(...) The Statesman
     Part
2501 Text |        weaving.~YOUNG SOCRATES: Very good;—let us do as you say.~STRANGER:
2502 Text |        another.~YOUNG SOCRATES: Very good.~STRANGER: You know that
2503 Text |            art, if he only does them good and heals and saves them.
2504 Text |            with a view to the public good they purge the State by
2505 Text |           this notion of there being good government without laws.~
2506 Text |             enacting for the general good, to provide exactly what
2507 Text |              STRANGER: Or rather, my good friend, from what is going
2508 Text |      unwritten, determining what was good or bad, honourable or dishonourable,
2509 Text |            gentle violence for their good, what is this violence to
2510 Text |              to do something for his good which is contrary to the
2511 Text |      according to which the wise and good man will order the affairs
2512 Text |           and this is very right and good when regarded as the second
2513 Text |        customs.~YOUNG SOCRATES: Very good.~STRANGER: When the rich
2514 Text |              monarchy, when bound by good prescriptions or laws, is
2515 Text |              is also intermediate in good and evil; but the government
2516 Text |        unable to do either any great good or any great evil, when
2517 Text |            Of course.~STRANGER: Very good; and to what science do
2518 Text |       politics?~YOUNG SOCRATES: Very good.~STRANGER: Rhetoric seems
2519 Text |          judge.~YOUNG SOCRATES: Very good.~STRANGER: Does he do anything
2520 Text |        trivial thing, out of bad and good materials indifferently,
2521 Text |             possible, and accept the good and fit materials, and from
2522 Text |           formed by a combination of good and bad men, if this can
2523 Text |          honourable and the just and good and their opposites, which
2524 Text |           Only the Statesman and the good legislator, having the inspiration
2525 Text |              one another or with the good, or that any science would
2526 Text |             about the honourable and good;—indeed, in this single


The Symposium
     Part
2527 Intro|          medicine shows which is the good and which is the bad love,
2528 Intro|     persuades the body to accept the good and reject the bad, and
2529 Intro|           that they only say what is good of him, whether true or
2530 Intro|             And the beautiful is the good, and therefore, in wanting
2531 Intro|           also wants and desires the good. Socrates professes to have
2532 Intro|          mean between fair and foul, good and evil, and not a god
2533 Intro|      beautiful let us substitute the good, and we have no difficulty
2534 Intro|         seeing the possession of the good to be happiness, and Love
2535 Intro|            Love desires not only the good, but the everlasting possession
2536 Intro|        everlasting possession of the good. Why then is there all this
2537 Intro|             of the beautiful and the good. The same passion which
2538 Intro|         Diotima. And as at a banquet good manners would not allow
2539 Intro|              individuals ever do any good or great work.’ But he soon
2540 Intro|              Eryximachus Love is the good physician; he sees everything
2541 Intro|              but (as he adds) of the good; from Agathon, that love
2542 Intro|          Love as the author of every good; no sort of encomium was
2543 Intro|             confess that he is not a good at all: for love is of the
2544 Intro|              all: for love is of the good, and no man can desire that
2545 Intro|             For he who has beauty or good may desire more of them;
2546 Intro|             and he who has beauty or good in himself may desire beauty
2547 Intro|        himself may desire beauty and good in others. The fallacy seems
2548 Intro|        between the abstract ideas of good and beauty, which do not
2549 Intro|          teachers or statesmen great good may often arise.~Yet there
2550 Intro|              of the one is the ideal good of the other; regarded not
2551 Intro|             beauty and the source of good in all other things. And
2552 Intro|           yet based upon the idea of good, through the concrete to
2553 Intro|              is capable of combining good and evil in a degree beyond
2554 Intro|            on this subject. (1) That good and evil are linked together
2555 Intro|             has been the stimulus to good (compare Plato, Laws, where
2556 Intro|          attained the true beauty or good, without enquiring precisely
2557 Text |           feasts of inferior men the good unbidden go;’~instead of
2558 Text |                 To the feasts of the good the good unbidden go;’~and
2559 Text |           the feasts of the good the good unbidden go;’~and this alteration
2560 Text |            contented if we hear some good speeches first. Let Phaedrus
2561 Text |              the praise of Love, and good luck to him. All the company
2562 Text |              individuals ever do any good or great work. And I say
2563 Text |           return home, and live to a good old age, if he abstained
2564 Text |             not in themselves either good or evil, but they turn out
2565 Text |              when well done they are good, and when wrongly done they
2566 Text |            nobly, and therefore does good and evil quite indiscriminately.
2567 Text |         uncertain; they may turn out good or bad, either in body or
2568 Text |             them; in this matter the good are a law to themselves,
2569 Text |            honour in yielding to the good, or in an honourable manner.
2570 Text |           who is making him wise and good; the one capable of communicating
2571 Text |              a lover because he is a good man, and in the hope that
2572 Text |          praise of love, which is as good as I could make extempore.~
2573 Text |           now saying that to indulge good men is honourable, and bad
2574 Text |               so too in the body the good and healthy elements are
2575 Text |           difficulty begins, and the good artist is needed. Then the
2576 Text |              the preservation of the good and the cure of the evil
2577 Text |          which is concerned with the good, and which is perfected
2578 Text |       unrestrained. At last, after a good deal of reflection, Zeus
2579 Text |           avoid evil, and obtain the good, of which Love is to us
2580 Text |              to a man of sense a few good judges are than many fools?~
2581 Text |              then you may talk.~Very good, Phaedrus, said Agathon;
2582 Text |            is a proof that Love is a good poet and accomplished in
2583 Text |          beautiful, has sprung every good in heaven and earth. Therefore,
2584 Text |        unkindness; the friend of the good, the wonder of the wise,
2585 Text |              grace; regardful of the good, regardless of the evil:
2586 Text |              you, said Agathon.~Very good. Would he who is great,
2587 Text |              saying.~You made a very good speech, Agathon, replied
2588 Text |           would fain ask:—Is not the good also the beautiful?~Yes.~
2589 Text |       beautiful, love wants also the good?~I cannot refute you, Socrates,
2590 Text |            Love was neither fair nor good. ‘What do you mean, Diotima,’
2591 Text |       necessity foul, or what is not good evil; or infer that because
2592 Text |         because love is not fair and good he is therefore foul and
2593 Text |             the possessors of things good or fair?’ ‘Yes.’ ‘And you
2594 Text |           was in want, desires those good and fair things of which
2595 Text |            portion in what is either good or fair?’ ‘Impossible.’ ‘
2596 Text |        plotting against the fair and good; he is bold, enterprising,
2597 Text |               that he who is neither good nor wise is nevertheless
2598 Text |          said, ‘let me put the word “good” in the place of the beautiful,
2599 Text |            If he who loves loves the good, what is it then that he
2600 Text |                The possession of the good,’ I said. ‘And what does
2601 Text |            he gain who possesses the good?’ ‘Happiness,’ I replied; ‘
2602 Text |          happy by the acquisition of good things. Nor is there any
2603 Text |              always desire their own good, or only some men?—what
2604 Text |         generally that all desire of good and happiness is only the
2605 Text |          half or the whole be also a good. And they will cut off their
2606 Text |              what belongs to him the good, and what belongs to another
2607 Text |       nothing which men love but the good. Is there anything?’ ‘Certainly,
2608 Text |          truth is, that men love the good.’ ‘Yes,’ I said. ‘To which
2609 Text |           love the possession of the good?’ ‘Yes, that must be added.’ ‘
2610 Text |        everlasting possession of the good?’ ‘That must be added too.’ ‘
2611 Text |        everlasting possession of the good?’ ‘That is most true.’~‘
2612 Text |        everlasting possession of the good, all men will necessarily
2613 Text |            immortality together with good: Wherefore love is of immortality.’~
2614 Text |             nature and pursuits of a good man; and he tries to educate
2615 Text |            in praise of love, and as good a one as he could: the turn
2616 Text |        neighbour, and so on.~That is good, Eryximachus, said Alcibiades;
2617 Text |           other speaker, even a very good one, he produces absolutely
2618 Text |            for you and me.’ ‘That is good,’ he said; ‘at some other
2619 Text |     extending to the whole duty of a good and honourable man.~This,
2620 Text |              nights were long took a good rest: he was awakened towards


Theaetetus
     Part
2621 Intro|     adversaries of Protagoras are as good a measure as he is, and
2622 Intro|          maintain that one man is as good as another in his knowledge
2623 Intro|              were asserting ‘the one good under many names,’ and,
2624 Intro|        Euphronius, who was himself a good man and a rich. He is informed
2625 Intro|       charming, Theaetetus, and very good for a person in your interesting
2626 Intro|              man’s discernment is as good as another’s, and every
2627 Intro|             reply in his own person—‘Good people, you sit and declaim
2628 Intro|           power of turning evil into good, the bitterness of disease
2629 Intro|             and plants, and make the good take the place of the evil,
2630 Intro|     individuals and states. Wise and good rhetoricians make the good
2631 Intro|           good rhetoricians make the good to appear just in states (
2632 Intro|              to be the antagonist of good, out of the way of the gods
2633 Intro|              that you may seem to be good. And yet the truth is, that
2634 Intro|             of the State were always good or expedient, although this
2635 Intro|              these abstractions. The good and the beautiful are abstractions
2636 Intro|          falsehood,’ when a man puts good for evil or evil for good.
2637 Intro|            good for evil or evil for good. Socrates will not discourage
2638 Intro|           ever say to yourself, that good is evil, or evil good? Even
2639 Intro|           that good is evil, or evil good? Even in sleep, did you
2640 Intro|          pretend to compare with the good and wise of this and other
2641 Intro|       speculation, or that we may do good without caring about truth,
2642 Intro|           have been supposed to hold good (for anything which he says
2643 Intro|         sciences, of the one, of the good, of the all:—this is the
2644 Intro|           our finding that they hold good not only in every instance,
2645 Intro|           the virtues on the idea of good. The reason of this phenomenon
2646 Intro|             to feeling, happiness or good to pleasure. The different
2647 Intro|              man. But nearly all the good (as well as some of the
2648 Intro|            study of it may have done good service by awakening us
2649 Intro|              We may be able to add a good deal to them from our own
2650 Intro|         themselves, the one into the good principle, the other into
2651 Intro|              of the mind which it is good for us to study when we
2652 Intro|              pass imperceptibly from good to evil, from nature in
2653 Text |           read to us.~TERPSION: Very good.~EUCLID: Here is the roll,
2654 Text |              met with any one who is good for anything.~THEODORUS:
2655 Text |         wonderful.~SOCRATES: That is good news; whose son is he?~THEODORUS:
2656 Text |            one class.~SOCRATES: Very good.~THEAETETUS: The intermediate
2657 Text |          SOCRATES: Well, then, be of good cheer; do not say that Theodorus
2658 Text |           SOCRATES: Come, you made a good beginning just now; let
2659 Text |             who is likely to do them good. Many of them I have given
2660 Text |           SOCRATES: Then motion is a good, and rest an evil, to the
2661 Text |           doctrine to perception, my good friend, and first of all
2662 Text |        soothe you, and offer you one good thing after another, that
2663 Text |             is but what becomes?—the good and the noble, as well as
2664 Text |              doubtless say in reply,—Good people, young and old, you
2665 Text |           assist him.~SOCRATES: Very good, Theodorus; you shall see
2666 Text |    entanglements of words. But, O my good sir, he will say, come to
2667 Text |         nature, so I conceive that a good mind causes men to have
2668 Text |              mind causes men to have good thoughts; and these which
2669 Text |         plants, and infuse into them good and healthy sensations—aye
2670 Text |          true ones; and the wise and good rhetoricians make the good
2671 Text |           good rhetoricians make the good instead of the evil to seem
2672 Text |         teacher of wisdom causes the good to take the place of the
2673 Text |              nobody. At any rate, my good man, do not sheer off until
2674 Text |         whereby you will do yourself good as well as me.~THEODORUS:
2675 Text |             which is antagonistic to good. Having no place among the
2676 Text |            that a man may seem to be good, which is the reason given
2677 Text |            of justice; but as to the good, no one had any longer the
2678 Text |            thought and enacted to be good that these, while they were
2679 Text |           were in force, were really good;—he who said so would be
2680 Text |            be playing with the name ‘good,’ and would not touch the
2681 Text |       Whatever be the term used, the good or expedient is the aim
2682 Text |          whole class under which the good or expedient falls. That
2683 Text |             THEODORUS: Disciples! my good sir, they have none; men
2684 Text |          that it is.~THEODORUS: Very good, Socrates; and now that
2685 Text |             of taste.~SOCRATES: Very good; and now tell me what is
2686 Text |             is himself beautiful and good. And besides being beautiful,
2687 Text |           the noble and base, and of good and evil?~THEAETETUS: These
2688 Text |         succession?~THEAETETUS: Very good.~SOCRATES: And do you mean
2689 Text |           not know.~THEAETETUS: Very good.~SOCRATES: Now, when a person
2690 Text |             in the mind—the soft are good at learning, but apt to
2691 Text |            from it are all noble and good.~SOCRATES: He who led the
2692 Text |           elements.~THEAETETUS: Very good.~SOCRATES: And it must have
2693 Text |              have elicited from me a good deal more than ever was


Timaeus
     Part
2694 Intro|              as he is by the IDEA of good. He is modest and hesitating,
2695 Intro|            the Megarians the IDEA of good. He agrees with Empedocles
2696 Intro|             the world because he was good, and the demons ministered
2697 Intro|             make the world?...He was good, and therefore not jealous,
2698 Intro|             through life and returns good for nothing to the world
2699 Intro|              as possible to work out good. Before the heavens there
2700 Intro|            as was possible, fair and good, out of things not fair
2701 Intro|           out of things not fair and good.~And now I will explain
2702 Intro|           but himself fashioning the good in all things. For there
2703 Intro|              pain, which deters from good; rashness and fear, foolish
2704 Intro|            to advise quietly for the good of the whole. For the Creator
2705 Intro|              in order to make men as good as they could, gave to the
2706 Intro|             to the necessary and the good; for food is a necessity,
2707 Intro|            theme than the other. The good is the beautiful, and the
2708 Intro|           the motion of mind; not so good is the motion of which the
2709 Intro|             sailing or riding; least good when the body is at rest
2710 Intro|             unity,’ or essence,’ or ‘good,’ became sacred to them.
2711 Intro|             which, like the ‘idea of good,’ is not the Creator himself,
2712 Intro|           and also, like the IDEA of good, may be viewed apart from
2713 Intro|        diffusion of that goodness or good which he himself is. The
2714 Intro|            harmony, like the idea of good in the Republic. The ancient
2715 Intro|           can never have too much of good or friendship among his
2716 Intro|             they may be decreased by good education and good laws.
2717 Intro|      decreased by good education and good laws. He appears to have
2718 Intro|              observed that they held good in a few instances, they
2719 Intro|            universals to the idea of good. He found them all three,
2720 Intro|             goodness of God. ‘He was good himself, and he fashioned
2721 Intro|        himself, and he fashioned the good everywhere.’ He was not ‘
2722 Intro|             things should be equally good. He is the IDEA of good
2723 Intro|              good. He is the IDEA of good who has now become a person,
2724 Intro|             It is also admitted that good and evil conduct are to
2725 Intro|           attributed respectively to good and evil laws and institutions.
2726 Intro|            observing how much of the good and bad in human character
2727 Intro|            and returns imperfect and good for nothing to the world
2728 Intro|          world of generation. He was good, and the good can never
2729 Intro|     generation. He was good, and the good can never have jealousy
2730 Intro|            that all things should be good and nothing bad, so far
2731 Intro|         Timaeus, just as the IDEA of Good is the leading thought of
2732 Intro|             the other the impersonal Good or God, differing in form
2733 Text |            bad of either sex and the good of either sex might pair
2734 Text |             that the children of the good parents were to be educated,
2735 Text |             festival.~SOCRATES: Very good. And what is this ancient
2736 Text |              must tell the tale, and good luck to you; and I in return
2737 Text |        indeed fair and the artificer good, it is manifest that he
2738 Text |          world of generation. He was good, and the good can never
2739 Text |     generation. He was good, and the good can never have any jealousy
2740 Text |            that all things should be good and nothing bad, so far
2741 Text |            and returns imperfect and good for nothing to the world
2742 Text |           workers of things fair and good, and those which are deprived
2743 Text |    philosophy, than which no greater good ever was or will be given
2744 Text |              which were not fair and good. And now I will endeavour
2745 Text |           but himself contriving the good in all his creations. Wherefore
2746 Text |              pain, which deters from good; also rashness and fear,
2747 Text |            to advise quietly for the good of the whole. And knowing
2748 Text |             create the human race as good as they could, that they
2749 Text |              past, present or future good and evil, must first recover
2750 Text |             and drinking, and take a good deal more than was necessary
2751 Text |             to the necessary and the good contriving the way in for
2752 Text |              because they receive no good from one another, and are
2753 Text |             our duty to speak of the good than of the evil. Everything
2754 Text |             evil. Everything that is good is fair, and the fair is
2755 Text |          called truly fair and truly good. And the separate parts
2756 Text |           caused by others is not so good, and worst of all is that