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Isocrates, To Demonicus (ed. George Norlin), section 9 (search)
Nay, if you will but recall also your father's principles, you will have from your own house a noble illustration of what I am telling you. For he did not belittle virtue nor pass his life in indolence; on the contrary, he trained his body by toil, and by his spirit he withstood dangers. Nor did he love wealth inordinately; but, although he enjoyed the good things at his hand as became a mortal, yet he cared for his possessions as if he had been immortalCf. Bacchyl. 3.78 (Jebb): “As a mortal thou must nourish each of two forebodings;—that to-morrow's sunlight will be the last that thou shalt see; or that for fifty years thou wilt live out thy life in ample wealth;” and Lucian, Anthol. Pal . x. 26: w(s teqhnco/menos tw=n sw=n a)gaqw=n a)po/laue w(s de\ biwso/menos fei/deo sw=n
Plato, Republic, Book 1, section 340d (search)
but sometimes make mistakes.” “That is because you argue like a pettifogger, Socrates. Why, to take the nearest example, do you call one who is mistaken about the sick a physician in respect of his mistake or one who goes wrong in a calculation a calculator when he goes wrong and in respect of this error? Yet that is what we say literally—we say that the physicianFor the idea cf. Rousseau's Emile, i.: “On me dira . . . que les fautes sont du medecin, mais que la medicine en elle-meme est infaillible. A al bonne heure; mais qu'elle vienne donc sans le medecin.” Lucian, De Parasito 54, parodies this reasoning. erred and the calculator and the schoolmaster. But the truth, I take it, is, that each
Plato, Republic, Book 1, section 343a (search)
Republic is clearly indicated, but we are not yet ready to debate it seriously. said, “Tell me, Socrates, have you got a nurse?” “What do you mean?” said I. “Why didn't you answer me instead of asking such a question?” “Because,” he said, “she lets her little 'snotty' run about drivellingKORUZW=NTAL. and S., also s.v. KO/UZA. Lucian, Lexiphanes 18, treats the expression as an affectation, but elsewhere employs it. The philosophers used this and similar terms (1) of stupidity, (2) as a type of the minor ills of the flesh. Horace, Satire i. 4. 8, ii. 2. 76, Epictet. i. 6. 30A)LL' AI( MU/CAI MOU R(E/OUSI. and doesn't wipe your face clean, though you need
Plato, Republic, Book 3, section 386c (search)
since what they now tell us is neither true nor edifying to men who are destined to be warriors.” “Yes, we must,” he said. “Then,” said I, “beginning with this verse we will expunge everything of the same kind: Liefer were I in the fields up above to be serf to another Tiller of some poor plot which yields him a scanty subsistence, Than to be ruler and king over all the dead who have perished, Aesch. Frag. 350Spoken by Achilles when Odysseus sought to console him for his death. Lucian, Dialog. Mort . 18, develops the idea. Proclus comments on it for a page
Plato, Republic, Book 3, section 390b (search)
Hom. Od. 9.8-10 Odysseus. For PARAPLEI=AI the Homeric text has PARA\ DE\ PLH/QWSI. Plato's treatment of the quotation is hardly fair to Homer. Aristotle, Politics 1338 a 28, cites it more fairly to illustrate the use of music for entertainment (DIAGWGH/). The passage, however, was liable to abuse. See the use made of it by Lucian, Parasite 10.—do you think the hearing of that sort of thing will conduce to a young man's temperance or self-control? or this: Hunger is the most piteous death that a mortal may suffer. Hom. Od. 12.342Hom. Od. 12.342. Or to hear how ZeusHom. Il. 14.294-341. lightly forgot al
Plato, Republic, Book 3, section 406c (search)
“The appropriate one,” said I, “for a man who did not know that it was not from ignorance or inacquaintance with this type of medicine that Aesculapius did not discover it to his descendants, but because he knew that for all well-governed peoples there is a work assigned to each man in the city which he must perform, and no one has leisure to be sickCf. Plutarch, De sanitate tuenda 23, Sophocles, fr. 88. 11 (?), Lucian, Nigrinus 22, differently; Hotspur's, “Zounds! how has he the leisure to be sick?” and doctor himself all his days. And this we absurdly enough perceive in the case of a craftsman, but don't see in the case of the rich and so-called fortunate.” “How
Plato, Republic, Book 4, section 421d (search)
s positively to spoil them.W(/STE KAI\ KAKOU/S, I think, means “so that they become actually bad,” not “so that they also become bad.” Cf. Lysis 217 B.” “What causes?” “Wealth and poverty,”For the dangers of wealth cf. 550, 553 D, 555 B, 556 A, 562, Laws 831 C, 919 B, and for the praises of poverty cf. Aristophanes Plutus 510-591, Lucian, Nigrinus 12, Euripides fr. 55 N., Stobaeus, Flor. 94 (Meineke iii. 198), Class. Phil. vol. xxii. pp. 235-236. said I. “How so?” “Thus! do you think a potter who grew rich would any longer be willing to give his mind to his craft?” “By no means,” said he. “But will he become more idle and negligent than he was?”
Plato, Republic, Book 5, section 452a (search)
at you say,” he replied. “Perhaps, then,” said I, “the contrast with present customReformers always denounce this source of wit while conservative satirists maintain that ridicule is a test of truth. Cf. e.g. Renan, Avenir de la Science, p. 439 “Le premier pas dans la carrière philosophique est de se cuirasser contre le ridicule,” and Lucian, Piscator 14 “No harm can be done by a joke; that on the contrary, whatever is beautiful shines brighter . . . like gold cleansed,” Harmon in Loeb translation, iii. 22. There was a literature for and against custom (sometimes called SUNH/QEIA) of which there are echoes in Cicero's use of consuetudo, Acad. ii. 75, De off. i. 148, De nat.
Plato, Republic, Book 5, section 457c (search)
nk it a greatFor this form of exaggeration Cf. on 414 C, 339 B. one,” I said, “when you have seen the one that follows.” “Say on then and show me,” said he. “This,” said I, “and all that precedes has for its sequel, in my opinion, the following law.” “What? “That these women shall all be commonOn the whole topic cf. Introduction p. xxxiv, Lucian, Fugitivi 18OU)K EI)DO/TES O(/PWS O( I(ERO\S E)KEI=NOS H)CI/OU KOINA\S H(GEI=SQAI TA\S GUNAI=KAS, Epictetus fr. 53, p. 21, Rousseau, Emile, v: “je ne parle point de cette prétendue communauté de femmes dont le reproche tant répété prouve que ceux qui le lui font ne l'ont ja
Plato, Republic, Book 5, section 458a (search)
re wont to feast themselves on their own thoughts when they walk alone.Cf. Isocrates ii. 47, on “those who in solitude do not deliberate but imagine what they wish,” and Chesterton's saying, “All feeble spirits live in the future, because it is a soft job”; cf. further on day-dreams, Schmidt, Ethik der Griechen, ii. p. 71, and Lucian's *PLOI=ON H)\ EU)XAI/. Plato's description anticipates the most recent psychology in everything except the term “autistic thinking.” Such persons, without waiting to discover how their desires may be realized, dismiss that topic to save themselves the labor of deliberating about possibilities and impossibilities, assume their wish fulfilled, and proceed to wor
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