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Epictetus, Works (ed. Thomas Wentworth Higginson) 26 0 Browse Search
Epictetus, Works (ed. George Long) 16 0 Browse Search
Plato, Republic 16 0 Browse Search
Demosthenes, Speeches 21-30 12 0 Browse Search
Dinarchus, Speeches 6 0 Browse Search
Demosthenes, Speeches 41-50 6 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Brookes More) 6 0 Browse Search
T. Maccius Plautus, Asinaria, or The Ass-Dealer (ed. Henry Thomas Riley) 4 0 Browse Search
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley) 4 0 Browse Search
T. Maccius Plautus, Rudens, or The Fisherman's Rope (ed. Henry Thomas Riley) 4 0 Browse Search
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Browsing named entities in Plato, Republic. You can also browse the collection for Athens (Greece) or search for Athens (Greece) in all documents.

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Plato, Republic, Book 1, section 329c (search)
rogymn. ii. 66 (Spengel), turns to the anecdote in an edifying XREI/A. Ammianus Marcellinus xxv. 4. 2 tells us that the chastity of the emperor Julian drew its inspiration hence. Schopenhauer often dwelt on the thought, cf. Cicero Cato M. 14, Plutarch, De cupid. divit. 5, An seni p. 788, Athen. xii. p. 510, Philostr.Vit. Apoll. 1. 13. I thought it a good answer then and now I think so still more. For in very truth there comes to old age a great tranquillity in such matters and a blessed release. When the fierce tensionsCf. Phaedo 86 C, Philebus 47 A, Laws 645 B, 644 ESPW=SI. of the passions and desires relax, then is the
Plato, Republic, Book 1, section 352c (search)
and that if we ever say that any men who are unjust have vigorously combined to put something over, our statement is not altogether true, for they would not have kept their hands from one another if they had been thoroughly unjust, but it is obvious that there was in them some justice which prevented them from wronging at the same time one another too as well as those whom they attacked; and by dint of this they accomplished whatever they did and set out to do injustice only half corruptedFor the idea cf. the argument in Protagoras 327 C-D, that Socrates would yearn for the wickedness of Athens if he found himself among wild men who knew no justice at all. by injustice, since utter rascals completely unjust
Plato, Republic, Book 4, section 427c (search)
or in the founding of our city if we are wise shall we entrust them to any other or make use of any other interpreterFor the exegete as a special religious functionary at Athens. cf. L. and S. s.v. and Laws 759 C-D. Apollo in a higher sense is the interpreter of religion for all mankind. He is technically PATRW=|OS at Athens (Euthydemus 302 D) but he is Athens (Euthydemus 302 D) but he is PA/TRIOS for all Greeks and all men. Plato does not, as Thümser says (p. 301), confuse the Dorian and the Ionian Apollo, but rises above the distinction. than the God of our fathers.Plato prudently or piously leaves the deatils of ceremonial and institutional religion to Delphi. Cf. 540 B-C, Laws 759 C,
Plato, Republic, Book 4, section 435e (search)
uld not get there from any other source. It would be absurd to suppose that the element of high spirit was not derived in states from the private citizens who are reputed to have this quality as the populations of the Thracian and Scythian lands and generally of northern regions; or the quality of love of knowledge, which would chiefly be attributed toAI)TIA/SAITO: this merely varies the idiom AI)TI/AN E)/XEIN, “predicate of,” “say of.” Cf. 599 E. It was a common boast of the Athenians that the fine air of Athens produced a corresponding subtlety of wit. Cf. Euripides Medea 829-830, Isocrates vii. 74, Roberts, The Ancient Boeotians, pp. 59, 76. the region where we
Plato, Republic, Book 6, section 488b (search)
s and similar checks on pretenders to knowledge Cf. Laches 185 E, 186 A and C, Alc. I. 109 D and Gorg. 514 B-C. or any time when he studied it. And what is more, they affirm that it cannot be taught at all,Plato of course believed that virtue or the political art can be taught in a reformed state, but practically was not taught at Athens. Cf. Unity of Plato's Thought, p. 14, on 518 D, What Plato Said, pp. 70 and 511, Newman, Introd. Aristot.Pol. p. 397, Thompson on Meno 70 A. but they are ready to make mincemeat of anyoneA hint of the fate of Socrates. Cf. 517 A, 494 E and Euthyphro 3 E. who says that
Plato, Republic, Book 6, section 489b (search)
xenophontische Sokrates, ii.1 p .81, Aristot.Rhet. 1301 a 8 Cf. Phaedr. 245 AE)PI\ POIHTIKA\S QU/RAS,Thompson on Phaedr. 233 E, 364 BE)PI\ PLOUSI/WN QU/RAS, Laws 953 DE)PI\ TA\S TW=N PLOUSI/WN KAI\ SOFW=N QU/RAS, and for the idea cf. also 568 A and Theaet. 170 A, Timon of AthensIV iii. 17 “The learned pate ducks to the golden fool.” The author of that epigramFor Plato's attitude toward the epigrams of the Pre-Socratics Cf. Unity of Plato's Thought, pp. 68-69. was a liar. But the true nature of things is that whether the sick man be rich or poor he must needs go to the door of the physician,
Plato, Republic, Book 6, section 496c (search)
Novak, Platon u. d. Rhetorik, p. 495 (Schleiermacher, Einl. z. Gorg. pp. 15 f.), Wilamowitz, Platon, i. 441-442 “Wer kann hier die Klage über das eigene Los überhören?” There is no probability that, as an eminent scholar has maintained, the Republic itself was intended as a programme of practical politics for Athens, and that its failure to win popular opinion is the chief cause of the disappointed tone of Plato's later writings. Cf. Erwin Wolff in Jaeger's Neue Phil. Untersuchungen,Heft 6, Platos Apologie, pp. 31-33, who argues that abstinence from politics is proclaimed in the Apology before the Gorgias and that