The Apology
    Part
  1 Intro|             intend to represent him (1) as employing sophistries; (


Charmides
    Part
  2 PreS |               I think, fatal to it.~(1) First, the foundation of
  3 Intro|         answers characteristically, (1) ‘Quietness.’ ‘But Temperance
  4 Intro|          this Dialogue may be noted (1) The Greek ideal of beauty


Cratylus
    Part
  5 Intro|     indulging the fancy of the hour.~1. We shall have occasion
  6 Intro|            of syllables and letters?~1. The answer to this difficulty
  7 Intro|        permutation, may be either = (1) the ‘grave’ of the soul,
  8 Intro|     anticipations of his genius.~I. (1) Plato is aware that language
  9 Intro|            to which we are exposed. (1) There is the confusion
 10 Intro|              of philology calls up.~(1) Language seems to be composite,
 11 Intro|           three stages of language: (1) in which things were characterized
 12 Intro|              off or differentiated. (1) The chief causes which
 13 Intro|              independently of them. (1) The first of these processes
 14 Intro|           higher use of it: such as (1) the necessity of clearness
 15 Intro|           all language is relative. (1) It is relative to its own


Critias
    Part
 16 Intro|               a noble lie.’ Observe (1) the innocent declaration


Euthydemus
    Part
 17 Intro|              in two other sciences: (1) rhetoric, if indeed this
 18 Intro|            through these fallacies: (1) The uncertainty of language,
 19 Intro|         exhibition of the Sophists: (1) In their perfect relevancy
 20 Intro|            early in the series are: (1) the similarity in plan


Euthyphro
    Part
 21 Intro|            in this little Dialogue: (1) the dialectical development


The First Alcibiades
    Part
 22 Pre  |            criteria of genuineness: (1) That is most certainly
 23 Pre  |              devoid of Aristotelian (1) credentials may be fairly
 24 Pre  |            up under two heads only: (1) excellence; and (2) uniformity
 25 Pre  |              of Socrates and Plato. (1) In the entire absence of


Gorgias
    Part
 26 Intro|              more worthily called): (1) that to do is worse than
 27 Intro|             Dialogue is remarkable, (1) for the truly characteristic
 28 Intro|              arts into two classes: (1) arts which may be carried
 29 Intro|             dialogue. Having regard (1) to the age of Plato and
 30 Intro|           which they are enveloped.~(1) In the Gorgias, as in nearly
 31 Intro|             remain to be summed up: (1) The extravagant irony in
 32 Intro|          doing than for evil doing.’—1 Pet.~And the Sermon on the
 33 Intro|              To these may be added, (1) the myth, or rather fable,
 34 Text |             by them. (Compare Symp.: 1 Alcib.)~SOCRATES: The reason


Laches
    Part
 35 Intro|          thinks that he knows this: (1) ‘He is courageous who remains
 36 Intro|         himself, to the effect that (1) ‘Courage is intelligence.’
 37 Intro|              are allowed to appear: (1) That courage is moral as


Lysis
    Part
 38 Intro|            We may ask with Socrates, 1) whether friendship is ‘


Menexenus
    Part
 39 Pre  |            criteria of genuineness: (1) That is most certainly
 40 Pre  |              devoid of Aristotelian (1) credentials may be fairly
 41 Pre  |            up under two heads only: (1) excellence; and (2) uniformity
 42 Pre  |              of Socrates and Plato. (1) In the entire absence of


Meno
    Part
 43 Intro|           priests and priestesses:’ (1) that true knowledge is
 44 Intro|      dialogue may be noted, such as (1) the acute observation that


Parmenides
    Part
 45 Intro|         There is the hypothesis that~1. One is. 2. One is not.
 46 Intro|            consequences are deduced, 1.a. If one is one, it is
 47 Intro|           one is one, it is nothing. 1.b. If one has being, it
 48 Intro|            subordinate consequences: 1.aa. If one has being, all
 49 Intro|         being, all other things are. 1.bb. If one is one, all other
 50 Intro|            be summed up as follows:—~1.a. One is not many, and
 51 Intro|              be true? ‘I think not.’~1.b. Let us, however, commence
 52 Intro|      likewise take place in no time.~1.aa. But if one is, what
 53 Intro|              shown to unite in them.~1.bb. Once more, leaving all
 54 Intro|            be summed up as follows: (1) Compound or correlative
 55 Intro|              parts of the dialogue: (1) The thesis is the same
 56 Text |        answer.~Parmenides proceeded: 1.a. If one is, he said, the
 57 Text |          about the one?~I think not.~1.b. Suppose, now, that we
 58 Text |            one has being.~Of course.~1.aa. But if one is, what
 59 Text |          affections aforesaid?~True.~1.bb. Suppose, now, that we


Phaedo
    Part
 60 Intro|             accounted a good? Well, (1) according to one explanation,
 61 Intro|           token of his recovery.~...~1. The doctrine of the immortality
 62 Intro|         considered under two heads: (1) private friends; (2) the
 63 Intro|              of an entire solution. (1) The difficulty which Socrates


Phaedrus
    Part
 64 Intro|           also be discerned in him: (1) The moderate predestinarianism
 65 Intro|            date of the Dialogue are (1) the ages of Lysias and
 66 Intro|             more particular notice: (1) the locus classicus about


Philebus
    Part
 67 Intro|              analyzed, to the good. (1) The question is asked,
 68 Intro|              speaking of two things—(1) the crude notion of the
 69 Intro|              the ‘One and Many.’~II. 1. The first of Plato’s categories
 70 Intro|              after their kinds.~III. 1. Plato speaks of pleasure
 71 Intro|            on the following grounds:—1. The general resemblance
 72 Intro|        classification of existence. (1) There is a finite element
 73 Intro|           are a pleasure or a pain. (1) Some of these arise out
 74 Intro|              unmixed pleasures are: (1) The pleasures derived from
 75 Intro|           principles of ethics are, (1) that they should afford
 76 Text |               too, of both of them, (1) that mind was akin to the


Protagoras
    Part
 77 Intro|              fact, for two reasons: (1) Because the Athenian people,
 78 Intro|              unskilled politicians. (1) For all men have the political
 79 Intro|             different order, asking (1) What virtue is, and (2)
 80 Intro|              The imaginary ones are (1) Chronological,—which were
 81 Intro|           mind of man.~For example: (1) one of the noblest statements
 82 Intro|              the following reasons: (1) The transparent irony of
 83 Intro|              serious in maintaining (1) that virtue cannot be taught; (


The Republic
    Book
 84 4    |             she number not more than 1,000 defenders. A single


The Sophist
    Part
 85 Intro|              He appears to maintain (1) that the term ‘Sophist’
 86 Intro|             justified by facts: and, 1, about the meaning of the
 87 Intro| characteristics are found in Plato:—~1. They pursue verbal oppositions;
 88 Intro|           doctrines. We may observe (1) that he professes only
 89 Intro|         forms which he has assumed: (1) he was the paid hunter
 90 Intro|            at once. Shall we assume (1) that being and rest and
 91 Intro|            hypothesis first of all.~(1) If we suppose the universal
 92 Intro|          there are five principles: (1) being, (2) motion, which
 93 Intro|           generalizations of sense, (1) passing through ideas of
 94 Intro|            manner as the following:—~1. That in Hegel he finds


The Statesman
    Part
 95 Intro|        briefly sketched as follows: (1) By a process of division
 96 Intro|            are necessary. And first (1) we have the large class
 97 Intro|           under six or seven heads:—(1) the myth; (2) the dialectical
 98 Intro|            to represent in a figure—(1) the state of innocence; (
 99 Intro|          should not pass unnoticed:—(1) the primitive men are supposed
100 Intro|             we may venture to term, (1) the ideal, (2) the practical, (
101 Intro|         Statesman may be given here.~1. The excellence, importance,


The Symposium
    Part
102 Intro|            may observe, by the way, (1) how the very appearance
103 Intro|            reflect on this subject. (1) That good and evil are
104 Intro|              compare also Alcibiades 1).~There is no criterion
105 Text |        Diotima of Mantineia (compare 1 Alcibiades), a woman wise


Theaetetus
    Part
106 Intro|       Theaetetus is so little akin. (1) The same persons reappear,
107 Intro|        Socrates proceeds to analyze (1) the first definition which
108 Intro|          student of the Theaetetus: (1) he is uncertain how far
109 Intro|           these questions difficult.~1. In reply to the first,
110 Intro|               Explanation may mean, (1) the reflection or expression
111 Intro|           work in the Sophist.~Many (1) fine expressions, and (
112 Intro|               Such, for example, as (1) the comparison of Theaetetus’
113 Intro|        relation to outward objects:—~1. The senses are not merely ‘
114 Intro|              two or three remarks:—~(1) We do not claim for the
115 Intro|           natural states or stages:—(1) sensation, in which it
116 Text |             which must be excluded. (1) No one can think one thing


Timaeus
    Part
117 Intro|              modern science.~Section 1.~Socrates begins the Timaeus
118 Intro|             another in the ratios of 1, 2, 3, 4, 9, 8, 27, and
119 Intro|        triple intervals thus—~— over 1, 4/3, 3/2, — over 2, 8/3,
120 Intro|            16/3, 6, — over 8: — over 1, 3/2, 2, — over 3, 9/2,
121 Intro|          parts of the extremes, e.g. 1, 4/3, 2; the other kind
122 Intro|            different kinds of fire— (1) flame, (2) light that burns
123 Intro|       triangles or in proportions of 1:2:4:8 and 1:3:9:27, or compounds
124 Intro|           proportions of 1:2:4:8 and 1:3:9:27, or compounds of
125 Intro|       meditated on the properties of 1:2:4:8, or 1:3:9:27, or of
126 Intro|            properties of 1:2:4:8, or 1:3:9:27, or of 3, 4, 5, they
127 Intro|            copy. We can only reply, (1) that to the mind of Plato
128 Intro|        answer to a series of numbers 1, 2, 3, 4, 9, 8, 27, composed
129 Intro|             Pythagorean progressions 1, 2, 4, 8 and 1, 3, 9, 27,
130 Intro|          progressions 1, 2, 4, 8 and 1, 3, 9, 27, of which the
131 Intro|              27, of which the number 1 represents a point, 2 and
132 Intro|             up, probably represents (1) the diatonic scale according
133 Intro|        Martin’s it may be objected, (1) that Plato nowhere says
134 Intro|             manner of the change is (1) a separation of portions
135 Intro|         attraction implies not only (1) the attraction of similar
136 Intro|            be summed up as follows: (1) Plato supposes the greater
137 Intro|         following progression:— Moon 1, Sun 2, Venus 3, Mercury
138 Intro|           sum of its factors, as 6 = 1 + 2 + 3. This, although
139 Intro|   unfortunate doubt in this passage (1) about the meaning of the
140 Intro|          whole; we should remember, (1) that the nebular theory
141 Intro|             unacquainted with them. (1) To the first class belongs
142 Intro|           circulation of the blood.~(1) The law of gravitation,
143 Intro|              has a permanent value:—~1. Did Plato derive the legend
144 Text |          away one part of the whole (1), and then he separated
145 Text |              intervals (i.e. between 1, 2, 4, 8) and the triple (
146 Text |             the triple (i.e. between 1, 3, 9, 27) cutting off yet
147 Text |             extremes (as for example 1, 4/3, 2, in which the mean
148 Text |             mean 4/3 is one-third of 1 more than 1, and one-third
149 Text |             one-third of 1 more than 1, and one-third of 2 less
150 Text |            equal number (e.g.~— over 1, 4/3, 3/2, — over 2, 8/3,
151 Text |              6, — over 8: and — over 1, 3/2, 2, — over 3, 9/2,
152 Text |              intervals (i.e. between 1, 2, 4, 8), and the three
153 Text |              intervals (i.e. between 1, 3, 9, 27), together with