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Plato, Republic, Book 1, section 336e (search)
that it is unwillingly that we err. For you surely must not suppose that whileFor this type of a fortiori or ex contrario argument cf. 589 E, 600 C-D, Crito 46 D, Laws 647 C, 931 C, Protagoras 325 B-C, Phaedo 68 A, Thompson on Meno 91 E. if our quest were for goldCf. Heracleitus fr. 22 Diels, and Ruskin, King's Treasuries“The physical type of wisdom, gold,”Psalms xix. 10. we would never willingly truckle to one another and make concessions in the search and so spoil our chances of finding it, yet that when we are searching for justice, a thing more precious than much fine gold, we should then be so foolish as to give way to one another a
Plato, Republic, Book 1, section 343b (search)
the rulers in our cities, I mean the real rulers,Thrasymachus's real rulers are the bosses and tyrsnts. Socrates' true rulers are the true kings of the Stoics and Ruskin, the true shepherds of Ruskin and Milton. differ at all in their thoughts of the governed from a man's attitude towards his sheepCf. Atrue shepherds of Ruskin and Milton. differ at all in their thoughts of the governed from a man's attitude towards his sheepCf. Aristophanes Clouds 1203PRO/BAT' A)/LLWS, Herrick, “Kings ought to shear, not skin their sheep.” or that they think of anything else night and day t
Plato, Republic, Book 1, section 346a (search)
itself and not general,Hence, as argued below, from this abstract point of view wage-earning, which is common to many arts, cannot be the specific service of any of them, but must pertain to the special art MISQWTIKH/. This refinement is justified by Thrasymachus' original abstraction of the infallible craftsman as such. It also has this much moral truth, that the good workman, as Ruskin says, rarely thinks first of his pay, and that the knack of getting well paid does not always go with the ability to do the work well. See Aristolte on XRHMATISTIKH/, Politics i. 3 (1253 b 14). as for example medicine health, the pilot's art safety at sea, and the other arts similarly?” “Assuredly.” “And does not the wage-earner's art yield wage? For that is its fu
Plato, Republic, Book 2, section 378b (search)
enim . . . cultores talium deorum . . . magis intuentur quid Iupiter fecerit quam quid docuerit Plato.”” “No, by heaven,” said he, “I do not myself think that they are fit to be told.” “Neither must we admit at all,” said I, “that gods war with godsCf. the protest in the Euthyphro 6 B, beautifully translated by Ruskin, Aratra Pentelici 107: “And think you that there is verily war with each other among the gods? And dreadful enmities and battles, such as the poets have told, and such as our painters set forth in graven sculpture to adorn all our sacred rites and holy places. Yes, and in the great Panathenaia themselves the Peplus full of such wild
Plato, Republic, Book 3, section 398e (search)
To highth of noblest temper heroes old.” The adaptation of particualr modes, harmonies, or scales to the expression of particular feelings is something that we are obliged to accept on faith. Plato's statements here were challenged by some later critics, but the majority believed that there was a connection between modes of music and modes of feeling, as Ruskin and many others have in our day. The hard-headed Epicureans and sceptics denied it, as well as the moral significance of music generally.” he said, “and the tense or higher Lydian, and similar modes.” “These, then,” said I, “we must do away with. For they are useless even to womenCf. 387 E. who are to make the best of themselves, l
Plato, Republic, Book 3, section 401a (search)
and in all similar craftsmanshipThe following page is Plato's most eloquent statement of Wordsworth's, Ruskin's, and Tennyson's gospel of beauty for the education of the young. He repeats it in Laws 668 B. Cf. my paper on “Some Ideals of Education in Plato's Republic,”Educational Bi-monthly, vol. ii. (1907-1908) pp. 215 ff.—weaving is full of them and embroidery and architecture and likewise the manufacture of household furnishings and thereto the natural bodies of animals and plants as well. For in all these there is grace or gracelessness. And gracelessness and evil rhythm and disharmony are akin to evil speaking and the evil temper but the opposites are the symbols and the kin of the opposites, the s<
Plato, Republic, Book 3, section 401e (search)
and otherwise the contrary? And further, because omissions and the failure of beauty in things badly made or grown would be most quickly perceived by one who was properly educated in music, and so, feeling distasteCf. 362 B, 366 C, 388 A, 391 E, and Ruskin's paradox that taste is the only morality. rightly, he would praise beautiful things and take delight in them and receive them into his soul to foster its growth and become himself beautiful and good.
Plato, Republic, Book 4, section 420e (search)
For in like manner we could“We know how to.” For the satire of the Socialist millenium which follows cf. Introduction p. xxix, and Ruskin, Fors Clavigera. Plato may have been thinking of the scene on the shield of Achilles, Iliad xviii. 541-560. clothe the farmers in robes of state and deck them with gold and bid them cultivate the soil at their pleasure, and we could make the potters recline on couches from left to righti.e. so that the guest on the right hand occupied a lower place and the wine circulated in the same direction. Many write E)PI\ DECIA/, but AE)PIDE/CIA. “Forever, 'tis a single word. Our rude forefathers thought it two.” before the fire