(...) Menexenus
     Part
1501 Text |               afraid that my mistress may be angry with me if I publish
1502 Text |            the survivors, if any, who may chance to be alive of the
1503 Text |               The second praise which may be fairly claimed by her,
1504 Text |            power over them, that they may be reconciled even as we
1505 Text |              place in which one of us may meet one of you who are
1506 Text |        possible that their orphanhood may not be felt by them; while
1507 Text |              you are incredulous, you may come with me and hear her.~


Meno
     Part
1508 Intro|           state of life, all of which may be easily described.’~Socrates
1509 Intro|              of colour.’ But some one may object that he does not
1510 Intro|              has a seed or germ which may be developed into all knowledge.
1511 Intro|              the suggestion that Meno may do the Athenian people a
1512 Intro|             right opinion. For virtue may be under the guidance of
1513 Intro|           reasoned knowledge, such as may one day be attained, and
1514 Intro|            state of education,’ there may be right opinion, which
1515 Intro|            inspired and divine.~There may be some trace of irony in
1516 Intro|              given in words. A person may have some skill or latent
1517 Intro|              poet are inspired. There may be a sort of irony in regarding
1518 Intro|      confident.’ (Compare Phaedo.) It may be observed, however, that
1519 Intro|             of one thing all the rest may be recovered. The subjective
1520 Intro|               principles of education may also be gathered from the ‘
1521 Intro|         lesser points of the dialogue may be noted, such as (1) the
1522 Intro|              shrewd reflection, which may admit of an application
1523 Intro|               and of the Sophists. He may be regarded as standing
1524 Intro|          parting words. Perhaps Plato may have been desirous of showing
1525 Intro|        tendency in men’s minds. Or he may have been regardless of
1526 Intro|             in which the true teacher may draw out the mind of youth;
1527 Intro|            view of the Platonic ideas may be summed up in some such
1528 Intro|               idea of good (Republic) may without violence be converted
1529 Intro|            Phaedo, Republic; to which may be added the criticism of
1530 Intro|              any part of knowledge we may be led on to infer the whole.
1531 Intro|            him (Sophist). Nor in what may be termed Plato’s abridgement
1532 Intro|              received notion, that we may hold fast one or two. The
1533 Intro|               elements of mathematics may be found in him. A certain
1534 Intro|            the comprehension,’ and we may put the same thought in
1535 Intro|            inseparable identity. They may be regarded as the two aspects
1536 Intro|               time and all existence, may be paralleled with another
1537 Intro|    observation and experience. But we may remark that it is the idea
1538 Intro|            facts. And here, again, we may find a parallel with the
1539 Intro|             there can be no other. We may trace them in language,
1540 Intro|               a priori about them. We may attempt to shake them off,
1541 Text |             and any Hellene who likes may ask him anything. How different
1542 Text |            that, my dear boy, but you may say further that I have
1543 Text |              wish to know about that, may also be easily described:
1544 Text |              that we do. And the same may be said of vice, Socrates (
1545 Text |               many and different they may be, they have all a common
1546 Text |       discovered, I suspect, that you may explain in the same way
1547 Text |             view; for very likely you may be right:—You affirm virtue
1548 Text |               words the want of them, may be equally virtue?~MENO:
1549 Text |             at my wits’ end. And if I may venture to make a jest upon
1550 Text |               about them—as well they may—but I shall not return the
1551 Text |           numerous attendants, that I may demonstrate on him.~MENO:
1552 Text |               Yes.~SOCRATES: A square may be of any size?~BOY: Certainly.~
1553 Text |             Then he who does not know may still have true notions
1554 Text |               taught geometry; for he may be made to do the same with
1555 Text |              offer a hypothesis which may assist us in forming a conclusion:
1556 Text |       distinct from knowledge, virtue may be that good; but if knowledge
1557 Text |        SOCRATES: And yet these things may also sometimes do us harm:
1558 Text |                SOCRATES: And the same may be said of temperance and
1559 Text |             if virtue is knowledge it may be taught; but I fear that
1560 Text |             SOCRATES: And conversely, may not the art of which neither
1561 Text |         should he go in order that he may learn this virtue? Does
1562 Text |               be taught. And that you may not suppose the incompetent
1563 Text |           Anytus is in a rage. And he may well be in a rage, for he
1564 Text |              anything but agreed; you may hear them saying at one
1565 Text |           good one.’~And this, as you may remark, is a contradiction
1566 Text |              I believe.~SOCRATES: And may we not, Meno, truly call
1567 Text |               and statesmen above all may be said to be divine and
1568 Text |              likely our friend Anytus may take offence at the word.~
1569 Text |               by reason, unless there may be supposed to be among
1570 Text |              there be such an one, he may be said to be among the


Parmenides
     Part
1571 Intro|           dialectical frenzy, such as may be supposed to have prevailed
1572 Intro|               part of the dialogue we may certainly apply the words
1573 Intro|              Parmenides to Athens, we may observe—first, that such
1574 Intro|            consistent with dates, and may possibly have occurred;
1575 Intro|               of mind’? (Theaet.). It may be admitted that he has
1576 Intro|               Two preliminary remarks may be made. First, that whatever
1577 Intro|             that whatever latitude we may allow to Plato in bringing
1578 Intro|         subject of the Parmenides, we may remark that Plato is quite
1579 Intro|               have been suggested, we may begin by sketching the first
1580 Intro|              similar absurdity, which may be supposed to follow from
1581 Intro|             both. For the same things may very well partake of like
1582 Intro|      maintaining that the same things may partake of the one and many,
1583 Intro|             said Socrates, ‘the whole may be like the day, which is
1584 Intro|         places: in this way the ideas may be one and also many.’ ‘
1585 Intro|              as a sail, which is one, may be a cover to many—that
1586 Intro|            makes both great; and this may go on to infinity.’ Socrates
1587 Intro|       Socrates replies that the ideas may be thoughts in the mind
1588 Intro|               demonstration, which he may be unable or unwilling to
1589 Intro|              mean?’ said Socrates. ‘I may illustrate my meaning in
1590 Intro|           that in visible objects you may easily show any number of
1591 Intro|            philosophers together.’ He may be supposed to have thought
1592 Intro|       contained. At the same time, we may note also the transition
1593 Intro|             Socrates. Here, again, he may perhaps be describing the
1594 Intro|          favourite notions. But Plato may here be said to anticipate
1595 Intro|      Parmenides shows that objections may be urged against either
1596 Intro|              forms or opinions, which may be changed arbitrarily by
1597 Intro|          argumentum ad infinitum.’ We may remark, in passing, that
1598 Intro|           difficulties mankind, as we may say, a little parodying
1599 Intro|    notwithstanding any theories which may be entertained respecting
1600 Intro|             Cratylus and Heracleitus, may have seen that a contradiction
1601 Intro|              hypotheses of others, it may appear presumptuous to add
1602 Intro|            have been already offered. May we say, in Platonic language,
1603 Intro|            without settling there.~We may begin by remarking that
1604 Intro|         multiplicity of phenomena.~We may now endeavour to thread
1605 Intro|         everything.~But is and is not may be taken in two senses:
1606 Intro|                we are alone, though I may say with Ibycus, who in
1607 Intro|           your questions.’—The result may be summed up as follows:—~
1608 Intro|               involves the other, and may be further subdivided into
1609 Intro|              the same relations. This may be illustrated by the case
1610 Intro|              well as being? Thus much may be affirmed, that the same
1611 Intro|          first place are not one, yet may partake of one in a certain
1612 Intro|               true of the others, and may be deduced from the existence
1613 Intro|             and that, some and other, may be all attributed or related
1614 Intro|             which though non-existent may and must have plurality,
1615 Intro|               fractions into which it may be divided. Further, each
1616 Intro|               the first hypothesis we may remark: first, That one
1617 Intro|               dialectic. Secondly, We may note, that the conclusion
1618 Intro|           opposed to it. Fourthly, We may detect notions, which have
1619 Intro|             is a mere fiction; and we may observe that similar antinomies
1620 Intro|        obtains his remarkable results may be summed up as follows: (
1621 Intro|         manner that number and figure may be made a calculus of thought.
1622 Intro|            the sphere of mathematics, may be doubted. That Plato and
1623 Intro|               opposite, although they may both inhere together in
1624 Intro|                Ideas, persons, things may be one in one sense and
1625 Intro|              and many in another, and may have various degrees of
1626 Intro|               is required. Parmenides may still have thought that ‘
1627 Intro|              as well as in the other, may be regarded as an introduction
1628 Intro|               any or every conclusion may be deduced from them. The
1629 Intro|  cross-examination of Parmenides; and may at last perhaps arrive at
1630 Intro|              method of the Parmenides may be compared with the process
1631 Intro|            first be forged, that they may be used hereafter by modern
1632 Intro|           word ‘cause’ or ‘substance’ may be employed.~The philosophy
1633 Text |             ask a favour of you.~What may that be? he said.~I want
1634 Text |              participate in both? And may not all things partake of
1635 Text |           things of which the mention may provoke a smile?—I mean
1636 Text |            because I am afraid that I may fall into a bottomless pit
1637 Text |             itself.~Nay, but the idea may be like the day which is
1638 Text |         itself; in this way each idea may be one and the same in all
1639 Text |            infinitely multiplied.~But may not the ideas, asked Socrates,
1640 Text |            For in that case each idea may still be one, and not experience
1641 Text |            you mean? said Socrates.~I may illustrate my meaning in
1642 Text |              unity. He who hears what may be said against them will
1643 Text |               of thought, and to what may be called ideas.~Why, yes,
1644 Text |               are like and unlike and may experience anything.~Quite
1645 Text |           request of Socrates, that I may hear the process again which
1646 Text |              parts, and then one part may be in, and another part
1647 Text |           consequences, whatever they may be, which follow, if the
1648 Text |             we take two things, which may be rightly called both.~
1649 Text |               How so.~In this way—you may speak of being?~Yes.~And
1650 Text |           great or small, or whatever may be the size of it?~True.~
1651 Text |               one.~How do you mean?~I may take as an illustration
1652 Text |              to a thing?~Yes.~And you may say the name once or oftener?~
1653 Text |              same.~Yes, that argument may be used.~And there is another
1654 Text |               and is then whatever it may happen to be becoming.~Clearly.~
1655 Text |             But consider whether they may not become older and younger
1656 Text |             of opposite affection, as may be proved without difficulty
1657 Text |               but the one that is not may or rather must participate
1658 Text |               And change is motion—we may say that?~Yes, motion.~And
1659 Text |            the like, all which things may be easily enumerated, if
1660 Text |             if one is not?~True.~Then may we not sum up the argument


Phaedo
     Part
1661 Intro|              usual in order that they may converse with Socrates for
1662 Intro|            soul upon leaving the body may vanish away like smoke or
1663 Intro|       knowledge of mathematics, which may be elicited from an unlearned
1664 Intro|             which from seeing Simmias may remember Cebes, or from
1665 Intro|           seeing a picture of Simmias may remember Simmias. The lyre
1666 Intro|            remember Simmias. The lyre may recall the player of the
1667 Intro|               pieces of wood or stone may be associated with the higher
1668 Intro|            that the soul at departing may vanish into air (especially
1669 Intro|               Tim.) Yet even the body may be preserved for ages by
1670 Intro|     successive births and deaths, she may at last perish, or, as Socrates
1671 Intro|      objection, the very act of birth may be the beginning of her
1672 Intro|              death, and her last body may survive her, just as the
1673 Intro|         explaining how opposite ideas may appear to co-exist but do
1674 Intro|          person. For example, Simmias may be said to have greatness
1675 Intro|           safe and simple answer.’ We may say, not only that the odd
1676 Intro|              hers. ‘In order that you may understand this, I must
1677 Intro|              a history in time, which may be traced in Greek poetry
1678 Intro|           outset of the discussion we may clear away a confusion.
1679 Intro|             in order that the wicked ‘may not have too good a bargain.’
1680 Intro|           than others, and experience may often reveal to us unexpected
1681 Intro|           another life; not that they may be punished, but that they
1682 Intro|               punished, but that they may be educated. These are a
1683 Intro|         reserved’ also for them? They may be said to have a shadow
1684 Intro|             real hold on the mind. We may argue for the existence
1685 Intro|             state of life in which we may work together with him for
1686 Intro|               of outward things which may serve to embody our thoughts,
1687 Intro|               away the limits of them may be doubted; at any rate
1688 Intro|            ourselves and our friends? May we not suspect that we are
1689 Intro|            superlatives, only that we may satisfy the demands of rhetoric?
1690 Intro|               our real knowledge, but may perhaps disguise our ignorance.
1691 Intro|      increases, the element of chance may more and more disappear.~
1692 Intro|   comparatively short period of time. May we be allowed to imagine
1693 Intro|          completion of our knowledge? May not the science of physiology
1694 Intro|             in old and new countries, may be indefinitely increased.
1695 Intro|             place of Fetichism. There may yet come a time when the
1696 Intro|             come a time when the many may be as well off as the few;
1697 Intro|               when the physical frame may be strengthened and developed;
1698 Intro|               the religion of all men may become a reasonable service.~
1699 Intro|            therefore law and progress may be believed to be the governing
1700 Intro|               companions of Socrates, may feel discouraged at hearing
1701 Intro|             of. Like himself, too, we may adduce other arguments in
1702 Intro|       relatively to the past, and yet may be comparatively evil when
1703 Intro|              Other generations of men may have sometimes lived under
1704 Intro|          falling from heaven.’ And we may sometimes have to begin
1705 Intro|               has been, ‘Pray, that I may be taken.’ The last thoughts
1706 Intro|            soul upon leaving the body may ‘vanish into thin air,’
1707 Intro|                are a noble image, and may furnish a theme for the
1708 Intro|            them no more. Secondly, we may imagine them as they were
1709 Intro|          purposes of God. Thirdly, we may think of them as possessed
1710 Intro|        conceive them. Fourthly, there may have been some moments in
1711 Intro|               and thou in me, that we may be all made perfect in one.’
1712 Intro|               existence. His language may be compared to that of some
1713 Intro|           beyond herself. The analogy may even be pressed a step further: ‘
1714 Intro|               from the Phaedo by what may be termed the transcendental
1715 Intro|               knowledge. And while we may fairly translate the dialectical
1716 Intro|              in the Phaedo. The first may be described as the aspiration
1717 Intro|            that age than to ours, and may fairly be regarded as ‘one
1718 Intro|               traits of his character may be noted; for example, the
1719 Intro|               persons of the Dialogue may be considered under two
1720 Intro|               beloved disciple’ as he may be termed, who is described,
1721 Intro|             expression of sorrow, and may, perhaps, be an indication
1722 Intro|               recalls the Phaedo, and may have been derived from the
1723 Intro|              teaching of Socrates. It may be fairly urged that the
1724 Intro|            Euthyphro, Apology, Phaedo may be conveniently read by
1725 Intro|               Socrates. Another chain may be formed of the Meno, Phaedrus,
1726 Intro|              like him.’ The Symposium may be observed to resemble
1727 Intro|       resemblances to the Greek drama may be noted in all the Dialogues
1728 Intro|              Socrates by anticipation may be even thought to refute
1729 Text |             answer ready for him, you may as well tell me what I should
1730 Text |         replied Socrates, and the day may come when you will understand.
1731 Text |           other things which are evil may be good at certain times
1732 Text |           what I am saying; but there may not be any real inconsistency
1733 Text |             at the matter thus, there may be reason in saying that
1734 Text |              gods take of him. A fool may perhaps think so—he may
1735 Text |               may perhaps think so—he may argue that he had better
1736 Text |               and that after death he may hope to obtain the greatest
1737 Text |             other world. And how this may be, Simmias and Cebes, I
1738 Text |    philosophers, above all other men, may be observed in every sort
1739 Text |          other similar goods or evils may or may not attend her? But
1740 Text |         similar goods or evils may or may not attend her? But the
1741 Text |               left the body her place may be nowhere, and that on
1742 Text |             the very day of death she may perish and come to an end—
1743 Text |               unfair, Cebes, he said, may be shown, I think, as follows:
1744 Text |             would ask you whether you may not agree with me when you
1745 Text |              other kind of knowledge, may not be fairly said to recollect
1746 Text |               you mean?~I mean what I may illustrate by the following
1747 Text |              any one who sees Simmias may remember Cebes; and there
1748 Text |              true, he said.~Well; and may you not also from seeing
1749 Text |               picture of Simmias, you may be led to remember Cebes?~
1750 Text |          remember Cebes?~True.~Or you may also be led to the recollection
1751 Text |               cases, the recollection may be derived from things either
1752 Text |             either like or unlike?~It may be.~And when the recollection
1753 Text |             questions. Of all this we may certainly affirm that we
1754 Text |            knowledge before birth?~We may.~But if, after having acquired,
1755 Text |           which is natural to us, and may not this be rightly termed
1756 Text |  unconsciously talking nonsense.~Then may we not say, Simmias, that
1757 Text |              dispersed, and that this may be the extinction of her.
1758 Text |                For admitting that she may have been born elsewhere,
1759 Text |         entered in and gone out again may she not herself be destroyed
1760 Text |             leaves the body, the wind may really blow her away and
1761 Text |             have no fear? And then we may proceed further to enquire
1762 Text |             the compound or composite may be supposed to be naturally
1763 Text |           Cebes.~And the uncompounded may be assumed to be the same
1764 Text |           named by the same names and may be called equal or beautiful,—
1765 Text |         always, or quite the reverse? May they not rather be described
1766 Text |               is the unchanging?~That may be also supposed.~And, further,
1767 Text |             alike and akin, as far as may be inferred from this argument,
1768 Text |               decomposed at once, but may remain for a for some time,
1769 Text |               the manner is in Egypt, may remain almost entire through
1770 Text |              bodily form, which a man may touch and see and taste,
1771 Text |             in another body. And they may be supposed to find their
1772 Text |            the happiest?~Because they may be expected to pass into
1773 Text |             and just and moderate men may be supposed to spring from
1774 Text |          order that when released she may deliver herself up again
1775 Text |              say, my friend, that you may be right, but I should like
1776 Text |          material remains of the body may last for a considerable
1777 Text |              Cebes has to say that we may gain time for reflection,
1778 Text |             they have both spoken, we may either assent to them, if
1779 Text |           very ingeniously, and, if I may say so, quite sufficiently
1780 Text |               of the body to the soul may be expressed in a similar
1781 Text |           similar figure; and any one may very fairly say in like
1782 Text |          shortlived in comparison. He may argue in like manner that
1783 Text |           many times—nevertheless, we may be still inclined to think
1784 Text |             of successive births, and may at last succumb in one of
1785 Text |               destruction to the soul may be unknown to any of us,
1786 Text |              disunited, the soul also may utterly perish.~All of us,
1787 Text |             me might and main, that I may not deceive you as well
1788 Text |               in the form of harmony, may not perish first. On the
1789 Text |          other, whom you call Cadmus, may share a similar fate.~Nay,
1790 Text |              to speak. That, however, may be left in the hands of
1791 Text |          entrance into the human form may be a sort of disease which
1792 Text |         beginning of dissolution, and may at last, after the toils
1793 Text |              it in order that nothing may escape us, and that you
1794 Text |               escape us, and that you may, if you wish, add or subtract
1795 Text |       solution of your difficulty you may make use of it.~I should
1796 Text |               the kind— but the brain may be the originating power
1797 Text |                and memory and opinion may come from them, and science
1798 Text |           come from them, and science may be based on memory and opinion
1799 Text |            conditions in all this. It may be said, indeed, that without
1800 Text |             eye of my soul; as people may injure their bodily eye
1801 Text |             the soul.~Cebes said: You may proceed at once with the
1802 Text |              who asks the question, I may safely reply, That by beauty
1803 Text |        addition—wiser heads than mine may answer them; inexperienced
1804 Text |              themselves however great may be the turmoil of their
1805 Text |         exceed Socrates, as the words may seem to imply, because he
1806 Text |              in the form of the idea, may also lay claim to it. I
1807 Text |               for example, that three may be called by its proper
1808 Text |             same with three? and this may be said not only of three
1809 Text |             more of them) perhaps you may be able to arrive at the
1810 Text |           immortal?~Yes, he said.~And may we say that this has been
1811 Text |      Certainly, he said.~And the same may be said of the immortal:
1812 Text |             of the cold. Yet a person may say: ‘But although the odd
1813 Text |             approach of the even, why may not the odd perish and the
1814 Text |               Very true.~And the same may be said of the immortal:
1815 Text |             the mortal portion of him may be supposed to die, but
1816 Text |              that is well said: and I may add that first principles,
1817 Text |       confidence in human reason, you may, I think, follow the course
1818 Text |             argument was completed. I may describe to you, however,
1819 Text |             in any vessels which they may find, are carried in them
1820 Text |           mansions fairer still which may not be described, and of
1821 Text |            ought not we to do that we may obtain virtue and wisdom
1822 Text |              shown to be immortal, he may venture to think, not improperly
1823 Text |               in order that the women may not have the trouble of
1824 Text |           that is a service which you may be ever rendering to me
1825 Text |          first time, however much you may profess or promise at the
1826 Text |               of this cup to any god? May I, or not? The man answered:
1827 Text |            understand, he said: but I may and must ask the gods to
1828 Text |             friend; concerning whom I may truly say, that of all the


Phaedrus
     Part
1829 Intro|               with the Symposium, and may be regarded either as introducing
1830 Intro|            considered. And perhaps we may arrive at some conclusion
1831 Intro|             different from his, if he may be allowed the use of a
1832 Intro|             every other good, that he may have him all to himself.
1833 Intro|              enemy, and the spectacle may be seen of the lover running
1834 Intro|               heaven’s blessings, and may sometimes be a great deal
1835 Intro|               and in others. Her form may be described in a figure
1836 Intro|               heaven, and he who will may freely behold them. The
1837 Intro|             choice. The soul of a man may descend into a beast, and
1838 Intro|           lower life of ambition they may still have a happy destiny,
1839 Intro|             being a writer; but there may be disgrace in being a bad
1840 Intro|             who are chirruping around may carry our words to the Muses,
1841 Intro|               will probably make fun, may be gathered the lesson that
1842 Intro|               invention of the writer may suggest, or his fancy wander.
1843 Intro|             imagination of Plato, and may be compared to the parodies
1844 Intro|         better than the ‘lover’s.’~We may raise the same question
1845 Intro|               Among ourselves,’ as we may say, a little parodying
1846 Intro|          offence, seldom changes, and may be dissolved from time to
1847 Intro|             friends than of wives—you may have more of them and they
1848 Intro|             them marry (something too may be conceded to the animal
1849 Intro|            degree of seriousness,’ we may appropriate to ourselves
1850 Intro|           lower life of ambition they may be taken off their guard
1851 Intro|              have once conquered they may be happy enough.~The language
1852 Intro|  representation of Plato.~Thus far we may believe that Plato was serious
1853 Intro|            the character of a god? He may have had no other account
1854 Intro|            follow, that even a tyrant may live righteously in the
1855 Intro|               theology’ of the future may also be discerned in him: (
1856 Intro|             one, as a sort of madman, may be compared with the Republic
1857 Intro|               these two kinds of love may be compared to the opposition
1858 Intro|               but fleeting aspiration may return into the nature of
1859 Intro|              way was wisdom seen.’~We may now pass on to the second
1860 Intro|            there are many texts which may help us to speak and to
1861 Intro|            all that, in order that we may exhibit Him as the fairest
1862 Intro|              after all? (Symp.) So we may fill up the sketch of Socrates,
1863 Intro|           parts in a whole, and which may also be regarded (compare
1864 Intro|               to writing, in which he may seem also to be doing an
1865 Intro|               contained a truth; they may be compared with one another,
1866 Intro|               in the inward soul, and may the inward and outward man
1867 Intro|            outward man be at one.’ We may further compare the words
1868 Intro|               read of all men.’ There may be a use in writing as a
1869 Intro|                Something like this we may believe to have passed before
1870 Intro|             and of the deepest wisdom may be also noted; such as the
1871 Intro|             favour shown to Isocrates may possibly be accounted for
1872 Intro|              subject of the Dialogue, may seem to merit a more particular
1873 Intro|               entirely free from what may be termed the Euhemerism
1874 Intro|         allusion to the serpent Typho may be noted in passing; also
1875 Intro|               this or in another life may reveal to her.~ON THE DECLINE
1876 Intro|          Plato with prophetic insight may have seen, from afar, the
1877 Intro|          these questions many answers may be given, which if not the
1878 Intro|           without relief or light. We may say that this, like several
1879 Intro|            sciolism and scholasticism may possibly once more get the
1880 Intro|           that the Muse of Literature may transfer herself to other
1881 Intro|             at all, such a degeneracy may be averted. Is there any
1882 Intro|           living under new conditions may lead to many new combinations
1883 Intro|            such a hope or promise. It may be truly answered that at
1884 Intro|            parts of them, their minds may be expected to have a larger
1885 Intro|            high schools and colleges, may increase tenfold. It is
1886 Intro|               out of which new waters may flow and cover the earth.
1887 Intro|              future generations. They may bring gifts to men such
1888 Intro|           never received before. They may begin at a higher point
1889 Intro|              The co-operation of many may have effects not less striking,
1890 Intro|    communication with every other, we may truly say in a fuller sense
1891 Intro|             books, which he who wills may read. The human race may
1892 Intro|              may read. The human race may not be always ground down
1893 Intro|              down by bodily toil, but may have greater leisure for
1894 Intro|         thoughts. The love of mankind may be the source of a greater
1895 Intro|      nationality has ever been. There may be a greater freedom from
1896 Intro|               prejudice and party; we may better understand the whereabouts
1897 Intro|            truth, and therefore there may be more success and fewer
1898 Text |               of higher import,’ as I may say in the words of Pindar, ‘
1899 Text |             have any, I think that we may go along the brook and cool
1900 Text |        breezes, and grass on which we may either sit or lie down.~
1901 Text |           like manner a book, and you may lead me all round Attica,
1902 Text |               I conceive, this affair may be arranged for the advantage
1903 Text |             mankind. Again, the lover may be generally noted or seen
1904 Text |             for more love than hatred may be expected to come to him
1905 Text |              commonplaces, then there may be some originality.~PHAEDRUS:
1906 Text |          PHAEDRUS: Only go on and you may do anything else which you
1907 Text |            whom he always deemed wise may seem to him to be wiser
1908 Text |          follows, and perhaps the fit may be averted; all is in their
1909 Text |               detail at length. But I may sum up all that I have to
1910 Text |        friends, of all whom he thinks may be hinderers or reprovers
1911 Text |             in their composition. You may say that a courtesan is
1912 Text |            begets friendship; yet you may have more than enough even
1913 Text |              known the nature of God, may imagine an immortal creature
1914 Text |            one doing his own work; he may follow who will and can,
1915 Text |             not devoid of philosophy, may acquire wings in the third
1916 Text |           their second life, and they may take any which they please.
1917 Text |             please. The soul of a man may pass into the life of a
1918 Text |              of the other world; they may have seen them for a short
1919 Text |              short time only, or they may have been unfortunate in
1920 Text |            corrupting influence, they may have lost the memory of
1921 Text |        initiated into a mystery which may be truly called most blessed,
1922 Text |              and effervescence,—which may be compared to the irritation
1923 Text |              you, in your simplicity, may be inclined to mock; there
1924 Text |              a necessity to him.’~You may believe this, but not unless
1925 Text |               other bad: the division may remain, but I have not yet
1926 Text |              sacred pledges, and they may not break them and fall
1927 Text |             the heavenward pilgrimage may not go down again to darkness
1928 Text |            given me, but grant that I may be yet more esteemed in
1929 Text |               if this be for my good, may your words come to pass.
1930 Text |               that a feeling of pride may probably induce him to give
1931 Text |            pursuit.~SOCRATES: Any one may see that there is no disgrace
1932 Text |              their siren voices, they may perhaps, out of respect,
1933 Text |               from the gods that they may impart them to men.~PHAEDRUS:
1934 Text |            especially in war, and you may get on his back and fight,
1935 Text |             truth! Whatever my advice may be worth, I should have
1936 Text |                Bring them out that we may examine them.~SOCRATES:
1937 Text |            art at all?~PHAEDRUS: That may be expected.~SOCRATES: Shall
1938 Text |           speaker who knows the truth may, without any serious purpose,
1939 Text |            are singing over our heads may have imparted their inspiration
1940 Text |                SOCRATES: Read, that I may have his exact words.~PHAEDRUS: ‘
1941 Text |              The two speeches, as you may remember, were unlike; the
1942 Text |          being one becomes double and may be divided into a left side
1943 Text |           disciples, and whether this may not be that famous art of
1944 Text |       certainly know this, and yet he may understand nothing of harmony
1945 Text |           thing which their disciples may make for themselves.’~PHAEDRUS:
1946 Text |           partly given by nature, but may also be assisted by art.
1947 Text |               they are?~PHAEDRUS: You may very likely be right, Socrates.~
1948 Text |        PHAEDRUS: Certainly.~SOCRATES: May not ‘the wolf,’ as the proverb
1949 Text |             men, but in order that he may be able to say what is acceptable
1950 Text |            the end is great, there we may take the longer road, but
1951 Text |            yours. Truly, the argument may say, Tisias, that if you
1952 Text |          solemn silence. And the same may be said of speeches. You
1953 Text |              anywhere among those who may or may not understand them,
1954 Text |       anywhere among those who may or may not understand them, and
1955 Text |               is what I mean. And now may I be allowed to ask you
1956 Text |             garden of Adonis, that he may rejoice when he sees them
1957 Text |           agreed upon the premises we may decide about the conclusion.~
1958 Text |             the simple form of speech may be addressed to the simpler
1959 Text |         disgrace to him, whatever men may say. For not to know the
1960 Text |          Phaedrus, would pray that we may become like him.~PHAEDRUS:
1961 Text |               them?~SOCRATES: Wise, I may not call them; for that
1962 Text |            some and taking away some, may be justly called poet or
1963 Text |               in the inward soul; and may the outward and inward man
1964 Text |             and inward man be at one. May I reckon the wise to be
1965 Text |           wise to be the wealthy, and may I have such a quantity of


Philebus
     Part
1966 Intro|            good many bad jests, as we may venture to term them. We
1967 Intro|              venture to term them. We may observe an attempt at artificial
1968 Intro|              appear; though dialectic may be thought to correspond
1969 Intro|           brought back again, that he may support pleasure, of which
1970 Intro|             and synthetical processes may be compared with his discussion
1971 Intro|              also a difference, which may be noted, between the two
1972 Intro|           knowledge. (3) But still we may affirm generally, that the
1973 Intro|            Philebus and Socrates,’ we may now consider the metaphysical
1974 Intro|            conception of the good. We may then proceed to examine (
1975 Intro|         Eristics; the youth of Athens may discourse of them to their
1976 Intro|               him the idea of science may be said to anticipate science;
1977 Intro|             and that a like principle may be applied to analogy to
1978 Intro|             depths of Hegelianism, we may remark that this and all
1979 Intro|         either the finite or infinite may be looked upon respectively
1980 Intro|              nature.~Two other points may be noticed respecting the
1981 Intro|            characteristic differences may here be noted, which distinguish
1982 Intro|        highest expression of the good may also be described as the
1983 Intro|               or indefinite class. We may now proceed to divide pleasure
1984 Intro|            pleasure and all knowledge may be viewed either abstracted
1985 Intro|          first is an idea only, which may be conceived as absolute
1986 Intro|            and from one point of view may be regarded as the Heraclitean
1987 Intro|           insists that the term false may be applied to them: in this
1988 Intro|              although the calculation may be false, or the after-effects
1989 Intro|               pleasures and pains. We may, perhaps, admit, though
1990 Intro|            recollection is, or rather may be, simultaneous with acute
1991 Intro|       theoretical element of the arts may also become a purely abstract
1992 Intro|              applied mathematics, and may be expressed in the modern
1993 Intro|              to the divine. (3) If we may be allowed to interpret
1994 Intro|            out of the running.~VI. We may now endeavour to ascertain
1995 Intro|              style, many resemblances may be noticed between the Philebus
1996 Intro|            than that of the Republic, may be further argued on the
1997 Intro|         painter. A superficial notion may arise that Plato probably
1998 Intro|            for longer ones. This view may be natural; but on further
1999 Intro|            palm of victory. For there may be a good higher than either
2000 Intro|               that although pleasures may be opposed in so far as