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In many respects, Demonicus, we shall find that much disparity exists between the principles of good men and the notions of the base; but most of all by far have they parted company in the quality of their friendships.For the sentiment that bad men make poor friends cf. Theog. 101 ff., and Socrates in Xen. Mem. 2.6.19. The base honor their friends only when they are present; the good cherish theirs even when they are far away; and while it takes only a short time to break up the intimacies of the base, not all eternity can blot out the friendships of good men.
Train yourself in self-imposed toils, that you may be able to endure those which others impose upon you.So also Democritus, Stobaeus, Flor. xxix. 63. Practice self-control in all the things by which it is shameful for the soul to be controlled,The Greek ideal of freedom through self-control, See Socrates in Xen. Mem. 4.5. Cf. Isoc. 3.29. namely, gain, temper, pleasure, and pain. You will attain such self-control if you regard as gainful those things which will increase your reputation and not those which will increase your wealth; if you manage your temper towards those who offend against you as you would expect others to do if you offended against them; if you govern your pleasures on the principle that it is shameful to rule over one's servants and yet be a slave to one's desires; and if, when you are in trouble, you contemplate the misfortunes of others and remind yourself that you are human.
And Glaucon very ludicrouslyHe is amused at Socrates' emphasis. Fanciful is Wilamowitz' notion (Platon, i. p. 209)that the laughable thing is Glaucon's losing control of himself, for which he compares Aristoph.Birds 61. Cf. the extraordinary comment of Proclus, p. 265. The dramatic humor of Glaucon's surprise is Plato's way of smiling at himself, as he frequently does in the dialogues. Cf. 536 B, 540 B, Lysis 223 B, Protag. 340 E, Charm. 175 E, Cratyl. 426 B, Theaet. 200 B, 197 D, etc. Cf. Friedländer, Platon, i. p. 172 on the Phaedo. said, “Heaven save us, hyperbole“What a comble!” would be nearer the tone of the
EuthyphroWhat strange thing has happened, Socrates, that you have left your accustomed haunts in the Lyceum and are now haunting the portico where the king archon sits? For it cannot be that you have an action before the king, as I have.SocratesOur Athenians, Euthyphro, do not call it an action, but an indictment.EuthyphroWhat? Somebody has, it seems, brought an indictment against you;
which Socrates, Zeno, and Parmenides once had together, and that he remembers it.”“That is true,” said he.“Well,” I said, “we should like to hear it.”“There is no difficulty about that,” said he “for when he was a youth he studied it with great care though now he devotes most of his time to horses, like his grandfather Antiphon. If that is what you want, let us go to him. He has just gone home from here, and he lives c
He said that they lodged with Pythodorus outside of the wall, in Cerameicus, and that Socrates and many others with him went there because they wanted to hear Zeno's writings, which had been brought to Athens for the first time by them. Socrates was then very young. So Zeno himself read aloud to them, and Parmenides was not in the house. He said that they lodged with Pythodorus outside of the wall, in Cerameicus, and that Socrates and many others with him went there because they wanted to hear Zeno's writings, which had been brought to Athens for the first time by them. Socrates was then very young. So Zeno himself read aloud to them, and Parmenides was not in the house.
Pythodorus said the reading of the treatises was nearly finished when he came in himself with Parmenides and Aristoteles (the one who was afterwards one of the thirty), so they heard only a little that remained of the written works. He himself, however, had heard Zeno read them before.Socrates listened to the end, and then asked that the first thesis of the first treatise be read again. When this had been done, he said:
or have I misunderstood?”“No,” said Zeno, “you have grasped perfectly the general intent of the work.”“I see, Parmenides,” said Socrates, “that Zeno here wishes to be very close to you not only in his friendship, but also in his writing. For he has written much the same thing as you, but by reversing the process he tries to cheat us into the belief that he is saying something new. For you, in your poems, say that
and you furnish proofs of this in fine and excellent fashion; and he, on the other hand, says it is not many, and he also furnishes very numerous and weighty proofs. That one of you says it is one, and the other that it is not many, and that each of you expresses himself so that although you say much the same you seem not to have said the same things at all, appears to the rest of us a feat of expression quite beyond our power.”“Yes, Socrates,” said Zeno, “but you have not perceived all aspects of the truth about my writings. You follow the arguments with