(...) Meno
    Part
501 Text |        sometimes good and sometimes evil, do not they also become
502 Text |          you are too ready to speak evil of men: and, if you will


Parmenides
    Part
503 Intro|             opposed as the good and evil principle of the Persians.~


Phaedo
    Part
504 Intro|             has notions of good and evil unlike those of other men.
505 Intro|            is not released from his evil by death; but every one
506 Intro|          allowing the permanence of evil, if not for ever, at any
507 Intro|             For the annihilation of evil at death, or the eternal
508 Intro|            talk about the origin of evil, that great bugbear of theologians,
509 Intro|            Is not God the author of evil, if he knowingly permitted,
510 Intro|         existence of the very least evil if it could have been avoided,
511 Intro|           education—a progress from evil to good, from ignorance
512 Intro|            laws of nature. There is evil too inseparable from good (
513 Intro|      continued existence of man. An evil God or an indifferent God
514 Intro|  accomplishes this is by permitting evil, or rather degrees of good,
515 Intro|          which are otherwise called evil. For all progress is good
516 Intro|            yet may be comparatively evil when regarded in the light
517 Intro|             of the future. Good and evil are relative terms, and
518 Intro|      relative terms, and degrees of evil are merely the negative
519 Intro|          from one degree of good or evil to another. The difficulties
520 Intro|          the origin or existence of evil are mere dialectical puzzles,
521 Intro|             mind to regard good and evil both as relative and absolute;
522 Intro|        disorder, of good and not of evil. Or rather, that he is justice,
523 Intro|          and to be assured that ‘no evil shall touch them.’ There
524 Intro|           for the good than for the evil.’ They are persuaded, in
525 Intro|           have thrice departed from evil.’ The tragedy of the Greeks
526 Intro|            be too well off if their evil deeds came to an end. It
527 Intro|         destroyed by her own proper evil, can hardly be destroyed
528 Intro|             the play: ‘There can no evil happen to a good man in
529 Text |         when other things which are evil may be good at certain times
530 Text |           for the good than for the evil.~But do you mean to take
531 Text |           men in general as a great evil.~Very true, he said.~And
532 Text |             such things as good and evil, just and unjust—and there
533 Text |             better portion than the evil.~Cebes added: Your favorite
534 Text |             of the good, but of the evil, which are compelled to
535 Text |             penalty of their former evil way of life; and they continue
536 Text |            dishonour or disgrace of evil deeds.~No, Socrates, that
537 Text |       purification and release from evil, they feel that they ought
538 Text |              not merely the sort of evil which might be anticipated—
539 Text |      sacrificed to his lusts—but an evil greater far, which is the
540 Text |           Socrates? said Cebes.~The evil is that when the feeling
541 Text |            are the good and few the evil, and that the great majority
542 Text |         there were a competition in evil, the worst would be found
543 Text |        folly and vice, and to be an evil soul: and this is said truly?~
544 Text |             us not boast, lest some evil eye should put to flight
545 Text |        their body, but of their own evil together with their souls.
546 Text |           release or salvation from evil except the attainment of
547 Text |             wanders in extremity of evil until certain times are
548 Text |           and are purified of their evil deeds, and having suffered
549 Text |            false words are not only evil in themselves, but they
550 Text |           they infect the soul with evil. Be of good cheer, then,


Phaedrus
    Part
551 Intro|           their haunches; again the evil steed rushes forwards and
552 Intro|        makes things appear good and evil, like and unlike, as the
553 Text |            a divinity, he cannot be evil. Yet this was the error
554 Text |           if madness were simply an evil; but there is also a madness
555 Text |          made whole and exempt from evil, future as well as present,
556 Text |            apace; but when fed upon evil and foulness and the opposite
557 Text |             good souls and also the evil souls both come to draw
558 Text |             no friendship among the evil has also ordained that there
559 Text |           of a horse, puts good for evil, being himself as ignorant
560 Text |             which he confounds with evil,—what will be the harvest
561 Text |           as you did, that he is an evil both to the lover and the
562 Text |           until he found in them an evil or left-handed love which
563 Text |             injustice, and good and evil, and not to be able to distinguish


Philebus
    Part
564 Intro|             certain affinities with evil, with pleasure, with ignorance,
565 Intro|     acknowledged, not an element of evil, but rather a law of nature.
566 Intro|           the character of absolute evil. And therefore the infinite
567 Intro|       philosophers. ‘Is pleasure an evil? a good? the only good?’
568 Intro|             and motives of good and evil, and that the salvation
569 Intro|             lent a strange power to evil. And sometimes, as at the
570 Intro|    commensurate with moral good and evil. We should hardly say that
571 Intro|              leading men to ask how evil may be diminished and good
572 Intro|            of the world, not wholly evil or wholly good, is supposed
573 Intro|             great good or for great evil. But true religion is the
574 Text |              Philebus, be perfectly evil. And therefore the infinite
575 Text |          state of pain, which is an evil, and the other a cessation
576 Text |         clownishness, are surely an evil?~PROTARCHUS: To be sure.~
577 Text |             this be truly called an evil condition?~PROTARCHUS: Very
578 Text |         condition?~PROTARCHUS: Very evil.~SOCRATES: But we must pursue
579 Text |             ignorance was always an evil?~PROTARCHUS: True.~SOCRATES:


Protagoras
    Part
580 Intro|          hard is explained to mean ‘evil’ in the Cean dialect. To
581 Intro|             good, and pain the only evil? Protagoras seems to doubt
582 Intro|            are good, some pains are evil,’ which is also the opinion
583 Intro|         this opposition of good and evil is really the opposition
584 Intro|             only good; and the only evil is the preference of the
585 Intro|         ignorance the origin of all evil: for no one prefers the
586 Intro|       dialectic. No one chooses the evil or refuses the good except
587 Text |          commit yourself be good or evil.~I certainly think that
588 Text |          body, and upon the good or evil of which depends the well-being
589 Text |   understanding of what is good and evil, you may safely buy knowledge
590 Text |             art of government, they evil intreated one another, and
591 Text |      Because he knows that good and evil of this kind is the work
592 Text |           and has only the contrary evil qualities, other men are
593 Text |            and reprove him—of these evil qualities one is impiety,
594 Text |             all whom they regard as evil doers; and hence, we may
595 Text |            the only opposite is the evil?~There is no other.~And
596 Text |           of a man, is a very great evil to his inward parts: and
597 Text |        meaning by the term ‘awful,’ evil. And I think that Simonides
598 Text |         they spoke of ‘hard’ meant ‘evil,’ or something which you
599 Text |       Prodicus, by the term ‘hard’?~Evil, said Prodicus.~And therefore,
600 Text |          were equivalent to saying, Evil is the good.~Yes, he said,
601 Text |            what all of us mean, not evil, but that which is not easy—
602 Text |           to say that to be good is evil, when he afterwards proceeds
603 Text |         poem):~‘But him who does no evil, voluntarily I praise and
604 Text |            praised those who did no evil voluntarily, as though there
605 Text |             there were some who did evil voluntarily. For no wise
606 Text |    voluntarily, or voluntarily does evil and dishonourable actions;
607 Text |          well aware that all who do evil and dishonourable things
608 Text |             praises him who does no evil voluntarily; the word ‘voluntarily’
609 Text |          things are good with which evil is unmingled.’~In these
610 Text |       things are good which have no evil in them, as you might say ‘
611 Text |        moderately good, and does no evil, is good enough for me,
612 Text |            VOLUNTARILY, who does no evil:’~and that the stop should
613 Text |             to live unpleasantly an evil?~Yes, he said, if the pleasure
614 Text |           call some pleasant things evil and some painful things
615 Text |            good and the painful the evil. Having regard not only
616 Text |          which are neither good nor evil.~And you would call pleasant,
617 Text |          the difference of good and evil, to do anything which is
618 Text |            they, knowing them to be evil, nevertheless indulge in
619 Text |            do you say that they are evil,—in that they are pleasant
620 Text |         future? Would they still be evil, if they had no attendant
621 Text |            if they had no attendant evil consequences, simply because
622 Text |            answer that they are not evil on account of the pleasure
623 Text |            yours: Do you think them evil for any other reason, except
624 Text |          good, and avoid pain as an evil?’~He assented.~‘Then you
625 Text |           you think that pain is an evil and pleasure is a good:
626 Text |           even pleasure you deem an evil, when it robs you of greater
627 Text |       however, you call pleasure an evil in relation to some other
628 Text |           any possible way in which evil can be explained as other
629 Text |          unable to show any good or evil which does not end in pleasure
630 Text |       affirms that a man often does evil knowingly, when he might
631 Text |           and painful, and good and evil. As there are two things,
632 Text |          two names— first, good and evil, and then pleasant and painful.
633 Text |           on to say that a man does evil knowing that he does evil.
634 Text |           evil knowing that he does evil. But some one will ask,
635 Text |       should do what he knows to be evil when he ought not, because
636 Text |            worthy of conquering the evil’? And in answer to that
637 Text |             good be unworthy of the evil, or the evil of the good’?
638 Text |        unworthy of the evil, or the evil of the good’? Is not the
639 Text |         that you choose the greater evil in exchange for the lesser
640 Text |      pleasure and pain for good and evil, and say, not as before,
641 Text |             that a man does what is evil knowingly, but that he does
642 Text |            their choice of good and evil, from defect of knowledge;
643 Text |           the good, and the painful evil. And here I would beg my
644 Text |             man voluntarily pursues evil, or that which he thinks
645 Text |          that which he thinks to be evil. To prefer evil to good
646 Text |        thinks to be evil. To prefer evil to good is not in human
647 Text |            terror as expectation of evil.~Protagoras and Hippias
648 Text |         things which he fears to be evil; and no one will pursue
649 Text |          that which he thinks to be evil?~That also was universally


The Republic
    Book
650 1    |         good to a friend, and never evil. ~You mean that the return
651 1    |       proper to him-that is to say, evil. ~Simonides, then, after
652 1    |           gives good to friends and evil to enemies. ~That is his
653 1    |             good to his friends and evil to his enemies in time of
654 1    |           hate those whom he thinks evil. ~Yes, but do not persons
655 1    |            often err about good and evil: many who are not good seem
656 1    |             will be enemies and the evil will be their friends? True. ~
657 1    |          right in doing good to the evil and evil to the good? ~Clearly. ~
658 1    |          doing good to the evil and evil to the good? ~Clearly. ~
659 1    |           our enemies when they are evil? ~Yes, that appears to me
660 1    |            owes to his friends, and evil the debt which he owes to
661 1    |             and the unjust like the evil and ignorant? ~That is the
662 1    |            and good, and the unjust evil and ignorant. ~Thrasymachus
663 1    |            as we did of men who are evil acting at any time vigorously
664 1    |             they had been perfectly evil, they would have laid hands
665 1    |   excellence? ~She cannot. ~Then an evil soul must necessarily be
666 1    |         soul must necessarily be an evil ruler and superintendent,
667 1    |            is virtue and wisdom, or evil and folly; and when there
668 2    |          good; to suffer injustice, evil; but that the evil is greater
669 2    |       injustice, evil; but that the evil is greater than the good.
670 2    |             good, but as the lesser evil, and honored by reason of
671 2    |             suffering every kind of evil, he will be impaled. Then
672 2    |          and injustice the greatest evil. Had this been the universal
673 2    |             a good and the other an evil to him. And please, as Glaucon
674 2    |         mean the essential good and evil which justice and injustice
675 2    |             a good and the other an evil, whether seen or unseen
676 2    |             present when justice is evil spoken of and not lifting
677 2    |             which hurts not does no evil? ~No. ~And can that which
678 2    |          And can that which does no evil be a cause of evil? ~Impossible. ~
679 2    |          does no evil be a cause of evil? ~Impossible. ~And the good
680 2    |           one of good, the other of evil lots," ~and that he to whom
681 2    |          two ~"Sometimes meets with evil fortune, at other times
682 2    |           the dispenser of good and evil to us." ~And if anyone asserts
683 2    |         being good is the author of evil to anyone is to be strenuously
684 3    |             gods are the authors of evil, and that heroes are no
685 3    |            have already proved that evil cannot come from the gods. ~
686 3    |             overtaken by some other evil, and at every such crisis
687 3    |           is a further stage of the evil in which a man is not only
688 3    |      experience or contamination of evil habits when young. And this
689 3    |            have no examples of what evil is in their own souls. ~
690 3    |         should have learned to know evil, not from his own soul,
691 3    |        observation of the nature of evil in others: knowledge should
692 3    |          lives in all ignorance and evil conditions, and has no sense
693 3    |           that of which the good or evil fortune is supposed by him
694 3    |           of good, and willingly of evil? Is not to have lost the
695 3    |           to have lost the truth an evil, and to possess the truth
696 3    |       discipline or hunger, or some evil habit or other, would turn
697 4    |          praise: but when, owing to evil education or association,
698 4    |            the sciences of good and evil are therefore good and evil;
699 4    |         evil are therefore good and evil; but only that, when the
700 4    |       practices lead to virtue, and evil practices to vice? ~Assuredly. ~
701 5    |             other is wrong; and the evil is one which affects not
702 5    |             order in which the four evil forms appeared to me to
703 5    |           the State for good or for evil. And now, since the question
704 5    |            and what is the greatest evil, and then consider whether
705 5    |         stamp of the good or of the evil? ~By all means. ~Can there
706 5    |            Can there be any greater evil than discord and distraction
707 5    |             experiences any good or evil, the whole State will make
708 5    |        authors of good, averters of evil, the guardians of speech-gifted
709 5    |           just and unjust, good and evil, and of every other class,
710 6    |          cities will not cease from evil until philosophers rule
711 6    |      captain, we cannot suspect any evil of the band which he leads? ~
712 6    |           suitable environment, for evil is a greater enemy to what
713 6    |       crimes and the spirit of pure evil spring out of a fulness
714 6    |            great good or very great evil? ~There I think that you
715 6    |             the notions of good and evil which the public in general
716 6    |       ignorant that, in the present evil state of governments, whatever
717 6    |            dishonorable, or good or evil, or just or unjust, all
718 6    |             the beast delights, and evil to be that which he dislikes;
719 6    |             authors of the greatest evil to States and individuals;
720 6    |      although philosophy be in this evil case, still there remains
721 6    |           own life and be pure from evil or unrighteousness, and
722 6    |            philosophy is in such an evil name have now been sufficiently
723 6    |  individuals will have no rest from evil, nor will this our imaginary
724 7    |        divine contemplations to the evil state of man, misbehaving
725 7    |          forced into the service of evil, and he is mischievous in
726 7    |            I said, how great is the evil which dialectic has introduced? ~
727 7    |     dialectic has introduced? ~What evil? he said. ~The students
728 8    |           control over the good and evil of births. For when your
729 8    |            is a mixture of good and evil. ~Why, there is a mixture,
730 8    |             well. ~There is another evil which is, perhaps, the greatest
731 8    |          begins to be liable. ~What evil? ~A man may sell all that
732 8    |          creature. ~Yes, that is an evil which also first begins
733 8    |          begins in this State. ~The evil is certainly not prevented
734 8    |     education, ill-training, and an evil constitution of the State? ~
735 8    |          them-that is certain. ~The evil blazes up like a fire; and
736 8    |             the help of a rabble of evil appetites, they drive them
737 8    |        noble desires, and others of evil desires, and that he ought
738 8    |           thirsting for freedom has evil cup-bearers presiding over
739 9    |             judgment about good and evil, are overthrown by those
740 9    |      associates, whether those whom evil communications have brought
741 9    |          him by reason of a similar evil nature in himself. Have
742 9    |           things, in the misery and evil which they inflict upon
743 9    |            this respecting good and evil is the greatest. ~Very true,
744 9    |         superior in pleasure to the evil and unjust, his superiority
745 9    |             the hands of fierce and evil men, would be the gainer,
746 10   |             such things are good or evil; and nothing is gained by
747 10   |       reason. As in a city when the evil are permitted to have authority
748 10   |          imitative poet implants an evil constitution, for he indulges
749 10   |       should imagine, that from the evil of other men something of
750 10   |           of other men something of evil is communicated to themselves.
751 10   |          and another which you call evil? ~Yes, he replied. ~Would
752 10   |           destroying element is the evil, and the saving and improving
753 10   |   everything has a good and also an evil; as ophthalmia is the evil
754 10   |          evil; as ophthalmia is the evil of the eyes and disease
755 10   |    everything, there is an inherent evil and disease? ~Yes, he said. ~
756 10   |          any of these evils is made evil, and at last wholly dissolves
757 10   |          dies? ~True. ~The vice and evil which are inherent in each
758 10   |           which is neither good nor evil. ~Certainly not. ~If, then,
759 10   |             I said, and is there no evil which corrupts the soul? ~
760 10   |          own injustice, which is an evil of the soul. Take the analogy
761 10   |            analogy of the body: The evil of the body is a disease
762 10   |         Does the injustice or other evil which exists in the soul
763 10   |       through affection of external evil which could not be destroyed
764 10   |       principle, unless some bodily evil can produce an evil of the
765 10   |          bodily evil can produce an evil of the soul, we must not
766 10   |    dissolved by any merely external evil which belongs to another? ~
767 10   |            destroyed by an internal evil, can be destroyed by an
768 10   |         dying do really become more evil and unrighteous, then, if
769 10   |          power of destruction which evil has, and which kills them
770 10   |           he will be delivered from evil. But I rather suspect the
771 10   |            inherent natural vice or evil of the soul is unable to
772 10   |           cannot be destroyed by an evil, whether inherent or external,
773 10   |           best, excepting only such evil as is the necessary consequence
774 10   |            been guilty of any other evil behavior, for each and all
775 10   |            discern between good and evil, and so to choose always
776 10   |           and what are the good and evil consequences of noble and
777 10   |          choose, giving the name of evil to the life which will make
778 10   |            the other allurements of evil, lest, coming upon tyrannies
779 10   |     exchanged a good destiny for an evil or an evil for a good. For
780 10   |           destiny for an evil or an evil for a good. For if a man
781 10   |             into the gentle and the evil into the savage, in all
782 10   |           of good and every sort of evil. Thus shall we live dear


The Second Alcibiades
    Part
783 Text |       thought that they were asking evil. He neither sought, nor
784 Text |           respectively a good or an evil?~ALCIBIADES: How do you
785 Text |         things is a good and not an evil, as you formerly supposed?~
786 Text |            careful lest he pray for evil under the idea that he is
787 Text |         pray God) to defend us from evil even though we asked for
788 Text |        perchance you should ask for evil, supposing that you were
789 Text |        distinguish between good and evil. At present, I fear, this


The Seventh Letter
    Part
790 Text |      altered for the worse, and the evil was growing with startling
791 Text |         make him happy. For nothing evil or good, which is worth
792 Text |        things soulless; but good or evil will be the portion of every
793 Text |         should consider it a lesser evil to suffer great wrongs and
794 Text |             and reported that I was evil spoken of among the peltasts,


The Sophist
    Part
795 Intro|            true teacher. He is the ‘evil one,’ the ideal representative
796 Intro|           in the Sophists having an evil name; that, whether deserved
797 Intro|           he may visit the good and evil among men, and detect the
798 Intro|  purification is the taking away of evil; and there are two kinds
799 Intro|          and there are two kinds of evil in the soul,—the one answering
800 Intro|             law whether for good or evil. But when he sees the misery
801 Text |              and visit the good and evil among men. And may not your
802 Text |             Then any taking away of evil from the soul may be properly
803 Text |         soul there are two kinds of evil.~THEAETETUS: What are they?~
804 Text |        there are these two kinds of evil in the soul—the one which


The Statesman
    Part
805 Intro|           in that former cycle, the evil was minimized and the good
806 Intro|          good was minimized and the evil everywhere diffused, and
807 Intro|         difference between good and evil is the difference between
808 Intro|           not this be a still worse evil than the other? ‘Certainly.’
809 Intro|            half the causes of moral evil are in this way removed; (
810 Intro|       interest—the consciousness of evil—what in the Jewish Scriptures
811 Intro|           the knowledge of good and evil.’ At the end of the narrative,
812 Intro|             words of the Lysis: ‘If evil were to perish, should we
813 Intro|               As in the Theaetetus, evil is supposed to continue,—
814 Intro|          God causing and permitting evil, and between his more and
815 Intro|             disregard of words. The evil of mere verbal oppositions,
816 Intro|            good, which is almost an evil. The law sacrifices the
817 Intro|       regulation. It may be a great evil that physicians should kill
818 Intro|           it would be a far greater evil if each particular in the
819 Text |     previous state came elements of evil and unrighteousness, which,
820 Text |          nurturing the animals, the evil was small, and great the
821 Text |          great was the admixture of evil, and there was a danger
822 Text |             not called disease, but evil, or disgrace, or injustice.~
823 Text |            has incurred disgrace or evil or injustice at the hands
824 Text |            are guilty of numberless evil deeds of the same kind;
825 Text |           not this be a still worse evil than the former?~YOUNG SOCRATES:
826 Text |            intermediate in good and evil; but the government of the
827 Text |             great good or any great evil, when compared with the
828 Text |            from the necessity of an evil nature, are violently carried
829 Text |            will lastingly unite the evil with one another or with


The Symposium
    Part
830 Intro|             fair and foul, good and evil, and not a god at all, but
831 Intro|             degenerate into fearful evil. Pausanias is very earnest
832 Intro|       capable of combining good and evil in a degree beyond what
833 Intro|             not regard the greatest evil of Greek life as a thing
834 Intro|            Rep.) is not exempt from evil imputations. But the morals
835 Intro|          subject. (1) That good and evil are linked together in human
836 Intro|            that this very excess of evil has been the stimulus to
837 Intro|             is predisposed to think evil. And it is quite possible
838 Intro|     salutation. We must not suspect evil in the hearty kiss or embrace
839 Text |            the same—always speaking evil of yourself, and of others;
840 Text |           themselves either good or evil, but they turn out in this
841 Text |          when wrongly done they are evil; and in like manner not
842 Text |             therefore does good and evil quite indiscriminately.
843 Text |             see the impropriety and evil of them; for surely nothing
844 Text |           loves of youths share the evil repute in which philosophy
845 Text |            is to be ascribed to the evil condition of those who make
846 Text |        dishonour in yielding to the evil, or in an evil manner; but
847 Text |      yielding to the evil, or in an evil manner; but there is honour
848 Text |            in an honourable manner. Evil is the vulgar lover who
849 Text |        tastes without the attendant evil of disease. Whence I infer
850 Text |            good and the cure of the evil love. For all manner of
851 Text |            piety, that we may avoid evil, and obtain the good, of
852 Text |             good, regardless of the evil: in every word, work, wish,
853 Text |               I said, ‘is love then evil and foul?’ ‘Hush,’ she cried; ‘
854 Text |           foul, or what is not good evil; or infer that because love
855 Text |            he is therefore foul and evil; for he is in a mean between
856 Text |           wisdom. For herein is the evil of ignorance, that he who
857 Text |         cast them away, if they are evil; for they love not what
858 Text |         what belongs to another the evil. For there is nothing which


Theaetetus
    Part
859 Intro|           remedial power of turning evil into good, the bitterness
860 Intro|          but he may be cured of the evil habit which generates in
861 Intro|           which generates in him an evil opinion. This is effected
862 Intro|          good take the place of the evil, both in individuals and
863 Intro|        adversaries (for he knows no evil of any one); and when he
864 Intro|           be greater peace and less evil among mankind.’~Evil, Theodorus,
865 Intro|           less evil among mankind.’~Evil, Theodorus, must ever remain
866 Intro|            when a man puts good for evil or evil for good. Socrates
867 Intro|           man puts good for evil or evil for good. Socrates will
868 Intro|           to yourself, that good is evil, or evil good? Even in sleep,
869 Intro|     yourself, that good is evil, or evil good? Even in sleep, did
870 Intro|          perpetual companionship of evil (compare Gorgias); or the
871 Intro|              as well as some of the evil) which has ever been done
872 Intro|       principle, the other into the evil principle; and then again
873 Intro|          imperceptibly from good to evil, from nature in the higher
874 Text |            else they had in them by evil communications, being fonder
875 Text |       motion is a good, and rest an evil, to the soul as well as
876 Text |       husbandmen also take away the evil and disordered sensations
877 Text |             the good instead of the evil to seem just to states;
878 Text |            to take the place of the evil, both in appearance and
879 Text |           other, by reason of their evil deeds; and the penalty is,
880 Text |           the likeness of their own evil selves, and with evil friends—
881 Text |           own evil selves, and with evil friends—when they hear this
882 Text |           and base, and of good and evil?~THEAETETUS: These I conceive


Timaeus
    Part
883 Intro|              And the attribution of evil to physical causes accords
884 Intro|           be dissolved, but only an evil being would dissolve that
885 Intro|           he did not then alter his evil ways, into the likeness
886 Intro|           guiltless of their future evil, he sowed them, some in
887 Intro|         them all but self-inflicted evil.~Having given these commands,
888 Intro|            pleasure, the inciter of evil; pain, which deters from
889 Intro|           bad habit of the body and evil education. In like manner
890 Intro|     stupidity. When men are in this evil plight of body, and evil
891 Intro|            evil plight of body, and evil forms of government and
892 Intro|             forms of government and evil discourses are superadded,
893 Intro|         prophet of the existence of evil, which he seeks to put as
894 Intro|        remains a rebellious seed of evil derived from the original
895 Intro|             banished, the source of evil, seen in the errors of man
896 Intro|             is a certain remnant of evil inherent in matter which
897 Intro|             a residuum of matter or evil, which the author of the
898 Intro|            the higher nature of man evil is involuntary. This is
899 Intro|             containing a remnant of evil, is still glorious and divine.
900 Intro|          possible out of the way of evil, and therefore he banishes
901 Intro|             he banishes him from an evil world. Plato is sensible
902 Intro|         also admitted that good and evil conduct are to be attributed
903 Intro|            respectively to good and evil laws and institutions. These
904 Text |          may be undone, but only an evil being would wish to undo
905 Text |              he did not desist from evil, he would continually be
906 Text |            who resembled him in the evil nature which he had acquired,
907 Text |        might be guiltless of future evil in any of them, the creator
908 Text |          the greatest incitement to evil; then, pain, which deters
909 Text |          present or future good and evil, must first recover his
910 Text |        manner the soul suffers much evil from the body. For where
911 Text |    stupidity. Further, when to this evil constitution of body evil
912 Text |           evil constitution of body evil forms of government are
913 Text |            government are added and evil discourses are uttered in
914 Text |             of the good than of the evil. Everything that is good
915 Text |            is the cause of infinite evil to its own self—in like