Dialogue

 1 Phaedo|            has notions of good and evil unlike those of other men.
 2 Phaedo|           is not released from his evil by death; but every one
 3 Phaedo|         allowing the permanence of evil, if not for ever, at any
 4 Phaedo|            For the annihilation of evil at death, or the eternal
 5 Phaedo|           talk about the origin of evil, that great bugbear of theologians,
 6 Phaedo|           Is not God the author of evil, if he knowingly permitted,
 7 Phaedo|        existence of the very least evil if it could have been avoided,
 8 Phaedo|          education—a progress from evil to good, from ignorance
 9 Phaedo|           laws of nature. There is evil too inseparable from good (
10 Phaedo|     continued existence of man. An evil God or an indifferent God
11 Phaedo| accomplishes this is by permitting evil, or rather degrees of good,
12 Phaedo|         which are otherwise called evil. For all progress is good
13 Phaedo|           yet may be comparatively evil when regarded in the light
14 Phaedo|            of the future. Good and evil are relative terms, and
15 Phaedo|     relative terms, and degrees of evil are merely the negative
16 Phaedo|         from one degree of good or evil to another. The difficulties
17 Phaedo|         the origin or existence of evil are mere dialectical puzzles,
18 Phaedo|            mind to regard good and evil both as relative and absolute;
19 Phaedo|       disorder, of good and not of evil. Or rather, that he is justice,
20 Phaedo|         and to be assured that ‘no evil shall touch them.’ There
21 Phaedo|          for the good than for the evil.’ They are persuaded, in
22 Phaedo|          have thrice departed from evil.’ The tragedy of the Greeks
23 Phaedo|           be too well off if their evil deeds came to an end. It
24 Phaedo|        destroyed by her own proper evil, can hardly be destroyed
25 Phaedo|            the play: ‘There can no evil happen to a good man in
26 Phaedo|        when other things which are evil may be good at certain times
27 Phaedo|          for the good than for the evil.~But do you mean to take
28 Phaedo|          men in general as a great evil.~Very true, he said.~And
29 Phaedo|            such things as good and evil, just and unjust—and there
30 Phaedo|            better portion than the evil.~Cebes added: Your favorite
31 Phaedo|            of the good, but of the evil, which are compelled to
32 Phaedo|            penalty of their former evil way of life; and they continue
33 Phaedo|           dishonour or disgrace of evil deeds.~No, Socrates, that
34 Phaedo|      purification and release from evil, they feel that they ought
35 Phaedo|             not merely the sort of evil which might be anticipated—
36 Phaedo|     sacrificed to his lusts—but an evil greater far, which is the
37 Phaedo|          Socrates? said Cebes.~The evil is that when the feeling
38 Phaedo|           are the good and few the evil, and that the great majority
39 Phaedo|        there were a competition in evil, the worst would be found
40 Phaedo|       folly and vice, and to be an evil soul: and this is said truly?~
41 Phaedo|            us not boast, lest some evil eye should put to flight
42 Phaedo|       their body, but of their own evil together with their souls.
43 Phaedo|          release or salvation from evil except the attainment of
44 Phaedo|            wanders in extremity of evil until certain times are
45 Phaedo|          and are purified of their evil deeds, and having suffered
46 Phaedo|           false words are not only evil in themselves, but they
47 Phaedo|          they infect the soul with evil. Be of good cheer, then,