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Plato, Republic, Book 6, section 508a (search)
” “Why, the one that you too and other people mean,” he said; “for your question evidently refers to the sun.Cf. my Idea of good in Plato's Republic pp. 223-225, Reinhardt, Kosmos und Sympathie, pp. 374-384. Mediaeval writers have much to say of Platos mysterious Tagathon. Aristotle, who rejects the idea of good, uses TA)GAQO/N in much the same way. It is naive to take the language of Platonic unction too literally. Cf. What Plato Said, pp. 394 ff.” “Is not this, then, the relation of vision to that divinity?” “What?” “Neither vision itself nor its vehicle, which we call the eye, is identical with the sun.”
Plato, Republic, Book 6, section 509a (search)
it is right to deem light and vision sunlike, but never to think that they are the sun, so here it is right to consider these two their counterparts, as being like the good or boniform,A)GAQOEIDH= occurs only here in classical Greek literature. Plato quite probably coined it for his purpose. but to think that either of them is the goodThere is no article in the Greek. Plato is not scrupulous to distinguish good and the good here. cf. on 505 C, p. 89, note f. is not right. Still higher honor belongs to the possession and habitE(/CIS is not yet in Plato quite the technical Aristotelian “habit.” However Protag. 344 C approaches it. Cf. also Phileb. 11 D, 41 C, Ritter-Pr
Plato, Republic, Book 6, section 510b (search)
is compelled to investigate by treating as images the things imitated in the former division, and by means of assumptions from which it proceeds not up to a first principle but down to a conclusion, while there is another section in which it advances from its assumption to a beginning or principle that transcends assumption,Cf. my Idea of good in Plato's republic, pp. 230-234, for the A)NUPO/QETON. Ultimately, the A)NUPO/QETON is the Idea of Good so far as we assume that idea to be attainable either in ethics or in physics. But it is the Idea of Good, not as a transcendental ontological mystery, but in the ethical sense already explained. The ideal dialectician is the man who can, if challenged, run his reasons for any given prop
Plato, Republic, Book 6, section 511d (search)
therefore does not possess NOU=S or reason in the highest sense. the things themselves are intelligibles when apprehended in conjunction with a first principle. And I think you call the mental habit of geometers and their like mind or understandingHere the word DIA/NOIA is given a technical meaning as a faculty inferior to NOU=S, but, as Plato says, the terminology does not matter. The question has been much and often idly discussed. and not reason because you regard understanding as something intermediate between opinion and reason.” “Your interpretation is quite sufficient,” I said; “and now, answering toFor E)PI/ Cf. Polit. 280 A, Gorg. 463 B
Plato, Timaeus, section 77d (search)
of the skin and flesh they cut for hidden channels two veinsi.e., the aorta and the vena cava. The distinction between veins and arteries was unknown in Plato's time. along the back, seeing that the body was in fact double, with right side and left; and these they drew down along by the spine, keeping between them the spermatic marrow, in order that this might thrive as much as possible, and that the stream of moisture from there, being in a downward course, might flow easily to the other parts and cause the irrigation to be uniform. After this
Epictetus, Discourses (ed. George Long), book 2 (search)
multa perveniat quiescere; id est quod ab iis dicitur h(suxa/zein. Cicero, Acad. ii. Pr. 29. Compare Persius, Sat. vi. 80: Depinge ubi sistam, Inventus, Chrysippe, tui finitor acervf Over such a victory as this a man may justly be proud; not for proposing the master sophism. How then shall this be done? Be willing at length to be approved by yourself, be willing to appear beautiful to God, desire to be in purity with your own pure self and with God. Then when any such appearance visits you, Plato says,The passage is in Plato, Laws, ix. p. 854, o(/tan soi prospi/pth| ti tw=n toiou/twn dogma/twn, etc. The conclusion is, 'if you cannot be cured of your (mental) disease, seek death which is better and depart from life.' This bears some resemblance to the precept in Matthew vi. 29 'And if thy right eye offend thee, pluck it out and cast it from thee,' etc. Have recourse to expiations, go a suppliant to the temples of the averting deities. It is even sufficient if you resort to the society
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