Dialogue

 1 Phaedo|     Simmias and Cebes (Crito), two disciples of Philolaus whom
 2 Phaedo|        and to know that ten is two more than eight, and the
 3 Phaedo|        can one be divided into two? Or two be compounded into
 4 Phaedo|        be divided into two? Or two be compounded into one?
 5 Phaedo|       fame, in a generation or two, or even in a much shorter
 6 Phaedo|     body, but the union of the two in the ‘I’ which is above
 7 Phaedo|  goodness, or the union of the two? Is it the mere force of
 8 Phaedo|   texts of Scripture (‘Are not two sparrows sold for one farthing?’
 9 Phaedo|      line; and in which of the two classes should we place
10 Phaedo|  existence divided between the two; or the Hesiodic, of righteous
11 Phaedo|       to a common feeling.~20. Two arguments of this ethical
12 Phaedo|        may be considered under two heads: (1) private friends; (
13 Phaedo|       emotions after more than two thousand years have passed
14 Phaedo|    years have passed away.~The two principal interlocutors
15 Phaedo| inspire in us.~Difficulties of two kinds occur in the Phaedo—
16 Phaedo|        other; their bodies are two, but they are joined by
17 Phaedo|    have pure knowledge, one of two things follows—either knowledge
18 Phaedo|     things, are there not also two intermediate processes which
19 Phaedo|    other, and have there their two intermediate processes also?~
20 Phaedo|        will analyze one of the two pairs of opposites which
21 Phaedo|        is true.~And one of the two processes or generations
22 Phaedo|        as I was saying, one of two alternatives follows:—either
23 Phaedo|       Socrates, if you put the two arguments together—I mean
24 Phaedo|      us suppose that there are two sorts of existences—one
25 Phaedo|      serve. Now which of these two functions is akin to the
26 Phaedo|   until he has achieved one of two things: either he should
27 Phaedo|     said not to be a match for two.~Summon me then, he said,
28 Phaedo|       harmony, he said, in the two propositions that knowledge
29 Phaedo|  Socrates, in the first of the two, which has been fully demonstrated
30 Phaedo|       the least.~Yet surely of two souls, one is said to have
31 Phaedo|        to perceive that ten is two more than eight, and that
32 Phaedo|      more than eight, and that two cubits are more than one,
33 Phaedo|     are more than one, because two is the double of one.~And
34 Phaedo|       addition is made becomes two, or that the two units added
35 Phaedo|       becomes two, or that the two units added together make
36 Phaedo|      units added together make two by reason of the addition.
37 Phaedo|        of them was one and not two, and now, when they are
38 Phaedo|        cause of their becoming two: neither can I understand
39 Phaedo|      of one is the way to make two; for then a different cause
40 Phaedo|        to one was the cause of two, in this the separation
41 Phaedo|    eight by, and by reason of, two; but would say by, and by
42 Phaedo|  number; or you would say that two cubits exceed one cubit
43 Phaedo|        of one, is the cause of two? And you would loudly asseverate
44 Phaedo|        know, the only cause of two is the participation in
45 Phaedo|        this is the way to make two, and the participation in
46 Phaedo|        instead of this, one of two things will happen, either
47 Phaedo|   there is a difference in the two cases. For then we were
48 Phaedo|       odd, and in the same way two and four, and the other
49 Phaedo|       yet, he said, the number two is certainly not opposed
50 Phaedo|       on the other side; or as two does not receive the odd,
51 Phaedo|   river passes out between the two, and near the place of outlet
52 Phaedo|    were brought to him—(he had two young sons and an elder
53 Phaedo|   question; but in a minute or two a movement was heard, and