Dialogue

  1 Phaedo|             usual in order that they may converse with Socrates for
  2 Phaedo|           soul upon leaving the body may vanish away like smoke or
  3 Phaedo|      knowledge of mathematics, which may be elicited from an unlearned
  4 Phaedo|            which from seeing Simmias may remember Cebes, or from
  5 Phaedo|          seeing a picture of Simmias may remember Simmias. The lyre
  6 Phaedo|           remember Simmias. The lyre may recall the player of the
  7 Phaedo|              pieces of wood or stone may be associated with the higher
  8 Phaedo|           that the soul at departing may vanish into air (especially
  9 Phaedo|              Tim.) Yet even the body may be preserved for ages by
 10 Phaedo|    successive births and deaths, she may at last perish, or, as Socrates
 11 Phaedo|     objection, the very act of birth may be the beginning of her
 12 Phaedo|             death, and her last body may survive her, just as the
 13 Phaedo|        explaining how opposite ideas may appear to co-exist but do
 14 Phaedo|         person. For example, Simmias may be said to have greatness
 15 Phaedo|          safe and simple answer.’ We may say, not only that the odd
 16 Phaedo|             hers. ‘In order that you may understand this, I must
 17 Phaedo|             a history in time, which may be traced in Greek poetry
 18 Phaedo|          outset of the discussion we may clear away a confusion.
 19 Phaedo|            in order that the wicked ‘may not have too good a bargain.’
 20 Phaedo|          than others, and experience may often reveal to us unexpected
 21 Phaedo|          another life; not that they may be punished, but that they
 22 Phaedo|              punished, but that they may be educated. These are a
 23 Phaedo|        reserved’ also for them? They may be said to have a shadow
 24 Phaedo|            real hold on the mind. We may argue for the existence
 25 Phaedo|            state of life in which we may work together with him for
 26 Phaedo|              of outward things which may serve to embody our thoughts,
 27 Phaedo|              away the limits of them may be doubted; at any rate
 28 Phaedo|           ourselves and our friends? May we not suspect that we are
 29 Phaedo|           superlatives, only that we may satisfy the demands of rhetoric?
 30 Phaedo|              our real knowledge, but may perhaps disguise our ignorance.
 31 Phaedo|     increases, the element of chance may more and more disappear.~
 32 Phaedo|  comparatively short period of time. May we be allowed to imagine
 33 Phaedo|         completion of our knowledge? May not the science of physiology
 34 Phaedo|            in old and new countries, may be indefinitely increased.
 35 Phaedo|            place of Fetichism. There may yet come a time when the
 36 Phaedo|            come a time when the many may be as well off as the few;
 37 Phaedo|              when the physical frame may be strengthened and developed;
 38 Phaedo|              the religion of all men may become a reasonable service.~
 39 Phaedo|           therefore law and progress may be believed to be the governing
 40 Phaedo|              companions of Socrates, may feel discouraged at hearing
 41 Phaedo|            of. Like himself, too, we may adduce other arguments in
 42 Phaedo|      relatively to the past, and yet may be comparatively evil when
 43 Phaedo|             Other generations of men may have sometimes lived under
 44 Phaedo|         falling from heaven.’ And we may sometimes have to begin
 45 Phaedo|              has been, ‘Pray, that I may be taken.’ The last thoughts
 46 Phaedo|           soul upon leaving the body may ‘vanish into thin air,’
 47 Phaedo|               are a noble image, and may furnish a theme for the
 48 Phaedo|           them no more. Secondly, we may imagine them as they were
 49 Phaedo|         purposes of God. Thirdly, we may think of them as possessed
 50 Phaedo|       conceive them. Fourthly, there may have been some moments in
 51 Phaedo|              and thou in me, that we may be all made perfect in one.’
 52 Phaedo|              existence. His language may be compared to that of some
 53 Phaedo|          beyond herself. The analogy may even be pressed a step further: ‘
 54 Phaedo|              from the Phaedo by what may be termed the transcendental
 55 Phaedo|              knowledge. And while we may fairly translate the dialectical
 56 Phaedo|             in the Phaedo. The first may be described as the aspiration
 57 Phaedo|           that age than to ours, and may fairly be regarded as ‘one
 58 Phaedo|              traits of his character may be noted; for example, the
 59 Phaedo|              persons of the Dialogue may be considered under two
 60 Phaedo|              beloved disciple’ as he may be termed, who is described,
 61 Phaedo|            expression of sorrow, and may, perhaps, be an indication
 62 Phaedo|              recalls the Phaedo, and may have been derived from the
 63 Phaedo|             teaching of Socrates. It may be fairly urged that the
 64 Phaedo|           Euthyphro, Apology, Phaedo may be conveniently read by
 65 Phaedo|              Socrates. Another chain may be formed of the Meno, Phaedrus,
 66 Phaedo|             like him.’ The Symposium may be observed to resemble
 67 Phaedo|      resemblances to the Greek drama may be noted in all the Dialogues
 68 Phaedo|             Socrates by anticipation may be even thought to refute
 69 Phaedo|            answer ready for him, you may as well tell me what I should
 70 Phaedo|        replied Socrates, and the day may come when you will understand.
 71 Phaedo|          other things which are evil may be good at certain times
 72 Phaedo|          what I am saying; but there may not be any real inconsistency
 73 Phaedo|            at the matter thus, there may be reason in saying that
 74 Phaedo|             gods take of him. A fool may perhaps think so—he may
 75 Phaedo|              may perhaps think so—he may argue that he had better
 76 Phaedo|              and that after death he may hope to obtain the greatest
 77 Phaedo|            other world. And how this may be, Simmias and Cebes, I
 78 Phaedo|   philosophers, above all other men, may be observed in every sort
 79 Phaedo|         other similar goods or evils may or may not attend her? But
 80 Phaedo|        similar goods or evils may or may not attend her? But the
 81 Phaedo|              left the body her place may be nowhere, and that on
 82 Phaedo|            the very day of death she may perish and come to an end—
 83 Phaedo|              unfair, Cebes, he said, may be shown, I think, as follows:
 84 Phaedo|            would ask you whether you may not agree with me when you
 85 Phaedo|             other kind of knowledge, may not be fairly said to recollect
 86 Phaedo|              you mean?~I mean what I may illustrate by the following
 87 Phaedo|             any one who sees Simmias may remember Cebes; and there
 88 Phaedo|             true, he said.~Well; and may you not also from seeing
 89 Phaedo|              picture of Simmias, you may be led to remember Cebes?~
 90 Phaedo|         remember Cebes?~True.~Or you may also be led to the recollection
 91 Phaedo|              cases, the recollection may be derived from things either
 92 Phaedo|            either like or unlike?~It may be.~And when the recollection
 93 Phaedo|            questions. Of all this we may certainly affirm that we
 94 Phaedo|           knowledge before birth?~We may.~But if, after having acquired,
 95 Phaedo|          which is natural to us, and may not this be rightly termed
 96 Phaedo| unconsciously talking nonsense.~Then may we not say, Simmias, that
 97 Phaedo|             dispersed, and that this may be the extinction of her.
 98 Phaedo|               For admitting that she may have been born elsewhere,
 99 Phaedo|        entered in and gone out again may she not herself be destroyed
100 Phaedo|            leaves the body, the wind may really blow her away and
101 Phaedo|            have no fear? And then we may proceed further to enquire
102 Phaedo|            the compound or composite may be supposed to be naturally
103 Phaedo|          Cebes.~And the uncompounded may be assumed to be the same
104 Phaedo|          named by the same names and may be called equal or beautiful,—
105 Phaedo|        always, or quite the reverse? May they not rather be described
106 Phaedo|              is the unchanging?~That may be also supposed.~And, further,
107 Phaedo|            alike and akin, as far as may be inferred from this argument,
108 Phaedo|              decomposed at once, but may remain for a for some time,
109 Phaedo|              the manner is in Egypt, may remain almost entire through
110 Phaedo|             bodily form, which a man may touch and see and taste,
111 Phaedo|            in another body. And they may be supposed to find their
112 Phaedo|           the happiest?~Because they may be expected to pass into
113 Phaedo|            and just and moderate men may be supposed to spring from
114 Phaedo|         order that when released she may deliver herself up again
115 Phaedo|             say, my friend, that you may be right, but I should like
116 Phaedo|         material remains of the body may last for a considerable
117 Phaedo|             Cebes has to say that we may gain time for reflection,
118 Phaedo|            they have both spoken, we may either assent to them, if
119 Phaedo|          very ingeniously, and, if I may say so, quite sufficiently
120 Phaedo|              of the body to the soul may be expressed in a similar
121 Phaedo|          similar figure; and any one may very fairly say in like
122 Phaedo|         shortlived in comparison. He may argue in like manner that
123 Phaedo|          many times—nevertheless, we may be still inclined to think
124 Phaedo|            of successive births, and may at last succumb in one of
125 Phaedo|              destruction to the soul may be unknown to any of us,
126 Phaedo|             disunited, the soul also may utterly perish.~All of us,
127 Phaedo|            me might and main, that I may not deceive you as well
128 Phaedo|              in the form of harmony, may not perish first. On the
129 Phaedo|         other, whom you call Cadmus, may share a similar fate.~Nay,
130 Phaedo|             to speak. That, however, may be left in the hands of
131 Phaedo|         entrance into the human form may be a sort of disease which
132 Phaedo|        beginning of dissolution, and may at last, after the toils
133 Phaedo|             it in order that nothing may escape us, and that you
134 Phaedo|              escape us, and that you may, if you wish, add or subtract
135 Phaedo|      solution of your difficulty you may make use of it.~I should
136 Phaedo|              the kind— but the brain may be the originating power
137 Phaedo|               and memory and opinion may come from them, and science
138 Phaedo|          come from them, and science may be based on memory and opinion
139 Phaedo|           conditions in all this. It may be said, indeed, that without
140 Phaedo|            eye of my soul; as people may injure their bodily eye
141 Phaedo|            the soul.~Cebes said: You may proceed at once with the
142 Phaedo|             who asks the question, I may safely reply, That by beauty
143 Phaedo|       addition—wiser heads than mine may answer them; inexperienced
144 Phaedo|             themselves however great may be the turmoil of their
145 Phaedo|        exceed Socrates, as the words may seem to imply, because he
146 Phaedo|             in the form of the idea, may also lay claim to it. I
147 Phaedo|              for example, that three may be called by its proper
148 Phaedo|            same with three? and this may be said not only of three
149 Phaedo|            more of them) perhaps you may be able to arrive at the
150 Phaedo|          immortal?~Yes, he said.~And may we say that this has been
151 Phaedo|     Certainly, he said.~And the same may be said of the immortal:
152 Phaedo|            of the cold. Yet a person may say: ‘But although the odd
153 Phaedo|            approach of the even, why may not the odd perish and the
154 Phaedo|              Very true.~And the same may be said of the immortal:
155 Phaedo|            the mortal portion of him may be supposed to die, but
156 Phaedo|             that is well said: and I may add that first principles,
157 Phaedo|      confidence in human reason, you may, I think, follow the course
158 Phaedo|            argument was completed. I may describe to you, however,
159 Phaedo|            in any vessels which they may find, are carried in them
160 Phaedo|          mansions fairer still which may not be described, and of
161 Phaedo|           ought not we to do that we may obtain virtue and wisdom
162 Phaedo|             shown to be immortal, he may venture to think, not improperly
163 Phaedo|              in order that the women may not have the trouble of
164 Phaedo|          that is a service which you may be ever rendering to me
165 Phaedo|         first time, however much you may profess or promise at the
166 Phaedo|              of this cup to any god? May I, or not? The man answered:
167 Phaedo|           understand, he said: but I may and must ask the gods to
168 Phaedo|            friend; concerning whom I may truly say, that of all the