Book, Paragraph

 1      I, 2 |         them and describe them, to know their causes and the way
 2      I, 4 |     intending speaker will need to know the number and extent of
 3      I, 4 |      increased. Further, he should know all the expenditure of the
 4      I, 4 |          to Peace and War, he must know the extent of the military
 5      I, 4 |            has waged them. He must know these facts not only about
 6      I, 4 |         that are weaker. He should know, too, whether the military
 7      I, 4 |      National Defence: he ought to know all about the methods of
 8      I, 4 |           the Food Supply: he must know what outlay will meet the
 9      I, 4 |        imported. This last he must know in order that agreements
10      I, 4 |       depends. He must, therefore, know how many different forms
11      I, 7 |         not choose if nobody is to know of his having it. This would
12      I, 7 |        former even if nobody is to know of it, but it is not the
13      I, 8 |     together. Similarly, we should know the moral qualities characteristic
14      I, 9 |          animals. Here too we must know on what grounds to argue,
15      I, 9 |     differently expressed. When we know what action or character
16      I, 9 |        Knowing the above facts, we know their contraries; and it
17     II, 1 | consequence to recommend what they know to be the best course. These
18     II, 1 |          them. It is not enough to know one or even two of these
19     II, 1 |            these points; unless we know all three, we shall be unable
20     II, 5 |          off: for instance, we all know we shall die, but we are
21     II, 5 |       unscrupulous; since we never know when they are upon us, we
22     II, 6 |          our old acquaintances who know nothing to our discredit.
23     II, 6 |       under the eyes of, those who know of our disgrace. Hence,
24     II, 7 |        returning one, whether they know this or not-in either case
25     II, 7 |          even if the doer does not know how the case stands. In
26     II, 8 |            pity are: those whom we know, if only they are not very
27     II, 12|   everything else. They think they know everything, and are always
28     II, 13|            think", but they never "know"; and because of their hesitation
29     II, 18|        lead to decisions. (When we know a thing, and have decided
30     II, 21|            I mean such sayings as "know thyself" and "nothing in
31     II, 21|          not true that we ought to know ourselves: anyhow, if this
32     II, 22|        some other subject, we must know some, if not all, of the
33     II, 22|          war or not, if we did not know their strength, whether
34     II, 25|      offenders, since they did not know what they were doing", the
35    III, 1 |            For it is not enough to know what we ought to say; we
36    III, 7 |        when they say "Who does not know this?" or "It is known to
37    III, 10|          words convey only what we know already; it is from metaphor
38    III, 12|        spoken have to be known. To know the latter is to know how
39    III, 12|           To know the latter is to know how to speak good Greek.
40    III, 12|            to speak good Greek. To know the former means that you
41    III, 14|        some brilliant passage they know well and then fit it on
42    III, 14|          tragic poets, too, let us know the pivot of their play;
43    III, 16|         praise of Achilles; we all know the facts of his life-what
44    III, 16|       deeds, which not many people know of...~Nowadays it is said,
45    III, 16|   character; to which end you must know what makes it do so. One
46    III, 16|        take the truth of what they know as so much evidence for
47    III, 16|          some inkling of things we know nothing of by the mere look
48    III, 17|          even the diviners already know. (Epimenides did not practise
49    III, 18|       Pericles then asked, "Do you know them yourself?" "Yes", answered