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  1    I, pref|            OF WHAT GREAT VALUE THE KNOWLEDGE OF THE TRUTH IS AND ALWAYS
  2    I, pref|       indeed most deserving of the knowledge of the truth, which they
  3    I, pref|            of men, who imparts the knowledge of speaking well, as he
  4    I, 1   |         food for the soul than the knowledge of truth, to the maintaining
  5    I, 1   |         any one, having gained the knowledge of the truth, shall have
  6    I, 1   |     briefly define the sum of this knowledge, that neither is any religion
  7    I, 6   |           of learning, so that the knowledge of many subjects and arts
  8    I, 6   |           numbers, relating to the knowledge of divine things, in which
  9    I, 13  |           had possessed any divine knowledge, he ought not to have mutilated
 10    I, 14  |          forth Neptune without the knowledge of Saturn, and secretly
 11    I, 23  |             will be excited to the knowledge of the truth, than which
 12    I, 23  | willingness and preparation to the knowledge of the other subjects.~
 13   II, 3   |      himself cannot attain to this knowledge, unless he is taught by
 14   II, 3   |         whom God has delivered the knowledge of the truth; to the explaining
 15   II, 4   |        they are worshipped have no knowledge of it; for they did not
 16   II, 8   |        themselves should have more knowledge because they are called
 17   II, 8   |         come from talent, but from knowledge: and this must be explained
 18   II, 9   |       since He is complete both in knowledge, and judgment, and power;
 19   II, 12  |            WOULD HAVE GIVEN US THE KNOWLEDGE, IF IT WERE ADVANTAGEOUS
 20   II, 12  |      although far removed from the knowledge of the truth, yet, inasmuch
 21   II, 12  |            have conveyed to us the knowledge both of ancient error and
 22   II, 13  |            which He had placed the knowledge of good and evil. Then the
 23   II, 13  |     Therefore, having obtained the knowledge of good and evil, he began
 24   II, 13  |          of death, and receive the knowledge of good and evil." Thus
 25   II, 13  |           and spread abroad by the knowledge of all, he endeavoured to
 26   II, 14  |    INVENTOR OF WINE, WHO FIRST HAD KNOWLEDGE OF THE STARS, AND OF THE
 27   II, 14  |            thus wandering from the knowledge of God, they began to be
 28   II, 16  |       forth: so much power has the knowledge of God, and righteousness!
 29   II, 16  |           words: "For piety is the knowledge of God." Asclepius also,
 30   II, 17  |          away from the worship and knowledge of the true Majesty, that
 31   II, 17  |          arts they have caused the knowledge of the true and only God
 32  III, 1   |           I also yield to them the knowledge and learning of the truth,
 33  III, 3   |           consist of two subjects, knowledge and conjecture, and of nothing
 34  III, 3   |   conjecture, and of nothing more. Knowledge cannot come from the understanding,
 35  III, 3   |           thought; because to have knowledge in oneself as a peculiar
 36  III, 3   |           mortals does not receive knowledge, except that which comes
 37  III, 3   |            that by these entrances knowledge might flow through to the
 38  III, 3   |          should claim to ourselves knowledge in a matter of this kind,
 39  III, 3   |            followed him, take away knowledge, which is not the part of
 40  III, 3   |          only; for that from which knowledge is absent, is entirely occupied
 41  III, 3   |            know the truth, because knowledge is concerned with that which
 42  III, 4   |                           IV. THAT KNOWLEDGE IS TAKEN AWAY BY SOCRATES,
 43  III, 4   |             which claims to itself knowledge; the other a new one, opposed
 44  III, 4   |           be no inner and peculiar knowledge in man on account of the
 45  III, 5   |                        V. THAT THE KNOWLEDGE OF MANY THINGS IS NECESSARY.~
 46  III, 5   |          which is not dependent on knowledge. Therefore Arcesilas ought,
 47  III, 5   |      peculiar property of which is knowledge. And thus, when he overcame
 48  III, 5   |    ignorant, ought himself to have knowledge; but when he knows nothing,
 49  III, 6   |           belongs to man, that is, knowledge united and combined with
 50  III, 6   |           combined with ignorance. Knowledge in us is from the soul,
 51  III, 6   |           with darkness, a part of knowledge is given to us, and a part
 52  III, 6   |    philosophers, that there was no knowledge; and satisfied with the
 53  III, 6   |            taken away the whole of knowledge, because they had taken
 54  III, 6   |            were manifest, retained knowledge; as if they had defended
 55  III, 6   |          to retain or to take away knowledge only, did not see that there
 56  III, 6   |           teaches that there is no knowledge, when he was detracting
 57  III, 6   |      foolish, who imagine that the knowledge of the truth can be arrived
 58  III, 6   |  endeavouring to do this without a knowledge of the truth, introduced
 59  III, 6   |           nothing at all, the very knowledge that nothing can be known
 60  III, 6   |          he may even lose ordinary knowledge? For if this learning exists,
 61  III, 6   |        must necessarily consist of knowledge; if it does not exist, who
 62  III, 7   |          chief good of Herillus is knowledge; that of Zeno, to live agreeably
 63  III, 8   |            the point, they have no knowledge of God. Why, therefore,
 64  III, 8   |            its nature. He who made knowledge the chief good, gave something
 65  III, 8   |           to man; but men desire I knowledge for the sake of something
 66  III, 8   |            some advantage from his knowledge? The arts are learned for
 67  III, 8   |          make, whether we consider knowledge to be the chief good, or
 68  III, 8   |            those very things which knowledge produces from itself, that
 69  III, 8   |          But if those things which knowledge produces are common to man
 70  III, 8   |           animals, it follows that knowledge is not the chief good. Moreover,
 71  III, 8   |          this definition that bare knowledge is set forth. For all will
 72  III, 8   |           happy who shall have the knowledge of any art, even those who
 73  III, 8   |         therefore, to what subject knowledge is to be referred. If to
 74  III, 8   |         these subjects there is no knowledge, but mere conjecture, which
 75  III, 8   |           It only remains that the knowledge of good and evil things
 76  III, 8   |             Why, then, did he call knowledge the chief good more than
 77  III, 8   |       properly have been said. For knowledge is insufficient for the
 78  III, 8   |             But virtue united with knowledge is wisdom. It remains that
 79  III, 9   |         the lot of any one without knowledge and virtue. Now this limitation
 80  III, 10  |           except man which has any knowledge of God; and among men themselves,
 81  III, 11  |        have instructed them to the knowledge of the truth. Thus men who
 82  III, 12  |          one without the virtue of knowledge, that is, without the knowledge
 83  III, 12  |    knowledge, that is, without the knowledge of God and justice. And
 84  III, 12  |           who have embraced either knowledge or virtue as the chief good,
 85  III, 12  |          that which is sought for. Knowledge causes us to know by what
 86  III, 12  |           is of no avail; for from knowledge arises virtue, and from
 87  III, 13  |          being destitute of divine knowledge, they neither brought forward
 88  III, 13  |    grammarian or the orator, whose knowledge is concerned with the proper
 89  III, 13  |          that wisdom itself is the knowledge of things divine and human,
 90  III, 13  |            and copious defence the knowledge of divinity and the truth
 91  III, 15  |          rule, entirely takes away knowledge. Therefore all those things
 92  III, 15  |       instruction not a display of knowledge, but a law of life! how
 93  III, 16  |            fountains of virtue and knowledge, yet, when compared with
 94  III, 20  |              XX. SOCRATES HAD MORE KNOWLEDGE IN PHILOSOPHY THAN OTHER
 95  III, 27  |        nothing which proceeds from knowledge. But since all things are
 96  III, 28  |       condition can depend but the knowledge of God who created us, and
 97  III, 28  |     confess that they neither have knowledge nor wisdom? For if at any
 98  III, 28  |         who claimed for themselves knowledge were able consistently to
 99  III, 29  |            himself and all men had knowledge. Then he who endeavours
100  III, 29  |           be able to attain to the knowledge of the divine name, in which
101  III, 29  |         not indeed know virtue the knowledge of which is derived from
102  III, 30  |            TO TRUE WISDOM, AND THE KNOWLEDGE OF THE TRUE GOD, IN WHICH
103  III, 30  |        consists in this alone, the knowledge and worship of God: this
104   IV, 3   |           that is, to complete our knowledge by deed and action. Where,
105   IV, 4   |          religion follows; for the knowledge of God comes first, His
106   IV, 4   |           worship is the result of knowledge. Thus in the two names there
107   IV, 5   |       error when he has gained the knowledge of the truth.~
108   IV, 8   |           not created to teach the knowledge of God, but for His service.
109   IV, 8   |       about to be a teacher of the knowledge of God, and of the heavenly
110   IV, 13  |           found out all the way of knowledge, and hath given it unto
111   IV, 13  |            of might, the spirit of knowledge and of piety; and He shall
112   IV, 14  |            and vain worship to the knowledge and worship of the true
113   IV, 16  |          his boast that he has the knowledge of God; and he calleth himself
114   IV, 22  |         not instructed in the true knowledge of heavenly learning. But,
115   IV, 22  |             or avoid by His divine knowledge, the hands of men? why did
116   IV, 23  |          the greatest learning and knowledge. And this indeed was true.
117   IV, 24  |         would be as perfect in the knowledge of all things as in virtue,
118   IV, 24  |            His divine nature gives knowledge, and His immortality gives
119   IV, 26  |       death, being animated by the knowledge of the true light, might
120   IV, 26  |       impious nation, when, by the knowledge of the future which He had,
121   IV, 27  |            call them away from the knowledge of the true God, by which
122   IV, 30  |       foretold, fell away from the knowledge of God, and left the true
123    V, 1   |          studious; so that now the knowledge of literature may not only
124    V, 4   |          away by his distinguished knowledge of the sacred writings,
125    V, 5   |           taken away, men lost the knowledge of good and evil. Thus the
126    V, 15  |           character, had possessed knowledge also, in proportion to their
127    V, 15  |           God, and the sum of this knowledge is that you worship Him,
128    V, 15  |           who does not possess the knowledge of God. For how can he know
129    V, 18  |           had been aided also by a knowledge of divine things. Thus their
130    V, 18  |     otherwise, although he has the knowledge of right and wrong. But
131    V, 18  |         evil. But man, who has the knowledge of good and evil, abstains
132    V, 19  |           supposed; for you had no knowledge of the sacred writings.
133   VI, 1   |        resources. For they have no knowledge of anything except the earth,
134   VI, 4   |           self-restraint, concord, knowledge, truth, wisdom, and the
135   VI, 5   |            AND TRUE VIRTUE; AND OF KNOWLEDGE.~But before I begin to set
136   VI, 5   |      above-mentioned treatise. But knowledge cannot be virtue, because
137   VI, 5   |       property of each individual. Knowledge therefore consists in a
138   VI, 5   |     strength for walking, so truly knowledge is of no avail if our virtue
139   VI, 5   |         things. Therefore that the knowledge of good and evil is one
140   VI, 5   |         appears from this, because knowledge can exist without virtue,
141   VI, 5   |        punished. Therefore, as the knowledge of good and evil is not
142   VI, 5   |           evil is virtue. And yet [knowledge is so united with virtue,
143   VI, 5   |           united with virtue, that knowledge precedes virtue, and virtue
144   VI, 5   |         virtue, and virtue follows knowledge; because knowledge is of
145   VI, 5   |         follows knowledge; because knowledge is of no avail unless it
146   VI, 5   |           offices of each subject, knowledge is to know God, virtue is
147   VI, 6   |            GOOD AND VIRTUE, AND Or KNOWLEDGE AND RIGHTEOUSNESS.~I have
148   VI, 6   |          the first thing, that the knowledge of good is not virtue; and
149   VI, 8   |           man far removed from the knowledge of the truth has set forth
150   VI, 9   |          good; since God, from the knowledge of whom he shrinks, is Himself
151   VI, 9   |        this who is not without the knowledge of God, but yet lives unjustly.
152   VI, 9   |     capable of sensation, both the knowledge of God is necessary, as
153   VI, 9   |        naturally good, yet have no knowledge and no intelligence. All
154   VI, 9   |          is the Head of virtue and knowledge; and he who is ignorant
155   VI, 18  |          ignorance as the greatest knowledge; or who, inasmuch as they
156   VI, 21  |             that we might gain the knowledge of God. Therefore, if it
157  VII, 1   |          that they had so slight a knowledge of it, that they by no means
158  VII, 2   |             and proved without the knowledge of the truth and of heavenly
159  VII, 2   |          heavenly things. And this knowledge, as I have often said already,
160  VII, 2   |       attain to the conception and knowledge of the truth; inasmuch as
161  VII, 2   |            perceive the truth, the knowledge of which belongs to the
162  VII, 2   |         But man cannot attain this knowledge by reflection or disputation,
163  VII, 5   |            separated. Finally, the knowledge of good and of evil was
164  VII, 5   |           that he had received the knowledge of good and evil, it was
165  VII, 7   |       unless he has experience and knowledge of the truth. But to know
166  VII, 8   |   foresight of the future, and its knowledge of innumerable arts and
167  VII, 9   |         other animal which has any knowledge of God; and religion is
168  VII, 9   |            is nothing else but the knowledge of God, it is evident that
169  VII, 12  |            flesh, does not possess knowledge, which belongs to divinity.
170  VII, 14  |          Scriptures instuct to the knowledge of the truth, know the beginning
171  VII, 17  |        from God to turn men to the knowledge of God, and he shall receive