Dialogue

  1 Phileb|          is given that the divine mind has the first place, nothing
  2 Phileb|         and poetry in Plato’s own mind, or perhaps, in some degree,
  3 Phileb|      third class, while reason or mind is akin to the fourth or
  4 Phileb|          body and pleasure of the mind, as when you are hungry
  5 Phileb|  successive generations, that the mind could no longer imagine ‘
  6 Phileb|   sensible objects. The sphere of mind was dark and mysterious
  7 Phileb|   powerfully affects the ordinary mind when first beginning to
  8 Phileb|       necessity and free-will, of mind and body, of Three Persons
  9 Phileb|   ultimate principle of the human mind, is displaced by another
 10 Phileb|           the idea of an infinite mind would have been an absurdity.
 11 Phileb|         argues that as there is a mind in the one, there must be
 12 Phileb|          the one, there must be a mind in the other, which he identifies
 13 Phileb|         identifies with the royal mind of Zeus. This is the first
 14 Phileb|         Plato, the idea of God or mind is both personal and impersonal.
 15 Phileb|   relation the idea of the divine mind stands to the supreme principle
 16 Phileb|     general principles of things. Mind is ascertained to be akin
 17 Phileb|         so far as they are in the mind, but in so far as they are
 18 Phileb|        either abstracted from the mind, or in relation to the mind (
 19 Phileb|       mind, or in relation to the mind (compare Aristot. Nic. Ethics).
 20 Phileb|      transient and uncertain; the mind cannot be always in a state
 21 Phileb| alternation are necessary for the mind as well as for the body;
 22 Phileb|          having no association of mind, or perhaps to have divided
 23 Phileb|         apprehended by the purest mind and reason. The lower sciences,
 24 Phileb|         no mention of the supreme mind? Thirdly, the nature of
 25 Phileb|          to the finite and to the mind or cause, which were two
 26 Phileb|        the order of nature and of mind, in the relations of men
 27 Phileb|    Republic the sphere of nous or mind is assigned to dialectic. (
 28 Phileb|       this personal conception of mind is confined to the human
 29 Phileb|          is confined to the human mind, and not extended to the
 30 Phileb|       existence of an intelligent mind and cause. Of the Heracliteans,
 31 Phileb|         oyster? Or is the life of mind sufficient, if devoid of
 32 Phileb|        life eligible more akin to mind than to pleasure? Thus pleasure
 33 Phileb|          pleasure is rejected and mind is rejected. And yet there
 34 Phileb|        yet there may be a life of mind, not human but divine, which
 35 Phileb|          But where shall we place mind? That is a very serious
 36 Phileb|           prefaced by another. Is mind or chance the lord of the
 37 Phileb|           this cause is wisdom or mind, the royal mind of Zeus,
 38 Phileb|         wisdom or mind, the royal mind of Zeus, who is the king
 39 Phileb|          men of old, who affirmed mind to be the ruler of the universe.
 40 Phileb|       universe. And remember that mind belongs to the class which
 41 Phileb|           fears; these are in the mind only. And inasmuch as the
 42 Phileb|           in the body, but in the mind. And there may be an intermediate
 43 Phileb|         cause of pain, but in his mind a sure hope of replenishment,
 44 Phileb|          are never wanting in the mind of man. Now these hopes,
 45 Phileb|           of the body, not of the mind; the pleasures of disease
 46 Phileb|        pleasures which are in the mind only. For are not love and
 47 Phileb|     beautiful and perfect.~Third, mind and wisdom.~Fourth, sciences
 48 Phileb|           say. Thus, pleasure and mind may both renounce the claim
 49 Phileb|           to the first place. But mind is ten thousand times nearer
 50 Phileb|          been associated in their mind with merely animal enjoyment.
 51 Phileb|           been transferred to the mind), still, why should we make
 52 Phileb|         they are impressed upon a mind which at first is like a
 53 Phileb|        use of. No great effort of mind is required on our part;
 54 Phileb|          the history of the human mind, they have been slowly created
 55 Phileb|       character. The habit of the mind, the opinion of the world,
 56 Phileb|          now pursuing.~Bearing in mind the distinction which we
 57 Phileb|           a more mystical turn of mind, have ended rather in aspiration
 58 Phileb|         contributed to enrich the mind of the civilized world;
 59 Phileb|         are many and various. The mind of man has been more than
 60 Phileb|           they should inspire the mind,—should harmonize, strengthen,
 61 Phileb|      beings,’ may exercise on the mind of an individual. They will
 62 Phileb|          already implanted in the mind by conscience and authority.
 63 Phileb|        the empire of thought; the Mind of Anaxagoras has become
 64 Phileb|         Anaxagoras has become the Mind of God and of the World.
 65 Phileb|        the standard of the better mind of the world, or of the
 66 Phileb|    nominalisms were affecting the mind of Hellas. The decline of
 67 Phileb|         that ‘In going to war for mind I must have weapons of a
 68 Phileb|      await us’: i.e. if we assert mind to be the author of nature.
 69 Phileb|        Zeus there is the soul and mind of a King, because there
 70 Phileb|      philosophers are agreed that mind is the king of heaven and
 71 Phileb|         who said of old time that mind rules the universe’; or
 72 Phileb|    whether wisdom and science and mind, and those other qualities
 73 Phileb|           objects of pursuit, are mind and knowledge and understanding
 74 Phileb|          recalled something to my mind.~PHILEBUS: What is that?~
 75 Phileb|            But if you had neither mind, nor memory, nor knowledge,
 76 Phileb|           us now take the life of mind and examine it in turn.~
 77 Phileb|          And what is this life of mind?~SOCRATES: I want to know
 78 Phileb|           live, having wisdom and mind and knowledge and memory
 79 Phileb|         that is, of pleasure with mind and wisdom?~SOCRATES: Yes,
 80 Phileb|        PHILEBUS: Neither is your ‘mind’ the good, Socrates, for
 81 Phileb|         right in saying so of my ‘mind’; but of the true, which
 82 Phileb|          which is also the divine mind, far otherwise. However,
 83 Phileb|         claim the first place for mind as against the mixed life;
 84 Phileb|       might affirm pleasure and I mind to be the cause of the mixed
 85 Phileb|          akin and more similar to mind than to pleasure. And if
 86 Phileb|        not, if I may trust my own mind, attain even to the third.~
 87 Phileb|         laid low. I must say that mind would have fallen too, and
 88 Phileb|      going to war in the cause of mind, who is aspiring to the
 89 Phileb|           Her ways are much to my mind, Socrates.~SOCRATES: You
 90 Phileb|          wisdom and knowledge and mind? And let us be careful,
 91 Phileb|        the question to what class mind and knowledge belong?~PROTARCHUS:
 92 Phileb|        assert with one voice that mind is the king of heaven and
 93 Phileb|          to consider the class of mind, if you do not object, a
 94 Phileb|       course, Socrates, and never mind length; we shall not tire
 95 Phileb|         the other assertion, that mind orders all things, is worthy
 96 Phileb|          justly called wisdom and mind?~PROTARCHUS: Most justly.~
 97 Phileb|          SOCRATES: And wisdom and mind cannot exist without soul?~
 98 Phileb|        that there is the soul and mind of a king, because there
 99 Phileb|         who said of old time that mind rules the universe.~PROTARCHUS:
100 Phileb|      enquiry; for they imply that mind is the parent of that class
101 Phileb|          forth the class to which mind belongs and what is the
102 Phileb|          and what is the power of mind.~PROTARCHUS: True.~SOCRATES:
103 Phileb|         of both of them, (1) that mind was akin to the cause and
104 Phileb|           nor of dissolution. And mind what you say: I ask whether
105 Phileb|        place it to the account of mind in her contest for the second
106 Phileb|      desire, as they exist in the mind only, apart from the body;
107 Phileb|     unfrequently keep them in his mind for a considerable time.~
108 Phileb|           statements, sees in his mind the images of the subjects
109 Phileb|           also cases in which the mind contributes an opposite
110 Phileb|        emotions in which body and mind are opposed (and they are
111 Phileb|            as we were saying, the mind often experiences of purely
112 Phileb|        err about the goods of the mind; they imagine themselves
113 Phileb|          who are in this state of mind, when harmless to others,
114 Phileb|        distress, both of body and mind.~PROTARCHUS: Then what pleasures,
115 Phileb|       appear to be too sparing of mind and knowledge: let us ring
116 Phileb|          into the pure element of mind and intelligence, and then
117 Phileb|        How indeed?~SOCRATES: Then mind and science when employed
118 Phileb|    natural.~SOCRATES: And are not mind and wisdom the names which
119 Phileb|        exact application when the mind is engaged in the contemplation
120 Phileb|        and interrogate wisdom and mind: Would you like to have
121 Phileb|          and vice, to mingle with mind in the cup.’—Is not this
122 Phileb|         and suitable reply, which mind has made, both on her own
123 Phileb|       more akin to pleasure or to mind.~PROTARCHUS: Quite right;
124 Phileb|          relation to pleasure and mind, and pronounce upon them;
125 Phileb|           after passing in review mind, truth, pleasure, pause
126 Phileb|         as to whether pleasure or mind is more akin to truth.~PROTARCHUS:
127 Phileb|           reason in them; whereas mind is either the same as truth,
128 Phileb|      conformity with measure than mind and knowledge.~SOCRATES:
129 Phileb|       remains the third test: Has mind a greater share of beauty
130 Phileb|      beauty than pleasure, and is mind or pleasure the fairer of
131 Phileb|    dreaming, ever saw or imagined mind or wisdom to be in aught
132 Phileb|          reckon in the third dass mind and wisdom, you will not
133 Phileb|           others, I affirmed that mind was far better and far more
134 Phileb|        claim the second place for mind over pleasure, and pleasure
135 Phileb|       claims both of pleasure and mind to be the absolute good
136 Phileb|      resign in favour of another, mind is ten thousand times nearer