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Plato, Republic, Book 3, section 389a (search)
must accept it, much less if gods.” “Much indeed,” he replied. “Then we must not accept from Homer such sayings as these either about the gods: Quenchless then was the laughterIt is a commonplace that the primitive sense of humor of the Homeric gods laughs at the personal deformity of Hephaestus, but they really laugh at his officiousness and the contrast he presents to Hebe. Cf. my note in Class. Phil. xxii. (1927) pp. 222-223. that rose from the blessed immortals When they beheld Hephaestus officiously puffing and panting. Hom. Il. 1.599-600—we must not accept it on your view.” “If i
Plato, Republic, Book 5, section 457c (search)
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 ed. i. p. 207, Pöhlmann, Geschichte der Sozialenfrage und des Sozialsmus in der antiken Welt, ii. p. 578, Pohlenz, Aus Platon's Werdezeit, pp. 225-228, C. Robert, Hermes lvii. pp. 351 ff. <
Plato, Republic, Book 5, section 460e (search)
alf humorous legal language. Cf. Aristotle Politics 1335 b 28LEITOURGEI=N . . . PRO\S TEKNOPOII/AN, and Lucan's “urbi pater est, urbique maritus” (Phars. ii. 388). The dates for marriage are given a little differently in the Laws, 785 B, 833 C-D, men 30-35, women 16-20. On the whole question and Aristotle's opinion cf. Newman, Introduction to Aristotle Politics p. 183; cf. also Grube, Class. Quarterly 1927, pp. 95 ff., “The Marriage Laws in Plato's Republic.” to the age of forty, and the man shall beget for the state from the time he passes his prime in swiftness in running to the age of fifty
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 7, section 514a (search)
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 marionette shows to which he refers. Cf. Diès in Bulletin Budé,No. 14 (1927) pp. 8 f. The suggestiveness of the image has been endless. The most eloquent and frequently quoted passage of Aristotle's early writings is derived from it, Cic.De nat.deor. ii. 37. It is the source of Bacon's “idols of the den.” Sir Thomas Browne writes in Urne-Buriall: “We yet discourse in Plato's den and are but embryo philosophers.” Hu
Plato, Republic, Book 7, section 525d (search)
intelligent being more intelligent.” and not for huckstering.” “In what respect?” he said. “Why, in respect of the very point of which we were speaking, that it strongly directs the soul upward and compels it to discourse about pure numbers,Lit. “numbers (in) themselves,” i.e. ideal numbers or the ideas of numbers. For this and the following as one of the sources of the silly notion that mathematical numbers are intermediate between ideal and concrete numbers, cf. my De Platonis Idearum Doctrina, p. 33, Unity of Plato's Thought, pp. 83-84, Class. Phil. xxii. (1927) pp. 213-218. never acquiescing if anyone proffers to it in the discussion numbers attached to visible and tangible bodies. For you are do
Plato, Republic, Book 7, section 534a (search)
objective classification is nothing to Plato's present purpose; (2) The second member of the proportion is lacking in the objective correlates. Numbers are distinguished from ideas not in themselves but only by the difference of method in dialectics and in mathematics. Cf. on 525 D, 526 A, Unity of Plato's Thought, pp. 83-84, and Class. Phil. xxii. (1927) pp. 213-218. The explicit qualifications of my arguments there have been neglected and the arguments misquoted but not answered. They can be answered only by assuming the point at issue and affirming that Plato did assign an intermediate place to mathematical conceptions, for which there is no evidence in Plato's own writings. Glaucon, lest it involve us in discussion many