| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library | ||
| Alphabetical [« »] knowest 1 knowing 154 knowingly 8 knowledge 1507 knowledges 1 known 190 knows 337 | Frequency [« »] 1570 first 1532 know 1520 many 1507 knowledge 1461 how 1410 two 1391 own | Plato Partial collection IntraText - Concordances knowledge |
The Apology
Part
1 Intro| counter-balanced by their conceit of knowledge. He knew nothing, and knew
2 Intro| arisen; the professors of knowledge had revenged themselves
3 Text | truth is that I have no knowledge of the kind.~I dare say,
4 Text | was, neither having their knowledge nor their ignorance, or
5 Text | confess that their pretence of knowledge has been detected— which
6 Text | search into true and false knowledge; as in this world, so also
Charmides
Part
7 PreF | conditions of light and knowledge under which he is living.
8 PreS | instance, on an intimate knowledge of the text; but the precise
9 PreS | e.g. (Greek), ‘science’ or ‘knowledge,’ (Greek), ‘idea’ or ‘class,’ (
10 PreS | time ‘of more than mortal knowledge’ (Rep.). But they are always
11 PreS | are always the subjects of knowledge and not of opinion; and
12 PreS | attain approximately to the knowledge of the ideas. But whereas
13 Intro| good.~Still an element of knowledge is wanting which Critias
14 Intro| that (6) Temperance is the knowledge of what a man knows and
15 Intro| how then can there be a knowledge of knowledge? That which
16 Intro| there be a knowledge of knowledge? That which is older, heavier,
17 Intro| and whether that sort of knowledge which we term Temperance
18 Intro| metaphysician. But even if knowledge can know itself, how does
19 Intro| know itself, how does the knowledge of what we know imply the
20 Intro| of what we know imply the knowledge of what we do not know?
21 Intro| we do not know? Besides, knowledge is an abstraction only,
22 Intro| Admitting that there is a knowledge of what we know and of what
23 Intro| no good in this; and the knowledge which temperance gives must
24 Intro| good. But this universal knowledge does not tend to our happiness
25 Intro| and good: the only kind of knowledge which brings happiness is
26 Intro| brings happiness is the knowledge of good and evil. To this
27 Intro| replies that the science or knowledge of good and evil, and all
28 Intro| by the higher science or knowledge of knowledge. Socrates replies
29 Intro| science or knowledge of knowledge. Socrates replies by again
30 Intro| concrete, and asks how this knowledge conduces to happiness in
31 Intro| therefore better rest in the knowledge that the more temperate
32 Intro| an element of science or knowledge is not included; (6) The
33 Intro| science, and whether the knowledge of what you know is the
34 Intro| know is the same as the knowledge of what you do not know;
35 Intro| the subjective element in knowledge—a ‘rich banquet’ of metaphysical
36 Intro| introduce the element of knowledge, and at last to unite good
37 Intro| writings identifies good and knowledge, here opposes them, and
38 Intro| Aristotle, how can there be a knowledge of knowledge, and even if
39 Intro| there be a knowledge of knowledge, and even if attainable,
40 Intro| attainable, how can such a knowledge be of any use?~The difficulty
41 Intro| self-knowledge, or of the knowledge of what we know and do not
42 Intro| and do not know, or of the knowledge of good and evil. The dialogue
43 Intro| history of philosophy in which knowledge and action were not yet
44 Intro| certainty.~The relations of knowledge and virtue are again brought
45 Intro| abstract and particular knowledge in this dialogue may be
46 Text | to be the very essence of knowledge, and in this I agree with
47 Text | or wisdom, if implying a knowledge of anything, must be a science,
48 Text | perfectly possible, such knowledge is of any use.~That is what
49 Text | who has this science or knowledge which knows itself will
50 Text | itself will become like the knowledge which he has, in the same
51 Text | beautiful, and he who has knowledge will know. In the same way
52 Text | same way he who has that knowledge which is self-knowing, will
53 Text | know is the same as the knowledge of self.~What do you mean?
54 Text | other is not science or knowledge?~No, just that.~But is knowledge
55 Text | knowledge?~No, just that.~But is knowledge or want of knowledge of
56 Text | is knowledge or want of knowledge of health the same as knowledge
57 Text | knowledge of health the same as knowledge or want of knowledge of
58 Text | as knowledge or want of knowledge of justice?~Certainly not.~
59 Text | which we are speaking is knowledge pure and simple.~Very true.~
60 Text | knows only, and has only knowledge of knowledge, and has no
61 Text | and has only knowledge of knowledge, and has no further knowledge
62 Text | knowledge, and has no further knowledge of health and justice, the
63 Text | something, and has a certain knowledge, whether concerning himself
64 Text | True.~Then how will this knowledge or science teach him to
65 Text | wisdom, regarded only as a knowledge of knowledge or science
66 Text | regarded only as a knowledge of knowledge or science of science, ever
67 Text | wise appears to be not the knowledge of the things which we do
68 Text | do not know, but only the knowledge that we know or do not know?~
69 Text | inference.~Then he who has this knowledge will not be able to examine
70 Text | only know that he has a knowledge of some kind; but wisdom
71 Text | not show him of what the knowledge is?~Plainly not.~Neither
72 Text | true and false professor of knowledge. Let us consider the matter
73 Text | some kind of science or knowledge; but when he wants to discover
74 Text | But can any one attain the knowledge of either unless he have
75 Text | either unless he have a knowledge of medicine?~He cannot.~
76 Text | physician can have this knowledge; and therefore not the wise
77 Text | the absence of science or knowledge, will not be able to distinguish
78 Text | just that of which they had knowledge; and the house or state
79 Text | this new light merely as a knowledge of knowledge and ignorance,
80 Text | merely as a knowledge of knowledge and ignorance, has this
81 Text | that he who possesses such knowledge will more easily learn anything
82 Text | because, in addition to the knowledge of individuals, he sees
83 Text | better enable him to test the knowledge which others have of what
84 Text | enquirer who is without this knowledge may be supposed to have
85 Text | suggested, that wisdom is the knowledge of what we know and do not
86 Text | that prophecy, which is the knowledge of the future, will be under
87 Text | live and act according to knowledge, for wisdom would watch
88 Text | whether by acting according to knowledge we shall act well and be
89 Text | replied, that if you discard knowledge, you will hardly find the
90 Text | else.~But of what is this knowledge? I said. Just answer me
91 Text | question. Do you mean a knowledge of shoemaking?~God forbid.~
92 Text | he who lives according to knowledge is happy, for these live
93 Text | these live according to knowledge, and yet they are not allowed
94 Text | individuals who live according to knowledge, such for example as the
95 Text | of the different kinds of knowledge makes him happy? or do all
96 Text | tends to make him happy? the knowledge of what past, present, or
97 Text | May I infer this to be the knowledge of the game of draughts?~
98 Text | truth, he said.~And that knowledge which is nearest of all,
99 Text | nearest of all, I said, is the knowledge of what?~The knowledge with
100 Text | the knowledge of what?~The knowledge with which he discerns good
101 Text | that the life according to knowledge is not that which makes
102 Text | and be happy, not even if knowledge include all the sciences,
103 Text | that wisdom is only the knowledge of knowledge and of ignorance,
104 Text | is only the knowledge of knowledge and of ignorance, and of
105 Text | show that the wise man had knowledge of what he knew and did
Cratylus
Part
106 Intro| questions about justice, virtue, knowledge, and were illustrated in
107 Intro| vocation as a detector of false knowledge, lights by accident on the
108 Intro| partial or imperfect, that a knowledge of things is higher than
109 Intro| things is higher than a knowledge of names, and that there
110 Intro| and that there can be no knowledge if all things are in a state
111 Intro| only to language but to knowledge generally; such as the assertion
112 Intro| Socrates replies, that hard is knowledge, and the nature of names
113 Intro| is a considerable part of knowledge: he has never been to hear
114 Intro| of things; and the higher knowledge is of things, and is not
115 Intro| fill up a lacuna in human knowledge. (Compare Timaeus.)~Neither
116 Intro| the border-ground of human knowledge; they receive a fresh impress
117 Intro| but he brings previous knowledge to bear upon that impression.
118 Intro| with actual and definite knowledge. The words ‘evolution,’ ‘
119 Intro| which adds nothing to our knowledge. The metaphor of a flower
120 Intro| is the horizon of human knowledge.~The greatest light is thrown
121 Intro| view, the materials of our knowledge are inexhaustible. The comparisons
122 Intro| there are lacunae in our knowledge of them which can never
123 Intro| or to other branches of knowledge, the Darwinian theory, unless
124 Intro| he adds not much to the knowledge of language. But if he means
125 Intro| the different branches of knowledge and of their relation to
126 Intro| greater progress.~(4) Our knowledge of language is almost confined
127 Intro| when we have only a slight knowledge of it, such as French or
128 Intro| indicate the sources of our knowledge of it and the spirit in
129 Intro| not add anything to our knowledge. We may try to grasp the
130 Intro| 3) It is relative to the knowledge of the writer and reader
131 Intro| theology, but also of natural knowledge. Yet it is far from certain
132 Intro| Like some other branches of knowledge, it may be approaching a
133 Intro| we may remember that all knowledge is valuable for its own
134 Text | saying, that ‘hard is the knowledge of the good.’ And the knowledge
135 Text | knowledge of the good.’ And the knowledge of names is a great part
136 Text | names is a great part of knowledge. If I had not been poor,
137 Text | difficulty in this sort of knowledge, and therefore we had better
138 Text | otherwise, but from his knowledge (eidenai) of all noble things.~
139 Text | and judgment (gnome), and knowledge (episteme), and all those
140 Text | now considering. Epioteme (knowledge) is akin to this, and indicates
141 Text | the soul in the pursuit of knowledge, or from the shooting of
142 Text | all, however small, to our knowledge, take a little trouble and
143 Text | them, and who have previous knowledge of the things intended by
144 Text | Let us revert to episteme (knowledge) and observe how ambiguous
145 Text | the first names had also a knowledge of the things which he named?~
146 Text | the givers of names had knowledge, or were legislators before
147 Text | admit so much, that the knowledge of things is not to be derived
148 Text | Cratylus, that there is knowledge at all, if everything is
149 Text | is nothing abiding; for knowledge too cannot continue to be
150 Text | too cannot continue to be knowledge unless continuing always
151 Text | But if the very nature of knowledge changes, at the time when
152 Text | occurs there will be no knowledge; and if the transition is
153 Text | there will always be no knowledge, and, according to this
154 Text | as to be confident in any knowledge which condemns himself and
Critias
Part
155 Text | gods, I pray him to give me knowledge, which of all medicines
156 Text | defects, and our familiar knowledge makes us severe judges of
Euthydemus
Part
157 Intro| form with the matter of knowledge, or invent laws of thought,
158 Intro| our use. Those who have no knowledge of logic, like some of our
159 Intro| thought which add nothing to knowledge and are of no use in assisting
160 Intro| the different spheres of knowledge they are to be studied;
161 Intro| relative to the state of knowledge which exists at the present
162 Intro| diversities and oppositions of knowledge which have grown up in these
163 Intro| and wide on the realms of knowledge. These two great studies,
164 Intro| is not learning acquiring knowledge?’ ‘Yes.’ ‘And you acquire
165 Intro| which can only be given by knowledge: in themselves they are
166 Intro| are neither good nor evil— knowledge and wisdom are the only
167 Intro| philosophy is the possession of knowledge; and knowledge must be of
168 Intro| possession of knowledge; and knowledge must be of a kind which
169 Intro| profitable and may be used. What knowledge is there which has such
170 Intro| has such a nature? Not the knowledge which is required in any
171 Intro| animals. Neither is the knowledge which we are seeking the
172 Intro| which we are seeking the knowledge of the general. For the
173 Intro| having the desired sort of knowledge. But the kingly art only
174 Intro| predication, and thus make knowledge impossible, to whom ideas
175 Intro| that happiness is gained by knowledge. The grammatical puzzles
176 Intro| philosophy is defined as ‘the knowledge which will make us happy;’ (
177 Text | you really have the other knowledge, O forgive me: I address
178 Text | is not learning acquiring knowledge of that which one learns?~
179 Text | assented.~And knowing is having knowledge at the time?~He agreed.~
180 Text | not knowing is not having knowledge at the time?~He admitted
181 Text | in the sense of acquiring knowledge of some matter of which
182 Text | which you previously have no knowledge, and also, when you have
183 Text | also, when you have the knowledge, in the sense of reviewing
184 Text | light of this newly-acquired knowledge; the latter is generally
185 Text | man had all that sort of knowledge that ever was, he would
186 Text | the right use simply the knowledge of the carpenter?~Nothing
187 Text | manufacture of vessels, knowledge is that which gives the
188 Text | health and beauty, is not knowledge that which directs us to
189 Text | and every use of a thing, knowledge is that which gives a man
190 Text | not under the guidance of knowledge: under the guidance of ignorance,
191 Text | use of them, is given by knowledge,—the inference is that everybody
192 Text | whether he should have all knowledge; or whether there is one
193 Text | whether there is one sort of knowledge only which will make him
194 Text | philosophy is the acquisition of knowledge?~Yes, he said.~And what
195 Text | Yes, he said.~And what knowledge ought we to acquire? May
196 Text | answer with absolute truth—A knowledge which will do us good?~Certainly,
197 Text | if we went about having a knowledge of the places where most
198 Text | convert stones into gold, the knowledge would be of no value to
199 Text | said.~Nor would any other knowledge, whether of money-making,
200 Text | agreed.~And if there were a knowledge which was able to make men
201 Text | without giving them the knowledge of the way to use the immortality,
202 Text | my dear boy, I said, the knowledge which we want is one that
203 Text | arrived at the conclusion that knowledge of some kind is the only
204 Text | make us wise, and impart knowledge to us, if that is the science
205 Text | SOCRATES: But then what is this knowledge, and what are we to do with
206 Text | good nor evil, and gives no knowledge, but the knowledge of itself;
207 Text | gives no knowledge, but the knowledge of itself; what then can
208 Text | say, Crito, that it is the knowledge by which we are to make
209 Text | if not farther, from the knowledge of the art or science of
210 Text | sober earnest what that knowledge was which would enable us
211 Text | Euthydemus show you this knowledge?~SOCRATES: Yes, indeed;
212 Text | that I should show you this knowledge about which you have been
213 Text | prove me to have such a knowledge; at my time of life that
214 Text | knowing.~Certainly, of the knowledge which I have.~That makes
215 Text | explain how I possess that knowledge for which we were seeking?
216 Text | things, then I must have the knowledge for which we are seeking—
217 Text | that they themselves have knowledge. Such are the modes in which
Euthyphro
Part
218 Intro| in the abundance of his knowledge, is very willing to undertake
219 Text | Euthyphro! and is your knowledge of religion and of things
220 Text | other men, is his exact knowledge of all such matters. What
221 Text | Euthyphro, and do not hide your knowledge.~EUTHYPHRO: Another time,
The First Alcibiades
Part
222 Intro| who detects the conceit of knowledge in others. The two have
223 Intro| designs. But has he the knowledge which is necessary for carrying
224 Intro| cheating, and this implied a knowledge of just and unjust. According
225 Intro| he asks bring others to a knowledge of themselves, and this
226 Intro| shown to be identical with knowledge. Here, as elsewhere, Socrates
227 Intro| Self-humiliation is the first step to knowledge, even of the commonest things.
228 Text | riches, but because he has knowledge?~ALCIBIADES: Assuredly.~
229 Text | which you profess to have knowledge, and about which you are
230 Text | schoolmaster without my knowledge, and has he taught you to
231 Text | I not have acquired the knowledge of just and unjust in some
232 Text | whom I am to attribute my knowledge of Greek, if not to those
233 Text | SOCRATES: Why, you know that knowledge is the first qualification
234 Text | enquire no further into your knowledge of what is expedient or
235 Text | that of which he has no knowledge?~ALCIBIADES: Certainly he
236 Text | ignorance which has conceit of knowledge?~ALCIBIADES: Once more,
237 Text | person is enabled to impart knowledge to another, he thereby gives
238 Text | rival them ought to have knowledge and experience when he attacks
239 Text | and men have two sorts of knowledge?~ALCIBIADES: Certainly.~
240 Text | SOCRATES: Then in their knowledge there is no agreement of
241 Text | true.~SOCRATES: He whose knowledge only extends to the body,
242 Text | Then if temperance is the knowledge of self, in respect of his
243 Text | how can we have a perfect knowledge of the things of the soul?—
244 Text | has to do with wisdom and knowledge?~ALCIBIADES: There is none.~
Gorgias
Part
245 Intro| intellectual antithesis of knowledge and opinion, being and appearance,
246 Intro| two aspects of life and knowledge appear to be the two leading
247 Intro| persuasion: one which gives knowledge, and another which gives
248 Intro| which gives belief without knowledge; and knowledge is always
249 Intro| belief without knowledge; and knowledge is always true, but belief
250 Intro| and not that which gives knowledge; for no one can impart a
251 Intro| no one can impart a real knowledge of such matters to a crowd
252 Intro| which are needed in a critic—knowledge, good-will, frankness; Gorgias
253 Intro| and good are the same, but knowledge and courage are not the
254 Intro| distinguishing courage and knowledge from pleasure and good,
255 Intro| other. Good and pleasure, knowledge and sense, truth and opinion,
256 Intro| Theaetetus bears to his theory of knowledge.~d. A few minor points still
257 Intro| famous thesis:—‘Virtue is knowledge;’ which is not so much an
258 Intro| one department of human knowledge to the exclusion of the
259 Intro| or even to increase our knowledge of human nature. There have
260 Intro| the nature and degrees of knowledge having been previously set
261 Intro| reached the limits of human knowledge; or, to borrow an expression
262 Intro| addition to their store of knowledge? or, Did they pass their
263 Text | Because, Socrates, the knowledge of the other arts has only
264 Text | Well, but is there a false knowledge as well as a true?~GORGIAS:
265 Text | and this again proves that knowledge and belief differ.~GORGIAS:
266 Text | source of belief without knowledge, as the other is of knowledge?~
267 Text | knowledge, as the other is of knowledge?~GORGIAS: By all means.~
268 Text | which gives belief without knowledge, or that which gives knowledge?~
269 Text | knowledge, or that which gives knowledge?~GORGIAS: Clearly, Socrates,
270 Text | ignorant than he who has knowledge?—is not that the inference?~
271 Text | ignorant that he has more knowledge than those who know?~GORGIAS:
272 Text | whatever is that which his knowledge makes him.~GORGIAS: Certainly.~
273 Text | chief of them. And what knowledge can be nobler? or what ignorance
274 Text | be said of the beauty of knowledge?~POLUS: To be sure, Socrates;
275 Text | to have three qualities—knowledge, good-will, outspokenness,
276 Text | me, either from lack of knowledge or from superfluity of modesty,
277 Text | presume, which you would call knowledge?~CALLICLES: There is.~SOCRATES:
278 Text | that some courage implied knowledge?~CALLICLES: I was.~SOCRATES:
279 Text | speaking of courage and knowledge as two things different
280 Text | you say that pleasure and knowledge are the same, or not the
281 Text | good are the same; but that knowledge and courage are not the
282 Text | or must he have art or knowledge of them in detail?~CALLICLES:
283 Text | I do not speak from any knowledge of what I am saying; I am
284 Text | ought to be just and have a knowledge of justice, has also turned
285 Text | results according to the knowledge which she has and they have
Ion
Part
286 Intro| things of which he has no knowledge?’ Ion answers that he can
287 Intro| clearness of ideas, or to the knowledge of poetry or of any other
288 Intro| he professes to have all knowledge, which is derived by him
289 Text | Homer without any art or knowledge. If you were able to speak
290 Text | when a man has acquired a knowledge of a whole art, the enquiry
291 Text | to say; for not by art or knowledge about Homer do you say what
292 Text | Homer of which you have no knowledge?~ION: And what is there
293 Text | Homer of which I have no knowledge?~SOCRATES: Why, does not
294 Text | appointed by God to have knowledge of a certain work; for that
295 Text | one art is of one kind of knowledge and another of another,
296 Text | surely; for if the subject of knowledge were the same, there would
297 Text | they both gave the same knowledge. For example, I know that
298 Text | have the same subject of knowledge, and different arts other
299 Text | different arts other subjects of knowledge?~ION: That is my opinion,
300 Text | SOCRATES: Then he who has no knowledge of a particular art will
301 Text | SOCRATES: And if a different knowledge, then a knowledge of different
302 Text | different knowledge, then a knowledge of different matters?~ION:
303 Text | have different subjects of knowledge?~ION: Yes.~SOCRATES: Then
304 Text | you may possibly have a knowledge of the art of the general
305 Text | and you may also have a knowledge of horsemanship as well
306 Text | in saying that by art and knowledge you are able to praise Homer,
Laches
Part
307 Intro| that such an art is not knowledge, and cannot be of any value,
308 Intro| defined to be intelligence or knowledge of the terrible; and courage
309 Intro| future, and therefore the knowledge of the terrible is a knowledge
310 Intro| knowledge of the terrible is a knowledge of the future. But there
311 Intro| future. But there can be no knowledge of future good or evil separated
312 Intro| or evil separated from a knowledge of the good and evil of
313 Intro| Courage, therefore, is the knowledge of good and evil generally.
314 Intro| generally. But he who has the knowledge of good and evil generally,
315 Intro| doctrine, that courage is knowledge. This is explained to mean
316 Intro| This is explained to mean knowledge of things terrible in the
317 Intro| Socrates denies that the knowledge of the future is separable
318 Intro| present; in other words, true knowledge is not that of the soothsayer
319 Intro| the philosopher. And all knowledge will thus be equivalent
320 Intro| and unity of virtue and knowledge, we arrive at no distinct
321 Intro| are never harmonized. The knowledge which in the Protagoras
322 Intro| courage is inseparable from knowledge, and yet (3) is based on
323 Text | difficulty in seeing that the knowledge and practice of other military
324 Text | Nicias, that any kind of knowledge is not to be learned; for
325 Text | not to be learned; for all knowledge appears to be a good: and
326 Text | arms is really a species of knowledge, then it ought to be learned;
327 Text | deceivers only; or if it be knowledge, but not of a valuable sort,
328 Text | good decision is based on knowledge and not on numbers?~MELESIAS:
329 Text | is any one of us who has knowledge of that about which we are
330 Text | present we have in view some knowledge, of which the end is the
331 Text | been confident in their own knowledge, they would never have spoken
332 Text | Socrates avers that he has no knowledge of the matter—he is unable
333 Text | As to Socrates, I have no knowledge of his words, but of old,
334 Text | whether we have a sufficient knowledge of a part; the enquiry will
335 Text | Aeneas himself, as having a knowledge of fear or flight, and calls
336 Text | cavalry endures, having the knowledge of horsemanship, is not
337 Text | endures, having no such knowledge?~LACHES: So I should say.~
338 Text | he who endures, having a knowledge of the use of the sling,
339 Text | endures, not having such a knowledge?~LACHES: True.~SOCRATES:
340 Text | similar action, having no knowledge of diving, or the like,
341 Text | than those who have this knowledge?~LACHES: Why, Socrates,
342 Text | SOCRATES: But what is this knowledge then, and of what?~LACHES:
343 Text | what is the nature of this knowledge or wisdom.~NICIAS: I mean
344 Text | Laches, that courage is the knowledge of that which inspires fear
345 Text | other craftsmen, who have a knowledge of that which inspires them
346 Text | see that the physician’s knowledge only extends to the nature
347 Text | affirm that courage is the knowledge of the grounds of hope and
348 Text | And not every man has this knowledge; the physician and the soothsayer
349 Text | doctrine, that courage is the knowledge of the grounds of fear and
350 Text | agree.~SOCRATES: And the knowledge of these things you call
351 Text | notion that there is not one knowledge or science of the past,
352 Text | friend, is, as you say, a knowledge of the fearful and of the
353 Text | courage is not only the knowledge of the hopeful and the fearful,
354 Text | are very much in want of knowledge.~LACHES: You are a philosopher,
355 Text | conversation that I had a knowledge which Nicias and Laches
Laws
Book
356 1 | require only to have nautical knowledge in order to be a good captain,
357 1 | should learn beforehand the knowledge which they will afterwards
358 1 | god or from one who has knowledge of these things, should
359 1 | true.~Athenian. And this knowledge of the natures and habits
360 2 | have never acquired the knowledge of the most beautiful kind
361 2 | have a quick perception and knowledge of harmonies and rhythms;
362 2 | will attain a more accurate knowledge than falls to the lot of
363 3 | when the soul is opposed to knowledge, or opinion, or reason,
364 4 | difference; they acquire their knowledge of medicine by obeying and
365 4 | suggests, as if he had exact knowledge; and when he has given his
366 6 | that they may all acquire knowledge and experience of the whole
367 6 | guards may not only get a knowledge of the country at any one
368 6 | same time acquire a perfect knowledge of every locality. There
369 6 | information than the exact knowledge of a man’s own country;
370 6 | or desire, or opinion, or knowledge—and this applies equally
371 7 | acquire a speedy and useful knowledge of music in three years;
372 7 | And what necessities of knowledge are there, Stranger, which
373 7 | he who has no use nor any knowledge at all cannot be a God,
374 7 | are not necessary parts of knowledge to him who intends to know
375 7 | about the highest kinds of knowledge; but which these are, and
376 7 | proceed to the other parts of knowledge. For so necessity grounded
377 7 | themselves to this sort of knowledge, and apply themselves badly.
378 7 | much of these branches of knowledge as every child in Egypt
379 7 | of which to have a bare knowledge only is no great distinction?~
380 7 | you are right if such a knowledge be only attainable; and
381 7 | you that such a degree of knowledge as will enable us to speak
382 8 | ready to learn any branch of knowledge, and to follow any pursuit
383 8 | study and many kinds of knowledge, and does not admit of being
384 9 | magistrates of the state, has no knowledge of the treason, or, having
385 9 | the treason, or, having knowledge of it, by reason of cowardice
386 9 | or order which is above knowledge, nor can mind, without impiety,
387 10 | that we have a threefold knowledge of things?~Cleinias. What
388 10 | which is matter of sense and knowledge:—do you admit this?~Cleinias.
389 11 | because they have no certain knowledge about them. But we must
390 11 | the body (unless he has a knowledge of medicine), or as regards
391 12 | elsewhere; also about kinds of knowledge which may appear to be of
392 12 | and uncertain to them. Any knowledge of this sort which the elders
393 12 | and to stand fast by our knowledge, is no easy matter. The
394 12 | them. For of all kinds of knowledge the knowledge of good laws
395 12 | all kinds of knowledge the knowledge of good laws has the greatest
396 12 | definition to them, true knowledge consists in knowing the
397 12 | action, and have no adequate knowledge of virtue, the city being
398 12 | guardians a more precise knowledge of virtue in speech and
399 12 | Certainly.~Athenian. Is not the knowledge of the Gods which we have
400 12 | of the noblest sorts of knowledge;—to know that they are,
401 12 | some who had a more exact knowledge of them—that if they had
402 12 | learned to advantage until the knowledge which is the result of learning
Lysis
Part
403 Intro| raised of the relation of knowledge to virtue and good, which
404 Intro| can only do them good by knowledge; and as he is still without
405 Intro| and as he is still without knowledge, he can have as yet no conceit
406 Intro| have as yet no conceit of knowledge. In this manner Socrates
407 Intro| free from the conceit of knowledge. (Compare Chrm.) The dialogue
408 Intro| introduction of the idea of knowledge, so here by the introduction
409 Intro| things, but claims to have a knowledge of the mysteries of love.
410 Text | must have a very accurate knowledge and recollection of them.~
411 Text | years, but a deficiency of knowledge; and whenever your father
412 Text | he thinks that he has no knowledge of medicine?~He will not
413 Text | he supposes us to have a knowledge of medicine, he will allow
414 Text | which you have as yet no knowledge, can you have any conceit
415 Text | you have any conceit of knowledge?~That is impossible, he
Menexenus
Part
416 Text | forth his cowardice. And all knowledge, when separated from justice
417 Text | But, if the dead have any knowledge of the living, they will
Meno
Part
418 Intro| difficulty is the origin of knowledge:—~He has heard from priests
419 Intro| may be developed into all knowledge. The existence of this latent
420 Intro| existence of this latent knowledge is further proved by the
421 Intro| the uneducated man this knowledge? He had never learnt geometry
422 Intro| assume that if virtue is knowledge, then virtue can be taught. (
423 Intro| be under the direction of knowledge. Upon the assumption just
424 Intro| right opinion as well as of knowledge; and right opinion is for
425 Intro| practical purposes as good as knowledge, but is incapable of being
426 Intro| which is identical with knowledge, is an ideal only. If the
427 Intro| If the statesman had this knowledge, and could teach what he
428 Intro| satisfy enquiry. Virtue is knowledge, and therefore virtue can
429 Intro| there is no virtue and no knowledge. The teaching of the Sophists
430 Intro| doctrine that virtue is knowledge, Plato has been constantly
431 Intro| vanishes away. ‘If there is knowledge, there must be teachers;
432 Intro| the teachers?’ There is no knowledge in the higher sense of systematic,
433 Intro| systematic, connected, reasoned knowledge, such as may one day be
434 Intro| Even if there be no true knowledge, as is proved by ‘the wretched
435 Intro| divination resting on no knowledge of causes, and incommunicable
436 Intro| are unable to impart their knowledge to their sons. Those who
437 Intro| basis of human life. To him knowledge, if only attainable in this
438 Intro| regarded as higher than knowledge. He would not have preferred
439 Intro| The philosopher only has knowledge, and yet the statesman and
440 Intro| the origin and unity of knowledge, and of the association
441 Intro| the association of ideas. Knowledge is prior to any particular
442 Intro| prior to any particular knowledge, and exists not in the previous
443 Intro| priestesses:’ (1) that true knowledge is a knowledge of causes (
444 Intro| that true knowledge is a knowledge of causes (compare Aristotle’
445 Intro| with an ardent desire of knowledge, and is equally willing
446 Intro| conclusion, that if ‘virtue is knowledge, it can be taught.’ In the
447 Intro| deeper, and the nature of knowledge is more distinctly explained.
448 Intro| to find that the ideal of knowledge is irreconcilable with experience.
449 Intro| indeed the profession of knowledge, but right opinion is our
450 Intro| sought to find the nature of knowledge in a prior and future state
451 Intro| not only of a theory of knowledge, but of a doctrine of rewards
452 Intro| Republic the relation of knowledge to virtue is described in
453 Intro| without the possession of knowledge in the higher or philosophical
454 Intro| Theaetetus as an account of knowledge, but is rejected on the
455 Intro| The problems of virtue and knowledge have been discussed in the
456 Intro| distinction between opinion and knowledge is more fully developed
457 Intro| caricature of a great theory of knowledge, which Plato in various
458 Intro| any solid foundation of knowledge be laid. It has degenerated
459 Intro| again emerged. No other knowledge has given an equal stimulus
460 Intro| enquiry from any part of knowledge we may be led on to infer
461 Intro| soul and a lower kind of knowledge. On the other hand, in the
462 Intro| attain, of the nature of knowledge. The ideas are now finally
463 Intro| without the sphere of human knowledge, or how the human and divine
464 Intro| the nature and origin of knowledge, will always continue to
465 Intro| Socrates said that virtue is knowledge, so Spinoza would have maintained
466 Intro| would have maintained that knowledge alone is good, and what
467 Intro| and what contributes to knowledge useful. Both are equally
468 Intro| man is supposed to receive knowledge by a new method and to work
469 Intro| filled. It is a symbol of knowledge rather than the reality
470 Intro| the certainty of objective knowledge is transferred to the subject;
471 Intro| age, all the branches of knowledge, whether relating to God
472 Intro| nature, will become the knowledge of ‘the revelation of a
473 Text | Gorgias do really have this knowledge; although I have been just
474 Text | in the world below, has knowledge of them all; and it is no
475 Text | him he will recover his knowledge for himself, if he is only
476 Text | spontaneous recovery of knowledge in him is recollection?~
477 Text | True.~SOCRATES: And this knowledge which he now has must he
478 Text | he always possessed this knowledge he would always have known;
479 Text | or if he has acquired the knowledge he could not have acquired
480 Text | and every other branch of knowledge. Now, has any one ever taught
481 Text | SOCRATES: And yet he has the knowledge?~MENO: The fact, Socrates,
482 Text | if he did not acquire the knowledge in this life, then he must
483 Text | need to be awakened into knowledge by putting questions to
484 Text | have always possessed this knowledge, for he always either was
485 Text | that virtue is or is not knowledge,—in that case will it be
486 Text | does not every one see that knowledge alone is taught?~MENO: I
487 Text | SOCRATES: Then if virtue is knowledge, virtue will be taught?~
488 Text | question is, whether virtue is knowledge or of another species?~MENO:
489 Text | good which is distinct from knowledge, virtue may be that good;
490 Text | may be that good; but if knowledge embraces all good, then
491 Text | thinking that virtue is knowledge?~MENO: True.~SOCRATES: And
492 Text | such of these as are not knowledge, but of another sort, are
493 Text | supposition that virtue is knowledge, there can be no doubt that
494 Text | of heart to believe that knowledge is virtue?~SOCRATES: I will
495 Text | assertion that if virtue is knowledge it may be taught; but I
496 Text | doubting whether virtue is knowledge: for consider now and say
497 Text | disciple in that branch of knowledge which he wishes him to acquire—
498 Text | themselves, and bad at the knowledge of that which they are professing
499 Text | other guidance than that of knowledge (episteme);—and indeed if
500 Text | good guide unless he have knowledge (phrhonesis), this we were