This is a table of type trigram and their frequencies. Use it to search & browse the list to learn more about your study carrel.
trigram | frequency |
---|---|
as well as | 763 |
one of the | 293 |
that which is | 286 |
i do not | 276 |
there is no | 271 |
in the same | 269 |
of the platonic | 267 |
that it is | 257 |
of his own | 257 |
it is not | 256 |
to be the | 243 |
of the dialogue | 239 |
he does not | 235 |
this is the | 228 |
of the two | 226 |
the same time | 223 |
at the same | 222 |
in regard to | 220 |
of the same | 218 |
the nature of | 196 |
to have been | 193 |
to be a | 188 |
the art of | 185 |
not to be | 182 |
of the soul | 180 |
sokrates in the | 177 |
is to be | 174 |
so far as | 173 |
it is the | 173 |
ought to be | 173 |
point of view | 172 |
the purpose of | 172 |
part of the | 170 |
both of them | 167 |
so as to | 165 |
is not the | 165 |
do not know | 160 |
of the gods | 160 |
in the platonic | 159 |
the doctrine of | 156 |
and the other | 152 |
in the republic | 151 |
what is the | 150 |
that they are | 150 |
that of the | 150 |
that he is | 149 |
as to the | 147 |
one and the | 147 |
in the first | 145 |
on the contrary | 144 |
there is a | 144 |
the platonic sokrates | 144 |
the name of | 143 |
and in the | 142 |
on the other | 141 |
that there is | 141 |
and that the | 139 |
out of the | 139 |
as far as | 139 |
in which the | 139 |
good and evil | 135 |
in like manner | 134 |
in his own | 132 |
according to the | 130 |
and the same | 129 |
of the city | 129 |
all of them | 128 |
be able to | 127 |
for the purpose | 127 |
appears to me | 127 |
but it is | 127 |
to the gods | 126 |
that there are | 126 |
more or less | 125 |
in order to | 123 |
it is a | 123 |
the form of | 119 |
of the other | 118 |
of the mind | 117 |
is the same | 117 |
of all the | 117 |
the same as | 116 |
it to be | 115 |
each of them | 115 |
in the protagoras | 115 |
it will be | 115 |
the death of | 115 |
of the body | 114 |
would have been | 113 |
it would be | 113 |
regard to the | 113 |
the platonic dialogues | 113 |
in reference to | 111 |
do you mean | 111 |
they do not | 111 |
i think that | 111 |
the knowledge of | 111 |
in the gorgias | 110 |
between the two | 110 |
which is the | 108 |
and of the | 108 |
as in the | 107 |
the case of | 105 |
that it was | 103 |
to say that | 103 |
pleasures and pains | 103 |
the just man | 102 |
i am not | 100 |
of the republic | 99 |
of the kosmos | 99 |
does not know | 99 |
plato and aristotle | 98 |
this is a | 98 |
which is not | 98 |
that you are | 97 |
you do not | 97 |
they are not | 96 |
to me to | 96 |
in which he | 96 |
the idea of | 95 |
of their own | 94 |
the character of | 94 |
i have already | 93 |
the sake of | 93 |
of the one | 93 |
the mind of | 93 |
for the sake | 92 |
we do not | 92 |
with each other | 92 |
in the mind | 91 |
he did not | 91 |
of those who | 91 |
the opinion of | 90 |
in the dialogue | 90 |
do you think | 90 |
well as the | 90 |
the love of | 89 |
which he is | 89 |
one of them | 89 |
he is not | 89 |
the other hand | 89 |
a part of | 89 |
what do you | 89 |
such is the | 89 |
as it is | 89 |
a sort of | 88 |
that i am | 88 |
as much as | 87 |
to the same | 87 |
n ga r | 86 |
ought not to | 86 |
the process of | 85 |
we read in | 85 |
if it were | 85 |
that he was | 84 |
that a man | 83 |
which it is | 83 |
that he has | 83 |
do you not | 83 |
of the most | 83 |
each of these | 82 |
the theory of | 82 |
said to have | 82 |
will not be | 82 |
with a view | 81 |
in order that | 81 |
to the other | 81 |
in relation to | 80 |
of that which | 80 |
that which he | 80 |
the mouth of | 80 |
is not a | 79 |
at the time | 79 |
plato in the | 79 |
the one is | 79 |
at any rate | 79 |
the cause of | 79 |
are to be | 78 |
character of the | 78 |
in the case | 78 |
reference to the | 77 |
it is in | 77 |
in so far | 77 |
portion of the | 77 |
which he had | 77 |
is it not | 77 |
to each other | 77 |
any one else | 76 |
of the whole | 76 |
appears to be | 76 |
there is nothing | 75 |
of sokrates in | 75 |
is one of | 75 |
and to the | 75 |
of the good | 75 |
false persuasion of | 75 |
the work of | 74 |
of plato in | 74 |
and do you | 74 |
of which the | 74 |
a man who | 74 |
a view to | 74 |
the power of | 74 |
if it be | 74 |
the same with | 74 |
which i have | 73 |
dialogues of search | 73 |
the existence of | 73 |
the part of | 73 |
as they are | 73 |
nature of the | 72 |
and it is | 72 |
not the same | 72 |
what it is | 72 |
and what is | 72 |
manner in which | 72 |
the one and | 72 |
n me n | 71 |
that i have | 71 |
in this dialogue | 71 |
of the dialogues | 71 |
death of sokrates | 71 |
if a man | 71 |
the son of | 71 |
is in the | 71 |
the meaning of | 71 |
and that he | 71 |
the works of | 71 |
knowledge of the | 71 |
which they are | 70 |
which he has | 70 |
or any other | 70 |
to do so | 69 |
the same thing | 69 |
well as in | 69 |
there can be | 69 |
points of view | 69 |
to a certain | 68 |
to his own | 68 |
persuasion of knowledge | 68 |
is the only | 68 |
if any one | 68 |
you think that | 68 |
those who are | 67 |
the rest of | 67 |
when they are | 67 |
just and unjust | 67 |
but in the | 67 |
years of age | 67 |
them to be | 66 |
of what is | 66 |
those who have | 66 |
the time of | 66 |
but this is | 66 |
the use of | 66 |
that this is | 66 |
to be found | 66 |
in other words | 66 |
and this is | 65 |
ga r e | 65 |
in my judgment | 65 |
say that the | 65 |
the number of | 65 |
to show that | 65 |
it must be | 65 |
the minds of | 65 |
he is the | 64 |
must have been | 64 |
because it is | 64 |
in the second | 64 |
is made to | 64 |
each of the | 64 |
that he had | 64 |
into the mouth | 64 |
the object of | 64 |
in this way | 63 |
by sokrates in | 63 |
the friend of | 63 |
we shall find | 63 |
he will be | 63 |
of good and | 63 |
it may be | 63 |
pleasure and pain | 63 |
it is to | 63 |
as if it | 63 |
some of the | 63 |
by the gods | 63 |
laid down by | 63 |
and is not | 63 |
the life of | 63 |
is said to | 63 |
a state of | 63 |
with that of | 62 |
in respect to | 62 |
seems to have | 62 |
the subject of | 62 |
as i have | 61 |
the treatise de | 61 |
any one of | 61 |
me n ou | 61 |
the language of | 61 |
could not be | 61 |
the soul is | 61 |
the end of | 61 |
of plato and | 61 |
to be so | 61 |
which of the | 60 |
can be no | 60 |
by plato in | 60 |
way in which | 60 |
doctrine of the | 60 |
treatise de legibus | 60 |
most of the | 60 |
the authority of | 60 |
the necessity of | 60 |
and that which | 59 |
of the three | 59 |
the good and | 59 |
to those who | 59 |
there are some | 59 |
supposed to be | 59 |
in a manner | 59 |
he ought to | 58 |
by reason of | 58 |
purpose of the | 58 |
one of these | 58 |
not at all | 58 |
n toi s | 58 |
he would have | 58 |
the beginning of | 58 |
in his mind | 58 |
different from the | 57 |
not in the | 57 |
the dialogues of | 57 |
of them is | 57 |
of the world | 57 |
the close of | 57 |
will be the | 57 |
the first of | 57 |
the presence of | 57 |
if there be | 57 |
to be in | 57 |
it as a | 57 |
parts of the | 57 |
if he had | 56 |
if i am | 56 |
but there is | 56 |
of the human | 56 |
between sokrates and | 56 |
such as the | 55 |
that in the | 55 |
apart from the | 55 |
of a man | 55 |
is the most | 55 |
the condition of | 55 |
appear to be | 55 |
on this point | 55 |
of these two | 55 |
of the first | 55 |
those of the | 55 |
on the part | 55 |
of all things | 55 |
it cannot be | 55 |
after the death | 55 |
to the mind | 55 |
we ought to | 55 |
immortality of the | 54 |
that he will | 54 |
as that which | 54 |
he will not | 54 |
ga r a | 54 |
the human mind | 54 |
the pleasures of | 54 |
me to be | 54 |
by means of | 54 |
to that of | 54 |
close of the | 54 |
it appears to | 54 |
the world of | 53 |
know how to | 53 |
and the others | 53 |
and he is | 53 |
when he is | 53 |
any one who | 53 |
well as of | 53 |
in the city | 53 |
to prove that | 53 |
than that of | 53 |
he must be | 53 |
the unjust man | 53 |
it does not | 53 |
of the earth | 52 |
which we have | 52 |
of the just | 52 |
that the soul | 52 |
to all the | 52 |
to have a | 52 |
read in the | 52 |
me n a | 52 |
in other dialogues | 52 |
remarks on the | 52 |
of his life | 52 |
would be a | 52 |
of such a | 51 |
so that the | 51 |
view of the | 51 |
any of the | 51 |
and if he | 51 |
that which we | 51 |
you are not | 51 |
the point of | 51 |
we are not | 51 |
any more than | 51 |
to be true | 51 |
well as to | 51 |
sokrates and plato | 51 |
is different from | 51 |
many of the | 51 |
that the gods | 51 |
a knowledge of | 50 |
of them are | 50 |
in which it | 50 |
the same way | 50 |
of the citizens | 50 |
compared with the | 50 |
do not think | 50 |
the manner in | 50 |
far as it | 50 |
a man of | 50 |
and the like | 50 |
these are the | 49 |
i should be | 49 |
to that which | 49 |
is not to | 49 |
and do not | 49 |
it is only | 49 |
of the word | 49 |
a man is | 49 |
and at the | 49 |
him to be | 49 |
the first place | 49 |
of which he | 49 |
in one of | 49 |
his own mind | 49 |
be found in | 49 |
would not have | 49 |
this is not | 48 |
seems to be | 48 |
and if you | 48 |
is there any | 48 |
you say that | 48 |
for it is | 48 |
the platonic apology | 48 |
the time when | 48 |
then the one | 48 |
in the xenophontic | 48 |
belonging to the | 48 |
the way of | 48 |
to any one | 48 |
than the one | 47 |
there was no | 47 |
if they are | 47 |
of the greek | 47 |
not know what | 47 |
one is not | 47 |
of the four | 47 |
the whole of | 47 |
the means of | 47 |
by plato himself | 47 |
of the philosopher | 47 |
that they were | 47 |
by no means | 47 |
is a good | 47 |
account of the | 47 |
of the sokratic | 47 |
he is a | 47 |
more than one | 47 |
the essence of | 47 |
of the truth | 47 |
toi s a | 47 |
with respect to | 47 |
forms or ideas | 46 |
ta me n | 46 |
to one another | 46 |
but what is | 46 |
the two sophists | 46 |
under the name | 46 |
what is good | 46 |
and that they | 46 |
neither good nor | 46 |
and for the | 46 |
to which the | 46 |
to the platonic | 46 |
dialogues of plato | 46 |
by the platonic | 46 |
plato does not | 46 |
the best of | 46 |
the immortality of | 46 |
is that which | 46 |
to which he | 46 |
and he who | 46 |
at the end | 46 |
in the world | 46 |
he could not | 46 |
in which they | 46 |
the fact that | 46 |
the words of | 45 |
from the gods | 45 |
me n e | 45 |
the man who | 45 |
with reference to | 45 |
the manner of | 45 |
pro s a | 45 |
the history of | 45 |
of the many | 45 |
to make the | 45 |
it in the | 45 |
comparison of the | 45 |
all the other | 44 |
the principle of | 44 |
to me n | 44 |
if they were | 44 |
one and many | 44 |
be in the | 44 |
i should say | 44 |
that there was | 44 |
theory of the | 44 |
first of all | 44 |
on the subject | 44 |
on the same | 44 |
existence of the | 44 |
there are two | 44 |
that he does | 44 |
did not know | 44 |
or in the | 44 |
of the general | 44 |
tells us that | 43 |
meaning of the | 43 |
that all the | 43 |
appear to me | 43 |
of the best | 43 |
be the same | 43 |
that you will | 43 |
idea of good | 43 |
can only be | 43 |
n te kai | 43 |
me n ga | 43 |
when a man | 43 |
the platonic ideas | 43 |
could not have | 43 |
which we read | 43 |
you will be | 43 |
the age of | 43 |
the xenophontic sokrates | 43 |
true or false | 43 |
from the other | 43 |
the influence of | 43 |
which are not | 43 |
the same in | 43 |
or at least | 43 |
the truth of | 43 |
is represented as | 43 |
of the art | 43 |
the definition of | 43 |
you and i | 43 |
they are the | 43 |
one of his | 43 |
who is the | 43 |
of the sophists | 43 |
which is a | 42 |
works of plato | 42 |
facts of sense | 42 |
and all the | 42 |
the distinction between | 42 |
the difference between | 42 |
as soon as | 42 |
appear to you | 42 |
the way in | 42 |
s me n | 42 |
that you would | 42 |
half of the | 42 |
on account of | 42 |
from each other | 42 |
to be good | 42 |
which we are | 42 |
also in the | 42 |
far as we | 42 |
and to have | 42 |
that he who | 42 |
that you have | 42 |
do you know | 42 |
the sense of | 42 |
the state of | 41 |
of its own | 41 |
in the politikus | 41 |
i agree with | 41 |
as if they | 41 |
they are to | 41 |
at the close | 41 |
other than the | 41 |
some of them | 41 |
with one another | 41 |
the battle of | 41 |
this is what | 41 |
are in the | 41 |
in such a | 41 |
by the same | 41 |
that he would | 41 |
as that of | 41 |
in a certain | 41 |
the platonic republic | 41 |
the science of | 41 |
may have been | 41 |
a certain extent | 41 |
and when he | 41 |
he may be | 41 |
take care of | 41 |
tou s a | 41 |
in the body | 40 |
use of the | 40 |
that is to | 40 |
it has been | 40 |
the conversation of | 40 |
ought to have | 40 |
and there is | 40 |
that virtue is | 40 |
at variance with | 40 |
that is not | 40 |
good nor evil | 40 |
is to say | 40 |
condition of the | 40 |
relative to the | 40 |
rest of the | 40 |
that he should | 40 |
the alexandrine library | 40 |
in the other | 40 |
those who do | 40 |
even in the | 40 |
in the one | 40 |
are not the | 40 |
because they are | 40 |
what you say | 39 |
other platonic dialogues | 39 |
work of plato | 39 |
that is the | 39 |
but they are | 39 |
description of the | 39 |
to you to | 39 |
as if he | 39 |
as one of | 39 |
that he did | 39 |
in the way | 39 |
of the great | 39 |
and will not | 39 |
of the athenians | 39 |
likely to be | 39 |
or of the | 39 |
it is that | 39 |
a matter of | 39 |
as you say | 39 |
of the individual | 39 |
to n e | 39 |
in my opinion | 39 |
all the rest | 39 |
if he be | 39 |
to do with | 39 |
in all the | 39 |
in a state | 39 |
one who is | 39 |
think that you | 39 |
to every one | 39 |
the things which | 39 |
that he knows | 38 |
be allowed to | 38 |
of sokrates and | 38 |
it is true | 38 |
himself to be | 38 |
he says that | 38 |
belongs to the | 38 |
same as that | 38 |
if he were | 38 |
in spite of | 38 |
greater or less | 38 |
of the present | 38 |
it is this | 38 |
are the same | 38 |
the republic and | 38 |
which may be | 38 |
if you are | 38 |
will be found | 38 |
the protagorean doctrine | 38 |
as a whole | 38 |
as he is | 38 |
that i should | 38 |
conversation of sokrates | 38 |
the soul of | 38 |
end of the | 38 |
so long as | 38 |
the same manner | 38 |
appears to have | 38 |
declared to be | 38 |
and does not | 37 |
in this manner | 37 |
him in the | 37 |
in the last | 37 |
what virtue is | 37 |
in this respect | 37 |
there be any | 37 |
the measure of | 37 |
they must be | 37 |
to be an | 37 |
said to be | 37 |
either of them | 37 |
there was a | 37 |
of the nature | 37 |
that is true | 37 |
in the kratylus | 37 |
you will not | 37 |
the happiness of | 37 |
the course of | 37 |
is only a | 37 |
them in the | 37 |
of the negative | 37 |
theory of ideas | 37 |
is the good | 37 |
and they are | 37 |
happiness of the | 37 |
the spirit of | 37 |
to be of | 37 |
all other things | 37 |
both in the | 37 |
in the apology | 37 |
sense of the | 37 |
seem to have | 37 |
what he is | 37 |
that in which | 37 |
if you will | 36 |
a man to | 36 |
at that time | 36 |
what is that | 36 |
for a man | 36 |
i believe that | 36 |
only to the | 36 |
that we are | 36 |
i think it | 36 |
passage of the | 36 |
will tell you | 36 |
a string of | 36 |
given by plato | 36 |
in any other | 36 |
and will be | 36 |
and not to | 36 |
because he is | 36 |
they will be | 36 |
together with the | 36 |
in the symposion | 36 |
of plato himself | 36 |
none of them | 36 |
opinion of the | 36 |
you to be | 36 |
the xenophontic memorabilia | 36 |
must be a | 36 |
on the ground | 36 |
of any one | 36 |
which plato here | 36 |
the other is | 36 |
the business of | 36 |
is of the | 36 |
book of the | 36 |
i shall be | 36 |
the conception of | 36 |
he seems to | 36 |
in the form | 36 |
which they have | 35 |
say that he | 35 |
in the sense | 35 |
a life of | 35 |
and with the | 35 |
a kind of | 35 |
not have been | 35 |
the government of | 35 |
like and unlike | 35 |
it is impossible | 35 |
distinction between the | 35 |
any thing else | 35 |
a young man | 35 |
the question is | 35 |
to the city | 35 |
in the treatise | 35 |
think that the | 35 |
if one is | 35 |
as to be | 35 |
that the just | 35 |
the hypothesis of | 35 |
not think that | 35 |
a variety of | 35 |
the opposite of | 35 |
the reason why | 35 |
the wise man | 35 |
for my part | 35 |
they did not | 35 |
of the latter | 35 |
he is in | 35 |
well as by | 35 |
one or other | 35 |
and to be | 35 |
in harmony with | 35 |
of what he | 35 |
for i am | 35 |
we must not | 35 |
and i think | 35 |
do you say | 34 |
what are the | 34 |
common to all | 34 |
to make them | 34 |
difference between the | 34 |
good or evil | 34 |
when it is | 34 |
be regarded as | 34 |
is not that | 34 |
to make a | 34 |
art of rhetoric | 34 |
and i am | 34 |
there must be | 34 |
i should not | 34 |
that he may | 34 |
to the first | 34 |
in the minds | 34 |
what sort of | 34 |
for they are | 34 |
and that of | 34 |
they ought to | 34 |
of the beautiful | 34 |
belong to the | 34 |
and which is | 34 |
this is true | 34 |
the two is | 34 |
of the state | 34 |
man who is | 34 |
there may be | 34 |
s te kai | 34 |
things which are | 34 |
to go to | 34 |
of the parmenides | 34 |
to the question | 34 |
that i may | 34 |
that no man | 33 |
the value of | 33 |
he has not | 33 |
they would be | 33 |
he who is | 33 |
love of the | 33 |
from the body | 33 |
and are not | 33 |
but that the | 33 |
i should like | 33 |
that of a | 33 |
the word greek | 33 |
what is just | 33 |
there are many | 33 |
in respect of | 33 |
good and the | 33 |
plato and xenophon | 33 |
of sokrates with | 33 |
mind of the | 33 |
have been the | 33 |
given by sokrates | 33 |
relation to the | 33 |
we have no | 33 |
at the beginning | 33 |
that you know | 33 |
that the good | 33 |
he has no | 33 |
it is an | 33 |
the argument of | 33 |
the principles of | 33 |
there will be | 33 |
we have seen | 33 |
in a word | 33 |
by plato and | 33 |
the attainment of | 33 |
men and women | 33 |
plato in his | 33 |
more than the | 33 |
from the beginning | 33 |
would not be | 33 |
and that it | 33 |
when he was | 32 |
to n a | 32 |
as it were | 32 |
the practice of | 32 |
but if you | 32 |
he was not | 32 |
the composition of | 32 |
found in the | 32 |
that no one | 32 |
that justice is | 32 |
this is an | 32 |
which is in | 32 |
the possession of | 32 |
i have been | 32 |
be said to | 32 |
or other of | 32 |
himself in the | 32 |
think that he | 32 |
that i was | 32 |
state of the | 32 |
a great deal | 32 |
persons of the | 32 |
are we to | 32 |
what has been | 32 |
and if we | 32 |
to be done | 32 |
who are the | 32 |
they may be | 32 |
for the most | 32 |
who do not | 32 |
beginning of the | 32 |
the conditions of | 32 |
that those who | 32 |
the rational soul | 32 |
by his own | 32 |
can never be | 32 |
passage in the | 32 |
and on the | 32 |
in the presence | 32 |
though it is | 32 |
the same things | 32 |
to the end | 32 |
that which has | 32 |
is described as | 32 |
by those who | 32 |
than any other | 32 |
much as possible | 32 |
far as they | 32 |
to me that | 31 |
we know that | 31 |
we are to | 31 |
the fact of | 31 |
that knowledge is | 31 |
the first and | 31 |
the causes of | 31 |
as distinguished from | 31 |
that there were | 31 |
this was the | 31 |
along with the | 31 |
but he is | 31 |
think that i | 31 |
to use the | 31 |
he would not | 31 |
companions of sokrates | 31 |
of all other | 31 |
of pleasure and | 31 |
of the agent | 31 |
capable of being | 31 |
if we are | 31 |
why do you | 31 |
the other two | 31 |
or to the | 31 |
has been already | 31 |
the facts of | 31 |
of plato to | 31 |
i will tell | 31 |
for there is | 31 |
the function of | 31 |
but that he | 31 |
do not understand | 31 |
s ga r | 31 |
to the body | 31 |
the judgment of | 31 |
as i was | 31 |
friend of the | 31 |
in favour of | 31 |
far as i | 31 |
neither of them | 31 |
the laws of | 31 |
a portion of | 31 |
contrast between the | 31 |
the reality of | 31 |
it is plain | 31 |
than the others | 31 |
and the good | 31 |
in which plato | 31 |
the parts of | 31 |
of the guardians | 31 |
authority of the | 31 |
in the menon | 31 |
of the poets | 31 |
the absence of | 31 |
that i do | 31 |
between plato and | 31 |
in place of | 30 |
to their own | 30 |
in the most | 30 |
that of which | 30 |
of a good | 30 |
te kai a | 30 |
pro s to | 30 |
conception of the | 30 |
they will not | 30 |
the force of | 30 |
in the latter | 30 |
in saying that | 30 |
all that is | 30 |
seems to me | 30 |
mean to say | 30 |
he must have | 30 |
the relation of | 30 |
of the xenophontic | 30 |
of which i | 30 |
we shall see | 30 |
you ought to | 30 |
that the same | 30 |
unum non est | 30 |
the four elements | 30 |
art of the | 30 |
and by the | 30 |
of the question | 30 |
the just and | 30 |
and we are | 30 |
sokrates of the | 30 |
of the elements | 30 |
from that which | 30 |
pro s e | 30 |
which does not | 30 |
of the people | 30 |
of the public | 30 |
of justice and | 30 |
and i will | 30 |
with that which | 30 |
it ought to | 30 |
on the one | 30 |
he had been | 30 |
in the right | 30 |
members of the | 30 |
to which it | 30 |
with his own | 30 |
of these things | 30 |
by all the | 30 |
of which we | 30 |
order of the | 30 |
the analogy of | 30 |
may not be | 30 |
can be taught | 30 |
and those who | 30 |
that what is | 30 |
very different from | 29 |
but if he | 29 |
the false persuasion | 29 |
just as much | 29 |
as i am | 29 |
which i am | 29 |
for him to | 29 |
as compared with | 29 |
the sensible world | 29 |
that they will | 29 |
none of the | 29 |
that they do | 29 |
be a good | 29 |
is not true | 29 |
as his own | 29 |
answer to the | 29 |
and that you | 29 |
that the two | 29 |
in consequence of | 29 |
he would be | 29 |
the effect of | 29 |
seem to be | 29 |
the platonic critics | 29 |
kai tou s | 29 |
the most part | 29 |
and therefore i | 29 |
shown to be | 29 |
by every one | 29 |
one to the | 29 |
case of the | 29 |
the two dialogues | 29 |
what he does | 29 |
of the others | 29 |
the speech of | 29 |
by plato as | 29 |
we see that | 29 |
that the platonic | 29 |
up in the | 29 |
the intelligible world | 29 |
that they have | 29 |
to him by | 29 |
kai pro s | 29 |
with the same | 29 |
it was the | 29 |
the body of | 29 |
a series of | 29 |
of the treatise | 29 |
and if i | 29 |
i suppose that | 29 |
but if the | 29 |
if you have | 29 |
doctrine of ideas | 29 |
the same subject | 29 |
the most important | 29 |
the study of | 29 |
the opinions of | 29 |
which you have | 28 |
of them in | 28 |
there would be | 28 |
same with itself | 28 |
the days of | 28 |
because of the | 28 |
is in a | 28 |
called upon to | 28 |
the region of | 28 |
if they had | 28 |
the result of | 28 |
of the argument | 28 |
be made to | 28 |
of the second | 28 |
to what is | 28 |
and in this | 28 |
of the doctrine | 28 |
in the following | 28 |
would be the | 28 |
more than a | 28 |
that they may | 28 |
who does not | 28 |
and if there | 28 |
they are all | 28 |
platonic sokrates in | 28 |
there is one | 28 |
good or bad | 28 |
gods and men | 28 |
the author of | 28 |
in their own | 28 |
with all the | 28 |
partake of the | 28 |
the duty of | 28 |
of his dialogues | 28 |
of this kind | 28 |
if you were | 28 |
and if the | 28 |
the help of | 28 |
either of the | 28 |
the sort of | 28 |
the gods and | 28 |
that i know | 28 |
the dialogue is | 28 |
it is better | 28 |
to know what | 28 |
i thought that | 28 |
the view of | 28 |
of any other | 28 |
must also be | 28 |
if this be | 28 |
of sokrates to | 28 |
in that case | 28 |
it will not | 28 |
a good man | 28 |
the same age | 27 |
in the art | 27 |
to be able | 27 |
is able to | 27 |
all the world | 27 |
justice and injustice | 27 |
if the one | 27 |
what is it | 27 |
argument of sokrates | 27 |
we say that | 27 |
of virtue and | 27 |
as the only | 27 |
of his mind | 27 |
on which he | 27 |
the hands of | 27 |
to be just | 27 |
man who has | 27 |
as we know | 27 |
whether it be | 27 |
to the second | 27 |
and that i | 27 |
what i have | 27 |
by the mind | 27 |
a science of | 27 |
nothing more than | 27 |
the task of | 27 |
in the leges | 27 |
than that which | 27 |
of the ideas | 27 |
out of his | 27 |
respect to the | 27 |
be compared with | 27 |
would you not | 27 |
pleasure or pain | 27 |
it is therefore | 27 |
made by the | 27 |
have been a | 27 |
he has a | 27 |
which you are | 27 |
of the kind | 27 |
to be spurious | 27 |
to be taken | 27 |
be other than | 27 |
any of them | 27 |
but that which | 27 |
a lover of | 27 |
the historical sokrates | 27 |
ideas or forms | 27 |
that which the | 27 |
the person who | 27 |
every one else | 27 |
of the athenian | 27 |
to the general | 27 |
i see no | 27 |
what is not | 27 |
of human nature | 27 |
ga r ou | 27 |
such a man | 27 |
distinguished from the | 27 |
explanation of the | 27 |
in conjunction with | 27 |
the feeling of | 27 |
must not be | 27 |
himself to the | 26 |
parts of virtue | 26 |
applied to the | 26 |
portions of the | 26 |
s tou s | 26 |
to be sure | 26 |
is supposed to | 26 |
have been composed | 26 |
which it was | 26 |
in the public | 26 |
no less than | 26 |
first of these | 26 |
of each individual | 26 |
a time when | 26 |
should like to | 26 |
n kai e | 26 |
which he himself | 26 |
tell me what | 26 |
of the sun | 26 |
of my own | 26 |
the greatest of | 26 |
it would not | 26 |
he tells us | 26 |
have already observed | 26 |
in the history | 26 |
one who has | 26 |
of the alexandrine | 26 |
of the protagoras | 26 |
a man may | 26 |
of the real | 26 |
are not to | 26 |
n kai to | 26 |
the discourse of | 26 |
the same opinion | 26 |
will be a | 26 |
distinct from the | 26 |
than in the | 26 |
for the first | 26 |
on the point | 26 |
there are no | 26 |
it is no | 26 |
i shall not | 26 |
from the same | 26 |
there is an | 26 |
you did not | 26 |
that of plato | 26 |
for he is | 26 |
but he does | 26 |
may be said | 26 |
in the dialogues | 26 |
of the lawgiver | 26 |
we have already | 26 |
under the same | 26 |
does not admit | 26 |
at one time | 26 |
the habit of | 26 |
we read the | 26 |
of opinion that | 26 |
his own name | 26 |
i have not | 26 |
is not in | 26 |
like that of | 26 |
or is not | 26 |
that we have | 26 |
you tell me | 26 |
is a very | 26 |
i should have | 26 |
to do what | 26 |
if it is | 26 |
the want of | 26 |
ens and non | 26 |
if there were | 26 |
should not be | 26 |
several of the | 26 |
n kai a | 26 |
just or unjust | 26 |
form of the | 26 |
they have been | 25 |
if you would | 25 |
i know that | 25 |
in the main | 25 |
reason of the | 25 |
there is another | 25 |
to him in | 25 |
is that of | 25 |
the beauty of | 25 |
of the community | 25 |
name of the | 25 |
of which is | 25 |
to be one | 25 |
but i am | 25 |
shall we say | 25 |
and that there | 25 |
you know what | 25 |
of one who | 25 |
which has been | 25 |
knowledge of good | 25 |
of which you | 25 |
which have been | 25 |
could have been | 25 |
but i do | 25 |
just man is | 25 |
nothing can be | 25 |
is good for | 25 |
to a man | 25 |
the house of | 25 |
with the platonic | 25 |
not agree with | 25 |
you would have | 25 |
in the parmenides | 25 |
a man has | 25 |
to a great | 25 |
the sentiment of | 25 |
to the one | 25 |
me n o | 25 |
down to the | 25 |
harmony with the | 25 |
but when we | 25 |
the virtue of | 25 |
of the past | 25 |
the same doctrine | 25 |
for this reason | 25 |
i dare say | 25 |
speak the truth | 25 |
the doctrines of | 25 |
is not so | 25 |
the names of | 25 |
the right of | 25 |
may be made | 25 |
how do you | 25 |
do not see | 25 |
to those of | 25 |
supposed to have | 25 |
puts into the | 25 |
to be made | 25 |
is a great | 25 |
the conduct of | 25 |
the souls of | 25 |
is about to | 25 |
to us in | 25 |
look at the | 25 |
no one will | 25 |
of sokrates is | 25 |
to be called | 25 |
the example of | 25 |
and not the | 25 |
the very same | 25 |
in the days | 25 |
the platonic writings | 25 |
on one side | 25 |
you are right | 25 |
from his own | 25 |
is in itself | 25 |
of plato is | 25 |
the dialogue called | 25 |
we have the | 25 |
say that you | 25 |
do not agree | 25 |
of this dialogue | 25 |
the contrast between | 25 |
is of a | 24 |
either in the | 24 |
or less of | 24 |
the sokrates of | 24 |
we shall be | 24 |
is the friend | 24 |
i am sure | 24 |
as we can | 24 |
with those of | 24 |
upon his own | 24 |
in this case | 24 |
is the case | 24 |
that we should | 24 |
of the laws | 24 |
it is so | 24 |
i have no | 24 |
the guidance of | 24 |
mind of plato | 24 |
better than the | 24 |
can there be | 24 |
to illustrate the | 24 |
such was the | 24 |
to which they | 24 |
the human race | 24 |
by saying that | 24 |
view to the | 24 |
i have never | 24 |
of pleasures and | 24 |
know what is | 24 |
to kalo n | 24 |
not of the | 24 |
as long as | 24 |
but does not | 24 |
the limits of | 24 |
it is for | 24 |
for this purpose | 24 |
the teaching of | 24 |
of the multitude | 24 |
to be not | 24 |
it seems to | 24 |
all the citizens | 24 |
i am now | 24 |
and the one | 24 |
only in the | 24 |
the first time | 24 |
place in the | 24 |
with the other | 24 |
the art which | 24 |
of the company | 24 |
in the former | 24 |
the source of | 24 |
are said to | 24 |
the man of | 24 |
when he has | 24 |
training of the | 24 |
pro s tou | 24 |
out of which | 24 |
which in the | 24 |
given in the | 24 |
and all other | 24 |
be considered as | 24 |
the lover of | 24 |
we must remember | 24 |
tou s e | 24 |
the service of | 24 |
in the opinion | 24 |
who is not | 24 |
the title of | 24 |
the philosophy of | 24 |
the order of | 24 |
that which they | 24 |
and may be | 24 |
can it be | 24 |
and there are | 24 |
and in a | 24 |
to believe that | 24 |
is the cause | 24 |
comparison with the | 24 |
the protagorean formula | 24 |
and did not | 24 |
generation and destruction | 24 |
according to his | 24 |
that any one | 24 |
i think so | 23 |
mi n e | 23 |
and that is | 23 |
the philosopher is | 23 |
of the day | 23 |
we may see | 23 |
might have been | 23 |
is the reason | 23 |
brought to bear | 23 |
we find in | 23 |
if you had | 23 |
in modern times | 23 |
of one of | 23 |
the contemplation of | 23 |
and i should | 23 |
many of them | 23 |
with the body | 23 |
you are in | 23 |
in common with | 23 |
as having been | 23 |
order that the | 23 |
glaukon and adeimantus | 23 |
to do wrong | 23 |
which had been | 23 |
from that of | 23 |
the young man | 23 |
and therefore the | 23 |
the platonic commonwealth | 23 |
according to their | 23 |
us that the | 23 |
plato did not | 23 |
ought to do | 23 |
know what he | 23 |
different from that | 23 |
both of the | 23 |
and when the | 23 |
ascribed to the | 23 |
as contrasted with | 23 |
with which the | 23 |
to the agent | 23 |
and what are | 23 |
the care of | 23 |
one of those | 23 |
i think not | 23 |
i did not | 23 |
to deal with | 23 |
where there is | 23 |
not to know | 23 |
true and false | 23 |
i ought to | 23 |
that which you | 23 |
a long time | 23 |
the reasoning of | 23 |
in what way | 23 |
that the first | 23 |
the sight of | 23 |
is likely to | 23 |
that is what | 23 |
it is one | 23 |
come to the | 23 |
the others are | 23 |
prayer and sacrifice | 23 |
the pleasure of | 23 |
the being of | 23 |
the genuineness of | 23 |
he was a | 23 |
the perfection of | 23 |
it was not | 23 |
s to n | 23 |
of the different | 23 |
that he must | 23 |
that all things | 23 |
and must be | 23 |
see that the | 23 |
do not admit | 23 |
of the words | 23 |
there is also | 23 |
different from ens | 23 |
in this sense | 23 |
the case is | 23 |
the performance of | 23 |
appear to have | 23 |
but as a | 23 |
historians of philosophy | 23 |
in the phaedrus | 23 |
what i am | 23 |
whether it is | 23 |
to find out | 23 |
contrary to the | 23 |
to the whole | 23 |
he who has | 23 |
to know the | 23 |
the doctrine which | 23 |
among the most | 23 |
now it is | 23 |
of the sophist | 23 |
by plato to | 23 |
in the manner | 23 |
for the same | 23 |
is the first | 23 |
that you may | 23 |
to see the | 23 |
the treatise of | 23 |
which the platonic | 23 |
if i were | 23 |
man ought to | 23 |
in which i | 23 |
am not mistaken | 23 |
the ground of | 23 |
would you say | 23 |
it is by | 22 |
ton me n | 22 |
what is this | 22 |
the sons of | 22 |
of the god | 22 |
that the dialogue | 22 |
believe that the | 22 |
form or idea | 22 |
objects of sense | 22 |
the writings of | 22 |
the one or | 22 |
instead of being | 22 |
to explain the | 22 |
the acquisition of | 22 |
all the three | 22 |
we have not | 22 |
a person who | 22 |
i was saying | 22 |
as we were | 22 |
the place of | 22 |
there are other | 22 |
essence of the | 22 |
in the abstract | 22 |
you are a | 22 |
inconsistent with the | 22 |
of them as | 22 |
be the friend | 22 |
by the name | 22 |
the platonic theory | 22 |
of one another | 22 |
how can we | 22 |
illustrated by the | 22 |
the desire of | 22 |
arithmetic and geometry | 22 |
question and answer | 22 |
put to death | 22 |
that every man | 22 |
that which plato | 22 |
you have been | 22 |
the duties of | 22 |
his own ignorance | 22 |
not only to | 22 |
in the third | 22 |
he proceeds to | 22 |
just as the | 22 |
you mean to | 22 |
that if the | 22 |
the things of | 22 |
is not merely | 22 |
the truth is | 22 |
of human life | 22 |
the gods are | 22 |
whether virtue is | 22 |
is common to | 22 |
doctrine of protagoras | 22 |
in his view | 22 |
upon this point | 22 |
i know not | 22 |
part of virtue | 22 |
of which they | 22 |
of the evil | 22 |
of the former | 22 |
put into the | 22 |
as we have | 22 |
when you are | 22 |
agree with him | 22 |
virtue is knowledge | 22 |
says that the | 22 |
him by the | 22 |
of the politikus | 22 |
is dear to | 22 |
the reason of | 22 |
regarded as a | 22 |
but if we | 22 |
is also a | 22 |
as i can | 22 |
that you were | 22 |
he may have | 22 |
what is best | 22 |
and the rest | 22 |
so that he | 22 |
laid down in | 22 |
his theory of | 22 |
no one can | 22 |
sokrates and the | 22 |
him as a | 22 |
one will be | 22 |
he thinks that | 22 |
may be compared | 22 |
john stuart mill | 22 |
says that he | 22 |
history of philosophy | 22 |
but there are | 22 |
ta toiau ta | 22 |
it can be | 22 |
i say that | 22 |
the varieties of | 22 |
in the human | 22 |
for his own | 22 |
no difficulty in | 22 |
that you should | 22 |
the testimony of | 22 |
the only way | 22 |
to have the | 22 |
type of character | 22 |
of the greatest | 22 |
the maximum of | 22 |
in the language | 22 |
to him the | 22 |
side of the | 22 |
far from being | 22 |
toi s e | 22 |
government of the | 22 |
do not mean | 22 |
but also the | 22 |
the only one | 22 |
not only the | 22 |
nothing else than | 22 |
what is said | 22 |
of the things | 22 |
is a sort | 22 |
ascribed to sokrates | 22 |
is just and | 22 |
not to the | 22 |
contrasted with the | 22 |
there is the | 22 |
we find the | 22 |
of the case | 22 |
which must be | 21 |
after his death | 21 |
with which he | 21 |
only for the | 21 |
under the influence | 21 |
the society of | 21 |
in the soul | 21 |
for the body | 21 |
and when they | 21 |
to do the | 21 |
as of the | 21 |
and when i | 21 |
it appears that | 21 |
not only of | 21 |
of the name | 21 |
of the parts | 21 |
peculiar to himself | 21 |
things that are | 21 |
doctrine of sokrates | 21 |
of king nomos | 21 |
it had been | 21 |
each of which | 21 |
none of these | 21 |
the education of | 21 |
and not only | 21 |
something different from | 21 |
that is a | 21 |
mouth of sokrates | 21 |
not know how | 21 |
justice and temperance | 21 |
the basis of | 21 |
of the subject | 21 |
to ga r | 21 |
which is called | 21 |
prior to the | 21 |
up to the | 21 |
he said that | 21 |
the one will | 21 |
the first book | 21 |
to be more | 21 |
in his note | 21 |
of the matter | 21 |
suppose that you | 21 |
less than the | 21 |
he professes to | 21 |
not say that | 21 |
s lo gois | 21 |
assumed to be | 21 |
a great many | 21 |
with whom he | 21 |
judgment of the | 21 |
a branch of | 21 |
and is therefore | 21 |
the one hand | 21 |
as a matter | 21 |
does it not | 21 |
of the idea | 21 |
if he has | 21 |
may be the | 21 |
best of all | 21 |
not one of | 21 |
the commencement of | 21 |
not appear to | 21 |
to the good | 21 |
minds of the | 21 |
declares to be | 21 |
the law of | 21 |
the father of | 21 |
the fear of | 21 |
but that it | 21 |
shall see that | 21 |
to him that | 21 |
in the middle | 21 |
had not been | 21 |
of the future | 21 |
only as a | 21 |
he is said | 21 |
up to a | 21 |
the good of | 21 |
the gods to | 21 |
which can be | 21 |
the advice of | 21 |
a number of | 21 |
i tell you | 21 |
is not always | 21 |
while it is | 21 |
the friends of | 21 |
not merely the | 21 |
all the gods | 21 |
so much as | 21 |
and when we | 21 |
on his own | 21 |
or the other | 21 |
there is not | 21 |
in its own | 21 |
pro s ti | 21 |
of the universal | 21 |
the contrary of | 21 |
that love is | 21 |
and is the | 21 |
in the two | 21 |
are among the | 21 |
not admit the | 21 |
this point of | 21 |
be supposed to | 21 |
the style of | 21 |
gold and silver | 21 |
ga r o | 21 |
in what manner | 21 |
in any way | 21 |
and not of | 21 |
at different times | 21 |
to make out | 21 |
say that i | 21 |
according to your | 21 |
in the present | 21 |
which is neither | 21 |
to find a | 21 |
they cannot be | 21 |
put by sokrates | 21 |
common to both | 21 |
his edition of | 21 |
must have a | 21 |
world of sense | 21 |
the athenian public | 21 |
history of the | 21 |
of a few | 21 |
you would not | 21 |
as it was | 21 |
but when he | 21 |
if he is | 21 |
you would be | 21 |
saying that the | 21 |
between him and | 21 |
since it is | 21 |
is intended to | 21 |
is true that | 20 |
of all men | 20 |
is the object | 20 |
he shall be | 20 |
is full of | 20 |
i am to | 20 |
are not only | 20 |
the charge of | 20 |
the amount of | 20 |
function of the | 20 |
different points of | 20 |
as the first | 20 |
kai toi s | 20 |
what they are | 20 |
that there must | 20 |
to suppose that | 20 |
think that there | 20 |
the head of | 20 |
the eyes of | 20 |
is or is | 20 |
different from what | 20 |
and the most | 20 |
the objects of | 20 |
what we read | 20 |
as to make | 20 |
the phrase of | 20 |
that they who | 20 |
two or three | 20 |
that we may | 20 |
will not allow | 20 |
in the time | 20 |
all things are | 20 |
science or art | 20 |
then proceeds to | 20 |
of this sort | 20 |
one or more | 20 |
it is very | 20 |
to the present | 20 |
to be regarded | 20 |
when they have | 20 |
it is possible | 20 |
is not only | 20 |
one among the | 20 |
is in this | 20 |
many of his | 20 |
the difficulty of | 20 |
think that they | 20 |
of truth and | 20 |
by way of | 20 |
turn to the | 20 |
is only the | 20 |
first of the | 20 |
not less than | 20 |
to the point | 20 |
a specimen of | 20 |
first and second | 20 |
that we ought | 20 |
is the more | 20 |
a certain point | 20 |
can hardly be | 20 |
the one which | 20 |
much of the | 20 |
as you are | 20 |
interest in the | 20 |
it is good | 20 |
arrive at the | 20 |
to do this | 20 |
of it in | 20 |
him to the | 20 |
is good and | 20 |
down by sokrates | 20 |
is given by | 20 |
words of the | 20 |
value of the | 20 |
in the universe | 20 |
it is neither | 20 |
out of a | 20 |
in a different | 20 |
is neither good | 20 |
is relative to | 20 |
ignorant of the | 20 |
no knowledge of | 20 |
and which he | 20 |
do the same | 20 |
both the two | 20 |
but to the | 20 |
from the first | 20 |
to the others | 20 |
analogy of the | 20 |
what is called | 20 |
attention to the | 20 |
other than one | 20 |
as a means | 20 |
out of sight | 20 |
a man be | 20 |
to think that | 20 |
the search for | 20 |
all men are | 20 |
is the nature | 20 |
of its consequences | 20 |
subject of the | 20 |
say that they | 20 |
say the same | 20 |
but if not | 20 |
an assemblage of | 20 |
force of the | 20 |
what belongs to | 20 |
the pleasures and | 20 |
men who are | 20 |
the exercise of | 20 |
this to be | 20 |
nothing at all | 20 |
place of the | 20 |
is among the | 20 |
are they not | 20 |
which he does | 20 |
the human body | 20 |
character of a | 20 |
the phenomena of | 20 |
the general public | 20 |
we are told | 20 |
of the commonwealth | 20 |
he has been | 20 |
and if they | 20 |
dialogues of exposition | 19 |
something which is | 19 |
most likely to | 19 |
can be found | 19 |
what he says | 19 |
was in the | 19 |
te ga r | 19 |
set forth in | 19 |
which of them | 19 |
is just as | 19 |
body and mind | 19 |
what he has | 19 |
we shall not | 19 |
a remarkable passage | 19 |
corresponding to the | 19 |
a man must | 19 |
to them in | 19 |
during the lifetime | 19 |
is not one | 19 |
one of us | 19 |
sokrates is made | 19 |
friends of forms | 19 |
kai tou to | 19 |
by the help | 19 |
the first to | 19 |
history of greece | 19 |
the loss of | 19 |
the affairs of | 19 |
i have a | 19 |
we speak of | 19 |
the platonic parmenides | 19 |
substantially the same | 19 |
to take care | 19 |
the herakleitean theory | 19 |
in the next | 19 |
because they have | 19 |
in the earlier | 19 |
has been said | 19 |
to him as | 19 |
this would be | 19 |
the possibility of | 19 |
the first who | 19 |
know all things | 19 |
for that reason | 19 |
of the rest | 19 |
say that a | 19 |
to bear upon | 19 |
arising from the | 19 |
to us the | 19 |
is other than | 19 |
if you can | 19 |
that we know | 19 |
as if the | 19 |
the relations of | 19 |
one which is | 19 |
not merely in | 19 |
the description of | 19 |
you have not | 19 |
if you do | 19 |
the solution of | 19 |
every one who | 19 |
to such a | 19 |
but we must | 19 |
in comparison with | 19 |
requiring to be | 19 |
the first part | 19 |
is the meaning | 19 |
that i ought | 19 |
kai ga r | 19 |
by which he | 19 |
a teacher of | 19 |
cannot be taught | 19 |
here given by | 19 |
things of the | 19 |
make use of | 19 |
virtue can be | 19 |
edition of the | 19 |
if we were | 19 |
if there is | 19 |
not for the | 19 |
will be in | 19 |
to tell me | 19 |
the men of | 19 |
that it will | 19 |
not partake of | 19 |
is what i | 19 |
of all that | 19 |
and that this | 19 |
the act of | 19 |
of them to | 19 |
by any one | 19 |
but for the | 19 |
they appear to | 19 |
when any one | 19 |
in the character | 19 |
of the thirty | 19 |
you mean by | 19 |
must remember that | 19 |
any of these | 19 |
said to him | 19 |
and yet i | 19 |
that he can | 19 |
will not hold | 19 |
the present day | 19 |
are required to | 19 |
if this is | 19 |
the formation of | 19 |
as good as | 19 |
we must recollect | 19 |
of the absolute | 19 |
and as to | 19 |
is equivalent to | 19 |
in the name | 19 |
which he was | 19 |
all of us | 19 |
analogous to the | 19 |
to prove the | 19 |
and as he | 19 |
be the most | 19 |
first book of | 19 |
dionysius of halikarnassus | 19 |
in the kriton | 19 |
if you please | 19 |
the maintenance of | 19 |
the production of | 19 |
for i have | 19 |
and pains of | 19 |
measure of all | 19 |
rotation of the | 19 |
would be no | 19 |
are such as | 19 |
in the symposium | 19 |
that such a | 19 |
the foundation of | 19 |
are the only | 19 |
other of the | 19 |
to be studied | 19 |
the choice of | 19 |
the best and | 19 |
the same general | 19 |
much the same | 19 |
in the words | 19 |
will be more | 19 |
author of the | 19 |
in need of | 19 |
is the best | 19 |
go to war | 19 |
on behalf of | 19 |
idea of the | 19 |
is the greatest | 19 |
n tou to | 19 |
it is necessary | 19 |
in the lysis | 19 |
it as an | 19 |
that the sophists | 19 |
the lifetime of | 19 |
is for the | 19 |
he is to | 19 |
the delphian oracle | 19 |
reasoning of sokrates | 19 |
that he could | 19 |
of every one | 19 |
than any one | 19 |
has been the | 19 |
kai to n | 19 |
agree with you | 19 |
the athenian people | 19 |
soul or mind | 19 |
that the mind | 19 |
you mean that | 19 |
but he who | 19 |
toi s lo | 19 |
of things terrible | 19 |
which cannot be | 19 |
is true of | 19 |
as belonging to | 19 |
think that we | 19 |
among all the | 19 |
all sorts of | 19 |
in the beginning | 19 |
to other things | 19 |
by virtue of | 19 |
and would you | 19 |
what is really | 19 |
the question which | 19 |
but also in | 18 |
known to us | 18 |
wish that you | 18 |
of life and | 18 |
the mode of | 18 |
but of the | 18 |
when you have | 18 |
not know the | 18 |
we should have | 18 |
if i had | 18 |
the light of | 18 |
which he gives | 18 |
must be made | 18 |
the generation of | 18 |
and are you | 18 |
always the same | 18 |
he had not | 18 |
and the whole | 18 |
the type of | 18 |
man must be | 18 |
and you would | 18 |
i will not | 18 |
is not this | 18 |
do you believe | 18 |
away from the | 18 |
the defence of | 18 |
which plato has | 18 |
the same name | 18 |
for which he | 18 |
there could be | 18 |
principle of the | 18 |
the real sokrates | 18 |
as a general | 18 |
subject and object | 18 |
one of your | 18 |
here we have | 18 |
required to be | 18 |
would probably have | 18 |
of the true | 18 |
no man can | 18 |
is one who | 18 |
knowledge of what | 18 |
to admit that | 18 |
in a way | 18 |
his own individual | 18 |
declares that the | 18 |
to the just | 18 |
is the knowledge | 18 |
than the other | 18 |
the agent himself | 18 |
are you not | 18 |
is the art | 18 |
in which we | 18 |
it could not | 18 |
tau ta e | 18 |
from one to | 18 |
i have said | 18 |
be true or | 18 |
it might be | 18 |
the great king | 18 |
and i believe | 18 |
a definition of | 18 |
i would not | 18 |
which are the | 18 |
and to make | 18 |
the evidence of | 18 |
sight and hearing | 18 |
them to the | 18 |
appeared to me | 18 |
to the doctrine | 18 |
they have no | 18 |
ga r au | 18 |
life of the | 18 |
reason of its | 18 |
of these three | 18 |
to which i | 18 |
such thing as | 18 |
possession of the | 18 |
both to the | 18 |
of the person | 18 |
that this was | 18 |
carried on by | 18 |
the explanation of | 18 |
no need of | 18 |
that the one | 18 |
in this point | 18 |
am sure that | 18 |
what would you | 18 |
point of departure | 18 |
they seem to | 18 |
what you are | 18 |
but i will | 18 |
in the use | 18 |
such are the | 18 |
the matter of | 18 |
which appears to | 18 |
that courage is | 18 |
rotations of the | 18 |
they would not | 18 |
with the most | 18 |
is the measure | 18 |
than those who | 18 |
an idea of | 18 |
the true philosopher | 18 |
be found to | 18 |
but i think | 18 |
the eleate in | 18 |
participate in the | 18 |
and do they | 18 |
the megaric philosophers | 18 |
the rotations of | 18 |
not so much | 18 |
upon which the | 18 |
find in the | 18 |
we cannot say | 18 |
and out of | 18 |
would never have | 18 |
me to have | 18 |
we turn to | 18 |
to have no | 18 |
is allowed to | 18 |
such a thing | 18 |
in each of | 18 |
some one else | 18 |
scheme of life | 18 |
not to have | 18 |
those who know | 18 |
diogenes of apollonia | 18 |
of the gorgias | 18 |
in the process | 18 |
it is certain | 18 |
to know whether | 18 |
such as are | 18 |
in the laws | 18 |
of the protagorean | 18 |
know what virtue | 18 |
conjunction with the | 18 |
we find him | 18 |
in the course | 18 |
especially in the | 18 |
older and younger | 18 |
that pleasure is | 18 |
to be impossible | 18 |
given by the | 18 |
to take the | 18 |
on which the | 18 |
the appearance of | 18 |
in the preceding | 18 |
all the platonic | 18 |
the mind is | 18 |
and character of | 18 |
he who knows | 18 |
of the theory | 18 |
all the more | 18 |
the side of | 18 |
a great degree | 18 |
i have heard | 18 |
characteristic of the | 18 |
but also to | 18 |
may be a | 18 |
is a part | 18 |
when we read | 18 |
of the author | 18 |
is it that | 18 |
the comparison of | 18 |
which a man | 18 |
is no other | 18 |
one that is | 18 |
and that if | 18 |
is the true | 18 |
believe to be | 18 |
we learn from | 18 |
plato in this | 18 |
i wish that | 18 |
does not appear | 18 |
the same question | 18 |
with the rest | 18 |
the sophist is | 18 |
the advantage of | 18 |
the sokratic elenchus | 18 |
that would be | 18 |
and in which | 18 |
the ideas of | 17 |
the good is | 17 |
of them were | 17 |
distribution of the | 17 |
they would have | 17 |
we find that | 17 |
before the death | 17 |
of knowledge is | 17 |
to be evil | 17 |
to speak of | 17 |
intended by plato | 17 |
when he had | 17 |
and many others | 17 |
have the same | 17 |
as conceived by | 17 |
can a man | 17 |
but how can | 17 |
who is to | 17 |
i am going | 17 |
satisfied with the | 17 |
is he who | 17 |
he appears to | 17 |
i hope that | 17 |
opposed to the | 17 |
as it appears | 17 |
cognition of cognition | 17 |
functions of the | 17 |
genuineness of the | 17 |
in the centre | 17 |
over and above | 17 |
it is said | 17 |
by sokrates to | 17 |
instead of the | 17 |
and now i | 17 |
memorabilia of xenophon | 17 |
temperance and justice | 17 |
for if it | 17 |
as he can | 17 |
us in the | 17 |
which belongs to | 17 |
same with the | 17 |
has not yet | 17 |
in which sokrates | 17 |
and from the | 17 |
ought to know | 17 |
had in his | 17 |
as we may | 17 |
eleate in the | 17 |
to the subject | 17 |
until he has | 17 |
the subject is | 17 |
the relation between | 17 |
in every way | 17 |
be a part | 17 |
proved to be | 17 |
itself or other | 17 |
say that it | 17 |
the gods is | 17 |
nothing of the | 17 |
contained in the | 17 |
far as he | 17 |
the hippias major | 17 |
phenomenal and relative | 17 |
every one of | 17 |
discourse of sokrates | 17 |
dare say that | 17 |
also of the | 17 |
of the highest | 17 |
in any of | 17 |
no more than | 17 |
between ens and | 17 |
the exigencies of | 17 |
what he knows | 17 |
proof of the | 17 |
this portion of | 17 |
it is thus | 17 |
founded on the | 17 |
i am afraid | 17 |
far as to | 17 |
not be able | 17 |
is unable to | 17 |
in the speech | 17 |
it appears so | 17 |
is also the | 17 |
what is to | 17 |
which i do | 17 |
the dialogue as | 17 |
a multitude of | 17 |
and the individual | 17 |
as the great | 17 |
and who is | 17 |
the same place | 17 |
that which was | 17 |
but i should | 17 |
him to do | 17 |
be a great | 17 |
of your own | 17 |
to distinguish the | 17 |
of his friends | 17 |
and still more | 17 |
as it does | 17 |
no such thing | 17 |
man is the | 17 |
to belong to | 17 |
of the works | 17 |
if he can | 17 |
it is also | 17 |
of good things | 17 |
not only in | 17 |
show that the | 17 |
objections against the | 17 |
suppose that he | 17 |
hot and cold | 17 |
how it is | 17 |
i have just | 17 |
is such a | 17 |
to keep up | 17 |
of the divine | 17 |
the reputation of | 17 |
the figure of | 17 |
the views of | 17 |
against the platonic | 17 |
that if they | 17 |
variance with the | 17 |
the discussion of | 17 |
of the poet | 17 |
so that it | 17 |
that all men | 17 |
same as the | 17 |
all the four | 17 |
out of their | 17 |
the position of | 17 |
the platonic and | 17 |
speak of the | 17 |
as he was | 17 |
that plato had | 17 |
prove that the | 17 |
insisted on by | 17 |
not only that | 17 |
a passage in | 17 |
part of it | 17 |
be sure to | 17 |
to the last | 17 |
the knowledge which | 17 |
we ought not | 17 |
odd and even | 17 |
was not the | 17 |
which ought to | 17 |
true and pure | 17 |
unworthy of plato | 17 |
an object of | 17 |
that if he | 17 |
identical with the | 17 |
of the old | 17 |
in the hippias | 17 |
for believing that | 17 |
they were not | 17 |
the last of | 17 |
and the bad | 17 |
the same to | 17 |
they could not | 17 |
the person of | 17 |
but to be | 17 |
the platonic dialogue | 17 |
nothing in the | 17 |
want to know | 17 |
to go through | 17 |
soul of the | 17 |
at a time | 17 |
mode of life | 17 |
and what he | 17 |
world of ideas | 17 |
kai nu n | 17 |