Dialogue

  1  Gorg|        the true and noble art of life which he who possesses seeks
  2  Gorg|      world. These two aspects of life and knowledge appear to
  3  Gorg|        teaching rhetoric all his life, he is still incapable of
  4  Gorg|      suited to his view of human life. He has a good will to Socrates,
  5  Gorg|       reflect the history of his life.~And now the combat deepens.
  6  Gorg|        preserve the decencies of life. But he cannot consistently
  7  Gorg|        by losing his method, his life, himself, in them. As in
  8  Gorg|         to happen to him in this life, the insulting language,
  9  Gorg|   questions’ which agitate human life ‘as the principle which
 10  Gorg|        The revelation of another life is a recapitulation of the
 11  Gorg|         such doctrines are true, life must have been turned upside
 12  Gorg|          himself; and discord in life is far worse than the discord
 13  Gorg|          to the real business of life. A little philosophy is
 14  Gorg|         Euripides says, ‘whether life may not be death, and death
 15  Gorg|          not be death, and death life?’ Nay, there are philosophers
 16  Gorg|        who maintain that even in life we are dead, and that the
 17  Gorg|       acknowledge, viz. that the life of contentment is better
 18  Gorg|   contentment is better than the life of indulgence. Are you disposed
 19  Gorg|        hear another parable. The life of self-contentment and
 20  Gorg|      design, running through his life, to which he conforms all
 21  Gorg|         only means the saving of life, whether your own or another’
 22  Gorg|       not to disregard length of life, and think only how you
 23  Gorg|         is about to enter public life, should we not examine him?
 24  Gorg|        in that day; my desire in life is to be able to meet death.
 25  Gorg|       others to his own ideal of life and action. And we may sometimes
 26  Gorg|      their death than a shameful life. Nor is this only because
 27  Gorg|          an one must be happy in life or after death. In the Republic,
 28  Gorg| justified,’ the hopes of another life must be included. If the
 29  Gorg|     unconscious hope of a future life, or a general faith in the
 30  Gorg|         true, and will frame his life with a view to this unknown
 31  Gorg|  Republic he introduces a future life as an afterthought, when
 32  Gorg|    antagonism the true and false life, and to contrast the judgments
 33  Gorg|     ordinary conditions of human life. The greatest statesmen
 34  Gorg|         the improvement of human life, are called flatteries.
 35  Gorg|       conviction that a virtuous life is the only good, whether
 36  Gorg|       the same period of Plato’s life. For the Republic supplies
 37  Gorg|         the situation in another life, are also points of similarity.
 38  Gorg|      politics, and perhaps human life generally, are of a mixed
 39  Gorg|     great an evil as an unworthy life, or rather, if rightly regarded,
 40  Gorg|         awaken and develop a new life in us.~Second Thesis:—~It
 41  Gorg|        been a condition of human life in which the penalty followed
 42  Gorg|         spoilt child is in later life said to be unfortunate—he
 43  Gorg|          education and manner of life are always concealing from
 44  Gorg|      excusing them.’ For all our life long we are talking with
 45  Gorg|        not to seem is the end of life.~The Greek in the age of
 46  Gorg|       equal chance of health and life, and the highest education
 47  Gorg|     knows that the result of his life as a whole will then be
 48  Gorg|          for he knows that human life, ‘if not long in comparison
 49  Gorg| naturally unfitted for political life; his great ideas are not
 50  Gorg|      above the level of ordinary life, but to speak of them in
 51  Gorg|  happiest and holiest moments of life, of the noblest thoughts
 52  Gorg|     rather many ideals of social life, better than a thousand
 53  Gorg|     masters,’ from which all his life long a good man has been
 54  Gorg|   politics must be true, and the life of man must be true and
 55  Gorg|   implies that the evils of this life will be corrected in another.
 56  Gorg|       Plato, the veil of another life. For no visible thing can
 57  Gorg|     state, the shadow of another life, are allowed to descend
 58  Gorg|      reward; the joys of another life may not have been present
 59  Gorg|       certain that there were no life to come, he would not have
 60  Gorg|         present with him eternal life; he needs no arguments to
 61  Gorg|          human souls in a future life. The magnificent myth in
 62  Gorg|          Statesman, in which the life of innocence is contrasted
 63  Gorg|     contrasted with the ordinary life of man and the consciousness
 64  Gorg|          descriptions of another life which, like the Sixth Aeneid
 65  Gorg|         the experiences of human life. It will be noticed by an
 66  Gorg|      mistakes in their choice of life than those who have had
 67  Gorg|       element of chance in human life with which it is sometimes
 68  Gorg|       can be said about a future life. Plato seems to make use
 69  Gorg|          rather than of a future life. It represents the conflict
 70  Gorg|          this world. Our present life is the result of the struggle
 71  Gorg|        spiritual combat’ of this life is represented. The majesty
 72  Gorg|         beauty: the dead came to life, the old grew middle-aged,
 73  Gorg|        and the reversal of human life is of course verbal only,
 74  Gorg|      Zeus, which is our ordinary life? For a while Plato balances
 75  Gorg|        of the world and of human life is once more reversed, God
 76  Gorg|     canvas, but which is full of life and meaning to the reader.
 77  Gorg|          of Plato have a greater life and reality than is to be
 78  Gorg|       the familiarities of daily life are not overlooked.~
 79  Gorg|   singers enumerate the goods of life, first health, beauty next,
 80  Gorg|         and continue all through life doing what he likes and
 81  Gorg|        is not the whole of human life turned upside down; and
 82  Gorg|      himself, but that his whole life will be a discord. And yet,
 83  Gorg|  philosophy is the ruin of human life. Even if a man has good
 84  Gorg|    carries philosophy into later life, he is necessarily ignorant
 85  Gorg|    continuing the study in later life, and not leaving off, I
 86  Gorg|       corner for the rest of his life, and talks in a whisper
 87  Gorg|      that the true rule of human life may become manifest. Tell
 88  Gorg|        all.~SOCRATES: But surely life according to your view is
 89  Gorg|         in saying,~‘Who knows if life be not death and death life;’~
 90  Gorg|      life be not death and death life;’~and that we are very likely
 91  Gorg|        intemperate and insatiate life, choose that which is orderly
 92  Gorg|       now would you say that the life of the intemperate is happier
 93  Gorg|          just now saying, is the life of a stone: he has neither
 94  Gorg|         Certainly.~SOCRATES: The life which you are now depicting
 95  Gorg|     enough of them and pass your life in scratching, in your notion
 96  Gorg|       you are asked, whether the life of a catamite is not terrible,
 97  Gorg|   arguing about the way of human life; and to a man who has any
 98  Gorg|         follow after that way of life to which you exhort me,
 99  Gorg|     whether he should pursue the life of philosophy;—and in what
100  Gorg|          is no profit in a man’s life if his body is in an evil
101  Gorg|          plight—in that case his life also is evil: am I not right?~
102  Gorg|          he had better order his life so as not to need punishment;
103  Gorg|          them leading a robber’s life. Such a one is the friend
104  Gorg|        be directed to prolonging life to the uttermost, and to
105  Gorg|          part of him; neither is life worth having nor of any
106  Gorg|      therefore he is not fond of life; he leaves all that with
107  Gorg|           at the very end of his life they convicted him of theft,
108  Gorg|         he who has lived all his life in justice and holiness
109  Gorg|     their several natures, as in life; the body keeps the same
110  Gorg|         and the dead man, who in life had a fancy to have flowing
111  Gorg|         habit of the body during life would be distinguishable
112  Gorg|           which is the combat of life, and greater than every
113  Gorg|        that we ought to live any life which does not profit in
114  Gorg|          in public as in private life; and that when any one has
115  Gorg|       where you will be happy in life and after death, as the
116  Gorg|          us that the best way of life is to practise justice and
117  Gorg|      justice and every virtue in life and death. This way let