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Plato, Republic, Book 3, section 389a (search)
must accept it, much less if gods.” “Much indeed,” he replied. “Then we must not accept from Homer such sayings as these either about the gods: Quenchless then was the laughterIt is a commonplace that the primitive sense of humor of the Homeric gods laughs at the personal deformity of Hephaestus, but they really laugh at his officiousness and the contrast he presents to Hebe. Cf. my note in Class. Phil. xxii. (1927) pp. 222-223. that rose from the blessed immortals When they beheld Hephaestus officiously puffing and panting. Hom. Il. 1.599-600—we must not accept it on your view.” “If i
Plato, Republic, Book 3, section 391a (search)
refuse.” “It is not right,” he said, “to commend such conduct.” “But, for Homer's sake,” said I, “I hesitate to say that it is positively impiousCf. 368 B. to affirm such things of Achilles and to believe them when told by others; or again to believe that he said to Apollo Me thou hast baulked, Far-darter, the most pernicious of all gods, Mightily would I requite thee if only my hands had the power. Hom. Il. 22.15Professor Wilamowitz uses O)LOW/TATE to prove that Apollo was a god of destruction. But Menelaus says the same of Zeus in Iliad iii. 365. Cf. Class. Phil. vol. iv. (1909） p. 329.
Plato, Republic, Book 3, section 392a (search)
in our youth great laxityCf. my note in Class. Phil. vol. xii. (1910) p. 308. in turpitude.” “Most assuredly.” “What type of discourse remains for our definition of our prescriptions and proscriptions?” “We have declared the right way of speaking about gods and daemons and heroes and that other world.” “We have.” “Speech, then, about men would be the remainder.” “Obviously.” “It is impossible for us, my friend, to place this here.Or possibly “determine this at present.” The prohibition which it would beg the question to place here is made explicit in Laws 660 E. Cf. Laws 899 D, and 364 B.” “Why?” “Because I presume we are goi
Plato, Republic, Book 4, section 421d (search)
“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?” “Far more.” “Then he becomes a worse potter?” “Far worse too.” “And yet
Plato, Republic, Book 4, section 437d (search)
conception, Phaedo 79 B, 529 A-B. I mean is thirst thirst for hot drink or cold or much or little or in a word for a draught of any particular quality, or is it the fact that if heatIn the terminology of the doctrine of ideas the “presence” of cold is the cause of cool, and that of heat, of hot. Cf. “The Origin of the Syllogism,”Class. Phil. vol. xix. p. 10. But in the concrete instance heat causes the desire of cool and vice versa. Cf. Philebus 35 AE)PIQUMEI= TW=N E)NANTI/WN H)\ PA/SXEI. If we assume that Plato is here speaking from the point of view of common sense (Cf. Lysis 215 ETO\ DE\ YUXRO\N QERMOU=), there is no need of Hermann's transposition of YUXR
Plato, Republic, Book 5, section 462c (search)
to the city and its inhabitants?” “Of course.” “And the chief cause of this is when the citizens do not utter in unison such words as ‘mine’ and ‘not mine,’ and similarly with regard to the word ‘alien’?”Cf. 423 B, Aristotle Politics 1261 b 16 ff., “Plato's Laws and the Unity of Plato's Thought,”Class. Phil. ix. (1914) p. 358, Laws 664 A, 739 C-E, Julian (Teubner) ii. 459, Teichmüller, Lit. Fehden, vol. i. p. 19, Mill, Utilitarianism, iii. 345: “In an improving state of the human mind the influences are constantly on the increase which tend to generate in each individual a feeling of unity with all the rest, wh
Plato, Republic, Book 6, section 488a (search)
.The syntax of this famous allegory is anacoluthic and perhaps uncertain: but there need be no doubt about the meaning. Cf. my article in the Classical Review, xx. (1906) p. 247. Huxley commends the Allegory, Methods and Results, p. 313. Cf. also Carlyle's famous metaphor of the ship doubling Cape Horn by ballot. Cf. Class. Phil. ix. (1914) p. 362. Conceive this sort of thing happening either on many ships or on one: Picture a shipmasterThe Athenian demos, as portrayed e.g. in Aristophanes’Knights 40 ff. and passim. Cf. Aristot.Rhet. 1406 b 35KAI\ H( EI)S TO\N DH=MON, O(/TI O(/MOIOS NAUKLH/RW| I)SXURW=| ME\N U(POKW/FW|
Plato, Republic, Book 6, section 493c (search)
but should apply all these terms to the judgements of the great beast, calling the things that pleased it good, and the things that vexed it bad, having no other account to render of them, but should call what is necessary just and honorable,Cf. Class. Phil. ix. (1914) p. 353, n. 1, ibid. xxiii. (1928) p. 361 (Tim. 75 D), What Plato Said, p. 616 on Tim. 47 E, Aristot.Eth. 1120 b 1OU)X W(S KALO\N A)LL' W(S A)NAGKAI=ON, Emerson, Circle,“Accept the actual for the necessary,” Eurip, I. A. 724KALW=S A)NAGKAI/WS TE. Mill iv. 299 and Grote iv. 221 miss the meaning. Cf. Bk I. on 347 C, Newman, Aristot.Pol. i. pp. 113-114, I
Plato, Republic, Book 6, section 493d (search)
explanation. See Frazer, Pausanias, ii. p. 264. will compel him to give the public what it likes, but that what it likes is really good and honorable, have you ever heard an attempted proof of this that is not simply ridiculousKATAGE/LASTON is a strong word. “Make the very jack-asses laugh” would give the tone. Cf. Carlyle, Past and Present, iv. “impartial persons have to say with a sigh that . . . they have heard no argument advanced for it but such as might make the angels and almost the very jack-asses weep. Cf. also Isoc.Panegyr. 14, Phil. 84, 101, Antid. 247, Peace 36, and KATAGE/LASTOS in Plato passim, e.g.Symp. 189