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1235 AD (search for this): book 1, section 329b
complain of the indignities that friends and kinsmen put upon old age and thereto recite a doleful litanyFor such a litany cf. Sophocles O.C. 1235. of all the miseries for which they blame old age. But in my opinion, Socrates, they do not put the blame on the real cause.This suggests Aristotle's fallacy of the false cause, Soph. El. 167 b 21. Cf. Philebus 28 A and Isocrates xv. 230. For if it were the cause I too should have had the same experience so far as old age is concerned, and so would all others who have come to this time of life. But in fact I have ere now met with others who do not feel in this way, and in particular I remember hearing Sophocles the poet greeted by a fe
Athens (Greece) (search for this): book 1, section 329c
rogymn. ii. 66 (Spengel), turns to the anecdote in an edifying XREI/A. Ammianus Marcellinus xxv. 4. 2 tells us that the chastity of the emperor Julian drew its inspiration hence. Schopenhauer often dwelt on the thought, cf. Cicero Cato M. 14, Plutarch, De cupid. divit. 5, An seni p. 788, Athen. xii. p. 510, Philostr.Vit. Apoll. 1. 13. I thought it a good answer then and now I think so still more. For in very truth there comes to old age a great tranquillity in such matters and a blessed release. When the fierce tensionsCf. Phaedo 86 C, Philebus 47 A, Laws 645 B, 644 ESPW=SI. of the passions and desires relax, then is the
Cato (New York, United States) (search for this): book 1, section 329c
f a master.'Allusions to the passage are frequent. Theon, Progymn. ii. 66 (Spengel), turns to the anecdote in an edifying XREI/A. Ammianus Marcellinus xxv. 4. 2 tells us that the chastity of the emperor Julian drew its inspiration hence. Schopenhauer often dwelt on the thought, cf. Cicero Cato M. 14, Plutarch, De cupid. divit. 5, An seni p. 788, Athen. xii. p. 510, Philostr.Vit. Apoll. 1. 13. I thought it a good answer then and now I think so still more. For in very truth there comes to old age a great tranquillity in such matters and a blessed release. When the fierce tensionsCf. Phaedo 86 C, Phi
Julian (Pennsylvania, United States) (search for this): book 1, section 329c
replied, 'Hush, man, most gladly have I escaped this thing you talk of, as if I had run away from a raging and savage beast of a master.'Allusions to the passage are frequent. Theon, Progymn. ii. 66 (Spengel), turns to the anecdote in an edifying XREI/A. Ammianus Marcellinus xxv. 4. 2 tells us that the chastity of the emperor Julian drew its inspiration hence. Schopenhauer often dwelt on the thought, cf. Cicero Cato M. 14, Plutarch, De cupid. divit. 5, An seni p. 788, Athen. xii. p. 510, Philostr.Vit. Apoll. 1. 13. I thought it a good answer then and now I think so still more. For in very truth there comes to old age a grea
1309 AD (search for this): book 1, section 330c
And that is generally the case with those who have not earned it themselves.Aristotle makes a similar observation, Eth. Nic. iv. 1.20, Rhet. i. 11. 26, ii. 16. 4. For nouveaux riches, GENNAI=OI E)K BALLANTI/OU, see Starkie on Aristophanes Wasps, 1309. But those who have themselves acquired it have a double reason in comparison with other men for loving it. For just as poets feel complacency about their own poems and fathers about their own sons,Cf. Theaetetus 160 E, Symposium 209 C, Phaedrus 274 E, with Epaminondas' saying, that Leuctra and Mantineia were his children. so men who have made money take this money seriously as their own creation and they also value it for its uses as other people do. So they are hard to talk to s
Mantineia (Greece) (search for this): book 1, section 330c
it themselves.Aristotle makes a similar observation, Eth. Nic. iv. 1.20, Rhet. i. 11. 26, ii. 16. 4. For nouveaux riches, GENNAI=OI E)K BALLANTI/OU, see Starkie on Aristophanes Wasps, 1309. But those who have themselves acquired it have a double reason in comparison with other men for loving it. For just as poets feel complacency about their own poems and fathers about their own sons,Cf. Theaetetus 160 E, Symposium 209 C, Phaedrus 274 E, with Epaminondas' saying, that Leuctra and Mantineia were his children. so men who have made money take this money seriously as their own creation and they also value it for its uses as other people do. So they are hard to talk to since they are unwilling to commend anything except wealth.
Schmidt (North Rhine-Westphalia, Germany) (search for this): book 1, section 331a
that he has done a sweet hopeThe better hope of the initiated, often mentioned in connection with the mysteries, blends with the better hope of the righteous (Isocrates i. 39, iv. 20, viii. 34, Schmidt, Ethik der Griechen, ii. 73), and in the conclusion of the Pindar passage almost becomes the hope against which Greek moralists warn us. Cf. Pindar Nem. xi. in fine, Sophocles Antigone 615, Thuc. 2.62, Thuc. 3.45. ever attends and a goodly to be nurse of his old age, as PindarPindar, Fragment 214, L.C.L. Edition. too says. For a beautiful saying it is, Socrates, of the poet that when a man lives out his days in justice and piety sweet companion with him, to cheer his heart and nurse his o
Bentley (United Kingdom) (search for this): book 1, section 331c
4.2.18, Cic. De offic. 3.25. For the proverb, “a knife to a child” or a madman cf. Athen. 5.52, Iambl. Protrep. 18k, Jebb's Bentley , p. 69, where Jebb misses Bentley's allusion to it. that it is truth-telling and paying back what one has received from anyone, or may these very actions sometimes be jBentley's allusion to it. that it is truth-telling and paying back what one has received from anyone, or may these very actions sometimes be just and sometimes unjust? I mean, for example, as everyone I presume would admit, if one took over weapons from a friend who was in his right mind and then the lender should go mad and demand them back, that we ought not to return them in that case and that he who did so return them would not be acting justly—nor yet would he who chose to speak nothing but the
Hastings (United Kingdom) (search for this): book 1, section 331e
justice.” “That it is just,” he replied, “to render to each his due.The defintion is not found in the fragments of Simonides. Cf. 433 E, and the Roman Jurists' “Iustitia est constans et perpetua voluntas suum cuique tribuens.” For the various meanings of the Greek word cf. my Articles “Righteousness” and “Theognis” in Hastings, Encyclopaedia of Religion and Ethics. In saying this I think he speaks well.” “I must admit,” said I, “that it is not easy to disbelieve Simonides. For he is a wise and inspired man.The Platonic Socrates ironically treats the poets as inspired but not wise because they cannot explain their fine sayings.Apology 22 A-B, Ion 542 A. He
Thompson (United States) (search for this): book 1, section 332c
it seems, was that justice is rendering to each what befits him, the name that he gave to this was the due.'” “What else do you suppose?” said he. “In heaven's name!” said I, “supposeSocrates often presents an argument in this polite form. Cf. 337 A-B, 341 E, Gorgias 451 B, Hippias Major 287 B ff., Thompson on Meno 72 B. someone had questioned him thus: 'Tell me, Simonides, the art that renders what that is due and befitting to what is called the art of medicine.'Socrates tests ambitious general definitions by the analogy of the arts and their more specific functions. Cf. Gorgias 451 A, Protagoras 311 B, 318 B. The idiomatic doub
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