The Dialogues of Plato, Volume 3Clarendon Press, 1871 |
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absolute abstract admit affirm animals answer appears argument Aristotle assert beautiful better body called Callicles Certainly Chaerephon clearly Cratylus dialectic dialogue difficulty divided divine division doctrine Eleatic elements equal Eristic evil existence explain false opinion give Gorgias greater greatest hear Heraclitus human ideas ignorance imitation infinite injustice justice kinds king knowledge mean to say measure Megara Megarian mind motion nature never non-existent not-being opposite Parmenides partake perceive perception Pericles person persuade Phaedo Phaedrus Philebus philosophy physician Plato pleasures and pains Politicus Polus Protagoras Protarchus punished Pyrilampes Pythodorus question reason refute relation rest rhetoric rhetorician sense Socrates Sophist sort soul speak statesman suffer suppose surely tell Theaet Theaetetus Theod Theodorus things thought Timaeus true opinion truly truth understand unity unlike whole wisdom words younger Zeno
Popular passages
Page 416 - I scarcely ..„„ know ; but the soul when thinking appears to me to be just talking — asking questions of herself and answering them, affirming and denying. And when she has arrived at a decision, either gradually or by a sudden impulse, and has at last agreed, and does not doubt, this is called her opinion. I say, then, that to form an opinion is to speak, and opinion is a word spoken, I mean, to one's self and in silence, not aloud or to another.
Page 512 - My notion would be, that anything which possesses any sort of power to affect another, or to be affected by another, if only for a single moment, however trifling the cause and however slight the effect, has real existence; and I hold that the definition of being is simply power.
Page 371 - ... allows, which is not always the case, I receive them, and they begin to grow again. Dire are the pangs which my art is able to arouse and to allay in those who consort with me, just like the pangs of women in childbirth ; night and day they are full of perplexity and travail which is even worse than that of the women.
Page 101 - The artist disposes all things in order, and compels the one part to harmonize and accord with the other part, until he has constructed a regular and systematic whole; and this is true of all artists, and in the same way the trainers and physicians, of whom we spoke before, give order and regularity to the body: do you deny this?
Page 341 - Thales, when he fell into a well as he was looking up at the stars. She said, that he was so eager to know what was going on in heaven, that he could not see what was before his feet.
Page 333 - Dire are the pangs which my art is able to arouse and to allay in those who consort with me, just like the pangs of women in childbirth ; night and day they are full of perplexity and travail which is even worse than that of the women. So much for them. And there are others, Theaetetus, who...
Page 123 - Ehadamanthus, he places them near him and inspects them quite impartially, not knowing whose the soul is : perhaps he may lay hands on the soul of the great king, or of some other king or potentate, who has no soundness in him, but his soul is marked with the whip, and is full of the prints...
Page 377 - I see, my dear Theaetetus, that Theodorus had a true insight into your nature when he said that you were a philosopher, for wonder is the feeling of a philosopher, and philosophy begins in wonder.
Page 78 - ... and the just. But if there were a man who had sufficient force, he would shake off and break through, and escape from all this; he would trample under foot all our formulas and spells and charms, and all our laws which are against nature: the slave would rise in rebellion and be lord over us, and the light of natural justice would shine forth. And this I take to be the sentiment of Pindar, when he says in his poem, that 'Law is the king of all, of mortals as well as of immortals...
Page 104 - Then I shall proceed to add, that if the, temperate soul is the good soul, the soul which is in the opposite condition, that is, the foolish and intemperate, is the bad soul. Very true. And will not the temperate man do what is proper, both in relation to the gods and to men; -for he would not be temperate if he did not?