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The Apology
Part
1 Intro| curious person, searching into things under the earth and above
2 Intro| imagined that they knew all things. Thus he had passed his
3 Intro| sons of gods or in divine things. The notion that demons
4 Intro| their readiness to teach all things; his talking in the marketplace
5 Text | person, who searches into things under the earth and in heaven,
6 Text | soothsayers who also say many fine things, but do not understand the
7 Text | the wisest of men in other things in which they were not wise.
8 Text | that they knew many fine things; and here I was not mistaken,
9 Text | for they did know many things of which I was ignorant,
10 Text | philosophers about teaching things up in the clouds and under
11 Text | not caring about the very things which you bring against
12 Text | in the existence of human things, and not of human beings?...
13 Text | in divine and superhuman things, and yet not believe that
14 Text | life, will do none of these things. The contrast may occur
15 Text | women. And I say that these things ought not to be done by
16 Text | virtue, and of those other things about which you hear me
17 Text | and saying and doing many things which you have been accustomed
18 Text | theirs. I suppose that these things may be regarded as fated,—
19 Text | is a good; for one of two things—either death is a state
Charmides
Part
20 PreS | denoting animals; but all things else, whether outward objects
21 PreS | genders are attributed to things as well as persons according
22 PreS | attributed Ideas to all things, at any rate to all things
23 PreS | things, at any rate to all things which have classes or common
24 PreS | the summa genera of all things, are now to be explained
25 PreS | as Forms or Types of some things only,—that is to say, of
26 PreS | imply that the relation of things to the Ideas, is one of
27 Intro| vision, but only of visible things; no love of loves, but only
28 Intro| loves, but only of beautiful things; how then can there be a
29 Intro| rule and measure of all things, still there would be no
30 Intro| which we ‘taste of many things.’ (7) And still the mind
31 Text | ought to be first in all things, and, sweet son of Glaucon,
32 Text | thought temperance was doing things orderly and quietly, such
33 Text | orderly and quietly, such things for example as walking in
34 Text | be the good. And of two things, one is true,—either never,
35 Text | least in this way, or doing things of this sort?~Clearly not.~
36 Text | by working and doing such things as you were describing,
37 Text | any disgrace at all. For things nobly and usefully made
38 Text | supposed to have called such things only man’s proper business,
39 Text | is not the discovery of things as they truly are, a good
40 Text | self as well as to other things involves an absolute contradiction;
41 Text | greater than other great things, but not greater than those
42 Text | but not greater than those things in comparison of which the
43 Text | younger: and the same of other things; that which has a nature
44 Text | relation to self, or some things only and not others; and
45 Text | this class of self-related things, if there be such a class,
46 Text | than determine that of two things one is and the other is
47 Text | temperance: and the same of other things.~That is evident.~How will
48 Text | who is ignorant of these things will only know that he knows,
49 Text | not the knowledge of the things which we do or do not know,
50 Text | their severally doing the things which they knew, and committing
51 Text | knew, and committing the things of which they are ignorant
52 Text | dear Critias, none of these things will be well or beneficially
53 Text | admitted to be the best of all things would never have seemed
Cratylus
Part
54 Intro| the like. Even the truest things which he says are depreciated
55 Intro| put words in the place of things or realities, which is a
56 Intro| and nothing. For in all things there is an element of convention;
57 Intro| or imitations in sound of things. In a sense, Cratylus is
58 Intro| is right in saying that things have by nature names; for
59 Intro| of agreement in words and things. Hence we are led to infer,
60 Intro| into the nature of men and things, and yet hardly dwelling
61 Intro| imperfect, that a knowledge of things is higher than a knowledge
62 Intro| can be no knowledge if all things are in a state of transition.
63 Intro| Socrates asks, whether the things differ as the words which
64 Intro| with Euthydemus, that all things equally and always belong
65 Intro| possibility is, that all things have their several distinct
66 Intro| about them. And not only things, but actions, have distinct
67 Intro| distinguishes the natures of things. The weaver will use the
68 Intro| express the ideal forms of things in syllables and letters
69 Intro| Gods and men to the same things, as in the verse about the
70 Intro| means the first principle of things: this agrees with the fact
71 Intro| the first principle of all things. And here I seem to discover
72 Intro| that the God knew many things (polla eidos): he may also
73 Intro| knowing (eidenai) all good things. Men in general are foolishly
74 Intro| pheromenou ephaptomene,—all things are in motion, and she in
75 Intro| search after the nature of things, become dizzy; and this
76 Intro| universal flux, or generation of things, is indicated in names. ‘
77 Intro| the motion or stream of things, and may be illustrated
78 Intro| en te tachuteti,—for all things are in motion, and some
79 Intro| motion say, preserves all things, and is the cause of all
80 Intro| and is the cause of all things, quasi diaion going through—
81 Intro| because the teat makes things flourish (tethelenai), and
82 Intro| what has preceded; for all things being in a flux, kakia is
83 Intro| that which mingles with all things: lusiteloun is equivalent
84 Intro| supposed, ‘that which makes things gentle’ (emera). So again,
85 Intro| intended to show the nature of things; and the secondary, as I
86 Intro| which penetrates through all things. The letters phi, psi, sigma,
87 Intro| you have spoken in all things much to my mind,” whether
88 Intro| names teach us the nature of things? ‘Yes.’ And naming is an
89 Intro| he who knows names knows things.’ Do you mean that the discovery
90 Intro| same as the discovery of things? ‘Yes.’ But do you not see
91 Intro| suppose that he knows the things which he names: but how
92 Intro| but how can he have learnt things from names before there
93 Intro| more than human first gave things their names, and that these
94 Intro| words, but by appealing to things. And, if so, we must allow
95 Intro| if so, we must allow that things may be known without names;
96 Intro| admitted, are the images of things; and the higher knowledge
97 Intro| the higher knowledge is of things, and is not to be derived
98 Intro| under the idea that all things are in a state of motion
99 Intro| continue to study these things yourself.’~...~We may now
100 Intro| words when he might learn of things? There is a great controversy
101 Intro| to distinguish words from things. Socrates replies in effect
102 Intro| required. There are more things in language than the human
103 Intro| be the first essences of things, he would deem the reflection
104 Intro| uttering them. There are many things in the use of language which
105 Intro| putting words in the place of things. It seems to be true, that
106 Intro| of language: (1) in which things were characterized independently, (
107 Intro| custom as the expressions of things or events. It was the principle
108 Intro| of reason lighted up all things and at once began to arrange
109 Intro| law of proportion. As in things of beauty, as in all nature,
110 Intro| as in the motion of all things, there is a similarity of
111 Intro| similarities and differences of things, and their relations to
112 Intro| down into the nature of things. Gradually in language they
113 Intro| any crude imitations of things or actions in sound, although
114 Intro| classes or processes of things. We are told that changes
115 Intro| ideas vary or the number of things which is included under
116 Intro| to do duty for many more things than were formerly expressed
117 Intro| senses when the classes of things or ideas which are represented
118 Text | different names for the same things; Hellenes differ from barbarians
119 Text | say, Hermogenes, that the things differ as the names differ?
120 Text | man is the measure of all things, and that things are to
121 Text | of all things, and that things are to me as they appear
122 Text | him, or would you say that things have a permanent essence
123 Text | right, and the truth is that things are as they appear to any
124 Text | with Euthydemus, that all things equally belong to all men
125 Text | if neither is right, and things are not relative to individuals,
126 Text | to individuals, and all things do not equally belong to
127 Text | saying apply only to the things themselves, or equally to
128 Text | are real as well as the things.~SOCRATES: Then the actions
129 Text | way of speaking, and as things ought to be spoken, and
130 Text | another, and distinguish things according to their natures?~
131 Text | is right in saying that things have names by nature, and
132 Text | express the true forms of things in letters and syllables.~
133 Text | and men give to the same things. Does he not in these passages
134 Text | clearly be supposed to call things by their right and natural
135 Text | said of trees and other things. Do you agree with me?~HERMOGENES:
136 Text | containing principle of all things?~HERMOGENES: Yes; I do.~
137 Text | Now that the essence of things should be called estia,
138 Text | estia was the essence of things. Those again who read osia
139 Text | of Heracleitus, that all things flow and nothing stands;
140 Text | and ruling power of all things, and is therefore rightly
141 Text | supposed to say that all things are in motion and nothing
142 Text | meaning that the God knew many things (Polla eidos). And perhaps
143 Text | knowledge (eidenai) of all noble things.~HERMOGENES: Very good;
144 Text | sophe); for seeing that all things in the world are in motion (
145 Text | over harmony, and makes all things move together, both among
146 Text | mean ‘she who knows divine things’ (Theia noousa) better than
147 Text | that speech signifies all things (pan), and is always turning
148 Text | who is the declarer of all things (pan) and the perpetual
149 Text | mover (aei polon) of all things, is rightly called aipolos (
150 Text | element which raises (airei) things from the earth, or as ever
151 Text | search after the nature of things, are always getting dizzy
152 Text | or flux or generation of things is most surely indicated.~
153 Text | follows (epetai) the motion of things, neither anticipating them
154 Text | company with the nature of things. Sophia (wisdom) is very
155 Text | the motion or stream of things. You must remember that
156 Text | expressed by sophia, for all things are supposed to be in motion.
157 Text | nature; for, although all things move, still there are degrees
158 Text | slower; but there are some things which are admirable for
159 Text | For those who suppose all things to be in motion conceive
160 Text | swiftest, passing by other things as if they were standing
161 Text | which superintends all things and pierces (diaion) all,
162 Text | nothing, and orders all things, and passes through all
163 Text | and passes through all things. At last, my friend, I find
164 Text | is like rain, and makes things flourish (tethelenai).~HERMOGENES:
165 Text | which preceded, for all things being in a flux (ionton),
166 Text | that which called (kalesan) things by their names, and is not
167 Text | accompanying the world, and things which are done upon this
168 Text | existence, allows of no stay in things and no pause or end of motion,
169 Text | begins to be any end, lets things go again (luei), and makes
170 Text | called emera because it makes things gentle (emera different
171 Text | expresses a longing after things and violent attraction of
172 Text | name pothos is applied to things absent, as imeros is to
173 Text | absent, as imeros is to things present; eros (love) is
174 Text | to indicate the nature of things.~HERMOGENES: Of course.~
175 Text | analysis show the natures of things, as far as they can be shown;
176 Text | perfected the classification of things, we shall give them names,
177 Text | elements which pass through all things. This is why he uses the
178 Text | legislator, reducing all things into letters and syllables,
179 Text | appear to have spoken in all things much to my mind.’~And you,
180 Text | pictures are also imitations of things, but in another way?~CRATYLUS:
181 Text | attributable and applicable to the things of which they are the imitation.~
182 Text | letters imitates the nature of things, if he gives all that is
183 Text | be the effect of names on things, if they were exactly the
184 Text | those which are like the things?~CRATYLUS: Yes.~SOCRATES:
185 Text | nouns are representations of things, is there any better way
186 Text | previous knowledge of the things intended by them, and that
187 Text | composed must also be like things. Returning to the image
188 Text | nature which resembled the things imitated, and out of which
189 Text | far as possible resemble things; but I fear that this dragging
190 Text | knows names knows also the things which are expressed by them.~
191 Text | knows names will also know things.~CRATYLUS: That is precisely
192 Text | of this information about things which, according to you,
193 Text | names discovers also the things; or is this only the method
194 Text | names in the search after things, and analyses their meaning,
195 Text | to his conception of the things which they signified—did
196 Text | Were we not saying that all things are in motion and progress
197 Text | signify stopping the soul at things than going round with them;
198 Text | names indicates, not that things are in motion or progress,
199 Text | names, know or not know the things which they named?~CRATYLUS:
200 Text | names must have known the things which he named; are you
201 Text | also a knowledge of the things which he named?~CRATYLUS:
202 Text | have learned or discovered things from names if the primitive
203 Text | learning and discovering things, is either to discover names
204 Text | Socrates.~SOCRATES: But if things are only to be known through
205 Text | power more than human gave things their first names, and that
206 Text | which shows the truth of things.~CRATYLUS: I agree.~SOCRATES:
207 Text | Cratylus, then I suppose that things may be known without names?~
208 Text | likenesses and images of the things which they name?~CRATYLUS:
209 Text | you please you can learn things through the medium of names,
210 Text | can learn them from the things themselves—which is likely
211 Text | much, that the knowledge of things is not to be derived from
212 Text | under the idea that all things were in motion and flux;
213 Text | that sort, for all such things appear to be in a flux;
214 Text | same state? for obviously things which are the same cannot
215 Text | is this eternal nature in things, or whether the truth is
216 Text | will not believe that all things leak like a pot, or imagine
217 Text | continue to think about these things yourself.~ >
Critias
Part
218 Intro| were educated, and had all things in common, like our guardians.
219 Intro| supplied the land with all things needed for the life of man.
220 Text | and the universe, and the things that are and move therein,
221 Text | picture of divine and heavenly things which has very little likeness
222 Text | criticism of mortal and human things. Wherefore if at the moment
223 Text | approved likenesses of human things is the reverse of easy.
224 Text | compelled to say the same things over again, let him understand
225 Text | themselves, and had all things suitable for nurture and
226 Text | greatness of their empire many things were brought to them from
227 Text | Also whatever fragrant things there now are in the earth,
228 Text | and naval stores, and all things were quite ready for use.
229 Text | is able to see into such things, perceiving that an honourable
230 Text | world, beholds all created things. And when he had called
Crito
Part
231 Text | considering, will think of these things truly as they occurred.~
232 Text | this true, Crito, of other things which we need not separately
233 Text | and laws being the best things among men? Would that be
234 Text | will hear many degrading things; you will live, but how?—
Euthydemus
Part
235 Intro| distinguish between words and things—these were problems not
236 Intro| that words are lifeless things, and lifeless things have
237 Intro| lifeless things, and lifeless things have no sense or meaning.
238 Intro| know, he cannot know some things and not know others, and
239 Intro| and therefore he knows all things: he and Dionysodorus and
240 Intro| and all other men know all things. ‘Do they know shoemaking,
241 Intro| such solemn and beautiful things.~‘But are there any beautiful
242 Intro| are there any beautiful things? And if there are such,
243 Intro| that the union of two good things which have different ends
244 Intro| put words in the place of things, who tear arguments to tatters,
245 Intro| them as making two good things, philosophy and politics,
246 Text | did not as yet know the things which you were learning?~
247 Text | happy if we have many good things? And this, perhaps, is even
248 Text | answer.~He assented.~And what things do we esteem good? No solemn
249 Text | and fortunate if many good things were present with us?~He
250 Text | of the presence of good things, if they profited us not,
251 Text | must not only have the good things, but he must also use them;
252 Text | as the possession of good things, is that sufficient to confer
253 Text | off, having and doing many things without wisdom, or a few
254 Text | without wisdom, or a few things with wisdom? Look at the
255 Text | matter thus: If he did fewer things would he not make fewer
256 Text | this the result— that other things are indifferent, and that
257 Text | and a right use, of the things of life, and the right use
258 Text | distinct thing apart from other things?~Certainly.~And he who says
259 Text | Ctesippus; but he speaks of things in a certain way and manner,
260 Text | say that any one speaks of things as they are?~Yes, he said—
261 Text | persons.~And are not good things good, and evil things evil?~
262 Text | good things good, and evil things evil?~He assented.~And you
263 Text | that gentlemen speak of things as they are?~Yes.~Then the
264 Text | good speak evil of evil things, if they speak of them as
265 Text | And do they speak great things of the great, rejoined Euthydemus,
266 Text | rejoined Euthydemus, and warm things of the warm?~To be sure
267 Text | they are quite different things.~Contradiction! said Dionysodorus;
268 Text | said.~Well, have not all things words expressive of them?~
269 Text | Put the question.~Are the things which have sense alive or
270 Text | piloting and governing all things, and utilizing them.~CRITO:
271 Text | Yes, I said, I know many things, but not anything of much
272 Text | you are knowing, know all things?~Certainly not, I said,
273 Text | for there are many other things which I do not know.~And
274 Text | in reference to the same things.~A pretty clatter, as men
275 Text | time, and if I know all things, then I must have the knowledge
276 Text | two, do you not know some things, and not know others?~Certainly
277 Text | Then, I said, you know all things, if you know anything?~Yes,
278 Text | know anything?~Yes, all things, he said; and that is as
279 Text | do all other men know all things or nothing?~Certainly, he
280 Text | replied; they cannot know some things, and not know others, and
281 Text | said.~They all know all things, he replied, if they know
282 Text | really and truly know all things, including carpentering
283 Text | cobbling, too.~And do you know things such as the numbers of the
284 Text | our word that we know all things?~Certainly not, said Ctesippus:
285 Text | questions, that they knew all things. For at last Ctesippus began
286 Text | if they knew the foulest things, and they, like wild boars,
287 Text | and have always known all things, nothing in life would be
288 Text | knowing, do you know some things with this, and some things
289 Text | things with this, and some things with something else, or
290 Text | else, or do you know all things with this?~All that I know,
291 Text | you be able to know all things, if you did not know all
292 Text | if you did not know all things?~Quite impossible.~And now,
293 Text | confess that you know all things.~I suppose that is true,
294 Text | stand; and so I do know all things.~And have you not admitted
295 Text | that you always know all things with that which you know,
296 Text | always and at once known all things, that is to say, when you
297 Text | earth existed, you knew all things, if you always know them;
298 Text | always continue to know all things, if I am of the mind to
299 Text | that I really do know all things, when I am told so by men
300 Text | can I say that I know such things, Euthydemus, as that the
301 Text | the ambiguity of (Greek), ‘things visible and able to see,’ (
302 Text | there not a silence of all things?~Yes, he said.~But if speaking
303 Text | he said.~But if speaking things are included in all things,
304 Text | things are included in all things, then the speaking are silent.~
305 Text | said Ctesippus; then all things are not silent?~Certainly
306 Text | which I ask is whether all things are silent or speak?~Neither
307 Text | such solemn and beautiful things?~Why, Socrates, said Dionysodorus,
308 Text | impatient to hear); yes, such things, and such things only are
309 Text | yes, such things, and such things only are mine.~Yes, he said,
310 Text | the power to do all these things which I was just naming?~
311 Text | for you admit that all things which have life are animals;
312 Text | says, is the ‘best of all things,’ is also the cheapest.
313 Text | intermediates. For all persons or things, which are intermediate
314 Text | intermediate between two other things, and participate in both
315 Text | them—if one of these two things is good and the other evil,
316 Text | a mean between two good things which do not tend to the
Euthyphro
Part
317 Intro| co-operation with them in all things true and good, he stops
318 Text | the assembly about divine things, and foretell the future
319 Text | knowledge of religion and of things pious and impious so very
320 Text | EUTHYPHRO: Yes, Socrates; and things more wonderful still, of
321 Text | to hear them, many other things about the gods which would
322 Text | idea which makes all pious things to be pious. Do you not
323 Text | people regard the same things, some as just and others
324 Text | SOCRATES: Then the same things are hated by the gods and
325 Text | upon this view the same things, Euthyphro, will be pious
326 Text | SOCRATES: Then there are some things which they do not venture
327 Text | but they are two different things.~EUTHYPHRO: How do you mean,
328 Text | and creator of all these things, You will not tell: for
329 Text | as when applied to other things. For instance, horses are
330 Text | the oxherd, and all other things are tended or attended for
331 Text | And of the many and fair things done by the gods, which
332 Text | that to learn all these things accurately will be very
The First Alcibiades
Part
333 Intro| say, not his body, or the things of the body, but his mind,
334 Intro| knowledge, even of the commonest things. No man knows how ignorant
335 Text | possessions. And all these things have lifted you up; you
336 Text | saw you loving your good things, or thinking that you ought
337 Text | a good adviser about the things which you know?~ALCIBIADES:
338 Text | whether we suffered these things justly or unjustly?~SOCRATES:
339 Text | can teach many far better things than to play at draughts.~
340 Text | draughts.~SOCRATES: What things?~ALCIBIADES: Why, for example,
341 Text | you say that they knew the things about which they differ?~
342 Text | be good teachers of these things?~ALCIBIADES: Yes.~SOCRATES:
343 Text | that they do not know these things and are not the best teachers
344 Text | or injustice of men and things?~ALCIBIADES: Assuredly not,
345 Text | many individuals of the things which he knows? The grammarian,
346 Text | individual, of the same things.~ALCIBIADES: I suppose so.~
347 Text | Never.~SOCRATES: All just things are honourable?~ALCIBIADES:
348 Text | SOCRATES: And are honourable things sometimes good and sometimes
349 Text | Socrates, that some honourable things are evil.~SOCRATES: And
350 Text | And are some dishonourable things good?~ALCIBIADES: Yes.~SOCRATES:
351 Text | in any perplexity about things of which you are ignorant?
352 Text | they trust others about things of which they are ignorant?~
353 Text | a larger share of these things, and they have also a tribute
354 Text | and wisdom—these are the things which Hellenes value.’ And
355 Text | arts we take care of the things of the body?~ALCIBIADES:
356 Text | is not the same with the things which he uses?~ALCIBIADES:
357 Text | That man is one of three things.~ALCIBIADES: What are they?~
358 Text | The most unlikely of all things; for if one of the members
359 Text | extends to the body, knows the things of a man, and not the man
360 Text | perfect knowledge of the things of the soul?—For if we know
361 Text | and at the whole class of things divine, will be most likely
362 Text | for the discernment of the things of self, and of the things
363 Text | things of self, and of the things which belong to the things
364 Text | things which belong to the things of self, appear all to be
365 Text | And he who knows not the things which belong to himself,
366 Text | manner be ignorant of the things which belong to others?~
367 Text | not only himself and the things of himself, but the state
368 Text | himself, but the state and the things of the state, must in the
Gorgias
Part
369 Intro| in earnest; for if these things are true, then, as he says
370 Intro| will be reversed; all those things ‘unfit for ears polite’
371 Intro| nature and bearing of these things, while he affirms at the
372 Intro| best and greatest of human things.’ But tell me, Gorgias,
373 Intro| thing, but, like all good things, may be unlawfully used.
374 Intro| persuaded that the fouler of two things must exceed either in pain
375 Intro| are always saying the same things, Socrates.’ Yes, and on
376 Intro| are never saying the same things. For, first, you defined
377 Intro| have the enjoyment of all things! For the truth is, Socrates,
378 Intro| himself and Polus, that all things should be done for the sake
379 Intro| makes us good; we and all things good have acquired some
380 Intro| whether of body or soul, of things or persons, is not attained
381 Intro| the true nature of these things, but I know that no one
382 Intro| actual condition of human things the wise and good are weak
383 Intro| meditations on the ‘last things,’ have found a ray of light
384 Intro| the best, for to it all things submit, not by compulsion,
385 Intro| seeming enters into all things; all or almost all desire
386 Intro| but the most real of all things, being another name for
387 Intro| and politics. He uses the things of sense so as to indicate
388 Intro| that God will order all things for the best (compare Phaedo),
389 Intro| earth brought forth all things spontaneously, and God was
390 Text | exhibiting to us many fine things.~SOCRATES: It is not my
391 Text | should ask. To what class of things do the words which rhetoric
392 Text | Socrates, and the best of human things.~SOCRATES: That again, Gorgias
393 Text | greatest and best of human things? I dare say that you have
394 Text | that the producers of those things which the author of the
395 Text | learning and belief the same things?~GORGIAS: In my judgment,
396 Text | or other assemblies about things just and unjust, but he
397 Text | only, or about those other things also which Socrates has
398 Text | not know the truth about things; he has only to discover
399 Text | to know more about these things than some one else who knows?
400 Text | must the pupil know these things and come to you knowing
401 Text | knows the truth of these things first? What is to be said
402 Text | have to learn of me these things as well.~SOCRATES: Say no
403 Text | branches, and four different things answering to them. And Polus
404 Text | SOCRATES: And are not all things either good or evil, or
405 Text | should.~SOCRATES: And the things which are neither good nor
406 Text | the like:—these are the things which you call neither good
407 Text | SOCRATES: Are these indifferent things done for the sake of the
408 Text | Men who do any of these things do them for the sake of
409 Text | else, we do not will those things which we do, but that other
410 Text | banishing, doing in all things as you like.~SOCRATES: Well
411 Text | not acknowledge that the things of which we were speaking,
412 Text | When you speak of beautiful things, such as bodies, colours,
413 Text | Then when of two beautiful things one exceeds in beauty, the
414 Text | SOCRATES: And of two deformed things, that which exceeds in deformity
415 Text | not allow that all just things are honourable in so far
416 Text | honourable; let him who has done things worthy of stripes, allow
417 Text | justice; and if he have done things worthy of death, let him
418 Text | philosophy and go on to higher things: for philosophy, Socrates,
419 Text | necessarily ignorant of all those things which a gentleman and a
420 Text | are careless about the things of which you ought to be
421 Text | now saying many ironical things against me, I am not:—tell
422 Text | and also about the same things.~CALLICLES: Yes, by the
423 Text | the same about the same things, for at one time you were
424 Text | courage and knowledge as two things different from one another?~
425 Text | The artist disposes all things in order, and compels the
426 Text | we are good, and all good things whatever are good when some
427 Text | but what he ought, whether things or men or pleasures or pains,
428 Text | is my position, and these things I affirm to be true. And
429 Text | be true.~And now, these things being as we have said, let
430 Text | myself am ignorant how these things are, but that I have never
431 Text | processes of training all things, including body and soul;
432 Text | good men, as you say, these things would never have happened
433 Text | saying, ‘O my boys, many evil things has this man done to you:
434 Text | only say, ‘All these evil things, my boys, I did for your
435 Text | from one another of two things, soul and body; nothing
436 Text | persuaded of the truth of these things, and I consider how I shall
437 Text | to be followed above all things, as well in public as in
Ion
Part
438 Intro| indeed he can.’ ‘What about things of which he has no knowledge?’
439 Intro| persons, ‘winged and holy things’ who have a touch of madness
440 Text | SOCRATES: Are there any things about which Homer and Hesiod
441 Text | Archilochus, speak of the same things, although not in the same
442 Text | those who speak of the same things; and that almost all poets
443 Text | poets do speak of the same things?~ION: Why then, Socrates,
444 Text | inspiration interpret the things of the Gods to us.~SOCRATES:
445 Text | SOCRATES: Surely not about things in Homer of which you have
446 Text | These are the sort of things which I should say that
447 Text | I should exclude certain things, Socrates.~SOCRATES: You
448 Text | of knowing many glorious things about Homer, and promises
Laches
Part
449 Intro| replies, ‘Intelligence of things terrible.’ ‘But every man
450 Intro| But every man knows the things to be dreaded in his own
451 Intro| explained to mean knowledge of things terrible in the future.
452 Text | those who have, in some things?~SOCRATES: Yes, Laches,
453 Text | grow old, learning many things.’ But I must be allowed
454 Text | wise,’—wise in what? In all things small as well as great?
455 Text | of those who do the same things, having the skill to do
456 Text | you think that the same things are terrible to those who
457 Text | to know only the signs of things that are about to come to
458 Text | or not suffering of these things will be for the best, can
459 Text | of wisdom that he knows things which but a few human beings
460 Text | call animals or any other things which have no fear of dangers,
461 Text | and the hopeful are the things which do or do not create
462 Text | view, Nicias; the terrible things, as I should say, are the
463 Text | are the good or not evil things which are future. Do you
464 Text | And the knowledge of these things you call courage?~NICIAS:
465 Text | understanding of the same things, whether future, present,
466 Text | has to do with the same things in the future or at any
467 Text | equally ignorant of the things which a man who is good
468 Text | for certainly I would do things for him which I would not
Laws
Book
469 1 | battle; for all the good things of the conquered pass into
470 1 | will always and above all things in making laws have regard
471 1 | guardians to preside over these things—some who walk by intelligence,
472 1 | the nature of all these things, and how they are arranged
473 1 | disciplined to refrain from all things evil, the sweet feeling
474 1 | other custom about the same things. Now we are speaking, my
475 1 | creatures themselves as capital things to have, and then some one
476 1 | advantage; and so of other things. But I do not see any similar
477 1 | who has knowledge of these things, should embody it in a law,
478 1 | in war? For there are two things which give victory—confidence
479 1 | with any number of other things, whether he preferred to
480 1 | saying, that there are two things which should be cultivated
481 2 | let us answer that these things are so.~Athenian. Once more,
482 2 | us astray? Are beautiful things not the same to us all,
483 2 | legislator! I know that other things in Egypt are nat so well.
484 2 | rejoice and sorrow at the same things as the aged—in order, I
485 2 | unwholesome diet in disagreeable things, in order that they may
486 2 | really existing state of things, whereas I was only saying
487 2 | on the present state of things?~Cleinias. A very great
488 2 | who accomplishes all noble things, not having justice; let
489 2 | have acquired all these things, and when you have acquired
490 2 | just and holy all these things are the best of possessions,
491 2 | Certainly.~Athenian. When things have an accompanying charm,
492 2 | the healthfulness of the things served up to us, which is
493 2 | judge must possess three things;—he must know, in the first
494 3 | yes, my friend; and if things had always continued as
495 3 | sort:—In the beginning of things there was a fearful illimitable
496 3 | And out of this state of things has there not sprung all
497 3 | provide him with all such things, that, when reduced to the
498 3 | have peculiar customs in things divine and human, which
499 3 | be the natural order of things.~Athenian. Then, now let
500 3 | this mode of looking at things may turn out after all to