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Plato, Republic, Book 6, section 492c (search)
BOI( KI/ONES,276 B and D, Shorey on Horace, Odes i.20.7 “datus in theatro cum tibi plausus,” and also the account of the moulding process in Protag. 323-326. In such case how do you think the young man's heart, as the saying is, is moved within him?What would be his plight, his state of mind; how would he feel? Cf. Shorey in Class. Phil. v. (1910) pp. 220-221, Iliad xxiv. 367, Theognis 748KAI\ TI/NA QUMO\N E)/XWN;Symp. 219 D 3TI/NA OI)/ESQE/ ME DIA/NOIAN E)/XEIN; Eurip.I.A. 1173TI/N' E)N DO/MOIS ME KARDI/AN E(/CEIN DOKEI=S; What private teaching do you think will hold out and not rather be swept away by the torrent of censure
Plato, Republic, Book 6, section 504b (search)
believe, that for the most perfect discernment of these things another longer wayCf. Vol. I. on 435 C, Phaedr. 274 A, Friedländer, Platon, ii. pp. 376-377, Jowett and Campbell, p. 300 Frutiger, Mythes de Platon, pp. 81 ff., and my Idea of Good in Plato's Republic（Univ. of Chicago Studies in class. Phil. vol. i. p. 190). There is no mysticism and no obscurity. The longer way is the higher education, which will enable the philosopher not only like ordinary citizens to do the right from habit and training, but to understand the reasons for it. The outcome of such an education is described as the vision of the idea of good, which for ethics and
Plato, Republic, Book 6, section 505c (search)
s with our ignorance of the good they turn about and talk to us as if we knew it? For they say it is the knowledge of the good,There is no “the” in the Greek. Emendations are idle. Plato is supremely indifferent to logical precision when it makes no difference for a reasonably intelligent reader. Cf. my note on Phileb. 11 B-C in Class. Phil. vol. iii. (1908) pp. 343-345. as if we understood their meaning when they utterFQE/GCWNTAI logically of mere physical utterance (Cf. Theaet. 157 B), not, I think, as Adam says, of high-sounding oracular utterance. the word ‘good.'” “Most true,” he said. “Well, are those who define the good as pleasure infected with any less confusionLi
Plato, Republic, Book 6, section 505d (search)
re are many and violent disputesA)MFISBHTH/SEIS is slightly disparaging, Cf. Theaet. 163 C, 158 C, 198 C, Sophist 233 B, 225 B, but less so than E)RI/ZEIN in Protag. 337 A. about it?” “Of course.” “And again, is it not apparent that while in the case of the just and the honorable many would prefer the semblanceMen may deny the reality of the conventional virtues but not of the ultimate sanction, whatever it is. Cf. Theaet. 167 C, 172 A-B, and Shorey in Class. Phil. xvi (1921) pp. 164-168. without the reality in action, possession, and opinion, yet when it comes to the good nobody is content with the possession of the appearance but all men seek the reality, and the semblance satisfies nobody
Plato, Republic, Book 6, section 506d (search)
well,” humorous emphasis on the point that it is much easier to “define” the conventional virtues than to explain the “sanction.” Cf. Symp. 189 A, Euthydem. 298 D-E, Herod. viii. 66. It is frequent in the Republic. Ritter gives forty-seven cases. I have fifty-four! But the point that matters is the humorous tone. Cf. e.g. 610 E. content me, my dear fellow,” I said, “but I fear that my powers may fail and that in my eagerness I may cut a sorry figure and become a laughing-stock.Excess of Zeal,PROQUMI/A, seemed laughable to the Greeks. Cf. my interpretation of Iliad i. in fine, Class. Phil. xxii. (1927） pp. 222-223. N
Plato, Republic, Book 6, section 508e (search)
tinction can be drawn between EI)=DOS and I)DE/A in Plato. But I)DE/A may be used o carry the notion of “apprehended aspect” which I think is more pertinent here than the metaphysical entity of the idea, though of course Plato would affirm that. Cf. 379 A, Unity of Plato's Thought, p. 35, What Plato Said, p. 585, Class. Phil. xx. (1925) p. 347. of good, and you must conceive it as being the cause of knowledge, and of truth in so far as known.The meaning is clear. we really understand and know anything only when we apprehend its purpose, the aspect of the good that it reveals. Cf. Introd. pp. xxxv-xxxvi. the position and case of GIGNWSKOME/NHS are
Plato, Republic, Book 7, section 514a (search)
intended meaning. there may be at the most a little uncertainty as to which are merely indispensable parts of the picture. The source and first suggestion of Plato's imagery is an interesting speculation, but it is of no significance for the interpretation of the thought. Cf. John Henry Wright, “The Origin of Plato's Cave” in Harvard Studies in Class. Phil. xvii. (1906) pp. 130-142. Burnet, Early Greek Philosophy, pp. 89-90, thinks the allegory Orphic. Cf. also Wright, loc. cit. pp. 134-135. Empedocles likens our world to a cave, Diels i.3 269. Cf. Wright, loc. cit. Wright refers it to the Cave of Vari in Attica, pp. 140-142. Others have supposed that Plato had in mind rather the puppet and
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