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1023 AD (search for this): book 4, section 425b
the becoming silenceFor these traits of old-fashioned decorum and modesty cf. Aristophanes Clouds 961-1023, Blaydes on 991, Herodotus ii. 80, Isocrates Areopagiticus 48-49. of the young in the presence of their elders; the giving place to them and rising up before them, and dutiful service of parents, and the cut of the hairCf. Starkie on Aristophanes Wasps 1069. and the garments and the fashion of the foot-gear, and in general the deportment of the body and everything of the kind. Don't you think so?” “I do.” “Yet to enact them into laws would, I think, be silly.Cf. on 412 B, Isocrates Areopagiticus 41, and Laws 788 B, where the further, still pertinent consideration is
1023 AD (search for this): book 10, section 607e
who have fallen in love, if they think that the love is not good for them, hard though it be,BI/A| ME/N, O(/MWS DE/: Cf. Epist. iii. 316 E, and vii. 325 A, and Raeder, Rhein. Mus. lxi. p. 470, Aristoph.Clouds 1363MO/LIS ME\N A)LL' O(/MWS, Eurip.Phoen. 1421MO/LIS ME/N, E)CE/TEINE D', and also Soph.Antig. 1105, O.T. 998, Eurip.Bacch. 1027, Hec. 843, Or. 1023, El. 753, Phoen. 1069, I.A. 688, 904. nevertheless refrain, so we, owing to the love of this kind of poetry inbred in us by our education in these fineIronical, as KALLI/STH in 562 A. polities of ours,
1024 AD - 1025 AD (search for this): book 7, section 523c
similar terms with perfect consistency. Those that do have that effect I set down as provocatives, when the perception no more manifests one thing than its contrary, alike whether its impactFor PROSPI/PTOUSA Cf. Tim. 33 A, 44 A, 66 A, Rep. 515 A, 561 C, Laws 791 C, 632 A, 637 A, Phileb. 21 C; also “accidere” in Lucretius, e.g. iv. 882, ii. 1024-1025, iv. 236 and iii. 841, and Goethe's “Das Blenden der Erscheinung, die sich an unsere Sinne drängt.” comes from nearby or afar. An illustration will make my meaning plain. Here, we say, are three fingers, the little finger, the second and the middle.” “Quite so,” he said. “Assume that I speak of them as seen near at hand. But this is the point that you
1026 AD (search for this): book 8, section 549c
oeb). Cf. also Aristoph.Knights 261. and is willing to forbear something of his rightsE)LATTOU=SQAI cf. Thuc. i. 77. 1, Aristot.Eth. Nic. 1198 b 26-32, Pol. 1319 a 3. in order to escape trouble.For PRA/GMATA E)/XEIN cf. 370 A, Gorg. 467 D, Alc. I. 119 B, Aristoph.Birds 1026, Wasps 1392. Cf.PRA/GMATA PARE/XEIN, Rep. 505 A, 531 B, Theages 121 D, Herod. i. 155, Aristoph.Birds 931, Plutus 20, 102.” “How does he originate?” he said. “Why, when, to begin with,” I said, “he hears his mother complainingWilamowitz, Platon, i. p. 434 with some exa
1027 AD (search for this): book 4, section 442c
each individual by virtue of this part in him, when, namely, his high spirit preserves in the midst of pains and pleasuresCf. 429 C-D the rule handed down by the reason as to what is or is not to be feared.” “Right,” he said. “But wise by that small part thatCf. Goodwin's Greek Grammar, 1027. ruled in him and handed down these commands, by its possessionE)/XON: anacoluthic epexegesis, corresponding to O(/TAN . . . DIASW/ZH|. AU)= probably marks the correspondence. in turn within it of the knowledge of what is beneficial for each and for the whole, the community composed of the three.” “By all means.” “And again, w
1027 AD (search for this): book 10, section 607e
who have fallen in love, if they think that the love is not good for them, hard though it be,BI/A| ME/N, O(/MWS DE/: Cf. Epist. iii. 316 E, and vii. 325 A, and Raeder, Rhein. Mus. lxi. p. 470, Aristoph.Clouds 1363MO/LIS ME\N A)LL' O(/MWS, Eurip.Phoen. 1421MO/LIS ME/N, E)CE/TEINE D', and also Soph.Antig. 1105, O.T. 998, Eurip.Bacch. 1027, Hec. 843, Or. 1023, El. 753, Phoen. 1069, I.A. 688, 904. nevertheless refrain, so we, owing to the love of this kind of poetry inbred in us by our education in these fineIronical, as KALLI/STH in 562 A. polities of ours,
1028 AD (search for this): book 6, section 497e
said, “but if anything,For the idiomatic A)LL' EI)/PER Cf. Parmen. 150 B, Euthydem. 296 B, Thompson on Meno,Excursus 2, pp. 258-264, Aristot.An. Post. 91 b 33, Eth. Nic. 1101 a 12, 1136 b 25, 1155 b 30, 1168 a 12, 1174 a 27, 1180 b 27, Met. 1028 a 24, 1044 a 11, Rhet. 1371 a 16. a lack of ability, that would prevent that. But you shall observe for yourself my zeal. And note again how zealously and recklessly I am prepared to say that the state ought to take up this pursuit in just the reverse of our present fashion.What Plato here deprecates Callicles in the Gorgias recommends
1029 AD (search for this): book 6, section 493d
akness of human nature. Cf. Phaedo 64 EKAQ' O(/SON MH\ POLLH\ A)NA/GKH, 558 D-E, 500 D, 383 C. the proverbial necessity of DiomedeThe scholiast derives this expression from Diomedes' binding Odysseus and driving him back to camp after the latter had attempted to kill him. The schol. on Aristoph.Eccl. 1029 gives a more ingenious 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 ton
1030 AD (search for this): book 4, section 438e
but things of a certain kind are of things of a kind. And I don't at all meanCf. Cratylus 393 B, Phaedo 81 D, and for the thought Aristotle Met. 1030 b 2 ff. The “added determinants” need not be the same. The study of useful things is not necessarily a useful study, as opponents of the Classics argue. In Gorgias 476 B this principle is violated by the wilful fallacy that if to do justice is fine, so must it be to suffer justice, but the motive for this is explained in Laws 859-860. that they are of the same kind as the things of which they are, so that we are to suppose that the science of health and disease is a healthy and diseased science and that of evil and
1034 AD - 1035 AD (search for this): book 2, section 365e
neither need we concern ourselves with eluding their observation.For the thought compare Tennyson, “Lucretius”: “But he that holds/ The gods are careless, wherefore need he care/ Greatly for them?” Cf. also Euripides I.A. 1034-1035, Anth. Pal. x. 34. If they do exist and pay heed, we know and hear of them only from such discourses and from the poets who have described their pedigrees. But these same authorities tell us that the gods are capable of being persuaded and swerved from their course by ‘sacrifice and soothing vows’ and dedications. We must believe them in both or neither. And if we are to believe them, the thing to do is to commit injustice and offe
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