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Plato, Republic | 66 | 0 | Browse | Search |
Isocrates, Speeches (ed. George Norlin) | 2 | 0 | Browse | Search |
Plato, Hippias Major, Hippias Minor, Ion, Menexenus, Cleitophon, Timaeus, Critias, Minos, Epinomis | 2 | 0 | Browse | Search |
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Isocrates, To Demonicus (ed. George Norlin), section 26 (search)
Consider it equally disgraceful to be outdone by your enemies in doing injury and to be surpassed by your friends in doing kindness.The “get even” standard of honor in popular thought. Cf. Theog. 869-72: e)/n moi e)/peita pe/soi me/gas ou)rano\s eu)ru\s u(/perqen xa/lkeos, a)nqrw/pwn dei=ma xamaigene/wn, ei) mh\ e)gw\ toi=sin me\n e)parke/sw oi(/ me filou=sin, toi=s d' e)xqroi=s a)ni/n kai\ me/ga ph=m' e)/somai. Even Socrates reflects this standard in Xen. Mem. 2.6.35. Not so Socrates in Plato: see Plat. Rep. 335a. Admit to your companionship, not those alone who show distress at your reverses, but those also who show no envy at your good fortune; for there are many who sympathize with their friends in adversity, but envy them in prosperity.See Socrates' analysis of envy in Xen. Mem. 3.9.8. Mention your absent friends to those who are with you, so that they may think you do not forget them, in their turn, when they are abse
Socrates
ISocrates narrates in the first person, as
in the Charmides and Lysis; see
Introduction p. vii, Hirzel, Der Dialog, i. p. 84.
Demetrius, On Style, 205, cites this sentence as an
example of “trimeter members.” Editors give
references for the anecdote that it was found in Plato's tablets with many variations.
For Plato's description of such painstaking Cf. Phaedrus
278 D. Cicero De sen.. 5. 13 “scribens est
mortuus.” went down yesterday to the PeiraeusCf. 439 E; about a five-mile walk.
with Glaucon, the son of Ariston, to pay my devotionsPlato and Xenophon represent Socrates as worshipping the
gods,NO/MW| PO/LEWS. Athanasius,
all the
character and the path whereby a man would lead the best life? Such a
youthCf. Unity of Plato's Thought, p. 25:
“His (Plato's) imagination was beset by the picture of some
brilliant young Alcibiades standing at the crossways of life and
debating in his mind whether the best chance for happiness lay in
accepting the conventional moral law that serves to police the vulgar or
in giving rein to the instincts and appetites of his own stronger
nature. To confute the one, to convince the other, became to him the
main problem of moral philosophy.” Cf. Introduction x-xi; also
“The Idea of Good in Plato's
Republic,” p. 214. would most likely put
to himself the que
did was righteous and good, and they were benefitedPlato's doctrine that punishment is remedial must apply to
punishments inflicted by the gods. Cf. Protagoras 324 B,
Gorgias 478 E, 480 A, 505 B, 525 B, 590 A-B. Yet
there are some incurables. Cf. 615 E. by their chastisement. But
that they were miserable who paid the penalty, and that the doer of this was
God, is a thing that the poet must not be suffered to say; if on the other
hand he should say that for needing chastisement the wicked were miserable
and that in paying the penalty they were benefited by God, that we must
allow. But as to saying that God, who is good, becomes the cause of evil to
anyone, we must contend in every way that neither should anyone assert this
in his own
and
in all similar craftsmanshipThe following
page is Plato's most eloquent statement of Wordsworth's, Ruskin's, and Tennyson's gospel of beauty for the
education of the young. He repeats it in Laws 668 B. Cf.
my paper on “Some Ideals of Education in Plato's
Republic,”Educational
Bi-monthly, vol. ii. (1907-1908) pp. 215 ff.—weaving is full of
them and embroidery and architecture and likewise the manufacture of
household furnishings and thereto the natural bodies of animals and plants
as well. For in all these there is grace or gracelessness. And gracelessness
and evil rhythm and disharmony are akin to evil speaking and the evil temper
but the opposites are the symbols and the kin of the opposites, the <