Dialogue

  1 Intro|        the house of Callias—‘the man who had spent more upon
  2 Intro|         him a better and a wiser man.’ ‘But in what will he be
  3 Intro|         they have them or not. A man would be thought a madman
  4 Intro|        private possession of any man, but is shared by all, only
  5 Intro|        the grave and weighty old man. His real defect is that
  6 Intro|    represents the better mind of man.~For example: (1) one of
  7 Intro|   half-truth (6) in ascribing to man, who in his outward conditions
  8 Intro|       virtue is not brought to a man, but must be drawn out of
  9  Prot|        he had got a beard like a man,—and he is a man, as I may
 10  Prot|          like a man,—and he is a man, as I may tell you in your
 11  Prot|        courageous madness of the man, said: What is the matter?
 12  Prot|       your soul to the care of a man whom you call a Sophist.
 13  Prot|          does the Sophist make a man talk eloquently? The player
 14  Prot|        may be supposed to make a man talk eloquently about that
 15  Prot|          deal of difficulty, the man was persuaded to open the
 16  Prot|         an all-wise and inspired man; but I was not able to get
 17  Prot|          tell me about the young man of whom you were just now
 18  Prot|       Protagoras answered: Young man, if you associate with me,
 19  Prot|        will return home a better man than you came, and better
 20  Prot|        acquainted with the young man Zeuxippus of Heraclea, who
 21  Prot|          of answer to this young man and to me, who am asking
 22  Prot|        will return home a better man, and on every day will grow
 23  Prot|        taught or communicated by man to man. I say that the Athenians
 24  Prot|        or communicated by man to man. I say that the Athenians
 25  Prot|        give,—and when he came to man, who was still unprovided,
 26  Prot|     suitably furnished, but that man alone was naked and shoeless,
 27  Prot|        hour was approaching when man in his turn was to go forth
 28  Prot|          fire), and gave them to man. Thus man had the wisdom
 29  Prot|       and gave them to man. Thus man had the wisdom necessary
 30  Prot|         Athene, and gave them to man. And in this way man was
 31  Prot|          to man. And in this way man was supplied with the means
 32  Prot|       blunder of Epimetheus.~Now man, having a share of the divine
 33  Prot|        are patient enough of any man who speaks of them, as is
 34  Prot|    because they think that every man ought to share in this sort
 35  Prot|        that all men regard every man as having a share of justice
 36  Prot|           as you are aware, if a man says that he is a good flute-player,
 37  Prot|        is dishonest, yet, if the man comes publicly forward and
 38  Prot|        honest or not, and that a man is out of his mind who says
 39  Prot|          Their notion is, that a man must have some degree of
 40  Prot|         right in admitting every man as a counsellor about this
 41  Prot|        are of opinion that every man is a partaker of it. And
 42  Prot|     taught; and which comes to a man by taking pains. No one
 43  Prot|          of chance; whereas if a man is wanting in those good
 44  Prot|        virtue. In such cases any man will be angry with another,
 45  Prot|         and is desirous that the man who is punished, and he
 46  Prot|         child only or a grown-up man or woman, must be taught
 47  Prot|          action; for the life of man in every part has need of
 48  Prot|     these are given to the young man, in order to guide him in
 49  Prot|   implies that virtue is not any man’s private possession. If
 50  Prot|       freely and openly as every man now teaches justice and
 51  Prot|        would appear to be a just man and a master of justice
 52  Prot|        or of anything else; if a man is better able than we are
 53  Prot|          knowledge which makes a man noble and good; and I give
 54  Prot|          mode of payment:—When a man has been my pupil, if he
 55  Prot|          explained so much. If a man were to go and consult Pericles
 56  Prot|          part of virtue? Or if a man has one part, must he also
 57  Prot|       means, he said; for many a man is brave and not just, or
 58  Prot|          and should say, ‘Peace, man; nothing can be holy if
 59  Prot|         you think that an unjust man can be temperate in his
 60  Prot|      that which is expedient for man?~Yes, indeed, he said: and
 61  Prot|         you mean inexpedient for man only, or inexpedient altogether?
 62  Prot|        which are inexpedient for man, and some which are expedient;
 63  Prot|    expedient nor inexpedient for man, but only for horses; and
 64  Prot|     animal with the exception of man, but beneficial to human
 65  Prot|        to the outward parts of a man, is a very great evil to
 66  Prot|         he yielded to any living man in the power of holding
 67  Prot|       that is my view, and every man ought to say what he thinks.~
 68  Prot|     Hardly on the one hand can a man become truly good, built
 69  Prot|          the utterance of a wise man: Hardly can a man be good’?
 70  Prot|         a wise man: Hardly can a man be good’? Now you will observe
 71  Prot|       own thought, ‘Hardly can a man become truly good’; and
 72  Prot|      when he says, ‘Hardly can a man be good,’ which is the very
 73  Prot|         view, that ‘Hardly can a man become truly good’?~Quite
 74  Prot|          says, that hardly can a man become good, but hardly
 75  Prot|    become good, but hardly can a man be good: and our friend
 76  Prot|       the one hand, hardly can a man become good, For the gods
 77  Prot|        else is an ‘awfully’ wise man, he asks me if I am not
 78  Prot| philosophy and speculation: If a man converses with the most
 79  Prot|        only a perfectly educated man is capable of uttering such
 80  Prot|  possible, and is not granted to man; God only has this blessing; ‘
 81  Prot|          has this blessing; ‘but man cannot help being bad when
 82  Prot|     circumstances overpowers the man of resources and skill and
 83  Prot|        who does well is the good man, and he who does ill is
 84  Prot|       what sort of doing makes a man good in letters? Clearly
 85  Prot|       sort of well-doing makes a man a good physician? Clearly
 86  Prot|          knowledge), but the bad man will never become bad, for
 87  Prot|      show that on the one hand a man cannot be continuously good,
 88  Prot|       find a perfectly faultless man among those who partake
 89  Prot|         voluntarily. For no wise man, as I believe, will allow
 90  Prot|       the impression that a good man might often compel himself
 91  Prot|      involuntary love, such as a man might feel to an unnatural
 92  Prot|          increased: but the good man dissembles his feelings,
 93  Prot|      satisfied’ he says, ‘when a man is neither bad nor very
 94  Prot|       find a perfectly blameless man among those who partake
 95  Prot|        in this sense I praise no man. But he who is moderately
 96  Prot|       word, or thought; but if a man~‘Sees a thing when he is
 97  Prot|          because I think that no man has a better understanding
 98  Prot|         most things which a good man may be expected to understand,
 99  Prot|          only claim to be a good man and a gentleman, for many
100  Prot|          And do you think that a man lives well who lives in
101  Prot|           their notion is that a man may have knowledge, and
102  Prot|   overcome, and will not allow a man, if he only knows the difference
103  Prot|      absurd which affirms that a man often does evil knowingly,
104  Prot|       again, when you say that a man knowingly refuses to do
105  Prot|       let us go on to say that a man does evil knowing that he
106  Prot|        is too ridiculous, that a man should do what he knows
107  Prot|       say, not as before, that a man does what is evil knowingly,
108  Prot|          the knowledge of when a man ought to choose the greater
109  Prot|        the advantage even over a man who has knowledge; and we
110  Prot|        And this inferiority of a man to himself is merely ignorance,
111  Prot|          as the superiority of a man to himself is wisdom.~They
112  Prot|       assented.~Then, I said, no man voluntarily pursues evil,
113  Prot|         human nature; and when a man is compelled to choose one
114  Prot|    former assertions are true, a man will pursue that which he
115  Prot|           And yet the courageous man and the coward alike go
116  Prot|          does not the courageous man also go to meet the better,
117  Prot|     admitted.~And the courageous man has no base fear or base
118  Prot|        nature, and I am the last man in the world to be envious.