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Plato, Republic, Book 3, section 387d (search)
Memorabilia ii. 6. 9, 20. will not think that for a good man, whose friend he also is, death is a terrible thing.” “Yes, we say that.” “Then it would not be for his friend'sCf. Phaedo 117 C “I wept for myself, for surely not for him.” sake as if he had suffered something dreadful that he would make lament.” “Certainly not.” “But we also say this, that such a one is most of all men sufficient unto himselfAU)TA/RKHS is the equivalent of I(KANO\S AU(TW=| in Lysis 215 A. For the idea Cf. Menexenus 247 E. Self-sufficiency is the mark of a good man, of God, of the universe (Timaeus 33 D), of happiness in Aristotle, and of the Stoic sage.
Plato, Republic, Book 3, section 402c (search)
neither we nor the guardians that we have undertaken to educate—until we are able to recognize the forms of soberness, courage, liberality,Liberality and high-mindedness, or rather, perhaps, magnificence, are among the virtues defined in Aristotle's list (Eth. Nic. 1107 b 17), but are not among the four cardinal virtues which the Republic will use in Book IV. in the comparison of the indivdual with the state. and high-mindedness and all their kindred and their opposites, too, in all the combinations that contain and convey them, and to apprehend them and their images wherever found, disregarding them neither in trifles nor in great things, but believing the knowledge of them to belong to the same art and discipline?” “The conclusion is i<
Plato, Republic, Book 4, section 440c (search)
“No, by heaven,” he said. “Again, when a man thinks himself to be in the wrong,So Aristotle Rhet. 1380 b 17OU) GI/GNETAI GA\R H( O)RGH\ PRO\S TO\ DI/KAION, and Eth. Nic. 1135 b 28E)PI\ FAINOME/NH| GA\R A)DIKI/A| H( O)RGH/ E)STIN. This is true only with Plato's reservation GENNAIO/TEROS. The baser type is angry when in the wrong. is it not true that the nobler he is the less is he capable of anger though suffering hunger and coldCf. Demosthenes xv. 10 for the same general idea. and whatsoever else at the hands of him whom he believes to be acting justly therein, and as I sayO(\ LE/GW: idiomatic, “as I was saying.” his spirit refuses to be aroused against such a one?” “True,” he said. “But what
Plato, Republic, Book 5, section 457c (search)
f the whole or a part of the Republic. In any case the ideas of the Republic might have come to Aristophanes in conversation before publication; and the Greeks knew enough of the facts collected in such books as Westermarck's Marriage, not to be taken altogether by surprise by Plato's speculations. Cf. Herodotus iv. 104, and Aristotle Politics 1262 a 20. Cf. further Adam's exhaustive discussion in the appendix to this book, Grube, “The Marriage Laws in Plato's Republic,”Classical Quarterly, 1927, pp. 95 ff., Teichmüller, Literarische Fehden, i. p. 19 n., and the more recent literature collected in Praechter-Ueberweg, 12th e
Plato, Republic, Book 6, section 490b (search)
the many particulars that are opined to be real, but would hold on his way, and the edge of his passion would not be blunted nor would his desire fail till he came into touch withSimilar metaphors for contact, approach and intercourse with the truth are frequent in Aristotle and the Neoplatonists. For Plato cf. Campbell on Theaet. 150 B and 186 A. Cf. also on 489 D. the nature of each thing in itself by that part of his soul to which it belongsCf. Phaedo 65 E f., Symp. 211 E-212 A. to lay hold on that kind of reality—the part akin to it, namely—and through that approaching it, and consorting with reality really, he would beget intelligence and truth, attain to knowledge