Dialogue

  1 Craty|         described as still a young man. With a tenacity characteristic
  2 Craty|             a leaky vessel,’ or ‘a man who has a running at the
  3 Craty|          that if I agree to call a man a horse, then a man will
  4 Craty|         call a man a horse, then a man will be rightly called a
  5 Craty|        called a horse by me, and a man by the rest of the world?
  6 Craty|           is too subtle for an old man to understand: Suppose a
  7 Craty|          wrong representation of a man or woman:—why may not names
  8 Craty|             that he may go up to a man and say ‘this is year picture,’
  9 Craty|             And, therefore, a wise man will take especial care
 10 Craty|          hard to determine. But no man of sense will put himself,
 11 Craty|             or that the world is a man who has a running at the
 12 Craty|      studied, and the instincts of man had been shown to exist
 13 Craty|           Or, as others have said: Man is man because he has the
 14 Craty|           others have said: Man is man because he has the gift
 15 Craty|            The savage or primitive man, in whom the natural instinct
 16 Craty| Heracleiteans and Eleatics, but no man of sense would commit his
 17 Craty|           the hearer, requiring in man a faculty not only of expressing
 18 Craty|           as too subtle for an old man (compare Euthyd.), could
 19 Craty|          For the mind of primitive man had a narrow range of perceptions
 20 Craty|           mind and civilisation of man. In time, when the family
 21 Craty|          may imagine the speech of man to have begun as with the
 22 Craty|          the chasm which separates man from the animals. Differences
 23 Craty|     stirring the hearts not of one man only but of many, ‘as the
 24 Craty|            of the meanest wants of man, but of his highest thoughts;
 25 Craty|      golden age of literature, the man and the time seem to conspire;
 26 Craty|         animals from the speech of man—the instincts of animals
 27 Craty|         animals from the reason of man. (6) There is the danger
 28 Craty|          into the early history of man—of interpreting the past
 29 Craty|            of the songs of birds (‘man, like the nightingale, is
 30 Craty|   described. We can understand how man creates or constructs consciously
 31 Craty|      organism which stands between man and nature, which is the
 32 Craty|           Language is an aspect of man, of nature, and of nations,
 33 Craty|           from the first speech of man, and of all the languages
 34 Craty|            number of sounds. Every man has tongue, teeth, lips,
 35 Craty|        they do not explain why, in man and in man only, the speaker
 36 Craty|         explain why, in man and in man only, the speaker met with
 37 Craty|        bound up with the origin of man; and if we ever know more
 38 Craty|      nature into which the will of man enters, they are full of
 39 Craty|        time that has elapsed since man first walked upon the earth,
 40 Craty|          of government? Will not a man be able to judge best from
 41 Craty|          which were constructed by man. Nor are we at all certain
 42 Craty|           nature has bestowed upon man, that of speech has been
 43 Craty|          be invented by the wit of man. With few exceptions, e.g.
 44 Craty|            effort of reflection in man contributed in an appreciable
 45 Craty|           which are concerned with man, it has a double aspect,—
 46 Craty|       there are many reasons why a man should prefer his own way
 47 Craty|           entered into the mind of man...If the science of Comparative
 48 Craty|           too, mimics the voice of man and makes answer to him.
 49 Craty|           and makes answer to him. Man tells to man the secret
 50 Craty|        answer to him. Man tells to man the secret place in which
 51 Craty|        when the vocal utterance of man was intermediate between
 52 Craty|         from the mind of primitive man. We may speak of a latent
 53 Craty|           to a motion or action of man or beast or movement of
 54 Craty|            than any other binds up man with nature, and distant
 55 Craty|        Socrates? ‘Yes.’ Then every man’s name, as I tell him, is
 56 Craty|    instance;—suppose that I call a man a horse or a horse a man,
 57 Craty|           man a horse or a horse a man, you mean to say that a
 58 Craty|             you mean to say that a man will be rightly called a
 59 Craty| individually, and rightly called a man by the rest of the world;
 60 Craty|          would be rightly called a man by me and a horse by the
 61 Craty|         tells us? For he says that man is the measure of all things,
 62 Craty|         was no such thing as a bad man?~HERMOGENES: No, indeed;
 63 Craty|            if what appears to each man is true to him, one man
 64 Craty|            man is true to him, one man cannot in reality be wiser
 65 Craty|         True.~SOCRATES: And will a man speak correctly who speaks
 66 Craty|             SOCRATES: And is every man a carpenter, or the skilled
 67 Craty|             SOCRATES: And is every man a smith, or only the skilled?~
 68 Craty|             SOCRATES: And is every man a legislator, or the skilled
 69 Craty|        Then, Hermogenes, not every man is able to give a name,
 70 Craty|          other instruments: when a man has discovered the instrument
 71 Craty|     lyre-maker? Will not he be the man who knows how to direct
 72 Craty|           Will not the user be the man?~HERMOGENES: Yes.~SOCRATES:
 73 Craty|         nature, and that not every man is an artificer of names,
 74 Craty|          truth, and that not every man knows how to give a thing
 75 Craty|       descriptive of a king; for a man is clearly the holder of
 76 Craty|           call any inhuman birth a man, but only a natural birth.
 77 Craty|          when a good and religious man has an irreligious son,
 78 Craty|  Hermogenes, there is Orestes (the man of the mountains) who appears
 79 Craty|            truly, that when a good man dies he has honour and a
 80 Craty|           say too, that every wise man who happens to be a good
 81 Craty|           who happens to be a good man is more than human (daimonion)
 82 Craty|       mortal woman, or of a mortal man for a Goddess; think of
 83 Craty|         mean to say that the word ‘man’ implies that other animals
 84 Craty|            what they see, but that man not only sees (opope) but
 85 Craty|         object, which is to make a man pure both in body and soul.~
 86 Craty|         heat in the fire.’ Another man professes to laugh at all
 87 Craty|       words arren (male) and aner (man) also contain a similar
 88 Craty|          to it.~SOCRATES: And if a man were to call him Hermogenes,
 89 Craty|           Why, Socrates, how can a man say that which is not?—say
 90 Craty|        friend, is too subtle for a man of my age. But I should
 91 Craty|      attribute the likeness of the man to the man, and of the woman
 92 Craty|         likeness of the man to the man, and of the woman to the
 93 Craty|      attribute the likeness of the man to the woman, and of the
 94 Craty|            and of the woman to the man?~CRATYLUS: Very true.~SOCRATES:
 95 Craty|      difference? May I not go to a man and say to him, ‘This is
 96 Craty|             when I say, ‘This is a man’; or of a female of the
 97 Craty|            is the reason why every man should expend his chief
 98 Craty|          hard to determine; and no man of sense will like to put
 99 Craty|        imagine that the world is a man who has a running at the
100 Craty|            Reflect well and like a man, and do not easily accept