The Apology
    Part
  1 Text |          you regard me as if I were really a stranger, whom you would
  2 Text |             Although, if a man were really able to instruct mankind,
  3 Text |             I said to myself, if he really has this wisdom, and teaches
  4 Text |            thinking that he was not really wise, although he was thought
  5 Text |           himself wise, but was not really wise; and the consequence
  6 Text |         either of us knows anything really beautiful and good, I am
  7 Text |           others less esteemed were really wiser and better. I will
  8 Text |            they know something, but really know little or nothing;
  9 Text |           about matters in which he really never had the smallest interest.
 10 Text |         views. And so, Meletus, you really think that I do not believe
 11 Text |             to my words.~Now do you really imagine that I could have
 12 Text |      parties. Reflecting that I was really too honest a man to be a
 13 Text |             something when they are really nothing,—then reprove them,
 14 Text |             something when they are really nothing. And if you do this,


Charmides
    Part
 15 PreS |            Greek, the English being really the more lucid and exact
 16 PreS |             Plato, although nothing really corresponding to them can
 17 PreS |           metaphysical science; but really unmeaning?~(5) To this ‘
 18 Intro|        these concessions, which are really inadmissible, we are still
 19 Text |           very ingenuously, that he really could not at once answer,
 20 Text |         think that they know and do really know; and what they do not
 21 Text |          temperance I believe to be really a great good; and happy


Cratylus
    Part
 22 Intro|           and Hector, moreover, are really the same,—the one means
 23 Intro|           to be understood, because really a sentence which is divided
 24 Intro|              But the name Hades was really given him from his knowing (
 25 Intro|          this phenomenon, which was really in themselves, they imagined
 26 Intro|            through all. Zemiodes is really demiodes, and means that
 27 Intro|           principles. But are words really consistent; are there not
 28 Intro|           be isolated, but they are really the parts of an organism
 29 Intro|           unperceived to herself is really limited by all other minds,
 30 Intro|        consciousness of language is really only the analysis of it,
 31 Intro|       element of language; they are really inseparable—no definite
 32 Intro|    exceptions; they are not however really exceptions, but contain
 33 Intro|         imperfection of language is really due to the formation and
 34 Intro|   remembered. It is a quality which really exists in infinite degrees,
 35 Text |      declares that your name is not really Hermogenes, I suspect that
 36 Text |          hand, wisdom and folly are really distinguishable, you will
 37 Text |           to be understood, because really like a sentence, which is
 38 Text |          office and name of the God really correspond.~HERMOGENES:
 39 Text |             name, in my opinion, is really most expressive of the power
 40 Text |           with nature; epithumia is really e epi ton thumon iousa dunamis,
 41 Text |           teachers, and if you have really a better theory of the truth
 42 Text |           appears to be his, and is really the name of somebody else,
 43 Text |   astonished to find that names are really consistent. And here let
 44 Text |             the givers of names did really give them under the idea


Crito
    Part
 45 Intro|       Whether such an incident ever really occurred as the visit of
 46 Text |        consider, Crito, whether you really mean what you are saying.


Euthydemus
    Part
 47 Text |         here before. But now if you really have the other knowledge,
 48 Text |             manner, and not as they really are.~Why, Ctesippus, said
 49 Text |             am angry with him, when really I am not angry at all; I
 50 Text |       subtleties of logic, which is really amazing, has not found out
 51 Text |           to that point. And do you really and truly know all things,
 52 Text | self-convicted of this, for if I am really a wise man, which I never
 53 Text |      Euthydemus, I said, if you are really speaking the truth, and
 54 Text |          main I cannot doubt that I really do know all things, when
 55 Text |            that they are themselves really the wisest, although they
 56 Text |            respective ends, and are really third, although they would
 57 Text |            well to see them as they really are.~CRITO: I have often


Euthyphro
    Part
 58 Intro|          incident which may perhaps really have occurred in the family
 59 Intro|             with impiety. ‘Are they really true?’ ‘Yes, they are;’
 60 Text |           love of Zeus, whether you really believe that they are true.~
 61 Text |     ignorance.~SOCRATES: And do you really believe that the gods fought
 62 Text |         more what holiness or piety really is, whether dear to the
 63 Text |            is impiety?~EUTHYPHRO: I really do not know, Socrates, how


The First Alcibiades
    Part
 64 Pre  |   originated in a name or statement really occurring in some classical
 65 Pre  |           excellence with length. A really great and original writer
 66 Pre  |             although in the case of really great works, e.g. the Phaedo,
 67 Text |        coming? (Compare Symp.) I do really wonder what you mean, and
 68 Text |            peace?~ALCIBIADES: But I really cannot tell you.~SOCRATES:
 69 Text |            such a time?~ALCIBIADES: Really, Socrates, I cannot say.~
 70 Text |         accomplish any noble action really worthy of yourself and of
 71 Text |      generals or the great king are really different from anybody else.~
 72 Text |            Then the money-maker has really ceased to be occupied with
 73 Text |        shall know ourselves. Can we really be ignorant of the excellent
 74 Text |          belonged to Alcibiades was really his?~ALCIBIADES: It would


Gorgias
    Part
 75 Intro|          which appears to have been really made to the ‘omniscient’
 76 Intro|              death of Pericles, who really died twenty-four years previously (
 77 Intro|          two points of view are not really inconsistent, but the difference
 78 Intro|         when I ask you who were the really good statesmen, you answer—
 79 Intro|     sophistic, whereas sophistic is really the higher of the two. The
 80 Intro|           if regarded as an end, is really quite as ideal and almost
 81 Intro|             taking another form, is really far more prominent than
 82 Intro|   conception of punishment which is really derived from criminal law.
 83 Intro|             stating the question is really opposed both to the spirit
 84 Intro|           in extremity; they do not really desire them to obey all
 85 Intro|             question, but it is not really discussed; the veil of the
 86 Intro|        other. In the Phaedrus it is really a figure of speech in which
 87 Text |             do not believe that you really mean to call any of these
 88 Text |             I do not think that you really call arithmetic rhetoric
 89 Text |              and let us see what we really mean about rhetoric; for
 90 Text |              I mean to say, does he really know anything of what is
 91 Text |           which Gorgias practises I really cannot tell:—from what he
 92 Text |          Which condition may not be really good, but good only in appearance?
 93 Text |          for his own interests when really not for his own interests,
 94 Text |            and you and every man do really believe, that to do is a
 95 Text |              Socrates; and they are really fools, for how can a man
 96 Text |            more pain.)~CALLICLES: I really do not know what you mean.~
 97 Text |            give it back. But do you really suppose that I or any other
 98 Text |        pleasant thing, which may be really as bad for him as if you
 99 Text |           contention, but because I really want to know in what way
100 Text |         agree.~SOCRATES: And yet he really did make them more savage
101 Text |           And yet, if they had been really good men, as you say, these
102 Text |             to his pupils, if he be really able to make them good—am
103 Text |             of virtue, if you are a really good and true man. When


Ion
    Part
104 Text |        Certainly, Socrates; and you really ought to hear how exquisitely


Laches
    Part
105 Intro|        cannot tell whether they are really terrible; only the courageous
106 Text |         affirm, this use of arms is really a species of knowledge,
107 Text |           think that if it had been really valuable, the Lacedaemonians,
108 Text |         youth and also to have been really our teachers. Or if any
109 Text |           make the discovery. And I really believe that they are able
110 Text |             has been said; and I am really grieved at being thus unable
111 Text |         admit to be courageous, are really wiser than mankind; or whether


Laws
    Book
112 1    |          Whether the better is ever really conquered by the worse,
113 1    |          itself to be regarded as a really good thing, but as a necessity;
114 1    |      proceed with any enquiry which really bears on our present object.~
115 1    |             draught, Stranger, ever really been known among men?~Athenian.
116 2    |      victory to him. But, who would really be the victor?—that is the
117 2    |           have been invented, which really enchant, and are designed
118 2    |           men.~Cleinias. But do you really imagine, Stranger, that
119 2    |         that I was speaking of some really existing state of things,
120 2    |         necessary. But as we do not really differ, will you let me
121 2    |        which the many speak are not really good: first in the catalogue
122 2    |           chorus of old men, if you really mean that those who are
123 3    |             name of a friend who is really of yesterday?~Cleinias.
124 3    |           Then now consider what is really the greatest ignorance.
125 3    |       appearance of wisdom, but was really, as we assert, the greatest
126 3    |             that all these aims are really the same; and if so, a variety
127 3    |          now there has never been a really great king among the Persians,
128 3    |            preferring that which is really last, may we not say, that
129 4    |         excellent friends, that you really have polities, but the states
130 5    |      reverse is the fact, for he is really injuring her. And when,
131 5    |             But this quality is not really imparted to them by the
132 7    |      without opposites, if a man is really to have intelligence of
133 7    |            we can show that such is really the fact, then all these
134 9    |             law to be the worse may really be the less cruel, and he
135 9    |        judged the less cruel may be really the worse, and may have
136 10   |             meaning, but is what he really means.~Cleinias. Very true.~
137 10   |           true order, the tenth was really the first in generation
138 10   |             life, which, though not really happy, are wrongly counted
139 10   |             prayers, while they are really multiplying their crimes
140 11   |             But if these things are really so, in the first place men
141 11   |         this so–called art, whether really an art or only an experience
142 12   |            than this—that he who is really good (I am speaking of the
143 12   |          trance only and him who is really dead, and speaking generally,


Lysis
    Part
144 Text |           other compositions, it is really too bad; and worse still
145 Text |            I said; what a noble and really perfect love you have found!
146 Text |            and these things will be really ours, for we shall be benefited
147 Text |           do you mean? he said.~Why really, I said, the truth is that
148 Text |           white lead, would they be really white, or would they only


Menexenus
    Part
149 Pre  |   originated in a name or statement really occurring in some classical
150 Pre  |           excellence with length. A really great and original writer
151 Pre  |             although in the case of really great works, e.g. the Phaedo,
152 Text |            called democracy, but is really an aristocracy or government
153 Text |          much,” appeared to be, and really was, well said. For he whose


Meno
    Part
154 Intro|           different in form, is not really different from the remark
155 Intro|             because such a life has really existed for the race though
156 Intro|           based upon experience, is really ideal; and ideas are not
157 Text |             that you and Gorgias do really have this knowledge; although
158 Text |         think.~SOCRATES: And do you really imagine, Meno, that a man
159 Text |             goods although they are really evils; and if they are mistaken
160 Text |          the evils to be goods they really desire goods?~MENO: Yes,
161 Text |           my soul and my tongue are really torpid, and I do not know
162 Text |          Yes.~SOCRATES: And does he really know?~MENO: Certainly not.~
163 Text |         that he knew, though he was really ignorant of it, until he
164 Text |            a diviner, Anytus, for I really cannot make out, judging
165 Text |           great value, for they are really beautiful works of art.


Parmenides
    Part
166 Intro|      portions of the dialogues, and really occupies a very small space
167 Intro|           to say that the ideas are really divisible and yet remain
168 Intro|              is a figure of speech, really corresponding to the processes
169 Intro|            a general idea, does not really go on to form another which
170 Intro|      difficulty in the Philebus, is really due to our ignorance of
171 Intro|              that the conclusion is really involved in the premises.
172 Intro|       propositions the word ‘is’ is really the copula; in the second,
173 Intro|             seems to be, but is not really at all explained. The difficulty
174 Intro|           temperance, and good, are really distinguishable only with
175 Intro|          explanation, and which had really no distinct meaning. One
176 Text |        saying different things when really you are saying much the
177 Text |           composition, which is not really such an artificial work
178 Text |      Socrates, that the one idea is really divisible and yet remains
179 Text |             things in the ideas, is really assimilation to them.~But
180 Text |            we are involved if ideas really are and we determine each
181 Text |          that is to say, if it were really in itself; for nothing can
182 Text |             and was older; it never really is older, but is always
183 Text |             at the time of changing really exist?~What thing?~The moment.
184 Text |             to be one, though it is really many?~It can.~And there


Phaedo
    Part
185 Intro|      Simmias explains that Cebes is really referring to Socrates, whom
186 Intro|       appear to co-exist but do not really co-exist in the same thing
187 Intro|              And yet Simmias is not really great and also small, but
188 Intro|       dialectics over that which is really a deeply-rooted instinct.
189 Intro|             from being immortal, is really limited to his own generation:—
190 Intro|              Whether time and space really exist when we take away
191 Intro|           All these punishments are really educational; that is to
192 Intro|            majority of mankind have really experienced some moral improvement;
193 Intro|        again when it is lost. It is really weakest in the hour of death.
194 Intro|       generation and destruction is really the denial of them. For
195 Text |   considering that a poet, if he is really to be a poet, should not
196 Text |             will consider them, are really a contradiction.~How so?~
197 Text |         expressed in words—they are really generated out of one another,
198 Text |       leaves the body, the wind may really blow her away and scatter
199 Text |            this is not so, they are really the things of sight.~Very
200 Text |       imagines to be false, whether really false or not, and then another
201 Text |         allow that Simmias does not really exceed Socrates, as the
202 Text |             he said, if the soul is really immortal, what care should
203 Text |            places in which the gods really dwell, and they hear their


Phaedrus
    Part
204 Intro|             the conception of unity really applies in very different
205 Intro|           to be awakened in them by really great works, such as the
206 Intro|           That the first speech was really written by Lysias is improbable.
207 Intro|         Euthyphro, the invention is really due to the imagination of
208 Intro|            Republic. The two steeds really correspond in a figure more
209 Intro|            speaking of beauty is he really thinking of some external
210 Intro|           of men or of women. It is really a general idea which includes
211 Intro|             speech and writing have really different functions; the
212 Text |            country, as you say, you really are like some stranger who
213 Text |         love! And so, Phaedrus, you really imagine that I am going
214 Text |            did not love him, but he really loved him all the same;
215 Text |          Nothing, if the speech was really such as you describe.~SOCRATES:
216 Text |             mantike and manike, are really the same, and the letter
217 Text |            to be self-moved, but is really moved by her power; and
218 Text |          affair.) of the proverb is really the long arm of the Nile.
219 Text |    unimportant and let us bring the really important question into


Philebus
    Part
220 Intro|           of drinking; they are not really simultaneous, for the one
221 Intro|           pleasure and knowledge is really a comparison of two elements,
222 Intro|         pleasureable or painful are really neither? For even if we
223 Intro|      exacter part of all of them is really arithmetic and mensuration.
224 Intro|         beyond them, these ends are really dependent on the greater
225 Intro|       necessary foundation which is really only a valuable aspect of
226 Intro|             us. This enquiry is not really separable from an investigation
227 Text |             But if this life, which really has the power of making
228 Text |            anything, then it cannot really be the chief good.~PROTARCHUS:
229 Text |            difficult one; but did I really, as Philebus implies, disconcert
230 Text |           greater or less than they really are: you will acknowledge
231 Text |        advantage of person which he really has not.~PROTARCHUS: Of
232 Text |            good of the soul, is not really a good?—and is there not
233 Text |             occupied with nature is really occupied with the things


Protagoras
    Part
234 Intro|      opposition of good and evil is really the opposition of a greater
235 Intro|            he and not Protagoras is really a master in the two styles
236 Intro|          own; as if the words might really be made to mean anything,
237 Intro|       far-fetched notion, which is ‘really too bad,’ that Simonides
238 Intro|      appearance of paradox—they are really moments or aspects of the
239 Intro|            first sight distinct, is really a part of the same subject;
240 Text |     COMPANION: And is this stranger really in your opinion a fairer
241 Text |             COMPANION: But have you really met, Socrates, with some
242 Text |            without knowing what are really beneficial or hurtful: neither
243 Text |        friend, if many of them were really ignorant of their effect
244 Text |           to be a musician, but was really an eminent Sophist; also
245 Text |         dawned upon me, that he had really finished, not without difficulty
246 Text |           choose another who is not really better, and whom you only
247 Text |             the meaning of the poet really was. So I turned to Prodicus
248 Text |           think that Protagoras was really made ashamed by these words
249 Text |     confident without knowledge are really not courageous, but mad;
250 Text |          that pleasure and good are really the same, then we will agree;


The Republic
    Book
251 1    |             blame that which is not really in fault. For if old age
252 1    |           nature of justice; for he really meant to say that justice
253 1    |            we mean those who are so really, or only in seeming? ~Surely,
254 1    |              I say that if you want really to know what justice is,
255 1    |            be his interest, whether really so or not? ~Certainly not,
256 1    |              Thrasymachus, and do I really appear to you to argue like
257 2    |           me: Socrates, do you wish really to persuade us, or only
258 2    |           be unjust? ~I should wish really to persuade you, I replied,
259 2    |          appearances-he wants to be really unjust and not to seem only - ~"
260 2    |            men say is that, if I am really just and am not also thought
261 2    |        injustice dark, and that you really agree with Thrasymachus
262 2    |     advantages. I told them, what I really thought, that the inquiry
263 2    |              Then he who is to be a really good and noble guardian
264 2    |             and treaties, which was really the work of Pandarus, was
265 3    |            than this in question: I really do not know as yet, but
266 3    |               That is my view. ~The really excellent gymnastics is
267 3    |             of music and gymnastics really designed, as is often supposed,
268 3    |            I will speak, although I really know not how to look you
269 3    |             taken. ~And would not a really good education furnish the
270 4    |            the belief that they are really statesmen, and these are
271 4    |         same, we know that they are really not the same, but different. ~
272 5    |          that he is reasoning he is really disputing, just because
273 5    |             in which womankind does really appear to be great, and
274 5    |         loves, but to the whole. ~I really do not understand, and therefore
275 5    |           they cannot be honored by really great and important persons,
276 6    |            art, if he intends to be really qualified for the command
277 6    |           some divine power. Do you really think, as people so often
278 6    |           your philosophers as they really are and describe as you
279 6    |           into images, but they are really seeking to behold the things
280 6    |          describing a task which is really tremendous; but, at any
281 9    |             real existence, is more really filled than that which is
282 9    |          nature, that which is more really filled with more real being
283 9    |           more real being will more really and truly enjoy true pleasure;
284 10   |            what imitation is? for I really do not know. ~A likely thing,
285 10   |             the right, and poets do really know the things about which
286 10   |          Glaucon, that if Homer had really been able to educate and
287 10   |            rhapsodists, if they had really been able to make mankind
288 10   |         like faces which were never really beautiful, but only blooming;
289 10   |              by heaven: And are you really prepared to maintain this? ~
290 10   |          and says that the dying do really become more evil and unrighteous,
291 10   |       proofs; but to see her as she really is, not as we now behold
292 10   |              Look at things as they really are, and you will see that


The Second Alcibiades
    Part
293 Text |        doing things which would not really profit them, offered up
294 Text |             not mean that you would really do such a thing; but there
295 Text |            to fancy that we know or really to know, what we confidently
296 Text |           Do you not see that I was really speaking the truth when


The Seventh Letter
    Part
297 Text |             public and private life really is. Therefore, I said, there
298 Text |            perhaps by chance-but it really looks as if some higher
299 Text |            philosophy and power had really met together, it would have
300 Text |      reports brought by anyone were really true. So blindfolding myself
301 Text |            occasion at any rate was really a case of “the third to
302 Text |      question whether Dionysios had really been kindled with the fire
303 Text |       wishes to discover how things really happened, is the reason
304 Text |          for him, and himself to be really unable to live as one who
305 Text |      messenger he enquired if I had really been conferring with Theodotes


The Sophist
    Part
306 Intro|           many outward marks, would really have been confounded in
307 Intro|           all truth.~Plato does not really mean to say that the Sophist
308 Intro|         conception of falsehood was really impaired and weakened by
309 Intro|        ever-growing idea of mind is really irreconcilable with the
310 Intro|          account of the negative is really the true one. The common
311 Intro|             not-beautiful,’ are not really classes at all, but are
312 Intro|            negative proposition has really passed into an undefined
313 Intro|            Yes.’ Then a likeness is really unreal, and essentially
314 Intro|       absolute and relative are not really opposed; the finite and
315 Intro|            notion, seem to be never really concrete; they are a metaphysical
316 Intro|          after all that we have not really spanned the gulf which separates
317 Intro|          imaginary symmetry, and is really irregular and out of proportion.
318 Intro|        utmost by himself. But is it really true that the part has no
319 Intro|             been handed down to us, really different from that in which
320 Intro|             Hegelian system has not really arisen from a desire to
321 Intro|            as Spirit or ‘Geist,’ is really impersonal. The minds of
322 Text |             saying something and is really saying nothing, and easily
323 Text |           art to make all things is really a painter, and by the painter’
324 Text |             appear only and are not really like?~THEAETETUS: Certainly.~
325 Text |             or think that falsehood really exists, and avoid being
326 Text |             mean by true that which really is?~THEAETETUS: Yes.~STRANGER:
327 Text |           resemblance, then, is not really real, if, as you say, not
328 Text |         call an image is in reality really unreal.~THEAETETUS: In what
329 Text |       portion of them, and they are really infinite.~THEAETETUS: If
330 Text |        STRANGER: Let us, if we can, really improve them; but if this
331 Text |         since it partakes of being, really is and also is not?~THEAETETUS:
332 Text |   combination of nouns and verbs is really and truly false discourse.~
333 Text |           show that this opinion is really entertained by them, by


The Statesman
    Part
334 Intro|            in some sense science is really supreme over human life.~
335 Intro|          ancient legislator did not really take a blank tablet and
336 Intro|             and the differences not really important, e.g. in the myth,
337 Intro|        origin and growth of society really differ in them, if we make
338 Text |             value, whereas they are really separated by an interval,
339 Text |            think, Socrates, that we really have done as you say?~YOUNG
340 Text |         think, I mean, that we have really fulfilled our intention?—
341 Text |           hear.~STRANGER: There did really happen, and will again happen,
342 Text |         city of that number as many really first-rate draught-players,
343 Text |             which the governors are really found to possess science,
344 Text |             such a task? No one who really had the royal science, if
345 Text |           state, and when affecting really important matters, becomes


The Symposium
    Part
346 Intro|         been imagined which are not really to be found there. Some
347 Intro|         Protag.). But his speech is really the narrative of a dialogue
348 Text |            well employed, but I was really a most wretched being, no
349 Text |            art of love, I should be really afraid that they would have
350 Text |           of ourselves, but of some really wise man, you would be ashamed
351 Text |           master of the art, when I really had no conception how anything
352 Text |        greatness and glory, whether really belonging to him or not,
353 Text |             that each of you should really praise Love, but only that
354 Text |           words, and said: ‘Is this really true, O thou wise Diotima?’
355 Text |           sweet friend, whether you really believe what Socrates was
356 Text |           say is true, and if there really is in me any power by which
357 Text |       disdainful of my beauty—which really, as I fancied, had some
358 Text |            winter in that region is really tremendous, and everybody


Theaetetus
    Part
359 Intro|       recognized in Greece, but was really discovered or invented by
360 Intro|     Theodorus also considers to be ‘really too bad.’~The question may
361 Intro|           Eristic and Dialectic, is really a criticism of Plato on
362 Intro|           his disciples. For he was really a votary of that famous
363 Intro|             the act of sensation is really indivisible, though capable
364 Intro|             faculties, because they really exist independently of the
365 Intro|           that these truths are not really independent of the mind;
366 Intro|      Aristotle themselves, what was really permanent and original could
367 Intro|              he means something not really different from generalization.
368 Intro|       discards both figures, as not really solving the question which
369 Intro|        opinion.~But is true opinion really distinct from knowledge?
370 Intro|           purely accidental; and is really the effect of one man, who
371 Intro|        priori intuition of space is really the conception of the various
372 Intro|             such expressions belong really to the ‘pre-historic study’
373 Intro|       teaches us that every word is really a universal, and only condescends
374 Intro|           from the act of sense are really the result of complicated
375 Intro|             to external objects, is really a trifling one, though it
376 Intro|            of them. For we have not really made a single step towards
377 Intro|            fallibility of sense was really an illusion. For whatever
378 Intro|            when nature and language really seemed to be full of illusions,
379 Intro|             yet attained and is not really entitled.~Experience shows
380 Intro|          Physics, Ethics, and other really progressive sciences, there
381 Intro|            These divisions were not really scientific, but rather based
382 Text |    incorrectly called being, but is really becoming, for nothing ever
383 Text |             these appearances in us really are? If I am not mistaken,
384 Text |           fulfilled with sight, and really sees, and becomes, not sight,
385 Text |            when I am sick, the wine really acts upon another and a
386 Text |       refuted and not I. For do you really suppose that any one would
387 Text |           congenial spirit, what we really mean when we say that all
388 Text |            expedient will always be really expedient. But in the other
389 Text |            they were in force, were really good;—he who said so would
390 Text |           talking to him, if he had really persuaded his visitors that


Timaeus
    Part
391 Intro|             a Jewish sense, as they really found the personality of
392 Intro|             of any words. They were really incapable of distinguishing
393 Intro|      impressions enter in, they are really conquered, though they seem
394 Intro|          disgraceful, whereas it is really involuntary and arises from
395 Intro|            neither of them are they really the authors. For the planters
396 Intro|      divided, and there was nothing really irrational in arguing that
397 Intro|             ancient philosophers is really an anachronism. For they
398 Intro|           which has no qualities is really a negation. Moreover in
399 Intro|             that this objective was really a subjective, and involved
400 Intro|      creation, in Plato’s sense, is really the creation of order; and
401 Intro|             network of a creel.’ He really means by this what we should
402 Intro|          and the Phaedo. That there really existed in antiquity a work
403 Intro|           connexion between them is really inseparable; for if we attempt
404 Intro|            all the evils of men are really self-inflicted. And here,
405 Intro|          among you hoary with age,’ really a compliment to the Athenians
406 Intro|             Island of Atlantis have really coincided with the struggle
407 Text |             the form of a myth, but really signifies a declination
408 Text |             and perishing and never really is. Now everything that
409 Text |          moved slower although they really overtook them; for the motion
410 Text |           they seem to conquer, are really conquered.~And by reason