Book, Paragraph

  1      I, 1 |           a personal appeal to the man who is judging the case.
  2      I, 1 |        reasons. First, to find one man, or a few men, who are sensible
  3      I, 1 |          In a political debate the man who is forming a judgement
  4      I, 1 |            at the truth. Hence the man who makes a good guess at
  5      I, 1 |          are, and that, if another man argues unfairly, we on our
  6      I, 1 |           is absurd to hold that a man ought to be ashamed of being
  7      I, 1 |             wealth, generalship. A man can confer the greatest
  8      I, 1 |          medicine simply to make a man quite healthy, but to put
  9      I, 1 |            syllogism. What makes a man a "sophist" is not his faculty,
 10      I, 1 |       dialectic it is different: a man is a "sophist" because he
 11      I, 2 |          effecting persuasion. The man who is to be in command
 12      I, 2 |         breathing be true, since a man may breathe hard without
 13      I, 2 |          general principle, that a man who asks for a bodyguard
 14      I, 3 |       concerned with the past; one man accuses the other, and the
 15      I, 3 |       Those who praise or attack a man aim at proving him worthy
 16      I, 3 |            who praise or censure a man do not consider whether
 17      I, 4 |           advise on such matters a man must be keenly interested
 18      I, 5 |         said that every individual man and all men in common aim
 19      I, 5 |           good luck, and virtue. A man cannot fail to be completely
 20      I, 5 |         the soul, which in a young man are temperance and courage.
 21      I, 5 |           Honour is the token of a man’s being famous for doing
 22      I, 5 |         done good; but also to the man who can do good in future.
 23      I, 5 |           time of life. In a young man beauty is the possession
 24      I, 5 |          and for speed also. For a man in his prime, beauty is
 25      I, 5 |  formidable appearance. For an old man, it is to be strong enough
 26      I, 5 |       slowly and painlessly; for a man has not this happiness if
 27      I, 5 |           and from good luck. If a man is not free from disease,
 28      I, 5 |            to be good for you. The man towards whom many feel thus
 29      I, 5 |            a missile hits the next man and misses you; or when
 30      I, 5 |           or when you are the only man not to go to a place you
 31      I, 6 |           a discerning or virtuous man or woman, as Odysseus was
 32      I, 6 |         too, are things that are a man’s very own, possessed by
 33      I, 6 |        those in which no worthless man can succeed, for such things
 34      I, 6 |            also better. Further, a man of a given disposition makes
 35      I, 7 |        other. Thus, if the tallest man is taller than the tallest
 36      I, 7 |            women, then the tallest man is taller than the tallest
 37      I, 7 |     sacrilege potentially, since a man who has committed sacrilege
 38      I, 7 |        Callistratus, said that the man who prompted the deed was
 39      I, 7 |        would be chosen by a better man, either absolutely, or in
 40      I, 7 |           the choice of the juster man. Again, the pleasanter of
 41      I, 7 |           s natural powers. When a man accomplishes something beyond
 42      I, 7 |            at appearance as what a man will not choose if nobody
 43      I, 7 |            to confer them, since a man will choose the former even
 44      I, 7 |         nobody knows of it. What a man wants to be is better than
 45      I, 7 |           be is better than what a man wants to seem, for in aiming
 46      I, 7 |   Accordingly, blinding a one-eyed man inflicts worse injury than
 47      I, 7 |        injury than half-blinding a man with two eyes; for the one-eyed
 48      I, 7 |         two eyes; for the one-eyed man has been robbed of what
 49      I, 8 |        constitution a in which one man has authority over all.
 50      I, 9 |          is the mark of a virtuous man to do or have done to him,
 51      I, 9 |        always mean "nobly"; when a man is punished, it is more
 52      I, 9 |            So are those in which a man aims at something desirable
 53      I, 9 |        absolutely, such as those a man does for his country without
 54      I, 9 |      naturally finer being: thus a man’s will be nobler than a
 55      I, 9 |           this is a mark of a free man, as it is not easy to perform
 56      I, 9 |           it is the mark of a free man not to live at another’s
 57      I, 9 |            wish either to praise a man or blame him that qualities
 58      I, 9 |        instance, that the cautious man is cold-blooded and treacherous,
 59      I, 9 |   treacherous, and that the stupid man is an honest fellow or the
 60      I, 9 |        fellow or the thick-skinned man a good-tempered one. We
 61      I, 9 |          always idealize any given man by drawing on the virtues
 62      I, 9 |           passionate and excitable man is "outspoken"; or that
 63      I, 9 |   outspoken"; or that the arrogant man is "superb" or "impressive".
 64      I, 9 |          motive, arguing that if a man runs into danger needlessly,
 65      I, 9 |            a noble cause; and if a man is open-handed to any one
 66      I, 9 |        that are appropriate to the man who does them: if, for instance,
 67      I, 9 |     princes all.~Since we praise a man for what he has actually
 68      I, 9 |          the good qualities of the man who did them.~Praise is
 69      I, 9 |         words of the eminence of a man’s good qualities, and therefore
 70      I, 9 |            Hence it is only when a man has already done something
 71      I, 9 |        doer’s character: even if a man has not actually done a
 72      I, 9 |        sure that he is the sort of man who would do it. To call
 73      I, 9 |          of happiness.~To praise a man is in one respect akin to
 74      I, 9 |       words. Thus the statement "A man should be proud not of what
 75      I, 9 |            what you would praise a man for having done. Since suggestion
 76      I, 9 |         instance, point out that a man is the only one, or the
 77      I, 9 |      looked for it just then. If a man has often achieved the same
 78      I, 9 |            find enough to say of a man himself, you may pit him
 79      I, 10|     self-control. For the wrongs a man does to others will correspond
 80      I, 10|     possesses. Thus it is the mean man who will wrong others about
 81      I, 10|         same danger. The ambitious man does wrong for sake of honour,
 82      I, 10|            victory, the embittered man for the sake of revenge,
 83      I, 10|        sake of revenge, the stupid man because he has misguided
 84      I, 10|           and wrong, the shameless man because he does not mind
 85      I, 10|      actions that are not due to a man himself are due either to
 86      I, 10|          actions that are due to a man himself and caused by himself
 87      I, 10|            true that the temperate man, for instance, because he
 88      I, 10|        things, and the intemperate man by unhealthy ones. So we
 89      I, 10|    associated with the fact that a man is fair or dark, tall or
 90      I, 11|         always be in the mind of a man who remembers or expects
 91      I, 11|         says~He spake, and in each man’s heart he awakened~the
 92      I, 11|         things of all; they make a man see himself in the character
 93      I, 11|        loved, for this too makes a man see himself as the possessor
 94      I, 11|       pleasant: the flatterer is a man who, you believe, admires
 95      I, 11|           other; for instance, one man, horse, or young person
 96      I, 11|      person is pleasant to another man, horse, or young person.
 97      I, 11|          pleasant, and since every man is himself more like and
 98      I, 11|         them. It is pleasant for a man to spend his time over what
 99      I, 12|        assault, or a poor and ugly man with adultery. Public and
100      I, 12|         great and terrible that no man living could be suspected
101      I, 12|        motives or feelings; but no man by both-they will affect
102      I, 12|          states of mind in which a man sets about doing wrong to
103      I, 12|       intended to treat badly, the man himself, or his ancestors,
104      I, 12|            needs but a pretext". A man may wrong his enemies, because
105      I, 12|            instance, you assault a man who has been accustomed
106      I, 13|         towards the community. The man who is guilty of adultery
107      I, 13|          some definite person; the man who avoids service in the
108      I, 13|          In order to be wronged, a man must (1) suffer actual harm, (
109      I, 13|            it often happens that a man will admit an act, but will
110      I, 13|          our aim is to establish a man’s guilt or to establish
111      I, 13|      charges are brought against a man, the question is whether
112      I, 13|           purpose as to insult the man struck or gratify the striker
113      I, 13|           wide terms; and so, if a man has no more than a finger-ring
114      I, 13|           actually strikes another man, he is guilty of a criminal
115      I, 13|            the laws than about the man who framed them, and less
116      I, 13|           story; to ask not what a man is now but what he has always
117      I, 14|           there is no crime that a man who has stolen three consecrated
118      I, 14|         proper cure. Or again, the man who has suffered wrong may
119      I, 14|        fixed for himself. Again, a man’s crime is worse if he has
120      I, 14|           if he has been the first man, or the only man, or almost
121      I, 14|         the first man, or the only man, or almost the only man,
122      I, 14|            man, or almost the only man, to commit it: or if it
123      I, 14|          penalty is inflicted on a man on whose account a law is
124      I, 14|   perjurers do-it is argued that a man who will commit a crime
125      I, 14|      special shame; that whereby a man wrongs his benefactors-for
126      I, 14|         justice-the better sort of man will be just without being
127      I, 14|          the written laws: for the man who commits crimes for which
128      I, 15|        would fear the wrath of any man~(And brave God’s vengeance)
129      I, 15|  counterfeit. Or that the better a man is, the more he will follow
130      I, 15|            make a friend of an old man, you will appeal to the
131      I, 15|         proverb,~Never show an old man kindness.~Or if you are
132      I, 15|           witnesses, and the other man has not, you will argue
133      I, 15|            division can be made. A man may either both offer and
134      I, 15|         doth.~It is as if a strong man were to challenge a weakling
135      I, 15|           thing is for the impious man to offer the oath and for
136      I, 15|         the oath and for the pious man to accept it; and that it
137     II, 1 |          they feel friendly to the man who comes before them for
138     II, 2 |   individual, e.g. Cleon, and not "man" in general. It must be
139     II, 2 |           cannot attain, the angry man is aiming at what he can
140     II, 2 |          it is a thwarting another man’s wishes, not to get something
141     II, 2 |            enjoyed by the insolent man is that he thinks himself
142     II, 2 |         this is why he is angry. A man expects to be specially
143     II, 2 |       money is concerned a wealthy man looks for respect from a
144     II, 2 |            for respect from a poor man; where speaking is concerned,
145     II, 2 |         speaking is concerned, the man with a turn for oratory
146     II, 2 |      respect of the ruled, and the man who thinks he ought to be
147     II, 2 |         demands the respect of the man whom he thinks he ought
148     II, 2 |          superiority. Then again a man looks for respect from those
149     II, 2 |         felt. In that condition, a man is always aiming at something.
150     II, 2 |             Whether, then, another man opposes him either directly
151     II, 2 |      present distress. Thus a sick man is angered by disregard
152     II, 2 |   disregard of his illness, a poor man by disregard of his poverty,
153     II, 2 |        disregard of his poverty, a man aging war by disregard of
154     II, 2 |          slights are wanting. Each man is predisposed, by the emotion
155     II, 4 |         your friend is the sort of man who shares your pleasure
156     II, 4 |          good ones only, as a good man always will be. And towards
157     II, 4 |    uncomfortable-nobody can like a man of whom he feels frightened.
158     II, 4 |          doing him harm; the angry man wants his victims to feel;
159     II, 4 |           hatred is not; the angry man feels pain, but the hater
160     II, 4 |           happen to make the angry man pity those who offend him,
161     II, 4 |     circumstances wishes to pity a man whom he has once hated:
162     II, 5 |        power; for it is the unjust man’s will to do evil that makes
163     II, 5 |    terrible thing to be at another man’s mercy; and therefore,
164     II, 6 |           like begging; praising a man in order that it may seem
165     II, 6 |           praising extravagantly a man’s good points and glozing
166     II, 6 |           them often, from another man, and then abusing him for
167     II, 6 |            think wrong; for what a man does himself, he is said
168     II, 7 |           the influence of which a man is said to "be kind" may
169     II, 7 |        pressing; for instance, the man who gave the mat in the
170     II, 7 |            had been refused to the man in need; or that the same
171     II, 8 |        good should have befallen a man at all, or that he should
172     II, 9 |            the result of the other man’s good fortune. The feelings
173     II, 9 |     merited distress. Thus no good man can be pained by the punishment
174     II, 9 |        give pleasure to any honest man, since he cannot help expecting
175     II, 9 |        that what has happened to a man like him will happen to
176     II, 9 |        with the contrary type; the man who is delighted by others’
177     II, 9 |  misfortunes is identical with the man who envies others’ prosperity.
178     II, 9 |            cannot cause it. Thus a man may be just or brave, or
179     II, 9 |            it is not any and every man that deserves any given
180     II, 9 |            though he may be a good man enough. It may also be felt
181     II, 9 |          for instance, with a just man, for justice is a finer
182     II, 12|          think every one an honest man, or anyhow better than he
183     II, 15|         distinction. The well-born man will look down even on those
184     II, 18|      something, as when we scold a man for his conduct or try to
185     II, 18|           be called a judge is the man who decides the issue in
186     II, 19|           for the other: e.g. if a man can be cured, he can also
187     II, 19|          which is prior: thus if a man can come into being, so
188     II, 19|         and if a boy can, so can a man, for the man also is first.
189     II, 19|         can, so can a man, for the man also is first. That those
190     II, 19|           that, for instance, if a man has forgotten a thing, he
191     II, 19|          once learnt it. That if a man had the power and the wish
192     II, 19|              it has happened; if a man was "going to do something",
193     II, 19|             in these cases, if the man is actually setting about
194     II, 20|            if we ought to take the man on whom the lot falls, and
195     II, 20|         the lot falls, and not the man who knows most about it. "~
196     II, 20|       himself on the stag, asked a man if he could help him to
197     II, 20|       could help him to do so. The man said, "Yes, if you will
198     II, 20|          The horse agreed, and the man mounted; but instead of
199     II, 20|           himself the slave of the man. "You too", said Stesichorus, "
200     II, 21|      Maxims: e.g.~Never should any man whose wits are sound~Have
201     II, 21|           city.~Again,~There is no man in all things prosperous,~
202     II, 21|       prosperous,~and ~There is no man among us all is free,~are
203     II, 21|          blessings is health for a man, as it seemeth to me,~this
204     II, 21|   Enthymeme, e.g.~Never should any man whose wits are sound, &c.~
205     II, 21|      simply implied, e.g.~O mortal man, nurse not immortal wrath.~
206     II, 21|            the added words "mortal man" give the reason. Similarly,
207     II, 21|           experienced. For a young man to use them is-like telling
208     II, 21|         ourselves: anyhow, if this man had known himself, he would
209     II, 21|    particular connexion: e.g. if a man happens to have bad neighbours
210     II, 21|           display the speaker as a man of sound moral character.
211     II, 22| Lacedaemonians or the Athenians, a man or a god; we must do the
212     II, 22|           that he was the youngest man who joined the expedition,
213     II, 23|             If it is true that one man noble or just treatment
214     II, 23|             And in the case of the man who was killed at Thebes,
215     II, 23|         Again, the argument that a man who strikes his father also
216     II, 23|          thing is true also; for a man is less likely to strike
217     II, 23|          beforehand that the other man is more likely than you
218     II, 23|          she was; and Paris a good man, because the goddesses chose
219     II, 23|        companion might be a lesser man than himself-such a motive
220     II, 24|            here; not every vicious man is a thief, though every
221     II, 24|           every thief is a vicious man.~5. Another line represents
222     II, 24|         had a lofty soul. Or, if a man dresses fashionably and
223     II, 24|          say that to strike a free man is an act of wanton outrage;
224     II, 25|       having concluded that a good man does good to all his friends,
225     II, 25|          proves nothing, for a bad man does not do evil to all
226    III, 2 |            a slave or a very young man, or about very trivial subjects:
227    III, 2 |           use can be taught by one man to another. Metaphors, like
228    III, 2 |        what dress will suit an old man; certainly not the crimson
229    III, 2 |           cloak that suits a young man. And if you wish to pay
230    III, 2 |        suggested if you say that a man who begs "prays", and a
231    III, 2 |            who begs "prays", and a man who prays "begs"; for praying
232    III, 2 |   celebrated riddle~I marked how a man glued bronze with fire to
233    III, 2 |        bronze with fire to another man’s body,~the process is nameless;
234    III, 7 |        differences of age, as boy, man, or old man; of sex, as
235    III, 7 |           age, as boy, man, or old man; of sex, as man or woman;
236    III, 7 |             or old man; of sex, as man or woman; of nationality,
237    III, 7 |       determine the character of a man’s for it is not every disposition
238    III, 7 |           a rustic and an educated man will not say the same things
239    III, 7 |        speech. We forgive an angry man for talking about a wrong
240    III, 9 |        that sets traps for another man’s feet~Is like to fall into
241    III, 10|     Polyeuctus said of a paralytic man named Speusippus that he
242    III, 11|           Thus, to say that a good man is "four-square" is certainly
243    III, 11|            metaphor; both the good man and the square are perfect;
244    III, 11|      Sisyphus, so is the shameless man to his victim. In his famous
245    III, 11|           in another; well, if the man is unpleasant, the joke
246    III, 11|            simultaneously. Thus "a man should die having done no
247    III, 11|          true but dull: "the right man should marry the right woman"
248    III, 11|            or that a short-sighted man’s eyes are like a lamp-flame
249    III, 11|           Suppose, for instance, a man to start some undertaking
250    III, 11|         Here we have once more the man of Carpathus and his hare",
251    III, 11|             e.g. the one about the man with a black eye, "you would
252    III, 12|          it becomes a case of "the man who swallowed a poker".
253    III, 12|              Nireus, the comeliest man (of all that to Ilium’s
254    III, 12|            things are said about a man, his name must be mentioned
255    III, 15|            people think him an old man, but because he could not
256    III, 15|            calumniated by the same man or some one else, or, without
257    III, 15|          is monstrous to trust the man’s statements when you cannot
258    III, 15|          when you cannot trust the man himself." Another is when
259    III, 15|      prosecutors. By mixing up the man’s merits with what is bad,
260    III, 15|            Odysseus to be the best man for the purpose; and you
261    III, 16|           rapid. Remember what the man said to the baker who asked
262    III, 16|          has happened, or that the man has caused injury or wrong
263    III, 16|           talked", which shows the man’s recklessness and rough
264    III, 16|          find it to believe that a man deliberately does anything
265    III, 16|            to the inquiries of the man who is seeking her son;
266    III, 17|       spoken as much as a sensible man would have spoken. ,as much’
267    III, 17|          that one should "Trust no man"." Or if you are appealing
268    III, 17|            more fitting for a good man to display himself as an
269    III, 18|           buffoonery; the ironical man jokes to amuse himself,
270    III, 19|           make yourself out a good man and him a bad one either