/ra ta\ o)no/ mata o)rthôs kei= tai?] |
| 40437 | p. 439 D.[ Greek: A)=r''ou)=n oi(=on te proseipei= n au)to\ o)rthôs, ei) a)ei\ u(pexe/ chetai?]] |
| 40437 | pha/ nai, e(\n e(/kasto/ n e)sti tô= n noêma/ tôn, no/ êma de\ ou)deno/ s? |
| 40437 | pô= s a)/rchesthai dei= n phame\n dikaiosu/ nês peri\ mathê/ seôs?]] |
| 40437 | that there are two distinct existing elements-- Hot and Cold-- or three? |
| 40437 | to\ ginô/ skein ê)\ gignô/ skesthai phate\ poi/ êma ê)\ pa/ thos ê)\ a)mpho/ teron?]] |
| 40437 | tou/ toin de\ duoi= n o)/ntoin kai\ e)me\ kai\ se\ kai\ ta\ a)/lla a(\ dê\ polla\ kalou= men, metalamba/ nein?]] |
| 40437 | what are the numerical ratios upon which they depend-- the rhythmical and harmonic systems? |
| 40437 | what is the work which the just man does for us? |
| 40437 | you will answer, with his eyes: shrill or grave sounds? |
| 40437 | Ê( de\ par''ê(mi= n e)pistê/ mê ou) tê= s par''ê(mi= n a)\n a)lêthei/ as ei)/ê? |
| 40437 | ê)\ a)na/ gkê a)/ma ê(mô= n lego/ ntôn a)/llo au)to\ eu)thu\s gi/ gnesthai kai\ u(pexie/ nai, kai\ mêke/ ti ou(/tôs e)/chein? |
| 40437 | ê)\_ a)po\ kunêgesi/ ou tou=_ peri\ tê\n A)lkibia/ dou ô(/ran?] |
| 40436 | But what intelligence do we want for the purpose? 40436 It shall be done"( answered Kriton);"have you any other injunctions?" |
| 40436 | Quæstio est, Virtusne doceri possit? 40436 Suppose however that any one impugned this hypothesis itself? |
| 40436 | Well, Sokrates, what do you think now of all these reasonings of yours? 40436 Where then can we find such an art-- such a variety of knowledge or intelligence-- as we are seeking? |
| 40436 | [ 12][ Footnote 12: Plato, Lachês, 190 D- E.][ Side- note: Question-- what is courage? 40436 --must be regarded as secondary and dependent, not capable of being clearly understood until the primary and principal question--What is virtue?" |
| 40436 | 114 E.[ Greek: Ou)kou= n ei) le/ geis o(/ti tau= th''ou(/tôs e)/chei, ma/ list''a)\n ei)/ês pepeisme/ nos?]] |
| 40436 | 130 D.[ Greek: Ê(ni/ ka de/ soi parege/ neto( ê( du/ namis), po/ teron matho/ nti par''e)mou= ti parege/ neto, ê)/ tini a)/llô| tro/ pô|? |
| 40436 | 159 C--160 D.[ Greek: ou) tô= n kalô= n me/ ntoi ê( sôphrosu/ nê e)sti/ n? |
| 40436 | 174 E.[ Greek: Ou)k a)/ra u(giei/ as e)/stai dêmiourgo/ s? |
| 40436 | 230 E.[ Greek: dia\ ti/ pote a)mpho/ tera au)ta\ ke/ rdos kalei= s? |
| 40436 | 375 D.[ Greek: ê( dikaiosu/ nê ou)chi ê)\ du/ nami/ s ti/ s e)stin, ê)\ e)pistê/ mê, ê)\ a)mpho/ tera?]] |
| 40436 | 39 Question put by Sokrates, in the name of a friend in the background, who has just been puzzling him with it-- What is the Beautiful? |
| 40436 | A man, who endures the loss of money, understanding well that he will thereby gain a larger sum, is he courageous? |
| 40436 | A)/llês ga\r ê)=n te/ chnês u(gi/ eia? |
| 40436 | A)/llês ga\r ê)=n te/ chnês u(giei/ a, ê)\ ou)/? |
| 40436 | A)/llês; Ou)d''a)/ra ô)phelei/ as, ô)= e(tai= re; a)/llê| ga\r au)= a)pe/ domen tou= to to\ e)/rgon te/ chnê| nu= n dê/; ê)= ga\r? |
| 40436 | A)=r''a)\n o(mologoi= en oi( a)/nthrôpoi pro\s tau= ta ê(ma= s tê\n metrêtikê\n sô/ zein a)\n te/ chnên, ê)\ a)/llên?]] |
| 40436 | A)r''ou)=n kai\ ê)=| a)gatho\n kalo/ n,--ê)=| de\ kako\n ai)schro/ n? |
| 40436 | A)tha/ naton a)/ra ê( psuchê/? |
| 40436 | About what is Rhetoric as a cognition concerned, Gorgias? |
| 40436 | About_ what_ is it that the Sophist forms able speakers: of course about that which he himself knows? |
| 40436 | All law is the same,_ quatenus_ law: what is the common constituent attribute? |
| 40436 | All law is the same,_ quatenus_ law: what is the common constituent attribute?] |
| 40436 | All these are the writings of persons, knowing in each of the respective pursuits? |
| 40436 | All this is greatly expanded in the dialogue-- p. 128 D:[ Greek: Ou)k a)/ra o)/tan tô= n sautou= e)pimelê=|, sautou= e)pime/ lei?] |
| 40436 | Am I to proclaim this respecting you, when I go home? |
| 40436 | Am I to tell him, it is because a beautiful maiden is a beautiful thing? |
| 40436 | And again, subject to the like limitation, are not all painful things evil, so far forth as they are painful? |
| 40436 | And is it not in this ignorance, or stupid estimate of things terrible, and things not terrible-- that cowardice consists? |
| 40436 | And then what is meant by_ intelligent_? |
| 40436 | And thus( concludes Sokrates) the answer to the question originally started by Menon--"Whether virtue is teachable?" |
| 40436 | And what are we to understand by the Profitable? |
| 40436 | And when you possessed it( I asked), did you get it by learning from me? |
| 40436 | Are not all fine or honourable things, such as bodies, colours, figures, voices, pursuits,& c., so denominated from some common property? |
| 40436 | Are not most of those who undertake these pursuits ridiculously silly? |
| 40436 | Are there_ any_ matters or circumstances in which it is better for a man to be ignorant, than to know? |
| 40436 | Are they at bottom one and the same thing under different names? |
| 40436 | Are they homogeneous, differing only in quantity or has each of them its own specific essence and peculiarity? |
| 40436 | Are they not all inseparable acquirements of one and the same intelligent mind? |
| 40436 | Are they not cowards from stupidity, or a stupid estimate of things terrible? |
| 40436 | Are they not the writings of those who know how to govern-- kings, statesmen, and men of superior excellence? |
| 40436 | Are those things good, which are profitable to mankind? |
| 40436 | Are we on the right scent? |
| 40436 | Are we to say for that reason that he is not temperate? |
| 40436 | Are you of the common opinion on this point also? |
| 40436 | Are you worthy of freedom? |
| 40436 | But by what measure are we to determine_ when_ a man is in a good or bad mental state? |
| 40436 | But does the well- doer always and certainly know that he is doing well? |
| 40436 | But how can there be intelligence respecting the future, except in conjunction with intelligence respecting the present and the past? |
| 40436 | But how does Plato explain this? |
| 40436 | But if this be all that temperance can do, of what use is it to us( continues Sokrates)? |
| 40436 | But if your opponent impugns the hypothesis itself, how are you to defend it? |
| 40436 | But in what sort of virtue? |
| 40436 | But is it really true, Sokrates, that you do not know what virtue is? |
| 40436 | But is their belief well founded? |
| 40436 | But is there any real difference between what is akin and what is like? |
| 40436 | But now comes the important question-- In what sense are we to understand the words Good and Evil? |
| 40436 | But shall I, like an old man addressing his juniors, recount to you an illustrative mythe? |
| 40436 | But should we for that reason do well and be happy? |
| 40436 | But tell me farther: do they allow you to direct yourself-- or do not they even trust you so far as that? |
| 40436 | But tell me: you say that if a man lays out little and acquires much, that is gain? |
| 40436 | But then the beautiful would be different from the good, and the good different from the beautiful? |
| 40436 | But what are we to understand by the_ Good_, about which there are so many disputes, according to the acknowledgment of Plato as well as of Sokrates? |
| 40436 | But what is it that he does, as your director? |
| 40436 | But what is that common, generic, quality, designated well as good by the word_ gain_, apart from these two distinctive epithets? |
| 40436 | But what is the peculiar of the philosopher? |
| 40436 | But what is the work which this art performs? |
| 40436 | But when Sokrates tries to determine, Wherein consists this Law- Type? |
| 40436 | But when you talk about_ better_, in wrestling or singing, what standard do you refer to? |
| 40436 | But who are the[ Greek: ei)dô= n phi/ loi], attacked in the Sophistês? |
| 40436 | But worse, for whom? |
| 40436 | But( replies Sokrates) are they not all the same,_ quatenus_ virtue? |
| 40436 | By his own feelings? |
| 40436 | By my judgment? |
| 40436 | By the judgment of by- standers? |
| 40436 | By what tests is the right order to be distinguished from the wrong? |
| 40436 | Can not I know about justice and injustice, without a master? |
| 40436 | Can that be made out, Kritias? |
| 40436 | Come now, can you tell me, What is the Beautiful? |
| 40436 | Courage therefore must consist in knowledge or intelligence? |
| 40436 | Did he mean the same as mankind generally? |
| 40436 | Did the capacity( I,_ Sokrates_, asked Aristeides) forsake you all at once, or little by little? |
| 40436 | Did you ever know any predication that had a soul?" |
| 40436 | Do n''t you admit this? |
| 40436 | Do not good Rhetors possess great power in their respective cities? |
| 40436 | Do not the enactors enact it as the maximum of good, without which the citizens can not live a regulated life? |
| 40436 | Do not they, like despots, kill, impoverish, and expel any one whom they please? |
| 40436 | Do not you know what are the usual grounds and complaints urged when war is undertaken? |
| 40436 | Do they and their elegant spokesman Protagoras, know what virtue is? |
| 40436 | Do you admit that this is the case? |
| 40436 | Do you affirm that the rhapsodic art, and the strategic art, are one? |
| 40436 | Do you call these latter_ good_ also? |
| 40436 | Do you deny that these others( those of taste, smell, eating, drinking, sex) are really pleasures? |
| 40436 | Do you intend to advise the Athenians when they are debating about letters, or about harp- playing, or about gymnastics? |
| 40436 | Do you intend to qualify yourself for becoming a schoolmaster or a professor?" |
| 40436 | Do you mean shorter than the case requires? |
| 40436 | Do you mean that unjust is essentially the friend of just-- temperate of intemperate-- good of evil? |
| 40436 | Do you mean that virtue is a Whole, and that these three names denote distinct parts of it? |
| 40436 | Do you mean, to all things alike, great as well as little?" |
| 40436 | Do you share the opinion of mankind generally about it, as you do about pleasure and pain? |
| 40436 | Do you still adhere to that opinion? |
| 40436 | Do you still think, as you said before, that there are some men extremely stupid, but extremely courageous? |
| 40436 | Do you think that a man lives well if he lives in pain and distress? |
| 40436 | Does a man who acts unjustly conduct himself with moderation? |
| 40436 | Does he who loves, become the friend of him whom he loves, whether the latter returns the affection or not? |
| 40436 | Does it not partake of the essence and come under the definition, of what is fine or and honourable? |
| 40436 | Does not the arithmetical teacher, and every other teacher, produce persuasion? |
| 40436 | Does the doer of wrong endure more pain than the sufferer? |
| 40436 | Does the man want to know what is a beautiful thing? |
| 40436 | Does the temperate man know his own temperance? |
| 40436 | Du/ namis me\n a)/ra kalo/ n-- a)dunami/ a de\ ai)schro/ n?]] |
| 40436 | Ei) a)ph''e(te/ rou e(/teron e)nnoou= men? |
| 40436 | Ei) de\ kala/, kai\ a)gatha/?]] |
| 40436 | Ei) de\ mê\ ai)schra/, a)=r''ou) kala/? |
| 40436 | Emotions of Sokrates 153 Question, What is Temperance? |
| 40436 | Even if you do find it, how can you ever know that you have found it? |
| 40436 | For example-- From what cause does a man grow? |
| 40436 | For the persons who suffer by his proceedings? |
| 40436 | For the spectators, who declare the proceedings of Archelaus to be disgraceful? |
| 40436 | For what is meant by_ right use_? |
| 40436 | From whom have you learnt-- or when did you find out for yourself? |
| 40436 | Good is the object of the Regal or political intelligence; but what is Good? |
| 40436 | Have any of them ever injured you? |
| 40436 | Have mankind generally one uniform meaning? |
| 40436 | Have you done any wrong to your father and mother? |
| 40436 | Have you frequented some master, without my knowledge, to teach you this? |
| 40436 | He first enquires from the athletic Erastes, What is it that these two youths are so intently engaged upon? |
| 40436 | He surprised me by the interrogation-- How do you know, Sokrates, what things are beautiful, and what are ugly? |
| 40436 | He urges continuance of search by both 237 But how is the process of search available to any purpose? |
| 40436 | He will ask us-- Upon what ground do you make so marked a distinction between the pleasures of sight and hearing, and other pleasures? |
| 40436 | He will ask you whether a wooden soup- ladle is not more beautiful than a ladle of gold,--since it is more suitable and becoming? |
| 40436 | He will laugh at your answer, and ask you-- Do you think, then, that Pheidias did not know his profession as a sculptor? |
| 40436 | He will say-- Is not a beautiful mare a beautiful thing also? |
| 40436 | Health,_ quatenus_ Health, is the same in a man or a woman: is not the case similar with virtue? |
| 40436 | Here is the same error in replying, as was committed by Euthyphron when asked, What is the Holy? |
| 40436 | Hipparchus-- Question-- What is the definition of Lover of Gain? |
| 40436 | How are they distinguished from Rhetoric? |
| 40436 | How are we to distinguish which of them? |
| 40436 | How are we to explain or define it? |
| 40436 | How can I tell( rejoins Charmides) whether I possess it or not: since even men like you and Kritias can not discover what it is? |
| 40436 | How can good men care much for each other, seeing that they thus neither regret each other when absent, nor have need of each other when present? |
| 40436 | How can the two objects, which when separate were each one, be made_ two_, by the fact that they are brought together? |
| 40436 | How can there be any cognition, which is not cognition of a given_ cognitum_, but cognition merely of other cognitions and non- cognitions? |
| 40436 | How can there be reciprocal love between parties who render to each other no reciprocal aid? |
| 40436 | How can you distinguish a true solution from another which is untrue, but plausible?" |
| 40436 | How could any of us live safely in the society of so many mad- men? |
| 40436 | How do you know, or where have you learnt, to distinguish just from unjust? |
| 40436 | How do you mean_ fine_( replies the athlete)? |
| 40436 | How does each of them describe and distinguish the permanent elements, and the transient elements, involved in human agency? |
| 40436 | How does the Rhetor differ from them? |
| 40436 | How far is he to question, or expose, or require to be proved, that which the majority believe without proof? |
| 40436 | How far justice is like to holiness? |
| 40436 | How far justice is like to holiness? |
| 40436 | How is Menon to learn virtue, and from whom? |
| 40436 | How is he to be treated by the government, or by the orthodox majority of society in their individual capacity? |
| 40436 | How is the business of mental training to be brought to a beneficial issue without him? |
| 40436 | How say you? |
| 40436 | How( they asked) does it happen that this reminiscence brings up often what is false or absurd? |
| 40436 | However, answer me once more-- Is not justice either a certain mental capacity? |
| 40436 | I should say that it was just: what do you say? |
| 40436 | I think it is some thing: are you of the same opinion? |
| 40436 | If a statesman knows war, but does not know whether it is best to go to war, or at what juncture it is best-- should we call him wise? |
| 40436 | If any men embark in these dangers, without such preliminary knowledge, do you consider them men of courage? |
| 40436 | If by its results, by_ what_ results?--calculations for minimising pains, and maximising pleasures, being excluded by the supposition? |
| 40436 | If not_ then_, upon what other occasions will you tender your counsel? |
| 40436 | If punished, the wrong- doer is of course punished justly; and are not all just things fine or honourable, in so far as they are just? |
| 40436 | If so, does it confer every variety of knowledge-- that of the carpenter, currier,& c., as well as others? |
| 40436 | If so, how can you reconcile that with your former declaration, that no one of the parts of virtue is like any other part? |
| 40436 | If so, is it dear to us on account of evil? |
| 40436 | If so,_ how_ do they know it, and can they explain it? |
| 40436 | If such reminiscence exists( asked Straton) how comes it that we require demonstrations to conduct us to knowledge? |
| 40436 | If that be meant, we must go and consult horse- trainers or mariners? |
| 40436 | If then we are asked, What is that, the presence of which makes a body hot? |
| 40436 | If this be so, are not all those actions, which conduct to a life of pleasure or to a life free from pain, honourable? |
| 40436 | If virtue is not acquired by teaching and does not come by nature, how are there any virtuous men? |
| 40436 | If we say, that we shall render other men_ good_--the question again recurs,_ Good_--in what respect? |
| 40436 | If you fall sick will you send for one of_ them_, or for a professional physician? |
| 40436 | If you know matters belonging to military command, do you know them in your capacity of general, or in your capacity of rhapsode? |
| 40436 | If, then, we see some doing this, are we to declare them knowing or ignorant? |
| 40436 | Ignorance of what? |
| 40436 | Ignorance of_ what?_ Ignorance of good, is always mischievous: ignorance of other things, not always.] |
| 40436 | Ignorance of_ what?_ Ignorance of good, is always mischievous: ignorance of other things, not always_ ib._ Wise public counsellors are few. |
| 40436 | In like manner, the question being asked, What is that, which, being in the body, will give it life? |
| 40436 | In the art of mensuration, or in the apparent impression? |
| 40436 | In the last speech of Sokrates in the dialogue,[133] we find him proclaiming, that the first of all problems to be solved was, What virtue really is? |
| 40436 | In what does the analogy or the sameness consist? |
| 40436 | In what manner does one man become the friend of another? |
| 40436 | In what relation does it stand to the Pleasurable and the Painful? |
| 40436 | Intelligence of what? |
| 40436 | Intelligent-- of what-- or to what end? |
| 40436 | Is a man''s bodily condition benefited by taking as much exercise, or as much nourishment, as possible? |
| 40436 | Is he a powerful speaker himself in the Dikastery? |
| 40436 | Is he, in your opinion, happy or miserable? |
| 40436 | Is it Isokrates? |
| 40436 | Is it Isokrates?] |
| 40436 | Is it because they impart pleasure at the moment, or because they prepare disease, poverty, and other such things, for the future? |
| 40436 | Is it not the same art, which punishes men rightly, makes them better, and best distinguishes the good from the bad? |
| 40436 | Is it not to the gymnastic or musical art? |
| 40436 | Is it possible then, Lysis, for a man to think highly of himself on those matters on which he does not yet think aright? |
| 40436 | Is it the blood through which we think-- or air, or fire? |
| 40436 | Is it the blood, or air, or fire, whereby we think? |
| 40436 | Is it the dominant agency in the mind? |
| 40436 | Is it the dominant agency in the mind? |
| 40436 | Is it then true( continues Sokrates) that good is our_ primum amabile_, and dear to us in itself? |
| 40436 | Is it true that evil is the cause why any thing is dear to us? |
| 40436 | Is it_ all_ intelligence? |
| 40436 | Is not ivory also beautiful, and particular kinds of stone? |
| 40436 | Is not the good man, so far forth as good, sufficient to himself,--standing in need of no one-- and therefore loving no one? |
| 40436 | Is not the wise man, he who knows what it is proper to say and do-- and the unwise man, he who does not know? |
| 40436 | Is not the wooden ladle, therefore, better than the golden? |
| 40436 | Is not this the case with gymnastic, commercial business, rhetoric, military command? |
| 40436 | Is such very great quantity good for the body? |
| 40436 | Is that which they esteem, really virtue? |
| 40436 | Is there any Athenian, yourself included, who would not rather be Archelaus than any other man in Macedonia? |
| 40436 | Is there any other reason, or any other ulterior end, to which you look when you pronounce pleasure to be evil? |
| 40436 | It is about this as a whole that I ask you-- What is Law? |
| 40436 | It is intelligence or knowledge,--But_ of what_? |
| 40436 | It is not the custom of the country for the Spartans to do right, but to do wrong? |
| 40436 | It must surely be something very fine, to judge by the eagerness which they display? |
| 40436 | It relates to Law, or The Law--_ Sokr._--What is Law( asks Sokrates)? |
| 40436 | It was a second question-- important, yet still second and presupposing the solution of the first-- Whether virtue is teachable? |
| 40436 | Its single purpose is to produce persuasion in the minds of hearers? |
| 40436 | Kai\ pô= s a)\n? |
| 40436 | Kalliklês defends the negative 343 Whether the largest measure of desires is good for a man, provided he has the means of satisfying them? |
| 40436 | Moreover, must we not superadd the condition, to command justly, and not unjustly? |
| 40436 | Nevertheless the question which we have just discussed--"How virtue arises or is generated?" |
| 40436 | Next, granting it to be possible, in what way do we gain by it? |
| 40436 | No tenable definition found 83 Admitting that there is bad gain, as well as good gain, what is the meaning of the word_ gain_**? |
| 40436 | No way out of it is shown, and how is he to find one? |
| 40436 | Nor can a city be well administered, when each citizen performs his own special duties? |
| 40436 | Not when you already believed yourself to know: and what time was there when you did not believe yourself to know? |
| 40436 | Now then that we are to go in all this hurry to Protagoras, tell me who he is and what title he bears, as we called Pheidias a sculptor? |
| 40436 | Now then, Protagoras, Prodikus, and Hippias( continues Sokrates), I turn to you, and ask, whether you account my reasoning true or false? |
| 40436 | Now upon what ground do we call these few, wise and useful public counsellors? |
| 40436 | Now what is that, of which temperance is the knowledge,--distinct from temperance itself? |
| 40436 | Now, Protagoras, what are these things which the courageous men alone are prepared to attempt? |
| 40436 | Now, if to do wrong be more disgraceful than to suffer wrong, this must be because it has a preponderance either of pain or of evil? |
| 40436 | O(/ti Stra/ tôn ê)po/ rei, ei) e)/stin a)namnêsis, pô= s a)/neu a)podei/ xeôn ou) gigno/ metha e)pistê/ mones? |
| 40436 | O(\ d''a)\n tha/ naton mê\ de/ chêtai, ti/ kalou= men? |
| 40436 | Of course, this implies that we know what virtue is: otherwise how can we give advice as to the means of acquiring it? |
| 40436 | Of leather- cutting, brazen work, wool, wood,& c.? |
| 40436 | Of these three relieving forces, which is the most honourable? |
| 40436 | Or are the three names all equivalent to virtue, different names for one and are the same thing? |
| 40436 | Or are there any pleasurable things which are not good? |
| 40436 | Or are they like the parts of gold, homogeneous with each other and with the whole, differing only in magnitude? |
| 40436 | Or are they not distinct, in each of the three cases-- and is not Law also one thing, the various customs and beliefs another? |
| 40436 | Or are they to be apportioned in a certain dose to every man? |
| 40436 | Or for Archelaus himself? |
| 40436 | Or how can it have any object at all? |
| 40436 | Or is Protagoras the man to supply such a demand? |
| 40436 | Or is he only a composer of discourses to be spoken by others? |
| 40436 | Or is it necessary that he who possesses one part, should possess all? |
| 40436 | Or is it overcome frequently by other agencies, pleasure or pain? |
| 40436 | Or is it overcome frequently by other agencies, pleasure or pain? |
| 40436 | Or is reciprocity of affection necessary, in order that either shall be the friend of the other? |
| 40436 | Or is the person loved, whatever be his own dispositions, the friend of the person who loves him? |
| 40436 | Or is there any one single variety of intelligence, by the possession of which we shall become good and happy? |
| 40436 | Or is this true only of some things and not of all-- so that cognition may be something in the latter category? |
| 40436 | Otherwise what can be meant by this charge of"cunning reticence or keeping back?" |
| 40436 | Ou)d''a)/ra ô)phelei/ as, ô)= e(/taire; a)/llê| ga\r au)= a)pe/ domen tou= to to\ e)/rgon te/ chnê| nu= n dê/; ê)= ga/ r? |
| 40436 | Ou)kou= n a)ei\ tou= to ou(/tôs e)/chei? |
| 40436 | Ou)kou= n ou)deno\s dida/ xantos a)ll''e)rôtê/ santos e)pistê/ setai, a)nalabô\n au)to\s e)x au)tou= tê\n e)pistê/ mên?]] |
| 40436 | Ou)kou= n tê\n me\n ê(donê\n diô/ kete ô(s a)gatho\n o)/n, tê\n de\ lu/ pên pheu/ gete ô(s kako/ n?]] |
| 40436 | Ought he not to do as he would do if he wished to learn medicine or music: to put himself under some paid professional man as teacher?" |
| 40436 | Persons of the Dialogue 232 Question put by Menon-- Is virtue teachable? |
| 40436 | Persuasion about what? |
| 40436 | Plato, Menon, p. 78 C._ Sokr._[ Greek: A)gatha\ de\ kalei= s ou)chi oi(=on u(gi/ eia/ n te kai\ plou= ton? |
| 40436 | Po/ teron d''e)/sti ti zôê=| e)nanti/ on, ê)\ ou)de/ n? |
| 40436 | Pô= s ga\r ou)/?]] |
| 40436 | Pô= s ga\r ou)/?]] |
| 40436 | Pô= s ga\r ou)chi/? |
| 40436 | Pô= s ou)=n ô)phe/ limos e)/stai ê( sôphrosu/ nê, ou)demia= s ô)phelei/ as ou)=sa dêmiourgo/ s? |
| 40436 | Pô= s ou)=n ô)phe/ limos e)/stai ê(sôphrosu/ nê, ou)demia= s ô)phelei/ as ou)=sa dêmiourgo/ s? |
| 40436 | Question-- What is the characteristic property connoted by the word[ Greek: No/ mos] or law? |
| 40436 | Question-- What is the characteristic property connoted by the word[ Greek: No/ mos] or law?] |
| 40436 | Questions of Sokrates to him-- How happens it that you can not talk equally upon other poets? |
| 40436 | Questions of Sokrates to him-- How happens it that you can not talk equally upon other poets? |
| 40436 | Respecting what subject? |
| 40436 | Shall he be required to profess, or to obey, or to refrain from contradicting, religious or ethical doctrines which he has examined and rejected? |
| 40436 | Shall we say that good is of a nature akin to every one, and evil of a nature foreign to every one? |
| 40436 | Since you are in a condition so disgraceful, can you think life better for you than death? |
| 40436 | So that though you said-- The Self- Beautiful is Gold-- you are now obliged to acknowledge that gold is not more beautiful than fig- tree wood? |
| 40436 | Sokrates asks Hippias what sort of lectures they were that he delivered with so much success at Sparta? |
| 40436 | Sokrates provides a basis for his intended proof by asking Polus,[45] which of the two is most disgraceful-- To do wrong-- or to suffer wrong? |
| 40436 | Sokrates questions the slave of Menon 238 Enquiry taken up-- Whether virtue is teachable? |
| 40436 | Some of the fallacies in the dialogue([ Greek: Po/ teron o(rô= sin oi( a)/nthrôpoi ta\ dunata\ o(ra=|n ê)\ ta\ a)du/ nata? |
| 40436 | Still how does this prove that there can be cognition of non- cognition? |
| 40436 | Such being the case, what is that common quality possessed by both, which induces you to call them by the same name_ Gain_? |
| 40436 | Such discriminating intelligence, which in this dialogue is called the Regal or political art,--what is the object of it? |
| 40436 | Such then being the care bestowed, both publicly and privately, to foster virtue, can you really doubt, Sokrates, whether it be teachable? |
| 40436 | Sugchôrei= s ou(/tôs e)/chein? |
| 40436 | Suppose a man by laying out one pound of gold acquires two pounds of silver, is it gain or loss? |
| 40436 | Suppose a man to know every thing past, present, and future; which among the fractions of such omniscience would contribute most to make him happy? |
| 40436 | Surely not_ all_ endurance( rejoins Sokrates)? |
| 40436 | Ta/ xeis, a)reta/ s, o(pli/ seis a)ndrô= n? |
| 40436 | Tell me again, do you think that the pleasurable and the good are identical? |
| 40436 | Tell me in like manner, what is the common fact or attribute pervading all cases of courage? |
| 40436 | Tell me what the Beautiful is? |
| 40436 | Tell me-- is justice some thing, or no thing? |
| 40436 | That by which men manage chariots? |
| 40436 | That gain is the opposite of loss: that to gain is the opposite of to lose? |
| 40436 | That is a cause, to each man, which gives satisfaction to his inquisitive feelings 404 Dissension and perplexity on the question.--What is a cause? |
| 40436 | That loss( to be a loser) is evil? |
| 40436 | That to gain, as being the opposite of evil is a good thing? |
| 40436 | That which you now know, therefore, there was a time when you believed yourself not to know? |
| 40436 | The dialogue is begun by Menon, in a manner quite as abrupt as the Hipparchus and Minos:[ Side- note: Question put by Menon-- Is virtue teachable? |
| 40436 | The former topic of enquiry is now resumed: but at the instance of Menon, the question taken up, is not--"What is virtue?" |
| 40436 | The main subject of this short dialogue is-- What is philosophy? |
| 40436 | The medical art is dear to us, because health is dear: but is there any thing behind, for the sake of which health also is dear? |
| 40436 | The question here raised is present to Plato''s mind in other dialogues, and occurs under other words, as for example, What is good? |
| 40436 | The question still continues, What is virtue? |
| 40436 | The question then stands thus--"Is virtue knowledge?" |
| 40436 | The question, proposed at the outset, Whether virtue is teachable? |
| 40436 | The questions are put to him by Sokrates--"Is virtue teachable? |
| 40436 | The regal art can thus impart no knowledge except itself; and what is_ itself_? |
| 40436 | The regal or political art looks like it; but what does this art do for us? |
| 40436 | The regal or political art looks like it; but what does this art do for us? |
| 40436 | The same man thus, in your view, will be both good and bad? |
| 40436 | The valuable is that which is valuable to possess: is that the profitable, or the unprofitable? |
| 40436 | There is thus some common constituent: tell me what it is, according to you and Gorgias? |
| 40436 | Though the subject of direct debate in the Menon is the same as that in the Protagoras( whether virtue be teachable?) |
| 40436 | Though there are many diverse virtues, have not all of them one and the same form in common, through the communion of which they_ are_ virtues? |
| 40436 | Thus when Lachês, after having given as his first answer( to the question, What is Courage?) |
| 40436 | Ti/? |
| 40436 | To a man like Orestes, so misguided on the question,"What is good?" |
| 40436 | To just and unjust 3 How, or from whom, has Alkibiades learnt to discern or distinguish Just and Unjust? |
| 40436 | To match them, Alkibiades must make himself as good as possible 8 But good-- for what end, and under what circumstances? |
| 40436 | To what ends are the gifts here enumerated to be turned, in order to constitute right use? |
| 40436 | To what standard, or to what end, do you refer? |
| 40436 | To\ poi= on, ê)=n d''e)gô/? |
| 40436 | Turpe is defined to be either what causes immediate pain to the spectator, or ulterior hurt-- to whom? |
| 40436 | Upon points which you know better than they? |
| 40436 | Upon this Sokrates asks-- In which of the cities were your gains the largest: probably at Sparta? |
| 40436 | Upon this answer Sokrates proceeds to cross- examine:_ Sokr._--Do you think that good men are useful, bad men useless? |
| 40436 | Upon what ground do we call these few wise? |
| 40436 | Upon what ground do we call these few wise? |
| 40436 | Upon what matters is he competent to advise? |
| 40436 | Upon what matters is he competent to advise?] |
| 40436 | Upon what points do you intend to advise them? |
| 40436 | Upon what then can the Rhetor advise-- upon just and unjust-- nothing else? |
| 40436 | Upon which of them can you discourse? |
| 40436 | Was it last year? |
| 40436 | We must fight those whom it is better to fight-- to what standard does better refer? |
| 40436 | We must fight those whom it is better to fight-- to what standard does better refer? |
| 40436 | Were not your lectures calculated to improve the Spartan youth? |
| 40436 | What again is meant by_ knowledge_? |
| 40436 | What alteration has happened in their nature? |
| 40436 | What are the five different parts of virtue? |
| 40436 | What are the separate parts of virtue-- justice, moderation, holiness,& c.? |
| 40436 | What did Plato mean by them? |
| 40436 | What does he intend to advise them upon? |
| 40436 | What does he intend to advise them upon? |
| 40436 | What function does each of them assign to the permanent element? |
| 40436 | What good does it effect? |
| 40436 | What good does self- knowledge procure for us? |
| 40436 | What good does self- knowledge procure for us? |
| 40436 | What good, or what harm, can like do to like, which it does not also do to itself? |
| 40436 | What ground have you for complaining of him? |
| 40436 | What has he learnt, and what does he know? |
| 40436 | What has he learnt, and what does he know?] |
| 40436 | What in this last case do you mean by_ better_? |
| 40436 | What is Beauty, or the Beautiful? |
| 40436 | What is Beauty, or the Beautiful?] |
| 40436 | What is Law, or The Law? |
| 40436 | What is Law, or The Law? |
| 40436 | What is it, that a man must know, in order that his justice or courage may become profitable? |
| 40436 | What is it? |
| 40436 | What is its province and purport? |
| 40436 | What is its province? |
| 40436 | What is its province?] |
| 40436 | What is likely to be his character, if compelled to suppress all declaration of his own creed, and to act and speak as if he were believer in another? |
| 40436 | What is that object towards which our love or friendship is determined? |
| 40436 | What is that, the presence or absence of which makes_ better_ or_ worse_? |
| 40436 | What is the art or science for realising it? |
| 40436 | What is the best conjecture? |
| 40436 | What is the best conjecture? |
| 40436 | What is the common attribute which in all these cases constitutes Courage? |
| 40436 | What is the common property, in virtue of which both are called Gain? |
| 40436 | What is the common property, in virtue of which both are called Gain? |
| 40436 | What is the object known, in this case? |
| 40436 | What is the object known, in this case? |
| 40436 | What is the proper treatment of the mind? |
| 40436 | What is the regal or political art which directs or regulates all others? |
| 40436 | What is the relation which they bear to each other and to the whole-- virtue? |
| 40436 | What is there peculiar in them, which gives them a title to such distinction? |
| 40436 | What is this friendship or unanimity which we must understand and realise, in order to become good men? |
| 40436 | What mode of persuasion does he bring about? |
| 40436 | What other exchangeable value can there be between pleasures and pains, except in the ratio of quantity-- greater or less, more or fewer? |
| 40436 | What product does it yield, as the medical art supplies good health, and the farmer''s art, provision? |
| 40436 | What reason is there to determine, on the part of the indifferent, attachment to the good? |
| 40436 | What reply will you make, in the case of the city? |
| 40436 | What sort of workmanship does he direct? |
| 40436 | When one man loves another, which becomes the friend of which? |
| 40436 | Where then can you find a lover of gain? |
| 40436 | Wherein consists the process called verification and proof, of that which is first presented as an hypothesis? |
| 40436 | Whether all varieties of desire are good? |
| 40436 | Whether all varieties of desire are good? |
| 40436 | Whether the parts are homogeneous or heterogeneous? |
| 40436 | Whether the parts are homogeneous or heterogeneous?] |
| 40436 | Whether the pleasurable and the good are identical? |
| 40436 | Whether the pleasurable and the good are identical?] |
| 40436 | Which of the two does the Rhetor bring about? |
| 40436 | Which of your admissions do you wish to retract-- That all men desire good things? |
| 40436 | Who can admit this? |
| 40436 | Who can your disputatious friend be? |
| 40436 | Who have been their fellow- pupils? |
| 40436 | Who is the judge to determine this measure? |
| 40436 | Who is the judge to determine this measure?] |
| 40436 | Who is to be called a friend? |
| 40436 | Who is to be called a friend? |
| 40436 | Whom can I find so competent as you, for questioning and communication on these very subjects? |
| 40436 | Why are you so bitter against the Sophists? |
| 40436 | Why the Spartans did not admit his instructions-- their law forbids_ ib._ Question, What is law? |
| 40436 | Why? |
| 40436 | Will not the golden ladle spoil the soup, and the wooden ladle turn it out good? |
| 40436 | Will the rhapsode know what is suitable for one who gives directions about the treatment of a sick man, better than the physician? |
| 40436 | Will they attempt terrible things, believing them to be terrible? |
| 40436 | Would it be that by which he knew the art of gaming? |
| 40436 | Would not the objectors themselves acknowledge that there was no other safety, except in the art of mensuration? |
| 40436 | Would they all contribute equally? |
| 40436 | Would you say the same? |
| 40436 | Yet where is he to be found? |
| 40436 | You beat your dog sometimes? |
| 40436 | You defined law to be the decree of the city: Are not some decrees good, others evil? |
| 40436 | [ 100]_ Sokr._--You call those things pleasurable, which either partake of the nature of pleasure, or cause pleasure? |
| 40436 | [ 102] What is your opinion about knowledge? |
| 40436 | [ 108] Or can you indicate any other end, to which men look when they call these matters evil? |
| 40436 | [ 10] How does it happen( asked Sokrates) that you have so much to say about Homer, and nothing at all about other poets? |
| 40436 | [ 10] Would you call_ Gain_ any acquisition which one makes either with a smaller outlay or with no outlay at all? |
| 40436 | [ 111] How can it be wrong, that a man should yield to the influence of good? |
| 40436 | [ 121]_ Prot._--How can this be? |
| 40436 | [ 124]_ Sokr._--Is it then knowingly that cowards refuse to go into war, which is both more honourable, better, and more pleasurable? |
| 40436 | [ 125] On the contrary, cowards, impudent men, and madmen, both fear, and feel confidence, on dishonourable occasions? |
| 40436 | [ 127]_ Sokr._--Why will you not answer my question, either affirmatively or negatively? |
| 40436 | [ 13] But is this true? |
| 40436 | [ 14]_ Sokr._--If this be so, it will of course be a knowledge of ignorance, as well as a knowledge of knowledge? |
| 40436 | [ 15]_ Sokr._--Do you think, then, that discourse is, the things spoken: that sight is, the things seen? |
| 40436 | [ 18]_ Lachês._--Where is there any such man? |
| 40436 | [ 18]_ Sokr._--But what do you mean by_ better_? |
| 40436 | [ 1] Does he do this( asks Sokrates) knowing that the things are worth nothing? |
| 40436 | [ 21]_ Sokr._--Of course he will; there is nothing surprising in that: but towards_ what_, and about_ what_, will he make progress? |
| 40436 | [ 23] How are we to know our own minds? |
| 40436 | [ 23]_ Sokr._--In like manner, what are the laws respecting the government of a city? |
| 40436 | [ 25][ Footnote 25: Plato, Ion, 536 E.][ Side- note: Homer talks upon all subjects-- Is Ion competent to explain what Homer says upon all of them? |
| 40436 | [ 25]_ Polus._--Then Archelaus is miserable, according to your doctrine? |
| 40436 | [ 25]_ Sokr._--But according to knowledge, of_ what_? |
| 40436 | [ 27] Do you think that Archelaus would have been a happy man, if he had been defeated in his conspiracy and punished? |
| 40436 | [ 28] or shall I go through an expository discourse? |
| 40436 | [ 28]_ Polus._--How say you? |
| 40436 | [ 31] Hermês asked Zeus-- Upon what principle shall I distribute these gifts among mankind? |
| 40436 | [ 33] How does a man become the object of friendship or love from another? |
| 40436 | [ 34]_ Sokr._--In what manner is he profited? |
| 40436 | [ 36] Does the regal art then confer knowledge? |
| 40436 | [ 36]_ Alk._--When shall I be able to learn this, and who is there to teach me? |
| 40436 | [ 3] But you doubtless recollect, and can tell me, both from yourself, and from him, what virtue is? |
| 40436 | [ 47] The like may be said about the fallacy in page 284 D--"Are there persons who speak of things as they are? |
| 40436 | [ 4] Sokrates accordingly asks Gorgias what his profession is? |
| 40436 | [ 4]_ Nikias._--Surely the point before us is, whether it be wise to put these young men under the lessons of the master of arms? |
| 40436 | [ 4]_ Sokr._--We are going to pay him then as a Sophist? |
| 40436 | [ 5]_ Sokr._ How, then, can we say that the multitude know what is just and unjust, when they thus fiercely dispute about it among themselves? |
| 40436 | [ 6][ Footnote 6: Plato, Lysis, 210 D.[ Greek: Oi(=o/ n te ou)=n e)pi\ tou/ tois, ô)= Lu/ si, me/ ga phronei= n, e)n oi(=s tis mê/ pô phronei=? |
| 40436 | [ 6]_ Sokr._--You think philosophy not only a fine thing, but good? |
| 40436 | [ 70]_ Sokr._--Do you mean those things which are not profitable to any_ man_, or those which are not profitable to any creature whatever? |
| 40436 | [ 77] But upon what criterion is the scientific man to proceed? |
| 40436 | [ 7] It is for you therefore, Lysimachus, to ask Nikias and Lachês,--Who have been their masters? |
| 40436 | [ 7]_ Menon._--How do you mean? |
| 40436 | [ 7]_ Sokr._--But what? |
| 40436 | [ 7]_ Sokr_--Do you then profess to know what is expedient or inexpedient? |
| 40436 | [ 83][ Footnote 83: Plato, Phædon, p. 105 C- E.[ Greek: A)pokri/ nou dê/, ô(=| a)\n ti/ e)gge/ nêtai sô/ mati, zô= n e)/stai? |
| 40436 | [ 8][ Footnote 6: Plato, Menon, p. 73 D.][ Footnote 7: Plato, Menon, p. 73 E.[ Greek: Po/ teron a)retê/, ô)= Me/ nôn, ê)\ a)retê/ tis?]] |
| 40436 | [ 8]_ Sokr._--But what can your father do for you better than this, Theagês? |
| 40436 | [ 94]_ Sokr._--Do you consider that all virtue, and each separate part of it, is fine and honourable? |
| 40436 | [ 9] Tell me, What is this same common figure and property in both, which makes you call both of them figure-- both of them colour? |
| 40436 | [ Footnote 40: In regard to the question, Wherein consists[ Greek: To\ Kalo/ n]? |
| 40436 | [ Footnote 58: Plato, Phædon, p. 101 B- C.[ Greek: ti/ de/? |
| 40436 | [ Footnote 5: Plato, Gorgias, p. 449 E.[ Greek: Ou)kou= n peri\ ô(=nper le/ gein, kai\ phronei= n? |
| 40436 | [ Greek: A)=r''ou)=n panto\s a)ndro/ s** e)stin e)kle/ xasthai poi= a a)/gatha\ tô= n ê(de/ ôn e)sti\ kai\ o(poi= a kaka/? |
| 40436 | [ Greek: A)=ra e)rôtta=|s ei)/ tina e)/chô ei)pei= n lo/ gon makro/ n, oi(/ous dê\ a)kou/ ein ei)/thisai? |
| 40436 | [ Greek: Kai\ mê\n du/ o ge u(penanti/ a e(ni\ pra/ gmati pô= s a)\n ei)/ê?] |
| 40436 | [ Greek: O(/ti Bi/ ôn ê)po/ rei peri\ tou= pseu/ dous, ei) kai\ au)to\ kat''a)na/ mnêsin, ô(s to\ e)nanti/ on ge, ê)\ ou)/? |
| 40436 | [ Greek: Ou)kou= n ei) a)ei\ ê( a)lê/ theia ê(mi= n tô= n o)/ntôn e)sti\n e)n tê=| psuchê=|, a)tha/ natos a)\n ê( psuchê\ ei)/ê?]] |
| 40436 | [ Greek: Ou)kou= n ê( a)lêthê\s do/ xa tou= o)/ntos e)stin e)xeu/ resis? |
| 40436 | [ Greek: Ou)kou= n, ê)\n d''e)gô/, ei)/per kalo\n kai\ a)gatho/ n, kai\ ê(du/? |
| 40436 | [ Greek: Po/ teron de\ ta\ plei= on e)/lkonta baru/ tera nomi/ zetai e)ntha/ de, ta\ de\ e)/latton, koupho/ tera, ê)\ tou)nanti/ on?] |
| 40436 | [ Greek: Tau= ta ou)=n pote\ me\n ô)phelou= nta pote\ de\ bla/ ptonta, ti/ ma= llon a)gatha\ ê)\ kaka/ e)stin?]] |
| 40436 | [ Greek: Ti/ dai/? |
| 40436 | [ Greek: Ti/ ou)=n a)/llo no/ mos ei)/ê a)\n a)ll''ê)\ ta\ nomizo/ mena?]] |
| 40436 | [ Greek: a)gatha\ de\ poi= a a)/ra tô= n o)/ntôn tugcha/ nei ê(mi= n o)/nta? |
| 40436 | [ Greek: ai( e)pi\ tou/ tou pra/ xeis a(/pasai e)pi\ tou= a)lu/ pôs zê= n kai\ ê)de/ ôs, a)=r''ou) kalai/? |
| 40436 | [ Greek: e)n e(ka/ stê| tou/ tôn tou\s pollou\s pro\s e(/kaston to\ e)/rgon ou) katagela/ stous o(ra=|s?]] |
| 40436 | [ Greek: e)peidê\ no/ mô| ta\ nomizo/ mena nomi/ zetai, ti/ ni o)/nti tô=| no/ mô| nomi/ zetai?]] |
| 40436 | [ Greek: e)peidê\ no/ mô| ta\ nomizo/ mena nomi/ zetai, ti/ ni o)/nti tô=| no/ mô| nomi/ zetai?]] |
| 40436 | [ Greek: i)/thi dê/, kai\ to\ en tô=| polemei= n be/ ltion kai\ to\ en tô=| ei)rê/ nên a)/gein, tou= to to\ be/ ltion ti/ o)noma/ zeis? |
| 40436 | [ Greek: kai\ ti/ s a)/llê a)xi/ a ê(donê=| pro\s lu/ pôn e)sti\n a)ll''ê)\ u(perbolê\ a)llê/ lôn kai\ e)/lleipsis? |
| 40436 | [ Greek: kai\ tou= to pô= s ou)k a)mathi/ a e)sti\n au(/tê ê( e)ponei/ distos, ê( tou= oi)/esthai ei)de/ nai a(\ ou)k oi)=den?] |
| 40436 | [ Greek: su\ de/, ê)=n d''e)gô/, pro\s theô= n, ou)k a)\n ai)schu/ noio ei)s tou\s E(/llênas sauto\n sophistê\n pare/ chôn? |
| 40436 | [ Greek: ti/ de/? |
| 40436 | [ Greek: ti/ n''a)\n tro/ pon eu(rethei/ ê_ au)to\ to\ au)to/_?]] |
| 40436 | [ Side- note: Admitting that there is bad gain, as well as good gain, what is the meaning of the word_ gain_? |
| 40436 | [ Side- note: But good-- for what end, and under what circumstances? |
| 40436 | [ Side- note: But how is the process of search available to any purpose? |
| 40436 | [ Side- note: But intelligence-- of what? |
| 40436 | [ Side- note: Dissension and perplexity on the question.--What is a cause? |
| 40436 | [ Side- note: Doctrine of Plato, that new truth may be elicited by skilful examination out of the unlettered mind-- how far correct?] |
| 40436 | [ Side- note: Enquiry taken up-- Whether virtue is teachable? |
| 40436 | [ Side- note: Hipparchus-- Question-- What is the definition of Lover of Gain? |
| 40436 | [ Side- note: How, or from whom, has Alkibiades learnt to discern or distinguish Just and Unjust? |
| 40436 | [ Side- note: Know Thyself-- Delphian maxim-- its urgent importance-- What is myself? |
| 40436 | [ Side- note: On what occasions can such second- best men be useful? |
| 40436 | [ Side- note: Question put by Sokrates, in the name of a friend in the background, who has just been puzzling him with it-- What is the Beautiful?] |
| 40436 | [ Side- note: Question put by Sokrates-- What is philosophy? |
| 40436 | [ Side- note: Question, What is Temperance? |
| 40436 | [ Side- note: Question, What is law? |
| 40436 | [ Side- note: Questions by Sokrates-- Whether virtue is one and indivisible, or composed of different parts? |
| 40436 | [ Side- note: Sokrates requires knowledge as the principal condition of virtue, but does not determine knowledge, of what?] |
| 40436 | [ Side- note: The Good-- the Profitable-- what is it?--How are we to know it? |
| 40436 | [ Side- note: Whether justice is just, and holiness holy? |
| 40436 | [ Side- note: Which of the varieties of knowledge contributes most to well- doing or happiness? |
| 40436 | [ Side- note: Who is the person here intended by Plato, half- philosopher, half- politician? |
| 40436 | [ Side- note: Worse or better-- for whom? |
| 40436 | _ Alk._--But what if I had no master? |
| 40436 | _ Alk._--How? |
| 40436 | _ Alk._--Oedipus was mad: what man in his senses would put up such a prayer? |
| 40436 | _ Alk._--Was there not a time when I really believed myself not to know it? |
| 40436 | _ Alk._--What am I to do, now that I have made it? |
| 40436 | _ Alk._--You mean, whether justly or unjustly? |
| 40436 | _ Alk._[ Greek: Ti/ ou)=n to\n ai(stho/ menon chrê\ poiei= n?] |
| 40436 | _ Comp._--How do you mean? |
| 40436 | _ Comp._--Perhaps you mean the Lacedæmonians and Lykurgus? |
| 40436 | _ Comp._--Respecting what sort of Law do you enquire( replies the Companion)? |
| 40436 | _ Comp._--What is it that Homer and Hesiod say about Minos? |
| 40436 | _ Comp._--What should Law be, Sokrates, other than the various assemblage of consecrated and binding customs and beliefs? |
| 40436 | _ Comp._--Whom do you mean: and what do you mean? |
| 40436 | _ Hip._--How, Sokrates? |
| 40436 | _ Kall._--But if he does not liken himself to the despot, the despot may put him to death, if he chooses? |
| 40436 | _ Krit._--What do you say to their reasoning, Sokrates? |
| 40436 | _ Lysis._--Allow me? |
| 40436 | _ Lysis._--How can it be possible? |
| 40436 | _ Lysis._--How can you imagine that they trust me? |
| 40436 | _ Menon._--But how are you to search for that of which you are altogether ignorant? |
| 40436 | _ Polus._--Cannot you tell without that, whether he is happy or not? |
| 40436 | _ Polus._--How can that be? |
| 40436 | _ Polus._--How? |
| 40436 | _ Polus._--Then you will not call even the Great King happy? |
| 40436 | _ Polus._[ Greek: A)=r''ou)=n dokou= si/ soi ô(s ko/ lakes e)n tai= s po/ lesi phau= loi nomi/ zesthai oi( a)gathoi\ r(ê/ tores? |
| 40436 | _ Prot._--But who is to be judge of the brevity necessary, you or I? |
| 40436 | _ Prot._--Do you wish to ta]k to me alone, or in presence of the rest? |
| 40436 | _ Prot._--What do you mean by asking me to make shorter answers? |
| 40436 | _ Sokr._--About what discourses? |
| 40436 | _ Sokr._--According to your doctrine then, all men are lovers of gain, the good men as well as the evil? |
| 40436 | _ Sokr._--And of course, whoever is a good general, is also a good rhapsode? |
| 40436 | _ Sokr._--And what are you to become by going to him? |
| 40436 | _ Sokr._--And who is the competent judge, how much of either is right measure for the body? |
| 40436 | _ Sokr._--Are not things which weigh more, accounted heavier; and things which weigh less, accounted lighter, here, at Carthage, and everywhere else? |
| 40436 | _ Sokr._--Are you then also the best general in Greece? |
| 40436 | _ Sokr._--At what moment did you first find it out? |
| 40436 | _ Sokr._--Ay, but what kind of business? |
| 40436 | _ Sokr._--But about what affairs of their own? |
| 40436 | _ Sokr._--But are there not other persons besides the Rhetor, who produce persuasion? |
| 40436 | _ Sokr._--But can you not say which among the Greeks have the most ancient laws? |
| 40436 | _ Sokr._--But does any one else direct you? |
| 40436 | _ Sokr._--But doubtless, I imagine, they trust the team of mules to your direction; and if you chose to take the whip and flog, they would allow you? |
| 40436 | _ Sokr._--But each thing can have but one opposite:[27] to be unwise, and to be mad, are therefore identical? |
| 40436 | _ Sokr._--But how can there be unanimity between any two persons, respecting subjects which one of them knows, and the other does not know? |
| 40436 | _ Sokr._--But if from the banquet you acquire health, would that be gain or loss? |
| 40436 | _ Sokr._--But if going to war be an honourable and good thing, it is also pleasurable? |
| 40436 | _ Sokr._--But if he passes his life pleasurably until its close, does he not then appear to you to have lived well? |
| 40436 | _ Sokr._--But is the case similar in regard to gymnastic? |
| 40436 | _ Sokr._--But surely they would do right, in educating their children better and not worse? |
| 40436 | _ Sokr._--But the profitable is good? |
| 40436 | _ Sokr._--But to command whom or what-- horses or men? |
| 40436 | _ Sokr._--But what if you were to purchase it with your life, or to damage yourself by the employment of it? |
| 40436 | _ Sokr._--But what men, and under what circumstances? |
| 40436 | _ Sokr._--But what men? |
| 40436 | _ Sokr._--But what sort of intelligence? |
| 40436 | _ Sokr._--But which of them most of all? |
| 40436 | _ Sokr._--But whom do they allow, then? |
| 40436 | _ Sokr._--But would not you be ashamed of presenting yourself to the Grecian public as a Sophist? |
| 40436 | _ Sokr._--But you do maintain, that whosoever is a good rhapsode, is also a good general? |
| 40436 | _ Sokr._--But you yourself stated that evil men love all gains, small and great? |
| 40436 | _ Sokr._--Do not all men in all communities, among the Persians as well as here, now as well as formerly, think so too? |
| 40436 | _ Sokr._--Do not you yourself love good-- all good things? |
| 40436 | _ Sokr._--Do they become losers by gain, or by loss? |
| 40436 | _ Sokr._--Do you call law a hurt or benefit to the city? |
| 40436 | _ Sokr._--Do you know any public speakers who aim at anything more than gratifying the public, or who care to make the public better? |
| 40436 | _ Sokr._--Do you know then what you are going to do? |
| 40436 | _ Sokr._--Do you know those good kings of Krete, from whom these laws are derived-- Minos and Rhadamanthus, sons of Zeus and Europa? |
| 40436 | _ Sokr._--Do you mean to advise the Athenians to fight those who behave justly, or those who behave unjustly? |
| 40436 | _ Sokr._--Do you see then to what danger you are going to submit your mind? |
| 40436 | _ Sokr._--Do you think any man happy, who is a slave, and who is not allowed to do any thing that he desires? |
| 40436 | _ Sokr._--Do you think then that justice and holiness have only a small point of analogy between them? |
| 40436 | _ Sokr._--Do you think_ that_ a sufficient reason for avoiding all these pursuits yourself, and keeping your son out of them also? |
| 40436 | _ Sokr._--Does it appear to you that any useful and good thing is evil? |
| 40436 | _ Sokr._--For example, if after being at a banquet, not only without any outlay, but receiving an excellent dinner, you acquire an illness? |
| 40436 | _ Sokr._--From what provocation is it, then, that they prevent you in this terrible way, from being happy and doing what you wish? |
| 40436 | _ Sokr._--Has it a preponderance of pain? |
| 40436 | _ Sokr._--Holiness also is some thing: is the thing called_ holiness_, itself holy or unholy? |
| 40436 | _ Sokr._--How can we say, therefore, that they are fit to teach others: and how can you pretend to know, who have learnt from no other teachers? |
| 40436 | _ Sokr._--How is this, by Heraklês? |
| 40436 | _ Sokr._--How is this? |
| 40436 | _ Sokr._--How is this? |
| 40436 | _ Sokr._--How say you? |
| 40436 | _ Sokr._--How say you? |
| 40436 | _ Sokr._--How so? |
| 40436 | _ Sokr._--How then can you know about this matter, how far it is good or bad, if you have no experience whatever about it? |
| 40436 | _ Sokr._--How? |
| 40436 | _ Sokr._--If I am right, then, you think that the Kretans have more ancient laws than any other Greeks? |
| 40436 | _ Sokr._--If more ugly and disgraceful, is it not then worse? |
| 40436 | _ Sokr._--If most honourable, it confers either most pleasure or most profit? |
| 40436 | _ Sokr._--If you stand in need of a teacher, you do not yet think aright? |
| 40436 | _ Sokr._--In what way can it benefit us? |
| 40436 | _ Sokr._--Is he a slave or free? |
| 40436 | _ Sokr._--Is he a slave? |
| 40436 | _ Sokr._--Is it honourable to go to war, or dishonourable? |
| 40436 | _ Sokr._--Is it virtue-- or is it one particular variety of virtue? |
| 40436 | _ Sokr._--Is not temperance a fine and honourable thing? |
| 40436 | _ Sokr._--Is not the case similar with men? |
| 40436 | _ Sokr._--Is not this badness of mind the greatest evil? |
| 40436 | _ Sokr._--It appears then that the lovers of good are those whom you call lovers of gain? |
| 40436 | _ Sokr._--It is not about all discourses? |
| 40436 | _ Sokr._--It seems, then, that honourable things are accounted honourable everywhere, and dishonourable things dishonourable? |
| 40436 | _ Sokr._--Justice being admitted to be just, and holiness to be holy-- do not you think that justice also is holy, and that holiness is just? |
| 40436 | _ Sokr._--Nor friendship, if unanimity and friendship go together? |
| 40436 | _ Sokr._--Now if a man be punished for wrong doing, he suffers what is just, and the punisher does what is just? |
| 40436 | _ Sokr._--Now this thing which you call_ justice_: is it itself just or unjust? |
| 40436 | _ Sokr._--Now, about the question, What is just and unjust-- are the multitude all of one mind, or do they differ among themselves? |
| 40436 | _ Sokr._--Of course therefore the ugly or disgraceful must be defined by the contrary, by reference to pain or to evil? |
| 40436 | _ Sokr._--Or that by which he knew the art of computing? |
| 40436 | _ Sokr._--Or that by which he knew the conditions of health? |
| 40436 | _ Sokr._--Ought they not to rule themselves as well as others:[67] to control their own pleasures and desires: to be sober and temperate? |
| 40436 | _ Sokr._--Physicians write respecting matters of health what they account to be true, and these writings of theirs are the medical laws? |
| 40436 | _ Sokr._--That is no answer: I wish to know, which of the two you will send for first and by preference? |
| 40436 | _ Sokr._--The Many; is it_ they_ who know what truth is? |
| 40436 | _ Sokr._--The Spartans therefore act unlawfully, when they refuse to give you money and to confide to you their sons? |
| 40436 | _ Sokr._--The unwise man will thus often unconsciously say or do what ought not to be said or done? |
| 40436 | _ Sokr._--Then it is the Kretans who have the most ancient laws in Greece? |
| 40436 | _ Sokr._--Then it must have a preponderance of evil? |
| 40436 | _ Sokr._--Then my friend will ask you in return, whether the race of maidens is not as much inferior to the race of Gods, as the pot to the maiden? |
| 40436 | _ Sokr._--Then when you spoke about_ better_, in reference to war or peace, what you meant was_ juster_--you had in view justice and injustice? |
| 40436 | _ Sokr._--Then whosoever is a good rhapsode, is also a good general? |
| 40436 | _ Sokr._--Then you have no experience whatever about the Sophists? |
| 40436 | _ Sokr._--This unanimity, of what nature is it? |
| 40436 | _ Sokr._--To do wrong therefore is worse than to suffer wrong, as well as more disgraceful? |
| 40436 | _ Sokr._--Under what circumstances? |
| 40436 | _ Sokr._--Upon what occasions, then, do you propose to give advice? |
| 40436 | _ Sokr._--We affirm ourselves therefore to know what virtue is? |
| 40436 | _ Sokr._--We have seen that they will be better if they do mischief and go wrong wilfully, than if they do so unwillingly? |
| 40436 | _ Sokr._--Well, then two years, three years,& c., ago? |
| 40436 | _ Sokr._--Well, then, Gorgias, on what matters will the Rhetor be competent to advise? |
| 40436 | _ Sokr._--What about the courageous man? |
| 40436 | _ Sokr._--What good does this knowledge procure for us? |
| 40436 | _ Sokr._--What is meant by a man_ taking care of himself_? |
| 40436 | _ Sokr._--What kind of person is this censor of philosophy? |
| 40436 | _ Sokr._--What men? |
| 40436 | _ Sokr._--What then is that, about which the Sophist is himself cognizant, and makes his pupil cognizant? |
| 40436 | _ Sokr._--When men are in communion of a sea voyage and of the same ship, how do we name the art of commanding them, and to what purpose does it tend? |
| 40436 | _ Sokr._--When men are in social and political communion, to what purpose does the art of commanding them tend? |
| 40436 | _ Sokr._--When they thus view with confidence things dishonourable and evil, is it from any other reason than from ignorance and stupidity? |
| 40436 | _ Sokr._--Which are those who do? |
| 40436 | _ Sokr._--Which of the two is it, who( you say) are unwilling to go into war; it being an honourable and good thing? |
| 40436 | _ Sokr._--Which of the two is the most disgraceful? |
| 40436 | _ Sokr._--Which of the two is worst: to do wrong, or to suffer wrong? |
| 40436 | _ Sokr._--Which of them then would contribute most? |
| 40436 | _ Sokr._--Who is the competent judge, how much seed is right measure for sowing a field? |
| 40436 | _ Sokr._--Whom do you call wise and unwise? |
| 40436 | _ Sokr._--Whom then do you mean, when you talk of_ the good_? |
| 40436 | _ Sokr._--Why is it, then, that they do not hinder you in this last case, as they did in the cases before mentioned? |
| 40436 | _ Sokr._--Why, the Lacedæmonian laws are hardly more than three hundred years old: besides, whence is it that the best of them come? |
| 40436 | _ Sokr._--Wisdom and courage then, both of them, are parts of virtue? |
| 40436 | _ Sokr._--Wise men are only few, the majority of our citizens are unwise: but do you really think them mad? |
| 40436 | _ Sokr._--Yes, but_ good_, in what matters? |
| 40436 | _ Sokr._--You affirm besides, that things more profitable are at the same time more lawful? |
| 40436 | _ Sokr._--You are yourself the best rhapsode in Greece? |
| 40436 | _ Sokr._--You desire wisdom: but what kind of wisdom? |
| 40436 | _ Sokr._--You do not admit, then, Nikias, that lions, tigers, boars,& c., and such animals, are courageous? |
| 40436 | _ Sokr._--You do not think then that the good-- and the fine or honourable-- are one and the same; nor the bad-- and the ugly or disgraceful? |
| 40436 | _ Sokr._--You knew, then, even in your boyhood, what was just and what was unjust? |
| 40436 | _ Sokr._--You mean when they are discussing the question with whom they shall make war or peace, and in what manner? |
| 40436 | _ Sokr._--You see that neither does your father love you, nor does any man love another, in so far as he is useless? |
| 40436 | _ Sokr._--You think philosophy a fine thing? |
| 40436 | _ Sokr._--You think that philosophers, as you describe them, are useful? |
| 40436 | _ Sokr._--You think then, it appears, that some gain is good, other gain evil? |
| 40436 | _ Sokr._--[Greek: O(ra=|s ou)=n? |
| 40436 | _ Sokr._[ Greek: A)meinon de\ dioikei= tai kai\ sô/ zetai ti/ nos paragignome/ nou ê)\ a)pogignomenou?]] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n kai\ tô= n mathêma/ tôn ka/ llos ô(sau/ tôs?] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n nu= n pa/ nta ta\ ke/ rdê o( lo/ gos ê(ma= s ê)na/ gkake kai\ smikra\ kai\ mega/ la o(mologei= n a)gatha\ ei)=nai?] |
| 40436 | _ Sokr._[ Greek: Ou)kou= n to\ ai)schro\n tô=| e)nanti/ ô|,_ lu/ pê| te kai\ kakô=|_?] |
| 40436 | _ Sokr._[ Greek: Ti/ de/? |
| 40436 | _ Sokr._[ Greek: Ti/ de\ dê\? |
| 40436 | _ Theag._--Why will not you take me yourself, Sokrates? |
| 40436 | _ ib._ Whether justice is just, and holiness holy? |
| 40436 | _ useful_--for what purpose? |
| 40436 | a)=r''ou) tou= to me\n a(plou= n, o(/ti tau/ tên ê(/tis ê(ma= s o)nê/ sei?]] |
| 40436 | a)=ra ê( metrêtikê\ te/ chnê, ê)\ ê( tou= phainome/ nou du/ namis? |
| 40436 | and a beautiful lyre as well? |
| 40436 | and do they give him pay besides for doing so? |
| 40436 | and how is it that no man can play on the flute or the harp without practice? |
| 40436 | and is not the honourable deed, good and profitable? |
| 40436 | and that Minos and Rhadamanthus are the best of all ancient lawgivers, rulers, and shepherds of mankind? |
| 40436 | and under what modifications of persons and circumstances? |
| 40436 | and which of them has ever made the public better? |
| 40436 | as medical knowledge procures for us health-- architectural knowledge, buildings,& c.? |
| 40436 | business relating to horses, or to navigation? |
| 40436 | but, why( he will ask) do you single out these pleasures of sight and hearing, as beautiful exclusively? |
| 40436 | but--"Is virtue teachable or not?" |
| 40436 | di''ou)de\n a)/llo tau= ta kaka\ o)/nta, ê)\ dio/ ti ei)s a)ni/ as te a)poteleuta=| kai\ a)/llôn ê(donô= n a)posterei=?]] |
| 40436 | do they permit a hireling, in preference to_ you_, to do what he wishes with the horses? |
| 40436 | do you concur with the generality of people in calling some pleasurable things evil, and some painful things good? |
| 40436 | do you think that just things are just and unjust things are unjust? |
| 40436 | do_ they_ govern you also, these teachers? |
| 40436 | does all happiness consist in that? |
| 40436 | does not he affront or go at what is more honourable, better, and more pleasurable? |
| 40436 | e)moi\ me\n ga\r dokei=; ti/ de\ soi/?]] |
| 40436 | have you not seen Gorgias at Athens, and did not he appear to you to know? |
| 40436 | how are we to use it? |
| 40436 | i)/dômen dê/, ê( ei)s ti phro/ nimos; ê)\ ê( ei)s a(/panta kai\ ta\ mega/ la kai\ ta\ smikra/?]] |
| 40436 | i)/dômen dê/,_ ê( ei)s ti/_ phro/ nimos; ê)\ ê( ei)s a(/panta kai\ ta\ mega/ la kai\ ta\ smikra/?]] |
| 40436 | in other words, to mensuration, art, or science? |
| 40436 | is no one allowed to flog them? |
| 40436 | is the opposite essentially a friend to its opposite? |
| 40436 | is there any difference between one law and another law, as to that identical circumstance, of being Law? |
| 40436 | kai\ chrusi/ on le/ gô kai\ a)rgu/ rion kta= sthai kai\ tima\s e)n po/ lei kai\ a)rcha/ s? |
| 40436 | kai\ di/ kên dê\ kai\ ai)dô= ou(/tô thô= e)n toi= s a)nthrô/ pois, ê)\ e)pi\ pa/ ntas nei/ mô? |
| 40436 | kai\ ti/ ê( a)logi/ a? |
| 40436 | kai\ to\ di/ pêchu tou= pêchuai/ ou ê(mi/ sei mei= zon ei)=nai, a)ll''ou) mege/ thei?]] |
| 40436 | kai\ to\ kalo\n e)/rgon, a)gatho/ n te kai\ ô)phe/ limon?]] |
| 40436 | keeping you the whole day in servitude to some one, and never your own master? |
| 40436 | knowledge of what? |
| 40436 | ma/ lista peri\ au)tô= n diaphe/ resthai?] |
| 40436 | mê\ a)/ll''a)/tta le/ geis ta)gatha\ ê)\ ta\ toiau= ta?] |
| 40436 | not considered? |
| 40436 | o( no/ mos a)/ra bou/ letai tou= o)/ntos ei)=nai e)xeu/ resis?]] |
| 40436 | oi)/ei tina ei)de/ nai mo/ rion a)retê= s o(/ ti e)/stin, au)tê\n mê\ ei)do/ ta? |
| 40436 | oi)o/ menoi a)/meinon ei)=nai ê(mi= n tau= ta ê)\ mê/? |
| 40436 | or all which do not belong to one or the other? |
| 40436 | or both together? |
| 40436 | or did not the Spartans desire to have their youth improved? |
| 40436 | or else knowledge? |
| 40436 | or govern horses? |
| 40436 | or had they no money? |
| 40436 | or in what other way? |
| 40436 | or not knowing? |
| 40436 | or pilot ships? |
| 40436 | or the ignorant? |
| 40436 | or( which is the same thing) when each citizen acts justly? |
| 40436 | ou)k oi)=den, e)/phê, pri\n soi\ suggene/ sthai, oi(=on ê)=n to\ a)ndra/ podon?]] |
| 40436 | ou)kou= n ê( psuchê\ to\ e)nanti/ on ô(=| au)tê\ e)piphe/ rei a)ei\ ou) mê/ pote de/ xêtai, ô(s e)k tô= n pro/ sthen ô(molo/ gêtai? |
| 40436 | p. 288 D.[ Greek: ti/ na pot''ou)=n a)\n ktêsa/ menoi e)pistê/ mên o)rthô= s ktêsai/ metha? |
| 40436 | p. 292 D.[ Greek: A)lla\ ti/ na dê\ e)pistê/ mên? |
| 40436 | p. 312 D.[ Greek: poi/ as e)rgasi/ as e)pista/ tês? |
| 40436 | p. 320 C.[ Greek: po/ teron u(mi= n, ô(s presbu/ teros neôte/ rois, mu= thon le/ gôn e)pidei/ xô, ê)\ lo/ gô| diexelthô/ n?] |
| 40436 | p. 330 C.[ Greek: tou= to to\ pra= gma o(/ ô)noma/ sate a)/rti, ê( dikaiosu/ nê, au)to\ tou= to di/ kaio/ n e)stin ê)\ a)/dikon?]] |
| 40436 | p. 351 C.[ Greek: To\ me\n a)/ra ê(de/ ôs zê= n, a)gatho/ n, to\ d''a)êdô= s, kako/ n? |
| 40436 | p. 352 B- C.[ Greek: po/ teron kai\ tou= to/ soi dokei= ô(/sper toi= s polloi= s a)nthrô/ pois ê)\ a)/llôs? |
| 40436 | p. 353 D.[ Greek: ponêra\ de\ au)ta\ pê=| phate ei)=nai? |
| 40436 | p. 354 B- C.[ Greek: Tau= ta de\ a)gatha/ e)sti di''a)/llo ti ê)\ o(/ti ei)s ê(dona\s a)poteleuta=| kai\ lupô= n a)pallaga\s kai\ a)potropa/ s? |
| 40436 | p. 359 E.[ Greek: po/ teron kalo\n o(\n i)e/ nai( ei)s to\n po/ lemon) ê)\ ai)schro/ n? |
| 40436 | p. 360 D.[ Greek: Ou)kou= n ê( tô= n deinôn kai\ mê\ deinô= n a)mathi/ a deili/ a a)\n ei)/ê? |
| 40436 | p. 474 D.[ Greek: e)a\n e)n tô=| theôrei= sthai chai/ rein poiê=| tou\s theôrou= ntas?]] |
| 40436 | p.290 C- D.][ Side- note: Where is such an art to be found? |
| 40436 | pa= s ga\r a)\n ê(mi= n ei)/poi o(/ti to\ ploutei= n a)gatho/ n?]] |
| 40436 | pro\s ti/ teinei to\ e)n tô=| ei)rê/ nên te a)/gein a)/meinon kai\ to\ e)n tô=| polemei= n oi(=s dei=?] |
| 40436 | prô= ton me\n to\ toio/ nde; ê( dikaiosu/ nê pra= gma/ ti/ e)stin? |
| 40436 | pô= s de\ ou)dei\s au)lêtê\s ê)\ kitharistê\s ge/ gonen a)/neu mele/ tês?]] |
| 40436 | says Menon,"am I really to state respecting you, that you do not know what virtue is?" |
| 40436 | should we not wish to have our own minds as good as possible? |
| 40436 | sick men, or men on shipboard, or labourers engaged in harvesting, or in what occupations? |
| 40436 | such as inform sick men how they are to get well? |
| 40436 | that a man can know both what he knows and what he does not know? |
| 40436 | that hearing is, the things heard? |
| 40436 | that is, only as a remedy for evil; so that if evil were totally banished, good would cease to be prized? |
| 40436 | the knowing? |
| 40436 | those in a state of sickness-- or those who are singing in a chorus-- or those who are under gymnastic training? |
| 40436 | ti/ ga\r dê\ dikai/ ô| chôrizo/ menon ê(donê= s a)gatho\n a)\n ge/ noito?] |
| 40436 | ti/ tau)to\n e)n a)mphote/ rois o(rô= n?]] |
| 40436 | tou\s dê\ toiou/ tous ti/ s mêchanê\ peri\ pollou= poiei= sthai a)llêlous?]] |
| 40436 | v. p. 528) respecting an allusion made by Pindar to Hesiod--"Num malé intellexit poeta intelligentissimus perspicua verba Hesiodi? |
| 40436 | what did you say about doing wrong and suffering wrong? |
| 40436 | what is the definition of rhetoric? |
| 40436 | what it is that he teaches? |
| 40436 | whether applied to one, few, or many? |
| 40436 | whether the most beautiful maiden will not appear ugly, when compared to a Goddess? |
| 40436 | Ê( psuchê\ a)/ra o(/, ti a)\n au)tê\ kata/ schê|, a)ei\ ê(/kei e)p''e)kei= no phe/ rousa zôê/ n? |
| 40436 | Ê( sophi/ a a)/ra tô= n deinô= n kai\ mê\ deinô= n, a)ndrei/ a e)sti/ n, e)nanti/ a ou)=sa tê=| tou/ tôn a)mathi/ a|?]] |
| 40436 | Ê)= ou)ch oi(=o/ n te sigô= nta le/ gein?] |
| 40436 | Ô)/nêto a)/ra narkê/ sas?]] |
| 40436 | ê(=| ti/ chrêso/ metha? |
| 40436 | ê)/ o( a)mathê\s ei)s logismou\s du/ nait''a)\n sou= ma= llon pseu/ desthai boulome/ nou? |
| 40436 | ê)\ e)/chete/ ti a)/llo te/ los le/ gein, ei)s o(\ a)poble/ psantes au)ta\ a)gatha\ kalei= te, a)ll''ê)\ ê(dona/ s te kai\ lu/ pas? |
| 40436 | ê)\ ou) chalepo\n ou)de\ semnou= a)ndro\s pa/ nu ti ou)de\ tou= to e)/oiken ei)=nai eu(rei= n? |
| 40436 | ê)\ ou)/? |
| 40436 | ê)\ ou)/pô katamantha/ neis o(\ le/ gô?] |
| 40436 | ê)\ ou)de\n pra= gma? |
| 40436 | ê)\ ou)k oi)=stha o(/ti e)ristiko/ s e)sti? |
| 40436 | ê)\ technikou= dei= ei)s e(/kaston? |
| 40436 | ê)\n su\ kalei= s eu)bouli/ an, ei)s ti/ e)stin?] |