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| Document | Max. Freq | Min. Freq | ||
|---|---|---|---|---|
| Apollodorus, Library and Epitome (ed. Sir James George Frazer) | 62 | 0 | Browse | Search |
| Isocrates, Speeches (ed. George Norlin) | 60 | 0 | Browse | Search |
| Andocides, Speeches | 60 | 0 | Browse | Search |
| Aeschines, Speeches | 58 | 0 | Browse | Search |
| Demosthenes, Speeches 21-30 | 56 | 0 | Browse | Search |
| Dinarchus, Speeches | 52 | 0 | Browse | Search |
| Aristophanes, Acharnians (ed. Anonymous) | 46 | 0 | Browse | Search |
| T. Maccius Plautus, Miles Gloriosus, or The Braggart Captain (ed. Henry Thomas Riley) | 46 | 0 | Browse | Search |
| Demosthenes, Speeches 51-61 | 44 | 0 | Browse | Search |
| Demosthenes, Speeches 21-30 | 44 | 0 | Browse | Search |
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Browsing named entities in Plato, Euthyphro, Apology, Crito, Phaedo. You can also browse the collection for Athens (Greece) or search for Athens (Greece) in all documents.
Your search returned 38 results in 36 document sections:
but either I do not corrupt them, or if I corrupt them, I do it involuntarily, so that you are lying in both events. But if I corrupt them involuntarily, for such involuntary errors the law is not to hale people into court, but to take them and instruct and admonish them in private. For it is clear that if I am told about it, I shall stop doing that which I do involuntarily. But you avoided associating with me and instructing me, and were unwilling to do so, but you hale me in here, where it is the law to hale in those who need punishment, not instruction.But enough of this, for, men of Athens, this is clear, as I said, that Meletus never
new spiritual beings.Such is the accusation. But let us examine each point of this accusation. He says I am a wrongdoer because I corrupt the youth. But I, men of Athens, say Meletus is a wrongdoer, because he jokes in earnest, lightly involving people in a lawsuit, pretending to be zealous and concerned about things or which he never cared at all. And that this is so I will try to make plain to you also.Come here, Meletus, tell me: don't you consider it
and Lycon on account of the orators; so that, as I said in the beginning, I should be surprised if I were able to remove this prejudice from you in so short a time when it has grown so great. There you have the truth, men of Athens, and I speak without hiding anything from you, great or small or prevaricating. And yet I know pretty well that I am making myself hated by just that conduct; which is also a proof that I am speaking the truth and that this is the prejudice against me and these are its causes. And whether you investigate
in behalf of the oracle whether I should prefer to be as I am, neither wise in their wisdom nor foolish in their folly, or to be in both respects as they are. I replied then to myself and to the oracle that it was better for me to be as I am.Now from this investigation, men of Athens,
For I was conscious that I knew practically nothing, but I knew I should find that they knew many fine things. And in this I was not deceived; they did know what I did not, and in this way they were wiser than I. But, men of Athens, the good artisans also seemed to me to have the same failing as the poets; because of practicing his art well, each one thought he was very wise in the other most important matters, and this folly of theirs obscured that wisdom, so that I asked myself
to be wiser than he, and these same things seemed to me to be true; and there I became hateful both to him and to many others.After this then I went on from one to another, perceiving that I was hated, and grieving and fearing, but nevertheless I thought I must consider the god's business of the highest importance. So I had to go, investigating the meaning of the oracle, to all those who were reputed to know anything. And by the Dog, men of Athens
thinking that there, if anywhere, I should prove the utterance wrong and should show the oracle “This man is wiser than I, but you said I was wisest.” So examining this man—for I need not call him by name, but it was one of the public men with regard to whom I had this kind of experience, men of Athens—and conversing with him, this man seemed to me to seem to be wise to many other people and especially to himself, but not to be so; and then I tried to show him that he
of whom I was just speaking, might be wise in some wisdom greater than human, or I don't know what to say; for I do not understand it, and whoever says I do, is lying and speaking to arouse prejudice against me. And, men of Athens, do not interrupt me with noise, even if I seem to you to be boasting; for the word which I speak is not mine, but the speaker to whom I shall refer it is a person of weight. For of my wisdom—if it is wisdom at all—and of its nature, I will offer you the god of Delphi as a witness. You know Chaerephon, I fanc
what it is, that we may not act unadvisedly in your case.” The man who says this seems to me to be right, and I will try to show you what it is that has brought about my reputation and aroused the prejudice against me. So listen. And perhaps I shall seem to some of you to be joking; be assured, however, I shall speak perfect truth to you.The fact is, men of Athens, that I have acquired this reputation on account of nothing else than a sort of wisdom. What kind of wisdom is this? Just that which is perhaps human wisdom. For perhaps I really am wise in this wisdom; and these men, perhaps
if he really had this art and taught so reasonably. I myself should be vain and put on airs, if I understood these things; but I do not understand them, men of Athens.Now perhaps someone might rejoin: “But, Socrates, what is the trouble about you? Whence have these prejudices against you arisen? For certainly this great report and talk has not arisen while you were doing nothing more out of the way than the rest, unless you were doing something other than most people; so tell u