(...) Laws
     Book
1001 6    |            is no harm in repeating a good thing—that the Cnosians
1002 6    |            never can be friends, nor good and bad, merely because
1003 6    |           the source of the greatest good to individuals and states.
1004 6    |          rains doing harm instead of good to the land, when they come
1005 6    |             the dry places plenty of good water. The fountains of
1006 6    |           rule, that he who is not a good servant will not be a good
1007 6    |           good servant will not be a good master; a man should pride
1008 6    |             any plant, if it makes a good start towards the attainment
1009 6    |            may be an impediment, the good man ought to show that he
1010 6    |         phrase is, and every sort of good fellowship with one another.
1011 6    |            say to him who is born of good parents—O my son, you ought
1012 6    |            dwellings.~Cleinias. Very good.~Athenian. The city being
1013 6    |          state is the cause of every good, but that which is disordered
1014 6    |             that this institution is good and proper; but if you had
1015 6    |          have to say.~Athenian. Very good; and you must not be surprised
1016 6    |             Stranger.~Athenian. Very good. Then let us now proceed
1017 7    |          right in maintaining that a good education is that which
1018 7    |       Cleinias. What do you mean, my good sir? In the process of gestation?~
1019 7    |            about by day and night is good for them all, and that the
1020 7    |           mean in a word, there is a good deal to be said in favour
1021 7    |              and sorrows more than a good man ought to be?~Cleinias.
1022 7    |             answered?~Athenian. Very good, Cleinias; and now let us
1023 7    |          same established notions of good and bad taste, either in
1024 7    |           and like variety, and have good health and enjoyment of
1025 7    |     principle we may imagine to hold good about the minds of men and
1026 7    |            general are imitations of good and evil characters in men?
1027 7    |            who likes.~Cleinias. Very good.~Athenian. In the consideration
1028 7    |              our law.~Cleinias. Very good.~Athenian. Can any one who
1029 7    |             kind of song which is of good omen be heard everywhere
1030 7    |              ask for evil instead of good. To make such a prayer would
1031 7    |           capable of knowing what is good or evil? And if one of them
1032 7    |              the opposite of what is good in matters of the highest
1033 7    |            or just, or beautiful, or good, which are allowed in the
1034 7    |           are departed and have done good and energetic deeds, either
1035 7    |          exhortation will still hold good, nor will any one deny that
1036 7    |              no one who is asleep is good for anything, any more than
1037 7    |           and always turning them to good according to the law.~But
1038 7    |            and the same remark holds good of the study of the lyre.
1039 7    |              discourse, and to be of good cheer, and not to faint.~
1040 7    |               if a man is to be made good and wise by experience and
1041 7    |              answering.~Athenian. My good Cleinias, I rather think
1042 7    |         might be able to distinguish good and bad imitation, that
1043 7    |            say, the imitation of the good or bad soul when under the
1044 7    |        exercise them.~Cleinias. Very good.~Athenian. Then once more
1045 7    |           some labour or danger into good, and has greater pleasures,
1046 7    |  preservation and increase of former good, in which the pleasure is
1047 7    |          Cleinias. Clearly, far from good.~Athenian. Concerning length
1048 7    |            one another. A man who is good for a thing ought to be
1049 7    |             But when any one has any good and true notion which is
1050 7    |        enough; but shall we find any good or true notion about the
1051 7    |              the stars?~Athenian. My good friends, at this hour all
1052 7    |          Athenian. I will. For, O my good friends, that other doctrine
1053 7    |             decision.~Cleinias. Very good.~Athenian. Enough of laws
1054 7    |           which describes him as the good citizen who passes through
1055 7    |             complete.~Cleinias. Very good.~  ~
1056 8    |           sacrifices will be for the good of the city, and to what
1057 8    |              he has become perfectly good; and cities are like individuals
1058 8    |   individuals in this, for a city if good has a life of peace, but
1059 8    |             those who are themselves good and also honourable in the
1060 8    |             such as are the works of good men, which praise of blame
1061 8    |            men should die, others as good as they will be born; but
1062 8    |           such contests or any other good and honourable pursuit.
1063 8    |            swiftness.~Cleinias. Very good.~Athenian. Certainly the
1064 8    |              in each.~Cleinias. Very good.~Athenian. Let us suppose
1065 8    |      alteration of them do any great good or harm to the state. There
1066 8    |           citizens—ordaining what is good and convenient for the whole
1067 8    |             the laws.~Megillus. Very good.~Athenian. Upon reflection
1068 8    |              about them?~Athenian. A good objection; but was I not
1069 8    |           and drinks, and makes them good friends to their own wives.
1070 8    |          them, when his body is in a good condition, or when he is
1071 8    |             his laws.~Megillus. Very good.~Athenian. We had got about
1072 8    |          discovery would do no great good, for at present they are
1073 8    |     innumerable other things—bidding good–bye to these, he gives laws
1074 8    |             but not every man can do good to another. He who encroaches
1075 8    |           his boundaries, shall make good the damage, and, to cure
1076 8    |           tax, however small, except good conduct, nor any other tax
1077 9    |              of them.~Cleinias. Very good.~Athenian Stranger. There
1078 9    |              of those who are called good men among you; hear them
1079 9    |             these remedies, well and good, but if not, then acknowledge
1080 9    |             many stripes as may seem good to the judges, and be cast
1081 9    |             escaped out of evil into good. None of them should have
1082 9    |         predecessors!~Cleinias. Very good.~Athenian. Once more let
1083 9    |             about the beautiful, the good, and the just, and not to
1084 9    |        result. And may the result be good, and if God be gracious,
1085 9    |              be gracious, it will be good!~Cleinias. Excellent; let
1086 9    |      voluntary crime?~Cleinias. Very good, Stranger; and what shall
1087 9    |          consider whether mankind do good or harm to one another out
1088 9    |             as he can, make the hurt good by law, and save that which
1089 9    |           friendship.~Cleinias. Very good.~Athenian. Then as to unjust
1090 9    |          that they would do a double good to the rest of mankind if
1091 9    |           jealousies.~Cleinias. Very good.~Athenian. Let us first
1092 9    |           sake of the soul. They are good, and wealth is intended
1093 9    |              private but with public good (for public good binds together
1094 9    |              public good (for public good binds together states, but
1095 9    |          both the public and private good as well of individuals as
1096 9    |              in regarding the public good as primary in the state,
1097 9    |           the state, and the private good as secondary. Human nature
1098 9    |     distinctly. But when a state has good courts, and the judges are
1099 9    |              for virtue and also for good fortune, in which there
1100 9    |             up he shall himself make good the injury. And if any one
1101 9    |        partly framed for the sake of good men, in order to instruct
1102 10   |       persons?~Athenian Stranger. My good friend, let us first hear
1103 10   |           and also that they are too good to be unrighteous, or to
1104 10   |         stories have in other ways a good or a bad influence, I should
1105 10   |              Gods, and that they are good, and regard justice more
1106 10   |             let us take this way, my good sir.~Athenian. Then I suppose
1107 10   |           the others.~Athenian. Very good; but may I make one or two
1108 10   |             the soul is the cause of good and evil, base and honourable,
1109 10   |           than two—one the author of good, and the other of evil.~
1110 10   |              and guides it along the good path.~Cleinias. True.~Athenian.
1111 10   |          framing one.~Cleinias. Very good.~Athenian. Then let us not
1112 10   |             just now.~Cleinias. Very good; do as you say, and we will
1113 10   |              that they are perfectly good, and that the care of all
1114 10   |              who possesses all these good qualities will be luxurious
1115 10   |           acknowledged that they are good and perfect?~Cleinias. Assuredly.~
1116 10   |            take care, is like a lazy good–for–nothing, or a coward,
1117 10   |            effort towards the common good, executing the part for
1118 10   |            when he observed that the good of the soul was ever by
1119 10   |        manner procure the victory of good and the defeat of evil in
1120 10   |            the soul receives more of good or evil from her own energy
1121 10   |             specially ordained; take good heed thereof, for it will
1122 10   |            his power.~Cleinias. Very good; let us do as you say.~Athenian.
1123 10   |            and have at the same time good memories and quick wits,
1124 10   |         again on their receiving any good fortune, have a way of consecrating
1125 11   |         dwells in our city may be as good or as little bad as possible,
1126 11   |           men to honour the words of good legislators.~The greater
1127 11   |             more to him who has been good to me, and whose badness
1128 11   |         ancient legislators were too good–natured, and made laws without
1129 11   |              possible way to do them good, for he is making a contribution
1130 11   |              contribution to his own good and that of his children.
1131 11   |          that the living Gods have a good will and gratitude to us
1132 11   |            in his prayers to do them good, he is not equally heard,
1133 11   |             very unjust ministers of good, and that we affirm to be
1134 11   |              thus ordered by nature, good men think it a blessing
1135 11   |              things, the law, like a good archer, should aim at the
1136 11   |     ridiculous, if they attempt in a good–natured manner to turn the
1137 12   |          them commit the election to good fate and fortune, and separate
1138 12   |          states are well governed by good laws the mixture causes
1139 12   |              who are bad and who are good, as they are removed from
1140 12   |              differences between the good and bad. And the generality
1141 12   |              exhorting us to value a good reputation in the world,
1142 12   |           this—that he who is really good (I am speaking of the man
1143 12   |           which has no experience of good and bad men or intercourse
1144 12   |              his own state which are good already; and amend what
1145 12   |            an examination and also a good one?~Athenian Stranger.
1146 12   |          city or about any specially good ones which they may hear
1147 12   |       receive gifts as the reward of good, but not of evil deeds”;
1148 12   |             sort have been framed by good men, and from them the guardians
1149 12   |              notions of the just and good and honourable which exist
1150 12   |           knowledge the knowledge of good laws has the greatest power
1151 12   |           upright, procuring for the good the continuance and increase
1152 12   |             an inspiring hope to the good, but very terrible to the
1153 12   |               Cleinias. That is very good Stranger; but I wish you
1154 12   |             with you.~Cleinias. Very good: And now what, according
1155 12   |            salvation?~Cleinias. Very good.~Athenian. Does not the
1156 12   |           the state, whether they be good or bad, and others that
1157 12   |            definition. Can he who is good for anything be ignorant
1158 12   |            they should be equal, my; good, sir, is impossible.~Athenian.
1159 12   |              but “Certainly not,” my good sir, is the right answer.
1160 12   |             Ast. Well, and about the good and the honourable, are
1161 12   |              the same be said of all good things—that the true guardians
1162 12   |       intelligent will accomplishing good.~Cleinias. But what is the
1163 12   |             citizen, can hardly be a good ruler of a whole state;
1164 12   |              Cleinias. Certainly, my good friend, we will if the thing


Lysis
     Part
1165 Intro|              knowledge to virtue and good, which also recurs in the
1166 Intro|              to them, and do them no good. And no one will love him,
1167 Intro|              him, if he does them no good; and he can only do them
1168 Intro|              and he can only do them good by knowledge; and as he
1169 Intro|            like one another. And the good have no need of one another,
1170 Intro|            the friend of the unjust, good of evil.~Thus we arrive
1171 Intro|             of unlike; and therefore good is not the friend of good,
1172 Intro|            good is not the friend of good, nor evil of evil, nor good
1173 Intro|          good, nor evil of evil, nor good of evil, nor evil of good.
1174 Intro|            good of evil, nor evil of good. What remains but that the
1175 Intro|        indifferent, which is neither good nor evil, should be the
1176 Intro|         friend of like,’ but) of the good, or rather of the beautiful?~
1177 Intro|       attachment to the beautiful or good? There are circumstances
1178 Intro|              becomes a friend of the good for the sake of getting
1179 Intro|        friendship be, other than the good? But the good is desired
1180 Intro|         other than the good? But the good is desired by us only as
1181 Intro|             can the congenial be the good; for good is not the friend
1182 Intro|           congenial be the good; for good is not the friend of good,
1183 Intro|            good is not the friend of good, as has been also shown.
1184 Intro|             only for the sake of the good. That friends are not necessarily
1185 Intro|              of the terms ‘like’ or ‘good’ is too strictly limited;
1186 Intro|              the introduction of the good, is deserving of attention.
1187 Intro|              the inter-dependence of good and evil, and the allusion
1188 Intro|             a tie exists between the good only and for the sake of
1189 Intro|              and for the sake of the good; or 3) whether there may
1190 Intro|          draws together ‘the neither good nor evil’ for the sake of
1191 Intro|            evil’ for the sake of the good and because of the evil;
1192 Intro|        pleasant, the useful, and the good:’ is the last to be resolved
1193 Intro|              mutually rejoice in any good which happens to either
1194 Intro|        always the same. The greatest good of friendship is not daily
1195 Intro|              find what is human. The good of it is necessarily limited;
1196 Intro|          almost as much as among the good; the bad and good, and ‘
1197 Intro|          among the good; the bad and good, and ‘the neither bad nor
1198 Intro|             and ‘the neither bad nor good,’ are drawn together in
1199 Intro|            we do not deny that great good may result from such attachments,
1200 Intro|      friendships must be estimated a good deal by the manner in which
1201 Text |            will affirm a man to be a good poet who injures himself
1202 Text |          desire; so that you have no good, as would appear, out of
1203 Text |              trust us to do as seems good to us—they will hinder us
1204 Text |           for you will be useful and good; but if you are not wise,
1205 Text |            and I would rather have a good friend than the best cock
1206 Text |              I imagine, is, that the good are like one another, and
1207 Text |             apprehend them, that the good only is the friend of the
1208 Text |            only is the friend of the good, and of him only; but that
1209 Text |              friendship, either with good or evil. Do you agree?~He
1210 Text |          argument declares ‘That the good are friends.’~Yes, he said,
1211 Text |              matter: Can like do any good or harm to like which he
1212 Text |             as he is like; still the good may be the friend of the
1213 Text |             may be the friend of the good in so far as he is good?~
1214 Text |              good in so far as he is good?~True.~But then again, will
1215 Text |             then again, will not the good, in so far as he is good,
1216 Text |             good, in so far as he is good, be sufficient for himself?
1217 Text |         friendship, if, when absent, good men have no need of one
1218 Text |      greatest enemy of the like, the good of the good?—Yes, and he
1219 Text |            the like, the good of the good?—Yes, and he quoted the
1220 Text |              the intemperate, or the good of the bad?~I do not see
1221 Text |            not that which is neither good nor evil still in some cases
1222 Text |           cases be the friend of the good?~How do you mean? he said.~
1223 Text |         souls. For I affirm that the good is the beautiful. You will
1224 Text |          notion that what is neither good nor evil is the friend of
1225 Text |             of the beautiful and the good, and I will tell you why
1226 Text |             are three principles—the good, the bad, and that which
1227 Text |            and that which is neither good nor bad. You would agree—
1228 Text |            agree.~And neither is the good the friend of the good,
1229 Text |           the good the friend of the good, nor the evil of the evil,
1230 Text |            evil of the evil, nor the good of the evil;—these alternatives
1231 Text |           infer that what is neither good nor evil must be the friend,
1232 Text |            the friend, either of the good, or of that which is neither
1233 Text |             of that which is neither good nor evil, for nothing can
1234 Text |            so, that which is neither good nor evil can have no friend
1235 Text |              friend which is neither good nor evil.~Clearly not.~Then
1236 Text |          evil.~Clearly not.~Then the good alone is the friend of that
1237 Text |           that only which is neither good nor evil.~That may be assumed
1238 Text |            and the art of medicine a good and useful thing?~Yes.~But
1239 Text |       regarded as a body, is neither good nor evil?~True.~And the
1240 Text |           Then that which is neither good nor evil becomes the friend
1241 Text |           evil becomes the friend of good, by reason of the presence
1242 Text |        before that which was neither good nor evil had become altogether
1243 Text |            still desire and love the good; for, as we were saying,
1244 Text |          cannot be the friend of the good.~Impossible.~Further, I
1245 Text |              another substance.~Very good.~In such a case, is the
1246 Text |           Then that which is neither good nor evil may be in the presence
1247 Text |            yet evil, the presence of good arouses the desire of good
1248 Text |           good arouses the desire of good in that thing; but the presence
1249 Text |         desire and friendship of the good; for that which was once
1250 Text |             that which was once both good and evil has now become
1251 Text |            become evil only, and the good was supposed to have no
1252 Text |            wisdom are as yet neither good nor bad. But the bad do
1253 Text |             wisdom any more than the good; for, as we have already
1254 Text |         presence of evil the neither good nor evil has of the good,
1255 Text |             good nor evil has of the good, either in the soul, or
1256 Text |              health? I said. Is that good or evil, or neither?~Good,
1257 Text |            good or evil, or neither?~Good, he replied.~And we were
1258 Text |          that the body being neither good nor evil, because of disease,
1259 Text |          medicine, and medicine is a good: and medicine has entered
1260 Text |              health, and health is a good.~True.~And is health a friend,
1261 Text |           Then that which is neither good nor evil is the friend of
1262 Text |            evil is the friend of the good because of the evil and
1263 Text |              and for the sake of the good and the friend?~Clearly.~
1264 Text |           May we then infer that the good is the friend?~I think so.~
1265 Text |          friend?~I think so.~And the good is loved for the sake of
1266 Text |             of the three principles, good, evil, and that which is
1267 Text |            and that which is neither good nor evil, there remained
1268 Text |              there remained only the good and the neutral, and that
1269 Text |               as we say, are neither good nor evil in themselves;—
1270 Text |             in themselves;—would the good be of any use, or other
1271 Text |            anything that would do us good. Then would be clearly seen
1272 Text |              but love and desire the good because of the evil, and
1273 Text |           not this the nature of the good—to be loved by us who are
1274 Text |           but there is no use in the good for its own sake.~I suppose
1275 Text |            if our present view holds good.~But, oh! will you tell
1276 Text |            desire may sometimes be a good and sometimes an evil to
1277 Text |            desires which are neither good nor evil will remain?~Clearly
1278 Text |             opinion that the neither good nor evil loves the good
1279 Text |              good nor evil loves the good because of the evil?~Very
1280 Text |              we further say that the good is congenial, and the evil
1281 Text |       congenial to the evil, and the good to the good; and that which
1282 Text |            evil, and the good to the good; and that which is neither
1283 Text |            and that which is neither good nor evil to that which is
1284 Text |             to that which is neither good nor evil?~They agreed to
1285 Text |              the bad, as well as the good of the good.~That appears
1286 Text |              well as the good of the good.~That appears to be the
1287 Text |         congenial is the same as the good, in that case the good and
1288 Text |           the good, in that case the good and he only will be the
1289 Text |            will be the friend of the good.~True.~But that too was
1290 Text |              nor the unlike, nor the good, nor the congenial, nor


Menexenus
     Part
1291 Pre  |          Aristotelian authority is a good deal impaired by the uncertainty
1292 Intro|          Socrates, that he must be a good orator because he had learnt
1293 Text |            praised may not have been good for much. The speakers praise
1294 Text |              Athenians, he must be a good rhetorician who could succeed
1295 Text |             she who has made so many good speakers, and one who was
1296 Text |            in which nature made them good, for they were good because
1297 Text |             them good, for they were good because they were sprung
1298 Text |        because they were sprung from good fathers. Wherefore let us
1299 Text |           man, and the government of good men is good, and of bad
1300 Text |            government of good men is good, and of bad men bad. And
1301 Text |       ancestors were trained under a good government, and for this
1302 Text |            for this reason they were good, and our contemporaries
1303 Text |              contemporaries are also good, among whom our departed
1304 Text |           who appears to be wise and good is a governor and ruler.
1305 Text |     remembered how they had received good from her and returned evil,
1306 Text |          this, which is the greatest good, they have attained. A mortal
1307 Text |           and you, parents, to be of good cheer about yourselves;
1308 Text |              told me.~SOCRATES: Very good. But you must take care


Meno
     Part
1309 Intro|           that the honourable is the good,’ and as every one equally
1310 Intro|              one equally desires the good, the point of the definition
1311 Intro|              is the power of getting good with justice.’ But justice
1312 Intro|             virtue is the getting of good with a part of virtue. The
1313 Intro|             showing that virtue is a good, and that goods, whether
1314 Intro|            for practical purposes as good as knowledge, but is incapable
1315 Intro|             shoemaking who was not a good shoemaker; or (3) the remark
1316 Intro|             have been clever men and good speakers, are denounced
1317 Intro|              into the single idea of good, and subordinated to it.
1318 Intro|           the world. And the idea of good (Republic) may without violence
1319 Intro|           Being, who ‘because He was good’ created all things (Tim.).~
1320 Intro|         especially about the Idea of Good; and that they are not peculiar
1321 Intro|           which men did and suffered good and evil, and received the
1322 Intro|           unity which is the idea of good and the cause of all the
1323 Intro|      maintained as ever. The IDEA of good likewise disappears and
1324 Intro|      existence of God or the idea of good which he approaches in a
1325 Intro|         rather in the single idea of good. His followers, and perhaps
1326 Intro|              that knowledge alone is good, and what contributes to
1327 Intro|              or the Platonic idea of good. Many of the old rags and
1328 Text |           Stranger, you have far too good an opinion of me, if you
1329 Text |               SOCRATES: I have not a good memory, Meno, and therefore
1330 Text |             women, if they are to be good men and women, must have
1331 Text |         young man or an elder one be good, if they are intemperate
1332 Text |           SOCRATES: Then all men are good in the same way, and by
1333 Text |           surely would not have been good in the same way, unless
1334 Text |             try; the attempt will be good practice with a view to
1335 Text |             to give you very many as good: and now, in your turn,
1336 Text |           honourable also desire the good?~MENO: Certainly.~SOCRATES:
1337 Text |            and others who desire the good? Do not all men, my dear
1338 Text |             men, my dear sir, desire good?~MENO: I think not.~SOCRATES:
1339 Text |             which they desire, to be good; or do they know that they
1340 Text |         think that the evils will do good to him who possesses them,
1341 Text |          that the evils will do them good, and others who know that
1342 Text |         think that they will do them good know that they are evils?~
1343 Text |        desire and power of attaining good?~MENO: Yes, I did say so.~
1344 Text |         affirmed, then the desire of good is common to all, and one
1345 Text |             than another in desiring good, he must be better in the
1346 Text |            be the power of attaining good?~MENO: I entirely approve,
1347 Text |              the mere acquisition of good will not be virtue.~MENO:
1348 Text |            is the power of attaining good justly, or with justice;
1349 Text |             to many persons—and very good ones they were, as I thought—
1350 Text |            line?~BOY: Yes.~SOCRATES: Good; and is not a space of eight
1351 Text |             think so.~SOCRATES: Very good; I like to hear you say
1352 Text |             vacant corner?~BOY: Very good.~SOCRATES: Here, then, there
1353 Text |            immortal. Wherefore be of good cheer, and try to recollect
1354 Text |             not say that virtue is a good?—This is a hypothesis which
1355 Text |              if there be any sort of good which is distinct from knowledge,
1356 Text |        knowledge, virtue may be that good; but if knowledge embraces
1357 Text |            if knowledge embraces all good, then we shall be right
1358 Text |        SOCRATES: And virtue makes us good?~MENO: Yes.~SOCRATES: And
1359 Text |              SOCRATES: And if we are good, then we are profitable;
1360 Text |              are profitable; for all good things are profitable?~MENO:
1361 Text |              that they are sometimes good and sometimes evil, do not
1362 Text |            wisdom, if they are to be good; and so wisdom is inferred
1363 Text |            if this is true, then the good are not by nature good?~
1364 Text |           the good are not by nature good?~MENO: I think not.~SOCRATES:
1365 Text |            way.~SOCRATES: But if the good are not by nature good,
1366 Text |           the good are not by nature good, are they made good by instruction?~
1367 Text |           nature good, are they made good by instruction?~MENO: There
1368 Text |            son of his has received a good education, as the Athenian
1369 Text |            If we wanted Meno to be a good physician, to whom should
1370 Text |             if we wanted him to be a good cobbler, should we not send
1371 Text |        ignorance too.~SOCRATES: Very good. And now you are in a position
1372 Text |         citizens and strangers, as a good man should. Now, to whom
1373 Text |              they know how to do men good, do you mean to say that
1374 Text |              who not only do them no good, but positively corrupt
1375 Text |        during all that time he had a good reputation, which to this
1376 Text |              know whether a thing is good or bad of which you are
1377 Text |           mind him, will do far more good to him than the Sophists.~
1378 Text |             Have there not been many good men in this city?~SOCRATES:
1379 Text |          certainly, Anytus; and many good statesmen also there always
1380 Text |            is whether they were also good teachers of their own virtue;—
1381 Text |             there are, or have been, good men in this part of the
1382 Text |              we mean to say that the good men of our own and of other
1383 Text |              that Themistocles was a good man?~ANYTUS: Certainly;
1384 Text |              not he then have been a good teacher, if any man ever
1385 Text |       teacher, if any man ever was a good teacher, of his own virtue?~
1386 Text |        desired to make his own son a good man and a gentleman; he
1387 Text |          Themistocles, was a wise or good man, as his father was?~
1388 Text |            acknowledge that he was a good man?~ANYTUS: To be sure
1389 Text |           and had he no wish to make good men of them? Nay, he must
1390 Text |          whom, besides giving them a good education in other things,
1391 Text |         would have taught them to be good men, which would have cost
1392 Text |        foreigner who would have made good men of his sons, if he could
1393 Text |             men harm than to do them good, and this is certainly the
1394 Text |      agreeable to them; for from the good you will learn what is good,
1395 Text |          good you will learn what is good, but if you mix with the
1396 Text |           bad son have sprung from a good sire, for he would have
1397 Text |           ever make a bad man into a good one.’~And this, as you may
1398 Text |          Socrates, that there are no good men: And if there are, how
1399 Text |               that you and I are not good for much, and that Gorgias
1400 Text |              remarked that right and good action is possible to man
1401 Text |          seeing how there can be any good men at all.~MENO: How do
1402 Text |      Socrates?~SOCRATES: I mean that good men are necessarily useful
1403 Text |          said that a man cannot be a good guide unless he have knowledge (
1404 Text |          would he not be a right and good guide?~MENO: Certainly.~
1405 Text |             did not know, might be a good guide also, might he not?~
1406 Text |            knows, he will be just as good a guide if he thinks the
1407 Text |              Then true opinion is as good a guide to correct action
1408 Text |             SOCRATES: And surely the good man has been acknowledged
1409 Text |          Seeing then that men become good and useful to states, not
1410 Text |              nature, neither are the good by nature good?~MENO: Certainly
1411 Text |       neither are the good by nature good?~MENO: Certainly not.~SOCRATES:
1412 Text |            we admitted that it was a good?~MENO: Yes.~SOCRATES: And
1413 Text |            right guide is useful and good?~MENO: Certainly.~SOCRATES:
1414 Text |           not.~SOCRATES: Then of two good and useful things, one,
1415 Text |            the women too, Meno, call good men divine—do they not?
1416 Text |         Spartans, when they praise a good man, say ‘that he is a divine
1417 Text |              him, you will have done good service to the Athenian


Parmenides
     Part
1418 Intro|             just, the beautiful, the good?’ ‘Yes,’ he said. ‘And of
1419 Intro|           Then the beautiful and the good in their own nature are
1420 Intro|            abstractions, such as the good and the beautiful and the
1421 Intro|             just, the beautiful, the good, and to extend them to man (
1422 Intro|         Being into an abstraction of Good, perhaps with the view of
1423 Intro|              the idea of ‘being’ or ‘good,’ which could not be conceived,
1424 Intro|             justice, temperance, and good, are really distinguishable
1425 Intro|        theory of classification; the Good arranged in classes is also
1426 Intro|              word (which was ‘a very good word’ to describe the simplest
1427 Intro|       natures as much opposed as the good and evil principle of the
1428 Text |            and the beautiful and the good, and of all that class?~
1429 Text |      beautiful in itself, and of the good in itself, and all other
1430 Text |             beautiful, the just, the good, and the ideas generally,
1431 Text |       unlikeness; and the same holds good of motion and rest, of generation


Phaedo
     Part
1432 Intro|             of the prison, who is as good as a friend—these take part
1433 Intro|           death is to be accounted a good? Well, (1) according to
1434 Intro|          other gods who are wise and good, and perhaps to better friends;
1435 Intro|           philosopher has notions of good and evil unlike those of
1436 Intro|              while on her way to the good and wise God! She has been
1437 Intro|           the Athenians have thought good to sentence him to death,
1438 Intro|            death, and he has thought good to await his sentence. Had
1439 Intro|            and then rewarded for the good which they have done. Those
1440 Intro|            body, has reason to be of good hope at the approach of
1441 Intro|             wicked ‘may not have too good a bargain.’ For the annihilation
1442 Intro|              reason, to think of the good and wise only as existing
1443 Intro|      benevolence? Even more than the good they have need of another
1444 Intro|           work together with him for good, but we are very far from
1445 Intro|      suffering torments, or that the good are singing the praises
1446 Intro|              wicked, and who are the good, whom we venture to divide
1447 Intro|              nearer to them, nor the good in an ecstasy at the joys
1448 Intro|              a progress from evil to good, from ignorance to knowledge.
1449 Intro|            evil too inseparable from good (compare Lysis); not always
1450 Intro|             always punished here, as good is not always rewarded.
1451 Intro|            that he has tendencies to good, and is capable of becoming
1452 Intro|           better. And these germs of good are often found to be developed
1453 Intro|          words of the Timaeus, he is good, and therefore he desires
1454 Intro|           evil, or rather degrees of good, which are otherwise called
1455 Intro|            evil. For all progress is good relatively to the past,
1456 Intro|             the light of the future. Good and evil are relative terms,
1457 Intro|        negative aspect of degrees of good. Of the absolute goodness
1458 Intro|        transition from one degree of good or evil to another. The
1459 Intro|             the human mind to regard good and evil both as relative
1460 Intro|              and not of disorder, of good and not of evil. Or rather,
1461 Intro|         belief in God. If there is a good and wise God, then there
1462 Intro|         perfection, then there is no good and wise God. We cannot
1463 Intro|              there is not much said; good men are too honest to go
1464 Intro|            some better thing for the good than for the evil.’ They
1465 Intro|              was heard reminding the good man that he was not altogether
1466 Intro|        passes from the notion of the good to that of God, he also
1467 Intro|           body, with the soul of the good and wise. (Compare Republic.)
1468 Intro|              coming to me, and is as good as could be to me.’ We are
1469 Intro|       revelation of beauty, like the good in the Republic, is the
1470 Intro|              can no evil happen to a good man in life or death.’~‘
1471 Text |             Cebes, and bid him be of good cheer; say that I would
1472 Text |         things which are evil may be good at certain times and to
1473 Text |             not to run away from the good, and that there would be
1474 Text |            you acknowledge to be our good masters.~Yes, replied Socrates;
1475 Text |          other gods who are wise and good (of which I am as certain
1476 Text |          might have done, for I have good hope that there is yet something
1477 Text |             far better thing for the good than for the evil.~But do
1478 Text |      philosopher has reason to be of good cheer when he is about to
1479 Text |          hope to obtain the greatest good in the other world. And
1480 Text |         indifferent about them is as good as dead.~That is also true.~
1481 Text |         absolute beauty and absolute good?~Of course.~But did you
1482 Text |            that I shall equally find good masters and friends in another
1483 Text |             speaking, there would be good reason to hope, Socrates,
1484 Text |     opposites? I mean such things as good and evil, just and unjust—
1485 Text |              existence, and that the good souls have a better portion
1486 Text |            And where shall we find a good charmer of our fears, Socrates,
1487 Text |           place, Cebes, and has many good men, and there are barbarous
1488 Text |           else should I please?~Very good.~Must we not, said Socrates,
1489 Text |         noble, and on her way to the good and wise God, whither, if
1490 Text |             be the souls, not of the good, but of the evil, which
1491 Text |         prophecy, and anticipate the good things of another world,
1492 Text |    magistrates of Athens allow.~Very good, Socrates, said Simmias;
1493 Text |            he on a couch which was a good deal higher. He stroked
1494 Text |         believes that no one has any good in him at all. You must
1495 Text |           the case, that few are the good and few the evil, and that
1496 Text |   intelligence and virtue, and to be good, and the other to have folly
1497 Text |            creatures will be equally good?~I agree with you, Socrates,
1498 Text |              a similar fate.~Nay, my good friend, said Socrates, let
1499 Text |           best for each and what was good for all. These hopes I would
1500 Text |             more containing than the good;—of the obligatory and containing