Dialogue

  1 Intro|      suggested by the analogy of man with the world, and of the
  2 Intro|     world, and of the world with man; to see that all things
  3 Intro|     persons,—from the heavens to man, from astronomy to physiology;
  4 Intro|        heavenly bodies, and with man only as one among the animals.
  5 Intro| preferred the study of nature to man, or that he would have deemed
  6 Intro|           The characteristics of man are transferred to the world-animal,
  7 Intro|         world-animal reappear in man; its amorphous state continues
  8 Intro|          the two mortal souls of man, on the functions of the
  9 Intro|          and the least things in man, are brought within the
 10 Intro|       the best of poets. The old man brightened up at hearing
 11 Intro|       young, and there is no old man who is a Hellene.’ ‘What
 12 Intro|      applying them to the use of man. The spot of earth which
 13 Intro|      memory. I had heard the old man when I was a child, and
 14 Intro|          down to the creation of man, and then I shall receive
 15 Intro|        would hereafter be called man. The souls were to be implanted
 16 Intro|         worst disease, but, if a man’s education be neglected,
 17 Intro|        because the front part of man was the more honourable
 18 Intro|        one is possessed by every man, the other by the gods and
 19 Intro|        above would be below to a man standing at the antipodes.
 20 Intro|    experiments are impossible to man.~These are the elements
 21 Intro|     necessary laws and so framed man. And, fearing to pollute
 22 Intro|         Creator would have given man a sinewy and fleshy head,
 23 Intro|         gave hair to the head of man to be a light covering,
 24 Intro|      them would be framed out of man.~The gods also mingled natures
 25 Intro|          natures akin to that of man with other forms and perceptions.
 26 Intro|         is the true cure, when a man has time at his disposal.~
 27 Intro|          Enough of the nature of man and of the body, and of
 28 Intro|         as far as is possible to man, and also to happiness,
 29 Intro|          down to the creation of man. Completeness seems to require
 30 Intro|     union with them, creating in man one animate substance and
 31 Intro|         spinal marrow, which the man has the desire to emit into
 32 Intro|        desire is unsatisfied the man is over-mastered by the
 33 Intro|   himself was a child and also a man—a child in the range of
 34 Intro|        to what was unknown, from man to the universe, and back
 35 Intro|       again from the universe to man. While he was arranging
 36 Intro|        higher to the lower, from man to the world, has led to
 37 Intro|        what would have become of man or of the world if deprived
 38 Intro|         erring limbs or brain of man. Astrology was the form
 39 Intro|       brought into relation with man and nature. God and the
 40 Intro|      both in the universe and in man. So inconsistent are the
 41 Intro|       the bodily constitution of man. But there still remains
 42 Intro|       and of vice and disease in man.~But what did Plato mean
 43 Intro|          order and permanence in man and on the earth. It is
 44 Intro|      evil, seen in the errors of man and also in the wanderings
 45 Intro|         God make the world? Like man, he must have a purpose;
 46 Intro|       the higher intelligence of man seems to require, not only
 47 Intro|       the analogy of the soul of man, and many traces of anthropomorphism
 48 Intro|          human mind. The soul of man is made out of the remains
 49 Intro|        of conceiving the soul of man; he cannot get rid of the
 50 Intro|          to the higher nature of man evil is involuntary. This
 51 Intro|       with fatalism.~The soul of man is divided by him into three
 52 Intro|         to the inferior parts of man, it requires to be interpreted
 53 Intro| enthusiasm, is the true guide of man; he is only inspired when
 54 Intro|     ancient saying, that ‘only a man in his senses can judge
 55 Intro|      matter moves. The breath of man is within him, but the air
 56 Intro|     universe, and transferred to man, as there is much also in
 57 Intro|   universe which is suggested by man. The microcosm of the human
 58 Intro|      except in extreme cases, no man of sense will ever adopt.
 59 Intro|         the head and the elbows. Man, if his head had been covered
 60 Intro|         who came to land, and of man out of the animals, was
 61 Intro|    original qualities of things; man can only hope to attain
 62 Intro|          original reflections of man, fresh from the first observation
 63 Intro|       and of the first origin of man. It would be possible to
 64 Intro|        of design in the frame of man and in the world. The apparatus
 65 Intro|          Plato’s account both of man and of the universe has
 66 Intro|      intrudes upon us. God, like man, is supposed to have an
 67 Intro|    natural is it to the heart of man, when he has once passed
 68 Intro|    justifying the ways of God to man. Yet on the other hand,
 69 Intro|        how the responsibility of man is to be reconciled with
 70 Intro|       the Republic he represents man as freely choosing his own
 71 Intro|        life according to nature. Man contemplating the heavens
 72 Intro|         ethical motives of which man is capable. Something like
 73 Intro|          He does not explain how man is acted upon by the lesser
 74 Intro|      grandfather Critias, an old man of ninety, who in turn had
 75 Intro|          and there is not an old man among you’—which may be
 76 Timae|         is beyond the range of a man’s education he finds hard
 77 Timae|         in festive array, and no man can be more ready for the
 78 Timae|       which I heard from an aged man; for Critias, at the time
 79 Timae|        noblest of poets. The old man, as I very well remember,
 80 Timae|         who is called ‘the first man,’ and about Niobe; and after
 81 Timae|          and there is not an old man among you. Solon in return
 82 Timae|    childlike interest to the old man’s narrative; he was very
 83 Timae|          down to the creation of man; next, I am to receive the
 84 Timae|        would hereafter be called man. Now, when they should be
 85 Timae|        and health of the perfect man, and escapes the worst disease
 86 Timae|    reason were attached to every man; and the gods, deeming the
 87 Timae|        deeming the front part of man to be more honourable and
 88 Timae|     forward direction. Wherefore man must needs have his front
 89 Timae|      given by the gods to mortal man. This is the greatest boon
 90 Timae|         speak? even the ordinary man if he were deprived of them
 91 Timae|      reasonably be compared by a man of any sense even to syllables
 92 Timae|     other can: and lastly, every man may be said to share in
 93 Timae|       method of probabilities. A man may sometimes set aside
 94 Timae|     below is not like a sensible man. The reason why these names
 95 Timae|  pleasant and agreeable to every man, and has the name sweet.
 96 Timae|        to the respiration, and a man draws in his breath by force,
 97 Timae|    colours are formed, even if a man knew he would be foolish
 98 Timae|        the one into many. But no man either is or ever will be
 99 Timae|    necessary laws, and so framed man. Wherefore, fearing to pollute
100 Timae|        which was chained up with man, and must be nourished if
101 Timae|         and must be nourished if man was to exist. They appointed
102 Timae|          this lower principle in man would not comprehend reason,
103 Timae|        but to the foolishness of man. No man, when in his wits,
104 Timae|       the foolishness of man. No man, when in his wits, attains
105 Timae|  indications they afford to this man or that, of past, present
106 Timae|          very true, that ‘only a man who has his wits can act
107 Timae|          but also being in every man far weaker. For these reasons
108 Timae|     speech, which flows out of a man and ministers to the intelligence,
109 Timae|         a nature akin to that of man with other forms and perceptions,
110 Timae|   ignorance. In whatever state a man experiences either of them,
111 Timae|        the soul is liable. For a man who is in great joy or in
112 Timae|      matter for reproach. For no man is voluntarily bad; but
113 Timae|       which are hateful to every man and happen to him against
114 Timae|        the whole inner nature of man; and when eager in the pursuit
115 Timae| dissolves the composite frame of man and introduces rheums; and
116 Timae|       are two desires natural to man,—one of food for the sake
117 Timae|      other will be adopted by no man of sense: I mean the purgative
118 Timae|    certain time, beyond which no man can prolong his life. And
119 Timae|          by regimen, as far as a man can spare the time, and
120 Timae|         of the manner in which a man may train and be trained
121 Timae|       whole body upright. When a man is always occupied with
122 Timae|         the universe. These each man should follow, and correct
123 Timae|          down to the creation of man is nearly completed. A brief
124 Timae|       intercourse, contriving in man one animated substance,
125 Timae|       the desire and love of the man and the woman, bringing