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The Apology
Part
1 Intro| suffer is better than to do evil;’ and the art of rhetoric
2 Intro| reason why he is in such an evil name. That had arisen out
3 Intro| whether death is a good or an evil; and he is certain that
4 Intro| desertion of his duty is an evil. Anytus is quite right in
5 Intro| proposes, is a good or an evil? And he is certain that
6 Intro| that imprisonment is an evil, exile is an evil. Loss
7 Intro| is an evil, exile is an evil. Loss of money might be
8 Intro| Loss of money might be an evil, but then he has none to
9 Intro| will convince them of their evil ways, and will come forth
10 Intro| going is a good and not an evil. For either death is a long
11 Intro| for his opinions.~Nothing evil can happen to the good man
12 Intro| nothing to do with their evil lives. Here, then, the sophistry
13 Intro| as Socrates argues, all evil is involuntary, then all
14 Intro| of the involuntariness of evil is clearly intended to be
15 Intro| and the certainty that no evil can happen to the good man
16 Text | called wise and have such an evil fame. Please to attend then.
17 Text | to you why I have such an evil name. When I heard the answer,
18 Text | somebody asks them, Why, what evil does he practise or teach?
19 Text | that Socrates is a doer of evil, who corrupts the youth;
20 Text | says that I am a doer of evil, and corrupt the youth;
21 Text | that Meletus is a doer of evil, in that he pretends to
22 Text | good, and the bad do them evil?~Certainly.~And is there
23 Text | neighbours good, and the evil do them evil. Now, is that
24 Text | good, and the evil do them evil. Now, is that a truth which
25 Text | apprehend to be the greatest evil, may not be the greatest
26 Text | whether God or man, is evil and dishonourable, and I
27 Text | good rather than a certain evil. And therefore if you let
28 Text | I do not agree. For the evil of doing as he is doing—
29 Text | doing as he is doing—the evil of unjustly taking away
30 Text | kinsmen, should say what evil their families have suffered
31 Text | myself that I deserve any evil, or propose any penalty.
32 Text | whether death is a good or an evil, why should I propose a
33 Text | which would certainly be an evil? Shall I say imprisonment?
34 Text | Athenians, in return for the evil name which you will get
35 Text | one from censuring your evil lives, you are mistaken;
36 Text | to be, the last and worst evil. But the oracle made no
37 Text | who think that death is an evil are in error. For the customary
38 Text | opposed me had I been going to evil and not to good.~Let us
39 Text | of a certainty, that no evil can happen to a good man,
Charmides
Part
40 Intro| the knowledge of good and evil. To this Critias replies
41 Intro| or knowledge of good and evil, and all the other sciences,
42 Intro| of a science of good and evil also first occurs here,
43 Intro| the knowledge of good and evil. The dialogue represents
44 Text | well.’ For all good and evil, whether in the body or
45 Text | if modesty is as much an evil as a good?~All that, Socrates,
46 Text | said.~Then not he who does evil, but he who does good, is
47 Text | to say, that he who does evil, and not good, is not temperate;
48 Text | temperate who does good, and not evil: for temperance I define
49 Text | or, ‘Give a pledge, and evil is nigh at hand,’ would
50 Text | which he discerns good and evil.~Monster! I said; you have
51 Text | science only, that of good and evil. For, let me ask you, Critias,
52 Text | ignorance, but of good and evil: and if this be of use,
Cratylus
Part
53 Intro| ordinarily written, has an evil sense, signifying the chain (
54 Intro| transitions to good and evil?~CLEINIAS: What do you mean?~
55 Text | very wise, and the very evil very foolish? Would that
56 Text | or foresight of all the evil which the murder of Myrtilus
57 Text | going badly); and this evil motion when existing in
58 Text | aporia (difficulty) is an evil of the same nature (from
Crito
Part
59 Intro| no man should either do evil, or return evil for evil,
60 Intro| either do evil, or return evil for evil, or betray the
61 Intro| evil, or return evil for evil, or betray the right. Are
62 Intro| sufferer and not a doer of evil. But if he breaks agreements,
63 Intro| agreements, and returns evil for evil, they will be angry
64 Intro| agreements, and returns evil for evil, they will be angry with
65 Intro| refuses to do the least evil in order to avoid the greatest,
66 Intro| can do neither good nor evil is true, if taken in the
67 Intro| which he means, of moral evil; in his own words, ‘they
68 Text | replaced, but there is another evil: people who do not know
69 Text | they can do the greatest evil to any one who has lost
70 Text | many could do the greatest evil; for then they would also
71 Text | property; or that even a worse evil may happen to us? Now, if
72 Text | opinions of the unwise are evil?~CRITO: Certainly.~SOCRATES:
73 Text | understanding, will he not suffer evil?~CRITO: Certainly he will.~
74 Text | SOCRATES: And what will the evil be, whither tending and
75 Text | what is destroyed by the evil.~SOCRATES: Very good; and
76 Text | fair and foul, good and evil, which are the subjects
77 Text | Could we live, having an evil and corrupted body?~CRITO:
78 Text | just and unjust, good and evil, honorable and dishonorable.—‘
79 Text | or is doing wrong always evil and dishonorable, as I was
80 Text | that injustice is always an evil and dishonour to him who
81 Text | Again, Crito, may we do evil?~CRITO: Surely not, Socrates.~
82 Text | SOCRATES: And what of doing evil in return for evil, which
83 Text | doing evil in return for evil, which is the morality of
84 Text | just.~SOCRATES: For doing evil to another is the same as
85 Text | not to retaliate or render evil for evil to any one, whatever
86 Text | retaliate or render evil for evil to any one, whatever evil
87 Text | evil to any one, whatever evil we may have suffered from
88 Text | retaliation nor warding off evil by evil is ever right. And
89 Text | nor warding off evil by evil is ever right. And shall
90 Text | or revile or do any other evil to your father or your master,
91 Text | or received some other evil at his hands?—you would
92 Text | patriotic citizens will cast an evil eye upon you as a subverter
93 Text | sufferer and not a doer of evil; a victim, not of the laws,
94 Text | you go forth, returning evil for evil, and injury for
95 Text | forth, returning evil for evil, and injury for injury,
Euthydemus
Part
96 Intro| they are neither good nor evil— knowledge and wisdom are
97 Intro| ignorance and folly the only evil. The conclusion is that
98 Intro| which are neither good nor evil: and if we say further that
99 Text | non-use; for the one is an evil, and the other is neither
100 Text | is neither a good nor an evil. You admit that?~He assented.~
101 Text | but the degree of good and evil in them depends on whether
102 Text | able to minister to the evil principle which rules them;
103 Text | and ignorance the only evil?~He assented.~Let us consider
104 Text | not good things good, and evil things evil?~He assented.~
105 Text | things good, and evil things evil?~He assented.~And you say
106 Text | Yes.~Then the good speak evil of evil things, if they
107 Text | Then the good speak evil of evil things, if they speak of
108 Text | he said; and they speak evil of evil men. And if I may
109 Text | and they speak evil of evil men. And if I may give you
110 Text | care that they do not speak evil of you, since I can tell
111 Text | you that the good speak evil of the evil.~And do they
112 Text | the good speak evil of the evil.~And do they speak great
113 Text | tranquillity, were neither good nor evil in themselves; but the political
114 Text | which are neither good nor evil, and gives no knowledge,
115 Text | if you think it good or evil for a man who is sick to
116 Text | differences, whether of good and evil, white or black, or any
117 Text | things is good and the other evil, are better than the one
118 Text | tend to the same end are evil is the participant better
119 Text | one be good and the other evil, they are better than the
120 Text | supposition that they are both evil could there be any truth
121 Text | either wholly or partly evil; but the truth is, that
122 Text | and truly, and if she be evil seek to turn away all men
Euthyphro
Part
123 Intro| Especially, about good and evil, which have no fixed rule;
124 Text | just and unjust, good and evil, honourable and dishonourable.
125 Text | you say, about good and evil, just and unjust, honourable
The First Alcibiades
Part
126 Intro| at wealth or power. The evil and unjust should have no
127 Text | some honourable things are evil.~SOCRATES: And are some
128 Text | ALCIBIADES: True.~SOCRATES: But evil in respect of death and
129 Text | in one point of view, but evil in another?~ALCIBIADES:
130 Text | is this courage good or evil? Look at the matter thus:
131 Text | you rather choose, good or evil?~ALCIBIADES: Good.~SOCRATES:
132 Text | I should.~SOCRATES: But evil because of the death which
133 Text | may call either of them evil in respect of the evil which
134 Text | them evil in respect of the evil which is the result, and
135 Text | dishonourable in so far as they are evil?~ALCIBIADES: True.~SOCRATES:
136 Text | battle is honourable and yet evil, that is equivalent to saying
137 Text | the rescue is good and yet evil?~ALCIBIADES: I believe that
138 Text | regarded as honourable, is evil; nor anything base, regarded
139 Text | that the just may be the evil?~ALCIBIADES: I solemnly
140 Text | dishonourable, good and evil, expedient and inexpedient,
141 Text | hardly like to speak of your evil case, but as we are alone
142 Text | ALCIBIADES: Yes.~SOCRATES: And evil in respect of that in which
143 Text | is the art of the pilot evil counsel?~ALCIBIADES: No.~
144 Text | ever know our own good and evil?~ALCIBIADES: How can we,
Gorgias
Part
145 Intro| general view of the good and evil of man. After making an
146 Intro| is worse than to suffer evil; and (2) that when a man
147 Intro| that when a man has done evil he had better be punished
148 Intro| concentrated the spirit of evil against which Socrates is
149 Intro| is worse than to suffer evil.~Polus, though he will not
150 Intro| to acknowledge that to do evil is considered the more foul
151 Intro| exceed the suffering of evil in pain, and therefore must
152 Intro| these is injustice, the evil of the soul, because that
153 Intro| thirsting, whereas good and evil are not simultaneous, and
154 Intro| are bad by the presence of evil. And the brave and wise
155 Intro| wrong is the next greatest evil. He who would avoid the
156 Intro| protection he will suffer no evil, but will he also do no
157 Intro| but will he also do no evil? Nay, will he not rather
158 Intro| he not rather do all the evil which he can and escape?
159 Intro| in peace. For death is no evil, but to go to the world
160 Intro| and do you all manner of evil.~Perhaps you think that
161 Intro| is better than to suffer evil. A man should study to be,
162 Intro| attaining this pre-eminence of evil. They are not incurable,
163 Intro| that ‘God is the author of evil only with a view to good,’
164 Intro| man, the powerlessness of evil, and the reversal of the
165 Intro| Thesis:—~It is a greater evil to do than to suffer injustice.~
166 Intro| for well doing than for evil doing.’—1 Pet.~And the Sermon
167 Intro| imply that the only real evil is moral evil. The righteous
168 Intro| only real evil is moral evil. The righteous may suffer
169 Intro| successful, is essentially evil, and has the nature of disease
170 Intro| The tangle of good and evil can no longer be unravelled;
171 Intro| good has often come out of evil. But Socrates would have
172 Intro| consequences for good or for evil cannot alter a hair’s breadth
173 Intro| and is not so great an evil as an unworthy life, or
174 Intro| rightly regarded, not an evil at all, but to a good man
175 Intro| proportioned to the offence. Moral evil would then be scarcely distinguishable
176 Intro| misfortunes. The success of our evil doings is a proof that the
177 Intro| the character of their own evil deeds. To any suffering
178 Intro| they are conscious of doing evil, they must learn to do well;
179 Intro| and the consciousness of evil: (2) the legend of the Island
180 Intro| and are purified of their evil deeds, and receive the rewards
181 Intro| experience of the world and of evil. It is a more familiar remark
182 Intro| for the good than for the evil.’~All literature gathers
183 Text | discourse concerning the good or evil condition of the body?~GORGIAS:
184 Text | being cured of a very great evil than of curing another.
185 Text | imagine that there is no evil which a man can endure so
186 Text | and honourable, good and evil, as he is of medicine and
187 Text | anything of what is good and evil, base or honourable, just
188 Text | done without sense is an evil.~POLUS: Yes; I admit that.~
189 Text | all things either good or evil, or intermediate and indifferent?~
190 Text | which are neither good nor evil, and which partake sometimes
191 Text | good and at other times of evil, or of neither, are such
192 Text | you call neither good nor evil?~POLUS: Exactly so.~SOCRATES:
193 Text | which is neither good nor evil, or simply evil, we do not
194 Text | good nor evil, or simply evil, we do not will. Why are
195 Text | wills if he does what is evil? Why do you not answer?~
196 Text | suffering injustice a greater evil?~SOCRATES: Certainly not.~
197 Text | SOCRATES: And punishment is an evil?~POLUS: Certainly.~SOCRATES:
198 Text | not, then his power is an evil and is no power. But let
199 Text | good and when that they are evil—what principle do you lay
200 Text | when they are just, and evil when they are unjust.~POLUS:
201 Text | maintain, and the unjust and evil are miserable.~POLUS: Then,
202 Text | that to do is a greater evil than to suffer injustice:
203 Text | disgrace is the greater evil?~POLUS: Certainly not.~SOCRATES:
204 Text | or the disgraceful as the evil?~POLUS: Certainly not.~SOCRATES:
205 Text | opposite standard of pain and evil?~POLUS: Certainly.~SOCRATES:
206 Text | exceeds either in pain or evil—must it not be so?~POLUS:
207 Text | suffering wrong was more evil, and doing wrong more disgraceful?~
208 Text | must exceed in pain or in evil or both: does not that also
209 Text | SOCRATES: That is to say, in evil?~POLUS: True.~SOCRATES:
210 Text | injustice will have an excess of evil, and will therefore be a
211 Text | will therefore be a greater evil than suffering injustice?~
212 Text | now discovered to be more evil?~POLUS: True.~SOCRATES:
213 Text | would you prefer a greater evil or a greater dishonour to
214 Text | prefer a greater to a less evil?~POLUS: No, not according
215 Text | injustice is the greater evil of the two.~POLUS: That
216 Text | punishment is not a greater evil, as I supposed. Consider:—
217 Text | punished is delivered from the evil of his soul?~POLUS: Yes.~
218 Text | delivered from the greatest evil? Look at the matter in this
219 Text | do you see any greater evil than poverty?~POLUS: There
220 Text | POLUS: There is no greater evil.~SOCRATES: Again, in a man’
221 Text | you would say that the evil is weakness and disease
222 Text | the soul likewise has some evil of her own?~POLUS: Of course.~
223 Text | injustice, and in general the evil of the soul?~POLUS: By far
224 Text | And now injustice and all evil in the soul has been admitted
225 Text | argue, not more painful, the evil of the soul is of all evils
226 Text | extraordinary hurtfulness of the evil.~POLUS: Clearly.~SOCRATES:
227 Text | is delivered from a great evil; and this is the advantage
228 Text | two persons who have some evil in their bodies, and that
229 Text | healed and delivered from evil, and another is not healed,
230 Text | healed, but retains the evil—which of them is the most
231 Text | to be released from this evil?~POLUS: True.~SOCRATES:
232 Text | suffer, is to perpetuate the evil?~POLUS: Yes.~SOCRATES: To
233 Text | will thereby suffer great evil?~POLUS: True.~SOCRATES:
234 Text | injustice, which is the greatest evil. Then, Polus, rhetoric would
235 Text | disgrace because the greater evil; but conventionally, to
236 Text | but conventionally, to do evil is the more disgraceful.
237 Text | complete trial of the good or evil of the soul, he ought to
238 Text | could be more truly base or evil than temperance—to a man
239 Text | I suppose, that good and evil fortune are opposed to each
240 Text | happiness, and their opposites, evil and misery, in a similar
241 Text | that cannot be good and evil—do we agree? Please not
242 Text | man could have good and evil fortune at the same time?~
243 Text | fortune, or pain the same as evil fortune, and therefore the
244 Text | not cease from good and evil at the same moment, as you
245 Text | as the pleasant, or the evil the same as the painful;
246 Text | moment; but not of good and evil, for they are different.
247 Text | same as good, or pain as evil? And I would have you look
248 Text | advantage both in good and evil? (i.e. in having more pleasure
249 Text | present with them, and the evil because evil; and that pleasures
250 Text | them, and the evil because evil; and that pleasures were
251 Text | those who are in pain have evil or sorrow present with them?~
252 Text | would you still say that the evil are evil by reason of the
253 Text | still say that the evil are evil by reason of the presence
254 Text | reason of the presence of evil?~CALLICLES: I should.~SOCRATES:
255 Text | and those who are in pain evil?~CALLICLES: Yes.~SOCRATES:
256 Text | The degrees of good and evil vary with the degrees of
257 Text | man and the coward to be evil?~CALLICLES: Certainly.~SOCRATES:
258 Text | And he who is in pain is evil?~CALLICLES: Certainly.~SOCRATES:
259 Text | SOCRATES: The good and evil both have joy and pain,
260 Text | pain, but, perhaps, the evil has more of them?~CALLICLES:
261 Text | pleasures are good and others evil?~CALLICLES: Yes.~SOCRATES:
262 Text | good, and the hurtful are evil?~CALLICLES: To be sure.~
263 Text | are those which do some evil?~CALLICLES: Yes.~SOCRATES:
264 Text | good, and their opposites evil?~CALLICLES: Certainly.~SOCRATES:
265 Text | good pains and there are evil pains?~CALLICLES: To be
266 Text | Certainly.~SOCRATES: But not the evil?~CALLICLES: Clearly.~SOCRATES:
267 Text | pleasures are good and what are evil, or must he have art or
268 Text | processes which know good and evil. And I considered that cookery,
269 Text | consideration of good and evil. And now I wish that you
270 Text | which there is disorder, evil?~CALLICLES: Yes.~SOCRATES:
271 Text | life if his body is in an evil plight—in that case his
272 Text | that case his life also is evil: am I not right?~CALLICLES:
273 Text | happy and blessed, and the evil man who does evil, miserable:
274 Text | and the evil man who does evil, miserable: now this latter
275 Text | wrongfully is not the worst evil which can befall a man,
276 Text | more disgraceful and more evil; aye, and to despoil and
277 Text | far more disgraceful and evil to the doer of the wrong
278 Text | avert the next greatest evil; thirdly that which is unable
279 Text | avert the third greatest evil; and so of other evils.
280 Text | As is the greatness of evil so is the honour of being
281 Text | suffer injustice a lesser evil—by what devices can a man
282 Text | not this be the greatest evil to him?~CALLICLES: You always
283 Text | saying, ‘O my boys, many evil things has this man done
284 Text | could only say, ‘All these evil things, my boys, I did for
285 Text | their minds, or that I speak evil of old men, and use bitter
286 Text | happiness out of the reach of evil; but that he who has lived
287 Text | there are many who, having evil souls, are apparelled in
288 Text | be delivered from their evil. But they who have been
Ion
Part
289 Text | perished out of heaven, and an evil mist is spread abroad (Od.).’~
Laches
Part
290 Intro| knowledge of future good or evil separated from a knowledge
291 Intro| knowledge of the good and evil of the past or present;
292 Intro| to say, of all good and evil. Courage, therefore, is
293 Intro| the knowledge of good and evil generally. But he who has
294 Intro| the knowledge of good and evil generally, must not only
295 Text | hand, to be regarded as evil and hurtful?~LACHES: True.~
296 Text | anything noble which is evil and hurtful?~LACHES: I ought
297 Text | is of future and expected evil. Do you not agree to that,
298 Text | hopeful are the good or not evil things which are future.
299 Text | concerned not only with good and evil of the future, but of the
300 Text | include nearly every good and evil without reference to time.
301 Text | a man knew all good and evil, and how they are, and have
Laws
Book
302 1 | teach what is the good and evil of the condition of each.
303 1 | refrain from all things evil, the sweet feeling of pleasure
304 1 | yet they are a source of evil in civil troubles; as is
305 1 | saved from doing some great evil.~Cleinias. It will be by
306 1 | objects, and would suffer more evil than they inflicted. At
307 1 | reflection about the good or evil of them, and this, when
308 1 | is the fear of expected evil.~Cleinias. Yes.~Athenian.
309 1 | there is the fear of an evil reputation; we are afraid
310 1 | afraid of being thought evil, because we do or say some
311 1 | deems to be a very great evil both to individuals and
312 2 | delight in good or hatred of evil; or he who is incorrect
313 2 | and is offended at what is evil?~Cleinias. There is a great
314 2 | And what greater good or evil can any destiny ever make
315 2 | truly good to the good, but evil to the evil. Let me ask
316 2 | the good, but evil to the evil. Let me ask again, Are you
317 2 | Certainly.~Athenian. And an evil life too?~Cleinias. I am
318 2 | doing wrong is pleasant, but evil and base?~Cleinias. Impossible.~
319 2 | contemplated by the unjust and evil man appears pleasant and
320 2 | greatest injury by welcoming evil dispositions, and the mistake
321 3 | their transitions to good or evil?~Cleinias. What do you mean?~
322 3 | nothing of all the good and evil of cities could have attained
323 3 | were told about good and evil, they in their simplicity
324 3 | besiegers were falling into an evil plight. Their youth revolted;
325 3 | knows to be unrighteous and evil. This disagreement between
326 3 | difficulty in telling, after the evil has happened; but to have
327 3 | the reason is rather the evil life which is generally
328 3 | instead of an aristocracy, an evil sort of theatrocracy has
329 3 | shamelessness, which is so evil a thing, but the insolent
330 4 | citizens. You may learn the evil of such a practice from
331 4 | of fighting men, to be an evil;—lions might be trained
332 4 | insatiable disorder; and this evil spirit, having first trampled
333 4 | these laws is punished as an evil–doer by the legislator,
334 5 | is a divine good, and no evil thing is honourable; and
335 5 | her, and fills her full of evil and remorse; or when he
336 5 | that the world below is all evil, he yields to her, and does
337 5 | below, instead of being evil, may be the greatest of
338 5 | not estimate the base and evil, the good and noble, according
339 5 | the greatest penalty of evil–doing—namely, to grow into
340 5 | most inclined to avoid the evil, and track out and find
341 5 | actions of those who do evil, but whose evil is curable,
342 5 | those who do evil, but whose evil is curable, in the first
343 5 | of reformation and wholly evil, the vials of our wrath
344 5 | purity attained. Touching evil men, who want to join and
345 5 | stigmas, or we may meet the evil by the elder men giving
346 5 | the habit of craft, which evil tendency may be observed
347 5 | bodies of men for good or evil, but produces similar results
348 6 | greatest political injury and evil will accrue from them.~Cleinias.
349 6 | the city, and healing the evil. Wherefore, also, this which
350 6 | fortifications keep off the evil–disposed, in order to prevent
351 7 | and dissimilar:—this is an evil in states; for by reason
352 7 | which springs out of an evil habit of the soul. And when
353 7 | truly say that no greater evil can happen in a state; for
354 7 | tell how great I deem the evil to be?~Cleinias. You mean
355 7 | Cleinias. You mean the evil of blaming antiquity in
356 7 | change whatever except from evil is the most dangerous of
357 7 | are imitations of good and evil characters in men? What
358 7 | inspire despondency and evil omens and forebodings in
359 7 | should avoid every word of evil omen; let that kind of song
360 7 | do not by mistake ask for evil instead of good. To make
361 7 | knowing what is good or evil? And if one of them utters
362 7 | so terrible or extreme an evil, and is far from being the
363 8 | a life of peace, but if evil, a life of war within and
364 8 | which is a far greater evil to the state than the loss
365 8 | consecrate the tradition of their evil character among all, slaves
366 8 | public courts and have the evil–doer punished. But if any
367 9 | stranger, shall have his evil deed engraven on his face
368 9 | inflicts is designed for evil, but always makes him who
369 9 | manfully escaped out of evil into good. None of them
370 9 | other poets to lay down evil precepts in their writings
371 9 | which is like a greater evil should be punished more
372 9 | that which is like a less evil should be punished less
373 9 | inform of some base and evil deeds of his own, or for
374 9 | there is a very serious evil, which affects the whole
375 9 | hindered from plunging into evil. These are the persons who
376 10 | the lawgiver do when this evil is of long standing? should
377 10 | is the cause of good and evil, base and honourable, just
378 10 | of good, and the other of evil.~Cleinias. Very true.~Athenian.
379 10 | and irregularly, then the evil soul guides it.~Cleinias.
380 10 | them. But the fortunes of evil and unrighteous men in private
381 10 | Now, that your present evil opinion may not grow to
382 10 | which may conjure away the evil before it arrives, we will
383 10 | designed to profit men, and the evil to harm them—he, seeing
384 10 | of good and the defeat of evil in the whole. And he contrived
385 10 | receives more of good or evil from her own energy and
386 10 | when she has communion with evil, then she also changes the
387 10 | who had done unholy and evil deeds, and from small beginnings
388 10 | termed dishonesty, is an evil of the same kind as what
389 10 | because I am zealous against evil men; and I will tell dear
390 10 | and not from malice or an evil nature, be placed by the
391 11 | yet partially, cure the evil by legislation. To effect
392 11 | matter and punish youthful evil–doers with stripes and bonds
393 11 | rate abate much of their evil–doing. Having an eye to
394 11 | kinds, which originate in an evil and passionate temperament,
395 11 | cases:—No one shall speak evil of another; and when a man
396 11 | by the entertainment of evil thoughts, and exacerbating
397 11 | which is another great evil; and if he do not, let him
398 11 | name of art has come an evil reputation. In the first
399 12 | greater and more serious evil from the lesser. And a distinction
400 12 | reward of good, but not of evil deeds”; for to know which
401 12 | abstinence from words of evil omen and the reverse, and
402 12 | unrighteousness, as far as their evil minds can be healed, but
403 12 | learn and know or whose evil actions require to be punished
Lysis
Part
404 Intro| friend of the unjust, good of evil.~Thus we arrive at the conclusion
405 Intro| the friend of good, nor evil of evil, nor good of evil,
406 Intro| friend of good, nor evil of evil, nor good of evil, nor evil
407 Intro| evil of evil, nor good of evil, nor evil of good. What
408 Intro| evil, nor good of evil, nor evil of good. What remains but
409 Intro| which is neither good nor evil, should be the friend (not
410 Intro| desirous of getting rid of some evil, such as disease, which
411 Intro| accidental to it (for if the evil were essential the body
412 Intro| indifferent, and would become evil)—in such a case the indifferent
413 Intro| sake of getting rid of the evil. In this intermediate ‘indifferent’
414 Intro| wisdom as the cure of the evil. (Symp.)~After this explanation
415 Intro| by us only as the cure of evil; and therefore if there
416 Intro| therefore if there were no evil there would be no friendship.
417 Intro| inter-dependence of good and evil, and the allusion to the
418 Intro| of the non-existence of evil, are also very remarkable.~
419 Intro| together ‘the neither good nor evil’ for the sake of the good
420 Intro| good and because of the evil; 4) whether friendship is
421 Text | of him only; but that the evil never attains to any real
422 Text | friendship, either with good or evil. Do you agree?~He nodded
423 Text | which is neither good nor evil still in some cases be the
424 Text | what is neither good nor evil is the friend of the beautiful
425 Text | friend of the good, nor the evil of the evil, nor the good
426 Text | good, nor the evil of the evil, nor the good of the evil;—
427 Text | evil, nor the good of the evil;—these alternatives are
428 Text | what is neither good nor evil must be the friend, either
429 Text | which is neither good nor evil, for nothing can be the
430 Text | which is neither good nor evil can have no friend which
431 Text | which is neither good nor evil.~Clearly not.~Then the good
432 Text | which is neither good nor evil.~That may be assumed to
433 Text | Certainly.~And sickness is an evil, and the art of medicine
434 Text | body, is neither good nor evil?~True.~And the body is compelled
435 Text | which is neither good nor evil becomes the friend of good,
436 Text | reason of the presence of evil?~So we may infer.~And clearly
437 Text | which was neither good nor evil had become altogether corrupted
438 Text | corrupted with the element of evil—if itself had become evil
439 Text | evil—if itself had become evil it would not still desire
440 Text | as we were saying, the evil cannot be the friend of
441 Text | which is neither good nor evil may be in the presence of
442 Text | may be in the presence of evil, but not as yet evil, and
443 Text | of evil, but not as yet evil, and that has happened before
444 Text | anything is in the presence of evil, not being as yet evil,
445 Text | of evil, not being as yet evil, the presence of good arouses
446 Text | thing; but the presence of evil, which makes a thing evil,
447 Text | evil, which makes a thing evil, takes away the desire and
448 Text | which was once both good and evil has now become evil only,
449 Text | and evil has now become evil only, and the good was supposed
450 Text | have no friendship with the evil?~None.~And therefore we
451 Text | ignorant to the extent of being evil, for no evil or ignorant
452 Text | extent of being evil, for no evil or ignorant person is a
453 Text | reason of the presence of evil the neither good nor evil
454 Text | evil the neither good nor evil has of the good, either
455 Text | Yes.~And disease is an evil?~Certainly.~And what of
456 Text | I said. Is that good or evil, or neither?~Good, he replied.~
457 Text | body being neither good nor evil, because of disease, that
458 Text | that is to say because of evil, is the friend of medicine,
459 Text | which is neither good nor evil is the friend of the good
460 Text | the good because of the evil and hateful, and for the
461 Text | loved for the sake of the evil? Let me put the case in
462 Text | three principles, good, evil, and that which is neither
463 Text | which is neither good nor evil, there remained only the
464 Text | and the neutral, and that evil went far away, and in no
465 Text | say, are neither good nor evil in themselves;—would the
466 Text | the good because of the evil, and as the remedy of the
467 Text | and as the remedy of the evil, which was the disease;
468 Text | the two, because of the evil? but there is no use in
469 Text | tell me, I said, whether if evil were to perish, we should
470 Text | remain, but will not be evil because evil has perished?
471 Text | will not be evil because evil has perished? Or rather
472 Text | a good and sometimes an evil to us, and sometimes neither
473 Text | any reason why, because evil perishes, that which is
474 Text | perishes, that which is not evil should perish with it?~None.~
475 Text | it?~None.~Then, even if evil perishes, the desires which
476 Text | which are neither good nor evil will remain?~Clearly they
477 Text | He must.~Then, even if evil perishes, there may still
478 Text | friendship?~Yes.~But not if evil is the cause of friendship:
479 Text | after the destruction of evil; for the effect cannot remain
480 Text | that the neither good nor evil loves the good because of
481 Text | the good because of the evil?~Very true.~But now our
482 Text | good is congenial, and the evil uncongenial to every one?
483 Text | every one? Or again that the evil is congenial to the evil,
484 Text | evil is congenial to the evil, and the good to the good;
485 Text | which is neither good nor evil to that which is neither
486 Text | which is neither good nor evil?~They agreed to the latter
487 Text | who came upon us like an evil apparition with their brothers,
Menexenus
Part
488 Text | friends. And yet by some evil fortune they were left to
489 Text | good from her and returned evil, having made common cause
490 Text | pursuits are dishonourable and evil. For neither does wealth
Meno
Part
491 Intro| that mankind only desire evil through ignorance; (6) the
492 Intro| did and suffered good and evil, and received the reward
493 Intro| soul? What is the origin of evil?’ and prevailed far and
494 Intro| of the voluntariness of evil (Timaeus; Laws) Spinoza
495 Text | there some who desire the evil and others who desire the
496 Text | There are some who desire evil?~MENO: Yes.~SOCRATES: Do
497 Text | they know that they are evil and yet desire them?~MENO:
498 Text | no one, Meno, who desires evil; for what is misery but
499 Text | desire and possession of evil?~MENO: That appears to be
500 Text | admit that nobody desires evil.~SOCRATES: And yet, were