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(...) Gorgias
Part
501 Intro| faith in the victory of good in the world, may have supported
502 Intro| retribution, in which the good are to be rewarded and the
503 Intro| evil only with a view to good,’ and that ‘they were the
504 Intro| like), who are neither very good nor very bad, by not counting
505 Intro| considered:—~a. The antithesis of good and pleasure, which as in
506 Intro| relative nature of the other. Good and pleasure, knowledge
507 Intro| opposing the principle of good, which is objective, to
508 Intro| assertion of the permanence of good is only based on the assumption
509 Intro| not on the ideal nature of good, but on the subjective consciousness
510 Intro| virtuous life is the only good, whether regarded with reference
511 Intro| the Phaedo, pleasure and good are distinctly opposed.~
512 Intro| allowed to be the chief good, but pleasure and good are
513 Intro| chief good, but pleasure and good are not so completely opposed
514 Intro| between the beautiful and the good.~In general spirit and character,
515 Intro| to them.’ The tangle of good and evil can no longer be
516 Intro| means, they feel also that good has often come out of evil.
517 Intro| greatest consequences for good or for evil cannot alter
518 Intro| an evil at all, but to a good man the greatest good. For
519 Intro| a good man the greatest good. For in all of us there
520 Intro| we are slow to learn—that good intentions, and even benevolent
521 Intro| something to be for our good which we afterwards find
522 Intro| find out not to be for our good. The consequences may be
523 Intro| developed, and ‘the idea of good’ is the animating principle
524 Intro| the feelings of mankind, good or bad, or even to increase
525 Intro| which all his life long a good man has been praying to
526 Intro| visible world what the idea of good is to the intellectual,
527 Intro| punishments which await good and bad men after death.
528 Intro| homes or places for the very good and very bad. It is a natural
529 Intro| receive the rewards of their good. There are also incurable
530 Intro| observation, not often made, that good men who have lived in a
531 Intro| of forgetfulness than is good for them is a poetical description
532 Intro| thing remaining for the good than for the evil.’~All
533 Text | exhibit to you.~SOCRATES: Very good, Callicles; but will he
534 Text | GORGIAS: Yes, Socrates, and a good one too, if you would call
535 Text | fewer words.~SOCRATES: Very good then; as you profess to
536 Text | Socrates, I do think myself good at that.~SOCRATES: I am
537 Text | discourse concerning the good or evil condition of the
538 Text | concerned with the greatest good of men and not his.’ And
539 Text | art produces the greatest good? ‘Certainly,’ he will answer, ‘
540 Text | not health the greatest good? What greater good can men
541 Text | greatest good? What greater good can men have, Socrates?’
542 Text | if Gorgias can show more good of his art than I can show
543 Text | can produce any greater good than wealth.’ Well, you
544 Text | wealth to be the greatest good of man? ‘Of course,’ will
545 Text | his art produces a greater good than yours. And then he
546 Text | to go on and ask, ‘What good? Let Gorgias answer.’ Now
547 Text | you say, is the greatest good of man, and of which you
548 Text | Answer us.~GORGIAS: That good, Socrates, which is truly
549 Text | in fact I see some, and a good many too, who have this
550 Text | they taught their art for a good purpose, to be used against
551 Text | the same argument holds good of rhetoric; for the rhetorician
552 Text | by his teacher to make a good use of his instructions,
553 Text | unjust, base and honourable, good and evil, as he is of medicine
554 Text | know anything of what is good and evil, base or honourable,
555 Text | know them; and seem to be a good man, when he is not. Or
556 Text | and the honourable and the good, and admitted that to any
557 Text | further admit that there is a good condition of either of them?~
558 Text | condition may not be really good, but good only in appearance?
559 Text | not be really good, but good only in appearance? I mean
560 Text | persons who appear to be in good health, and whom only a
561 Text | first sight not to be in good health.~GORGIAS: True.~SOCRATES:
562 Text | the soul for their highest good; flattery knowing, or rather
563 Text | older?~POLUS: And are the good rhetoricians meanly regarded
564 Text | mean to say that power is a good to the possessor.~POLUS:
565 Text | you say that power is a good to him who has the power.~
566 Text | he thinks best, this is a good, and would you call this
567 Text | you say, power be indeed a good, admitting at the same time
568 Text | monstrous and absurd.~SOCRATES: Good words, good Polus, as I
569 Text | absurd.~SOCRATES: Good words, good Polus, as I may say in your
570 Text | are not all things either good or evil, or intermediate
571 Text | things which are neither good nor evil, and which partake
572 Text | sometimes of the nature of good and at other times of evil,
573 Text | things which you call neither good nor evil?~POLUS: Exactly
574 Text | done for the sake of the good, or the good for the sake
575 Text | sake of the good, or the good for the sake of the indifferent?~
576 Text | indifferent for the sake of the good.~SOCRATES: When we walk
577 Text | walk for the sake of the good, and under the idea that
578 Text | equally for the sake of the good?~POLUS: Yes.~SOCRATES: And
579 Text | it will conduce to our good?~POLUS: Certainly.~SOCRATES:
580 Text | them for the sake of the good?~POLUS: Yes.~SOCRATES: And
581 Text | that which conduces to our good, and if the act is not conducive
582 Text | is not conducive to our good we do not will it; for we
583 Text | you say, that which is our good, but that which is neither
584 Text | but that which is neither good nor evil, or simply evil,
585 Text | Then if great power is a good as you allow, will such
586 Text | a man may do what seems good to him in a state, and not
587 Text | power of doing what seemed good to you in the state, rather
588 Text | of doing whatever seems good to you in a state, killing,
589 Text | have a mind to kill is as good as dead; and if I am disposed
590 Text | would admit once more, my good sir, that great power is
591 Text | property are sometimes a good and sometimes not a good?~
592 Text | good and sometimes not a good?~POLUS: Certainly.~SOCRATES:
593 Text | do you say that they are good and when that they are evil—
594 Text | me, I say that they are good when they are just, and
595 Text | and not weary of doing good to a friend.~POLUS: Yes,
596 Text | women who are gentle and good are also happy, as I maintain,
597 Text | man is not happy. But, my good friend, where is the refutation?
598 Text | a number of witnesses of good repute in proof of their
599 Text | which we are at issue:—very good. And do you mean to say
600 Text | honourable is not the same as the good, or the disgraceful as the
601 Text | honourable, then what is good, for the honourable is either
602 Text | punished suffers what is good?~POLUS: That is true.~SOCRATES:
603 Text | the hope of attaining the good and the honourable; let
604 Text | life. Even if a man has good parts, still, if he carries
605 Text | one, even though he have good natural parts, becomes effeminate.
606 Text | a poor creature and not good for much, you would die
607 Text | with impunity. Then, my good friend, take my advice,
608 Text | a complete trial of the good or evil of the soul, he
609 Text | undoubtedly wise men and my very good friends, but they are not
610 Text | made by them are by nature good?~CALLICLES: Yes.~SOCRATES:
611 Text | would say that the wise and good and true husbandman should
612 Text | more courageous: I wish, my good friend, that you would tell
613 Text | freely be enjoying every good, and has no one to stand
614 Text | of no distinction between good and bad pleasures? And I
615 Text | you say that pleasure and good are the same, or whether
616 Text | pleasure which is not a good?~CALLICLES: Well, then,
617 Text | whatever source derived, is the good; for, if this be true, then
618 Text | says that pleasure and good are the same; but that knowledge
619 Text | one another, or with the good.~CALLICLES: And what does
620 Text | will admit, I suppose, that good and evil fortune are opposed
621 Text | does he have and not have good and happiness, and their
622 Text | clearly that cannot be good and evil—do we agree? Please
623 Text | instances.~SOCRATES: Very good. And you would admit that
624 Text | that no man could have good and evil fortune at the
625 Text | pleasure is not the same as good fortune, or pain the same
626 Text | fortune, and therefore the good is not the same as the pleasant?~
627 Text | But he does not cease from good and evil at the same moment,
628 Text | the inference is that the good is not the same as the pleasant,
629 Text | same moment; but not of good and evil, for they are different.
630 Text | pleasure be the same as good, or pain as evil? And I
631 Text | identified them: Are not the good good because they have good
632 Text | identified them: Are not the good good because they have good present
633 Text | good good because they have good present with them, as the
634 Text | call the fools and cowards good men? For you were saying
635 Text | courageous and the wise are the good—would you not say so?~CALLICLES:
636 Text | the wise and brave are the good, and the foolish and the
637 Text | Yes.~SOCRATES: Then the good and the bad are pleased
638 Text | SOCRATES: Then are the good and bad good and bad in
639 Text | Then are the good and bad good and bad in a nearly equal
640 Text | bad the advantage both in good and evil? (i.e. in having
641 Text | remember saying that the good were good because good was
642 Text | saying that the good were good because good was present
643 Text | the good were good because good was present with them, and
644 Text | Then those who rejoice are good when goods are present with
645 Text | Then those who rejoice are good, and those who are in pain
646 Text | SOCRATES: The degrees of good and evil vary with the degrees
647 Text | our admissions; for it is good to repeat and review what
648 Text | repeat and review what is good twice and thrice over, as
649 Text | brave man we allow to be good?~CALLICLES: Yes.~SOCRATES:
650 Text | SOCRATES: And he who has joy is good?~CALLICLES: Yes.~SOCRATES:
651 Text | Certainly.~SOCRATES: The good and evil both have joy and
652 Text | that the bad man is as good and bad as the good, or,
653 Text | is as good and bad as the good, or, perhaps, even better?—
654 Text | from the assertion that the good and the pleasant are the
655 Text | that some pleasures are good and others bad?~SOCRATES:
656 Text | that some pleasures are good and others evil?~CALLICLES:
657 Text | SOCRATES: The beneficial are good, and the hurtful are evil?~
658 Text | are those which do some good, and the hurtful are those
659 Text | other bodily excellence, are good, and their opposites evil?~
660 Text | in the same way there are good pains and there are evil
661 Text | not to choose and use the good pleasures and pains?~CALLICLES:
662 Text | done for the sake of the good;—and will you agree with
663 Text | with us in saying, that the good is the end of all our actions,
664 Text | done for the sake of the good, and not the good for the
665 Text | of the good, and not the good for the sake of them?—will
666 Text | the sake of that which is good, and not that which is good
667 Text | good, and not that which is good for the sake of pleasure?~
668 Text | choose what pleasures are good and what are evil, or must
669 Text | other processes which know good and evil. And I considered
670 Text | which is concerned with the good. And now, by the god of
671 Text | there is such a thing as good, and that there is such
672 Text | pleasure is not the same as good, and that the pursuit and
673 Text | acquisition of the other, which is good—I wish that you would tell
674 Text | considering what pleasures are good or bad, and having no other
675 Text | afford gratification, whether good or bad. In my opinion, Callicles,
676 Text | without any consideration of good and evil. And now I wish
677 Text | perform with any view to the good of his hearers? Could he
678 Text | Quite true.~SOCRATES: Very good. And what do you say of
679 Text | pleasure, forgetting the public good in the thought of their
680 Text | that Themistocles was a good man, and Cimon and Miltiades
681 Text | Yes, Callicles, they were good men, if, as you said at
682 Text | described. Will not the good man, who says whatever he
683 Text | and regularity prevail is good; that in which there is
684 Text | say of the soul? Will the good soul be that in which disorder
685 Text | argument hold of the soul, my good sir? While she is in a bad
686 Text | of the truth is a common good. And now I will proceed
687 Text | of my soul.~CALLICLES: My good fellow, never mind me, but
688 Text | pleasant the same as the good? Not the same. Callicles
689 Text | pursued for the sake of the good? or the good for the sake
690 Text | sake of the good? or the good for the sake of the pleasant?
691 Text | pursued for the sake of the good. And that is pleasant at
692 Text | are pleased, and that is good at the presence of which
693 Text | presence of which we are good? To be sure. And we are
694 Text | To be sure. And we are good, and all good things whatever
695 Text | And we are good, and all good things whatever are good
696 Text | good things whatever are good when some virtue is present
697 Text | that which makes a thing good is the proper order inhering
698 Text | And the temperate soul is good? No other answer can I give,
699 Text | any?~CALLICLES: Go on, my good fellow.~SOCRATES: Then I
700 Text | the temperate soul is the good soul, the soul which is
701 Text | be other than a perfectly good man, nor can the good man
702 Text | perfectly good man, nor can the good man do otherwise than well
703 Text | the bad man will kill the good and true.~CALLICLES: And
704 Text | CALLICLES: Yes, truly, and very good advice too.~SOCRATES: Well,
705 Text | see that the noble and the good may possibly be something
706 Text | you mean to be in their good graces, and to have power
707 Text | always appear to me to be good words; and yet, like the
708 Text | with a view to the highest good, and then we do not indulge
709 Text | not try and make them as good as possible? For we have
710 Text | imparting to them any other good, unless the mind of those
711 Text | those who are to have the good, whether money, or office,
712 Text | of power, be gentle and good. Shall we say that?~CALLICLES:
713 Text | we found that we had had good and eminent masters, and
714 Text | Socrates himself, has he good health? and was any one
715 Text | by the help of Callicles good and noble? Was there ever
716 Text | conversation? There may have been good deeds of this sort which
717 Text | But if this is what the good man ought to effect for
718 Text | still think that they were good citizens.~CALLICLES: I do.~
719 Text | SOCRATES: But if they were good, then clearly each of them
720 Text | the Athenians were not so good as when he spoke last?~CALLICLES:
721 Text | the word; for if he was a good citizen, the inference is
722 Text | time when they were not so good—yet afterwards, when they
723 Text | when they had been made good and gentle by him, at the
724 Text | SOCRATES: And if he was a good political shepherd, ought
725 Text | view, Pericles was not a good statesman?~CALLICLES: That
726 Text | if they had been really good men, as you say, these things
727 Text | happened to them. For the good charioteers are not those
728 Text | ever shown himself to be a good statesman— you admitted
729 Text | prime object of the truly good citizen, I do not see that
730 Text | they have not, of the real good or bad effects of meats
731 Text | repeating, Has not the State had good and noble citizens? and
732 Text | asked, Who are or have been good trainers?—and you had replied,
733 Text | purveyors of luxury, who have no good or noble notions of their
734 Text | who have become just and good, and whose injustice has
735 Text | the god of friendship, my good sir, do tell me whether
736 Text | that you have made a man good, and then blaming him for
737 Text | why talk of men who are good for nothing?~SOCRATES: I
738 Text | between one and the other? My good friend, the sophist and
739 Text | themselves of having done no good to those whom they profess
740 Text | really able to make them good—am I not right? (Compare
741 Text | to make the Athenians as good as possible; or am I to
742 Text | the State? Speak out, my good friend, freely and fairly
743 Text | bad man and will kill the good, and that the money will
744 Text | that I am very sure, for no good man would accuse the innocent.
745 Text | thus defenceless is in a good position?~SOCRATES: Yes,
746 Text | any benefit. They get no good themselves, but others get
747 Text | themselves, but others get good when they behold them enduring
748 Text | very class there may arise good men, and worthy of all admiration
749 Text | who attain to this. Such good and true men, however, there
750 Text | by Zeus, and do you be of good cheer, and do not mind the
751 Text | virtue, if you are a really good and true man. When we have
752 Text | about whatever else may seem good to us, for we shall be better
Ion
Part
753 Intro| always well dressed and in good company—in the company of
754 Intro| company—in the company of good poets and of Homer, who
755 Intro| he who can judge of the good speaker is able to judge
756 Text | continually in the company of many good poets; and especially of
757 Text | else who ever was, had as good ideas about Homer as I have,
758 Text | in my opinion there are a good many.~SOCRATES: And can
759 Text | SOCRATES: Would you or a good prophet be a better interpreter
760 Text | and of intercourse of men, good and bad, skilled and unskilled,
761 Text | judge which of them is the good speaker?~ION: Yes.~SOCRATES:
762 Text | And he who judges of the good will be the same as he who
763 Text | will not he who knows the good know the bad speaker also?
764 Text | neither will he know the good when the same topic is being
765 Text | SOCRATES: And if you knew the good speaker, you would also
766 Text | the same person will be a good judge of all those who speak
767 Text | whole art, the enquiry into good and bad is one and the same.
768 Text | have been many painters good and bad?~ION: Yes.~SOCRATES:
769 Text | the inspiration. For all good poets, epic as well as lyric,
770 Text | iambic verses—and he who is good at one is not good at any
771 Text | who is good at one is not good at any other kind of verse:
772 Text | and I am persuaded that good poets by a divine inspiration
773 Text | inspiration.~ION: That is good, Socrates; and yet I doubt
774 Text | SOCRATES: Then he who is a good rhapsode is also a good
775 Text | good rhapsode is also a good general?~ION: Certainly,
776 Text | SOCRATES: And he who is a good general is also a good rhapsode?~
777 Text | a good general is also a good rhapsode?~ION: No; I do
778 Text | do say that he who is a good rhapsode is also a good
779 Text | good rhapsode is also a good general.~ION: Certainly.~
780 Text | of your own.~SOCRATES: My good Ion, did you never hear
Laches
Part
781 Intro| endurance. But courage is a good thing, and mere endurance
782 Intro| intelligent, the bad than the good. How is this contradiction
783 Intro| be no knowledge of future good or evil separated from a
784 Intro| from a knowledge of the good and evil of the past or
785 Intro| that is to say, of all good and evil. Courage, therefore,
786 Intro| therefore, is the knowledge of good and evil generally. But
787 Intro| who has the knowledge of good and evil generally, must
788 Text | as we know that you are good judges, and will say exactly
789 Text | knowledge appears to be a good: and if, as Nicias and as
790 Text | Lysimachus, I have encountered a good many of these gentlemen
791 Text | as I imagine,—because a good decision is based on knowledge
792 Text | and which of us has had good teachers?~LACHES: Well but,
793 Text | have become under your care good and noble? For if this is
794 Text | be allowed to add ‘of the good only.’ Socrates must be
795 Text | willing to allow that he is a good teacher, or I shall be a
796 Text | is, we should not be very good medical advisers about the
797 Text | about that.~SOCRATES: Very good, Laches; and yet I fear
798 Text | a wise endurance is also good and noble?~LACHES: Very
799 Text | dear friend, should not the good sportsman follow the track,
800 Text | you say that ‘Every man is good in that in which he is wise,
801 Text | therefore if the brave man is good, he is also wise.~SOCRATES:
802 Text | both of us.~LACHES: Very good.~SOCRATES: Then tell me,
803 Text | the gods, that is truly good. And I hope, Nicias, that
804 Text | and the hopeful are the good or not evil things which
805 Text | concerned not only with good and evil of the future,
806 Text | to include nearly every good and evil without reference
807 Text | friend, if a man knew all good and evil, and how they are,
808 Text | and he would provide the good, as he would know how to
809 Text | things which a man who is good for anything should know,
810 Text | says, that~‘Modesty is not good for a needy man.’~Let us
Laws
Book
811 1 | converse.~Athenian. Very good.~Cleinias. Very good, indeed;
812 1 | Very good.~Cleinias. Very good, indeed; and still better
813 1 | defeated in battle; for all the good things of the conquered
814 1 | with me.~Megillus. Why, my good friend, how could any Lacedaemonian
815 1 | privately his own.~(Ath. My good sir, what do you mean?)—~
816 1 | own superior and therefore good.~Cleinias. Your remark,
817 1 | the bad and appointed the good to govern themselves; or
818 1 | who, while allowing the good to govern, let the bad live,
819 1 | peace with one another, and good will, are best. Nor is the
820 1 | be regarded as a really good thing, but as a necessity;
821 1 | men, and possessed every good (and then he gives a whole
822 1 | proves that you are wise and good, and I and Megillus and
823 1 | Evidently.~Athenian. They are good; but we say that there are
824 1 | man cannot be faithful and good in civil strife without
825 1 | they confer every sort of good. Now goods are of two kinds:
826 1 | determine and teach what is the good and evil of the condition
827 1 | to virtue.~Megillus. Very good; and suppose that you first
828 1 | the prospect of getting a good beating; there is, too,
829 1 | search after the true and good, one of us may have to censure
830 1 | that you have reasonably good laws, one of the best of
831 1 | agree that the laws are all good, for they came from God;
832 1 | better for it.~Athenian. Very good; however, I am not going
833 1 | the regimen which does good in one way does harm in
834 1 | meals do a great deal of good, and yet they are a source
835 1 | before us.~Athenian. Nay, my good friend, do not say that;
836 1 | permit me to tell you how good and bad are to be estimated
837 1 | to be praising wheat as a good kind of food, whereupon
838 1 | knowledge in order to be a good captain, whether he is sea–
839 1 | I say that he is not a good captain if, although he
840 1 | wise, only by some special good fortune will he be saved
841 1 | It will be by a singular good fortune that he is saved.~
842 1 | advantage of an army having a good leader—he will give victory
843 1 | or states gain from the good management of a feast; and
844 1 | you to tell me what great good will be effected, supposing
845 1 | you mean to ask what great good accrues to the state from
846 1 | we cannot deny that the good is not very great in any
847 1 | But if you ask what is the good of education in general,
848 1 | easy—that education makes good men, and that good men act
849 1 | makes good men, and that good men act nobly, and conquer
850 1 | battle, because they are good. Education certainly gives
851 1 | to hear.~Athenian. Very good; I will try to find a way
852 1 | saying is quite true, that a good Athenian is more than ordinarily
853 1 | is more than ordinarily good, for he is the only man
854 1 | is freely and genuinely good by the divine inspiration
855 1 | view, any one who would be good at anything must practise
856 1 | example, he who is to be a good builder, should play at
857 1 | houses; he who is to be a good husbandman, at tilling the
858 1 | has just been granted hold good: to wit, that those who
859 1 | educated generally become good men. Neither must we cast
860 1 | agreed before that they are good men who are able to rule
861 1 | is reflection about the good or evil of them, and this,
862 1 | discourse.~Athenian. Very good; let us proceed with any
863 1 | benefit?~Cleinias. Very good.~Athenian. And we may conceive
864 1 | supposing that the same good effect follows?~Cleinias.
865 1 | legislator and every one who is good for anything, hold this
866 2 | add that he sings what is good and dances what is good?~
867 2 | good and dances what is good?~Cleinias. Let us make the
868 2 | suppose that he knows the good to be good, and the bad
869 2 | he knows the good to be good, and the bad to be bad,
870 2 | manner, but has no delight in good or hatred of evil; or he
871 2 | pain, and welcomes what is good, and is offended at what
872 2 | If we three know what is good in song and dance, then
873 2 | faces differ?~Athenian. Good, my friend; I may observe,
874 2 | melody or figure having good rhythm or good harmony—the
875 2 | figure having good rhythm or good harmony—the term is correct
876 2 | melody or figure having a “good colour,” as the masters
877 2 | virtue, are without exception good, and those which are expressive
878 2 | vice are the reverse of good.~Cleinias. Your suggestion
879 2 | imitations are pleasant, but not good. And in the presence of
880 2 | dances or songs, or any good done to the approver of
881 2 | praise them. And what greater good or evil can any destiny
882 2 | Then in a city which has good laws, or in future ages
883 2 | And when rejoicing in our good fortune, we are unable to
884 2 | and brave and in every way good men.~Cleinias. But do you
885 2 | your poets to say that the good man, if he be temperate
886 2 | other thing that is called good ever be his. For the goods
887 2 | many speak are not really good: first in the catalogue
888 2 | and that goods are truly good to the good, but evil to
889 2 | goods are truly good to the good, but evil to the evil. Let
890 2 | general. For tell me, my good friends, by Zeus and Apollo
891 2 | not mistaken, what is that good and noble principle in life
892 2 | superior to pleasure. For what good can the just man have which
893 2 | from Gods and men, though good and noble, are nevertheless
894 2 | there being no wrong done is good and honourable, although
895 2 | pleasant and the just and the good and the noble has an excellent
896 2 | lie to the young for their good, could not invent a more
897 2 | must be shown that there is good reason for the proposal.~
898 2 | which are to do so much good? Shall we be so foolish
899 2 | will make him not only a good soldier, but also a governor
900 2 | intentionally, if at all, my good friend; but whither the
901 2 | and the profitable, the good and the noble, are qualities
902 2 | when doing neither harm nor good in any degree worth speaking
903 2 | which is an imitation of the good.~Cleinias. Very true.~Athenian.
904 2 | able to distinguish what is good and bad? My statement is
905 2 | welcome with dutiful delight good dispositions. Having such
906 2 | whether the imitation is good or not, though he can hardly
907 2 | of their youth, viz., the good legislator; and that he
908 2 | would you like?~Cleinias. My good friend, when you are talking
909 2 | in which those who have good sense and good laws ought
910 2 | who have good sense and good laws ought not to drink
911 3 | and their transitions to good or evil?~Cleinias. What
912 3 | government.~Cleinias. Very good. You shall endeavour to
913 3 | that time.~Cleinias. Very good.~Athenian. Would not all
914 3 | mean?~Athenian. Why, my good friend, how can we possibly
915 3 | knew nothing of all the good and evil of cities could
916 3 | feeling of affection and good–will towards one another;
917 3 | And therefore they were good, and also because they were
918 3 | when they were told about good and evil, they in their
919 3 | legislation would be as good and full as the present,
920 3 | Athenian. But then, my good friends, why did the settlement
921 3 | have had?~Megillus. Very good.~Athenian. Suppose any one
922 3 | you were arguing that the good lawgiver ought to order
923 3 | nevertheless thinks to be good and noble, and loves and
924 3 | in the soul and yet do no good, but rather the reverse
925 3 | but rather the reverse of good. All these cases I term
926 3 | the Gods and a token of good fortune: he on whom the
927 3 | Very likely.~Athenian. Good; and what measures ought
928 3 | two others were so utterly good for nothing that the one
929 3 | them, who was able to give good counsel, he imparted his
930 3 | fortunate.~Athenian. Very good; a quality, which is a mere
931 3 | ourselves.~Megillus. Very; good.~Athenian. We maintain,
932 3 | despotism among them.~Megillus. Good.~Athenian. Next, we must
933 3 | authority is not by any means so good as government by others
934 3 | reverence, of which the good man ought to be a willing
935 3 | previous arguments have good deal to say for themselves.~
936 3 | from a stick. Such was the good order which the multitude
937 3 | has no truth, and, whether good or bad, can only be judged
938 3 | they had understanding of good and bad in music and poetry;
939 3 | been said?~Megillus. Very good.~Athenian. This, then, has
940 3 | contemplation.~Athenian. Good news, Cleinias; if Megillus
941 4 | say, the harbours are so good. Still we may be content.
942 4 | Athenian. Remember, my good friend, what I said at first
943 4 | to promote virtue, were good; but in that they regarded
944 4 | boldly; and that there were good reasons, and plenty of them,
945 4 | you say so.~Athenian. My good friend, I am afraid that
946 4 | tyrant be young and have a good memory; let him be quick
947 4 | virtue, if there is to be any good in them.”~Cleinias. I suppose,
948 4 | quick at learning, having a good memory, courageous, of a
949 4 | must add fortunate; and his good fortune must be that he
950 4 | tyranny, and originates in a good lawgiver and an orderly
951 4 | repeated what I am saying a good many times; but I suppose
952 4 | difficulty for a city to have good laws, but that there is
953 4 | which are passed for the good of particular classes and
954 4 | classes and not for the good of the whole state. States
955 4 | all sayings—that for the good man to offer sacrifice to
956 4 | impure soul, whereas the good is pure; and from one who
957 4 | who is polluted, neither good man nor God can without
958 4 | days for the most part in good hope. And how a man ought
959 4 | with more gentleness and good–will to the precepts addressed
960 4 | of mankind to be made as good, or as quickly good, as
961 4 | made as good, or as quickly good, as possible. The case of
962 4 | one is not only twice as good in practical usefulness
963 4 | that, by reason of this good–will, he might more intelligently
964 4 | in order.~Cleinias. Very good.~
965 5 | for honour is a divine good, and no evil thing is honourable;
966 5 | that life at any price is a good, does he honour her, but
967 5 | estimate the base and evil, the good and noble, according to
968 5 | the conversation of the good, and be cut off from them,
969 5 | track out and find the chief good; which when a man has found,
970 5 | to him, will have their good–will in the intercourse
971 5 | is the beginning of every good thing, both to Gods and
972 5 | in a friendly way of any good, is deserving of blame:
973 5 | deserving of blame: the good, however, which he has,
974 5 | out; wherefore I say that good men ought, when occasion
975 5 | wrongly of the just, the good, and the honourable, and
976 5 | whether the genius of his good fortune remains with him,
977 5 | ever hope, in the case of good men, that whatever afflictions
978 5 | healthy and unhealthy, and the good breed and the bad breed,
979 5 | them from coming; but the good we will to the utmost of
980 5 | open arms.~Another piece of good fortune must not be forgotten,
981 5 | for there is no greater good in a state than that the
982 5 | regards number and every good and noble quality. And,
983 5 | a man of experience and good habits. For in such an order
984 5 | declare to be the object of a good legislator, namely, that
985 5 | must indeed be happy and good, and the legislator will
986 5 | but very rich and very good at the same time he cannot
987 5 | will be happy—he must be good as well as rich. And good
988 5 | good as well as rich. And good in a high degree, and rich
989 5 | the opposite case and is a good man cannot possibly be wealthier
990 5 | but, as I was saying, a good man he never is. For he
991 5 | that the very rich are not good, and, if they are not good,
992 5 | good, and, if they are not good, they are not happy. But
993 5 | that those which are of good land shall be smaller. while
994 5 | properly and to their own good, will be excellent and suitable
995 5 | affects the bodies of men for good or evil, but produces similar
996 6 | magistracies.~Cleinias. Very good.~Athenian. In the ordering
997 6 | ordered city superadd to good laws unsuitable offices,
998 6 | be no use in having the good laws—not only will they
999 6 | Athenian. Yes; and I will be as good as my word.~Cleinias. Let
1000 6 | as the proverb says, “a good beginning is half the business”;