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Plato, Republic, Book 1, section 352e (search)
that a horse has a specific workSee on 335 D, and Aristotle Eth. Nic. i. 7. 14. The virtue or excellence of a thing is the right performance of its specific function. See Schmidt, Ethik der Griechen, i. p. 301, Newman, Introduction Aristotle Politics p. 48. The following argument is in a sense a fallacy, since it relies on the double meaning of life, physical and moral (cf. 445 B and Cratylus 399 D) and on the ambiguity of EU)= PRA/TTEIN, “fare well” and “do well.” The Aristotelian commentator, Alexander, animadverts on the fallacy. For E)/RGON cf. further Epictet.Dis. i. 4. 11, Max. Tyr.Dis. ii. 4, Musonius apud Stoba
Plato, Republic, Book 2, section 362e (search)
asoning and the language of the opposite party, of those who commend justice and dispraise injustice, if what I conceive to be Glaucon's meaning is to be made more clear. Fathers, when they address exhortations to their sons, and all those who have others in their charge,Who, in Quaker language, have a concern for, who have charge of souls. Cf. the admonitions of the father of Horace, Satire i. 4. 105 ff., Protagoras 325 D, Xenophon Cyr. i. 5. 9, Isocrates iii. 2, Terence Adelphi 414 f., Schmidt, Ethik der Griechen, i. p. 187, and the letters of Lord Chesterfield, passim, as well as Plato himself, Laws 662 E.
Plato, Republic, Book 2, section 380a (search)
was the doing of Themis and Zeus; nor again must we permit our youth to hear what Aeschylus says— A god implants the guilty cause in men When he would utterly destroy a house, Aesch.For the idea, “quem deus vult perdere dementat prius,” cf. Theognis 405, Schmidt, Ethik d. Griechen, i. pp. 235 and 247, and Jebb on Sophocles Antigone 620-624. but if any poets compose a 'Sorrows of Niobe,' the poem that contains these iambics, or a tale of the Pelopidae or of Troy, or anything else of the kind, we must either forbid them to say that these woes are the work of God, or they must devise some such interpretation as we now require, and<
Plato, Republic, Book 5, section 458a (search)
t me to take a holiday, just as men of lazy minds are wont to feast themselves on their own thoughts when they walk alone.Cf. Isocrates ii. 47, on “those who in solitude do not deliberate but imagine what they wish,” and Chesterton's saying, “All feeble spirits live in the future, because it is a soft job”; cf. further on day-dreams, Schmidt, Ethik der Griechen, ii. p. 71, and Lucian's *PLOI=ON H)\ EU)XAI/. Plato's description anticipates the most recent psychology in everything except the term “autistic thinking.” Such persons, without waiting to discover how their desires may be realized, dismiss that topic to save themselves the labor of deliberating about possibilities and impossibilit