quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
in the case of	89
at the same time	68
with a view to	61
it is evident that	56
in the way of	52
for the sake of	50
that is to say	46
is thought to be	41
in the hands of	37
with respect to the	36
in the first place	35
on the other hand	34
it is necessary that	33
in so far as	32
are thought to be	29
of those who are	28
one and the same	28
share in the government	26
man of imperfect self	26
those things which are	26
the nature of the	26
the case of the	25
is said to be	25
the power of the	25
for those who are	25
what has been said	25
to those who are	24
a share in the	23
in the archonship of	23
as we have already	23
we have already said	22
is not the same	22
are said to be	22
for it is not	22
the man of imperfect	21
the man who has	21
it is plain that	21
from what has been	20
in the same manner	20
the man of perfected	20
man of perfected self	20
it is not the	19
and for this reason	19
as we have said	19
those who are in	19
and in like manner	19
in respect of the	19
differ from each other	18
as in the case	18
they ought to be	18
in the same way	18
thought to be a	17
the hands of the	17
the man who is	17
for which reason it	17
those who are to	17
it is to be	17
has for its object	16
those who have the	16
the members of the	16
that it is not	16
as a matter of	16
it is necessary to	16
is the object of	16
the cause of the	16
of a certain kind	15
that there should be	15
management of public affairs	15
and this is the	15
for which reason the	15
is in the hands	15
the number of the	14
present in a subject	14
it is not easy	14
of the nature of	14
is the nature of	14
ought not to be	14
of variation of degree	14
those who are of	14
the management of public	14
on account of the	14
to be able to	13
be said to be	13
we have already mentioned	13
so far as it	13
of those who have	13
the man of self	13
as has been said	13
the hands of a	13
the manner in which	13
the people in general	13
but it is not	13
that they may be	13
is the contrary of	13
one or the other	13
the business of the	12
that this is the	12
the mass of men	12
is evident that the	12
for which reason they	12
of a good man	12
in the next place	12
the first of these	12
it is clear that	12
that it should be	12
a good man and	12
is that which is	12
on account of their	12
which reason it is	12
the sake of the	11
in virtue of which	11
it is impossible to	11
the same thing is	11
to the good man	11
to the nature of	11
there is also a	11
in the management of	11
of admitting contrary qualities	11
may be said to	11
the honours of the	11
is the reason why	11
is not easy to	11
on the side of	11
it is impossible that	11
as has been already	11
is the cause of	11
far as it is	11
and the man of	11
it ought to be	11
but this is not	11
have a share in	11
admit of variation of	11
and those who are	11
is the business of	10
offices of the state	10
in accordance with virtue	10
that it is a	10
is a matter of	10
the end of the	10
the supreme power is	10
of those things which	10
being unjustly dealt with	10
a democracy and an	10
has been already said	10
at the head of	10
it is possible to	10
honours of the state	10
which is the object	10
it will not be	10
for a man to	10
the acts of working	10
the rest of the	10
the one or the	10
for the same reason	10
those who are not	10
the virtue of a	10
is a mean state	10
would seem to be	10
of that which is	10
this is the reason	10
capable of admitting contrary	10
the greater part of	10
by reason of the	10
a matter of fact	9
sense of the word	9
the definition of the	9
in our own power	9
the fact that the	9
it is the same	9
share in the administration	9
not the same as	9
to the class of	9
by reason of ignorance	9
to be such and	9
it follows that the	9
all those who are	9
is not to be	9
those who are equal	9
it will be necessary	9
chosen out of the	9
the supreme power in	9
said to be such	9
who are of a	9
where the supreme power	9
of the individual man	9
the property of the	9
by the fact that	9
a sense of honour	9
it is evident then	9
one of which is	9
is a kind of	9
hands of a few	9
the life of the	9
what has been already	9
a member of the	9
the rich and the	9
in accordance with the	9
so it is with	9
in such a state	9
there should be a	9
and at the same	9
are not the same	9
hence it is evident	9
by vote or lot	9
for its own sake	9
man of practical wisdom	9
is in accordance with	9
democracy and an oligarchy	9
is predicated of the	9
that it is the	9
from each other in	9
it is in the	9
as well as the	9
to that which is	9
that those who are	9
the master of the	9
to him who is	9
has a right to	9
one from each tribe	9
has been already stated	9
a proof of this	9
is shown by the	9
out of the whole	9
one of the two	8
too much or too	8
i have already mentioned	8
it does not follow	8
which is to be	8
and so it is	8
ought to be the	8
on the one hand	8
either by vote or	8
the parts of a	8
from the fact that	8
those of the same	8
this is the case	8
to the number of	8
the offices of the	8
have it in their	8
whence it is evident	8
in their power to	8
that the supreme power	8
not in the same	8
a man is not	8
it is advantageous to	8
and he who is	8
this is not true	8
have no share in	8
in the sense of	8
is a part of	8
and the other false	8
a city is a	8
these are the only	8
the people at large	8
it would seem that	8
to take care that	8
is necessary that the	8
i do not mean	8
may we not say	8
and each of these	8
that which is the	8
be such and such	8
that it would be	8
to be found in	8
the government of the	8
that which is not	8
the man of practical	8
because it is the	8
is not in the	8
there are some things	8
the council of areopagus	8
a part of the	8
part of the soul	8
the virtue of the	8
is one of the	8
to be a good	8
ought to be established	8
it is not possible	8
is a species of	8
the number of those	8
in a certain sense	8
much or too little	8
it is also necessary	8
what we have said	8
and in the same	8
the reason for which	8
which is the best	7
to be the same	7
is evident then that	7
so far as the	7
and yet it is	7
for this is the	7
so far as they	7
the other should be	7
elected by open vote	7
in the presence of	7
we have said before	7
into the nature of	7
it may be necessary	7
also with respect to	7
the same way as	7
for which reason in	7
is by no means	7
imitation of an action	7
that a city is	7
is to be found	7
and thus much for	7
number and nature of	7
which is in accordance	7
in conjunction with the	7
is plain then that	7
leader of the people	7
while at the same	7
be the cause of	7
it in their power	7
has been already mentioned	7
the different sorts of	7
to be considered as	7
in the same sense	7
not said to be	7
either the one or	7
and wards of state	7
for that which is	7
in respect of anger	7
the way of excellence	7
there ought to be	7
the use of it	7
to do what is	7
power of the state	7
in which it is	7
utterly destitute of self	7
there is a difference	7
what i have said	7
in point of fact	7
and these are the	7
is an object of	7
have been already mentioned	7
for it is a	7
rich and the poor	7
with reference to the	7
in time of war	7
have the supreme power	7
of which we are	7
parts of the soul	7
the office of a	7
for the benefit of	7
of which it is	7
it is plain then	7
in the art of	7
we are said to	7
be present in the	7
it is not necessary	7
that every one should	7
by reason of their	7
from whence it is	7
thought to be the	7
the parts of the	7
to a certain degree	7
it is thought that	7
have a right to	7
power is in the	7
which is apt to	7
it may happen that	7
as well as in	7
this is not the	7
to be met with	7
no share in the	7
and there is a	7
it is the business	7
divided into two parts	7
the number and nature	7
is thought to have	7
one to the other	7
are chosen out of	7
it is thought to	7
virtue of a good	7
true and the other	7
those who are under	7
in right of the	7
that the virtue of	7
is the case with	7
who are to be	7
for it is the	7
and in that of	7
be true and the	7
of those which are	7
reversal of the situation	7
and the man who	7
such things as are	7
the oedipus of sophocles	7
and that it is	7
the sentiment of friendship	7
tragedy is an imitation	6
what kind of things	6
contrary to each other	6
be in the hands	6
hence it is that	6
is to be avoided	6
as i have already	6
seems to be a	6
of which a man	6
any share in the	6
the excellence of the	6
is not necessary that	6
take care that the	6
which we have already	6
it is right to	6
different from each other	6
for the man who	6
some of them are	6
the man destitute of	6
in a general way	6
so far as he	6
is a community of	6
the name of the	6
and it is the	6
may be divided into	6
good man and a	6
the safety of the	6
the best form of	6
different parts of the	6
predicable of a subject	6
which a man is	6
the truth of the	6
that it will be	6
with respect to their	6
for their own sakes	6
for it is by	6
a part of education	6
the use of the	6
and nature of the	6
for the business of	6
control in respect of	6
which it is not	6
as far as possible	6
is evident from what	6
they take pleasure in	6
was in the hands	6
a man is to	6
a view to the	6
should be in the	6
the object of his	6
it is the nature	6
the time of the	6
council of five hundred	6
matters of moral action	6
that in respect of	6
should be present in	6
working of the soul	6
that part of the	6
for any one to	6
is not said to	6
one of the most	6
part of the whole	6
are elected by lot	6
on account of his	6
at one and the	6
who are in power	6
what ought to be	6
for those who have	6
in a different manner	6
so that it is	6
he ought to do	6
the good of the	6
to take care of	6
things are said to	6
that they may have	6
that which is good	6
the beginning of the	6
that of the other	6
that the man of	6
in the light of	6
the structure of the	6
be chosen out of	6
in the position of	6
the object of their	6
as they ought to	6
of the man of	6
and in what manner	6
of a democracy and	6
utter absence of self	6
it is not a	6
is of two kinds	6
be a kind of	6
to which it is	6
of the four hundred	6
those who have it	6
because it is not	6
we said at the	6
by reason of pleasure	6
is the same as	6
in the nature of	6
as is shown by	6
the mean state is	6
but there is a	6
where there is no	6
but it may be	6
it must not be	6
be otherwise than they	6
things which are in	6
as much as possible	6
or by reason of	6
or the other should	6
that it is his	6
a man who is	6
predicated of the species	6
of the state is	6
members of the community	6
it is easy to	6
evident from what has	6
for there are many	6
is not apt to	6
is a composite significant	6
of the people in	6
and that of the	6
it is not so	6
there is no reason	6
it is necessary for	6
the principle of justice	6
the business of war	6
is to be done	6
said to be the	6
it is evident from	6
amongst those who are	6
the way of the	6
to take pleasure in	6
predicated of the individual	6
a composite significant sound	6
there is also another	6
the whole community should	6
supposed to be the	6
be the object of	6
for a short time	6
the magistrates should be	6
those who are at	6
of the state should	6
that which is to	6
with the addition of	6
it is obvious that	5
of the state are	5
give the name of	5
of the good man	5
than that which is	5
is in our power	5
on the point of	5
to those who have	5
more truly substance than	5
in right of which	5
the same is true	5
what they ought to	5
chapter on moral discipline	5
are the objects of	5
what sort of government	5
the case of a	5
a man and a	5
the case of those	5
for it is possible	5
who are fond of	5
of all others the	5
the working of the	5
the common run of	5
and if any one	5
those who have been	5
for a city is	5
the object of the	5
as it is impossible	5
is no reason why	5
what is good and	5
the form of government	5
true to say that	5
of the whole community	5
rights of a citizen	5
and all the other	5
man who has lost	5
necessary that they should	5
who is in the	5
in virtue of the	5
by which i mean	5
at the time when	5
in a greater degree	5
and of what sort	5
the art of the	5
we come to be	5
said at the commencement	5
as there are two	5
when we come to	5
the same kind of	5
and this is why	5
the pleasures arising from	5
are common to all	5
that pleasure is not	5
it is also the	5
is also necessary to	5
i have already said	5
that either the one	5
for it is evident	5
in proportion to the	5
as we said at	5
necessary that either the	5
nature of the thing	5
cannot be otherwise than	5
the impression of being	5
in all other cases	5
administration of public affairs	5
being thought to be	5
who have it in	5
the most excellent of	5
the expulsion of the	5
a working of the	5
the same relation to	5
the constitution of the	5
there will be the	5
there is not the	5
the chief good is	5
man utterly destitute of	5
there will be no	5
the disposition of the	5
for it does not	5
is one of those	5
for it is necessary	5
to know how to	5
in respect of wealth	5
in support of the	5
with those of the	5
necessary for those who	5
the means of their	5
the meaning of the	5
out of the city	5
the story of the	5
part of the community	5
in which they are	5
not by reason of	5
and the definition of	5
may be considered as	5
comes to be a	5
explained by reference to	5
other should be present	5
of the same kind	5
is a mean between	5
the strength of the	5
the contrary of the	5
living in accordance with	5
or at least not	5
his account of the	5
it is proper to	5
the benefit of the	5
the government is in	5
is the property of	5
between a man and	5
members of the council	5
present in the body	5
it makes no difference	5
the one to the	5
for the purpose of	5
the chapter on moral	5
the beck and call	5
it is best to	5
virtue of which we	5
means to the end	5
for the most part	5
at the beck and	5
under the direction of	5
a man of imperfect	5
be more or less	5
for it may happen	5
supreme power should be	5
of the upper class	5
the subject of the	5
one of these is	5
the case of which	5
to the law of	5
it would have been	5
ought to be divided	5
the different species of	5
the art of poetry	5
such and such a	5
they differ from each	5
of the parts of	5
it is a matter	5
different sorts of governments	5
part of the citizens	5
the same or different	5
it is impossible for	5
at the time of	5
it would be better	5
see the note on	5
those who are employed	5
in the manner that	5
the man of science	5
when those who are	5
of which they are	5
man who is in	5
is evident that all	5
men of imperfect self	5
structure of the plot	5
to be in a	5
account of the matter	5
after the death of	5
ought to be given	5
of being unjustly dealt	5
be considered as a	5
between man and man	5
the account of the	5
who are employed in	5
first of these is	5
is the man of	5
man is said to	5
kappa alpha tau alpha	5
and the object of	5
the state should be	5
of utter absence of	5
number of those who	5
be the chief good	5
reference to something else	5
that one of the	5
power of the master	5
of each of them	5
the freedom of the	5
beck and call of	5
far as he is	5
say that it is	5
officers of the state	5
things which cannot be	5
but in the case	5
man and a woman	5
shown by the fact	5
a very short time	5
seems to be the	5
in a secondary sense	5
government is in the	5
for which reason those	5
and call of passion	5
if he does not	5
but not in the	5
by those who have	5
the better of the	5
are in our own	5
when a man is	5
of the moral virtues	5
the council of five	5
the feeling of friendship	5
if it is a	5
for this reason it	5
it is characteristic of	5
what is noble and	5
magistrates should be chosen	5
which reason they are	5
and by reason of	5
if there should be	5
if any one should	5
as in respect of	5
in like manner the	5
will be necessary to	5
there is nothing to	5
to the character of	5
the friendship of the	5
for which reason some	5
the position of the	5
otherwise than they are	5
and it is not	5
to those who can	5
and if this be	5
a matter of result	5
to be in the	5
one of those who	5
cannot be said to	5
the other does not	5
he ought to have	5
is not possible to	5
it is not true	5
are some things which	5
which is thought to	5
is an imitation of	5
at the beginning of	5
and that they are	5
under the notion that	5
the sense in which	5
may happen to be	5
part of the city	5
the citizens should be	5
the overthrow of the	5
a man and his	5
the action of the	5
in a state of	5
in a free state	5
under the influence of	5
the same time it	5
as one of the	5
is concerned with the	5
and this will be	5
and the more so	5
may be called the	5
all that is sweet	5
be a friend to	5
those who live in	5
inheritances and wards of	5
is at the same	5
the business of a	5
of pleasure and pain	5
in spite of the	5
that there may be	5
sense of the term	5
of the deme of	5
the man utterly destitute	5
for a long time	5
have leisure to attend	5
after the expulsion of	5
be useful to the	5
in consequence of the	5
more than he ought	5
supreme power is in	5
what is right and	5
the majority of the	5
by reason of its	5
many different sorts of	5
in the third place	5
object of moral choice	5
to a share in	5
with the exception of	5
and if it is	5
an appeal to the	5
and if they are	5
under the notion of	5
having for its object	5
to whom they are	5
is contrary to nature	5
for the first time	5
the same thing as	4
and all the rest	4
the case may be	4
at some other time	4
it is possible for	4
when the power is	4
of a free state	4
those pleasures which are	4
is with all other	4
is that of the	4
is the imitation of	4
form of government is	4
democracy or an oligarchy	4
is for the sake	4
and the brave man	4
what is good for	4
in the direction of	4
with the notion of	4
and the account of	4
the administration of public	4
let us first determine	4
a city is composed	4
there seems to be	4
i have mentioned are	4
that the same thing	4
those who are very	4
may be applied to	4
we ought not to	4
and the same time	4
there is a great	4
for its object the	4
the state is not	4
belongs to the class	4
of democracies and oligarchies	4
from a sense of	4
the more so the	4
to be employed in	4
of those which have	4
to those things which	4
it is not one	4
all the parts of	4
the letters of the	4
any other kind of	4
the same as that	4
has the power of	4
greater and the less	4
that he is the	4
i mean that in	4
is made up of	4
the excellence of a	4
should happen to be	4
more than any other	4
be thought to be	4
it is also very	4
be judged to be	4
of probability or necessity	4
are parts of the	4
the same sense as	4
in the middle rank	4
and this is what	4
and it is quite	4
than those who have	4
to be governed by	4
he is a good	4
because it does not	4
is evident that this	4
for the time being	4
that have been mentioned	4
the term is used	4
are different in kind	4
it would be absurd	4
is of the nature	4
it is not only	4
and with respect to	4
unjustly dealt with with	4
also in the case	4
if we are to	4
seem to be the	4
of which it was	4
of the highest rank	4
the direction of the	4
the practice of virtue	4
the state must necessarily	4
ruling and being ruled	4
number of the citizens	4
to what has been	4
are to be considered	4
the things which are	4
govern and be governed	4
we have said already	4
men are thought to	4
as a city is	4
city is the same	4
in right of his	4
is it easy to	4
owing to their being	4
under the government of	4
the generality of men	4
a large number of	4
that those who have	4
there are two things	4
of such a nature	4
he is thought to	4
over forty years of	4
for which reason we	4
those which have been	4
was the first to	4
and so on of	4
in respect of which	4
of all things which	4
it is possible that	4
for there is a	4
in a certain way	4
only in so far	4
common run of men	4
those who are their	4
to the same person	4
assigned to him by	4
take pleasure in the	4
such in virtue of	4
that in virtue of	4
say that a man	4
the object of knowledge	4
the one nor the	4
there is some one	4
in the healing art	4
the cause of their	4
as leader of the	4
the character of a	4
and those which are	4
distribution of political power	4
to be the end	4
of such a character	4
is to be the	4
and this may be	4
he was the first	4
the side of the	4
thus much for the	4
be considered as the	4
that it is impossible	4
in those which are	4
there are also ten	4
just and the unjust	4
who is fond of	4
that the number of	4
of which is that	4
as well as to	4
the officers of the	4
should also take care	4
the king and the	4
as that which is	4
the note on greek	4
in the time of	4
him who is fond	4
has been said before	4
for the object of	4
the class of things	4
of a good citizen	4
there are also many	4
in the one case	4
the causes of their	4
presence of the council	4
the motive of the	4
and in this way	4
pi epsilon rho iota	4
from the same causes	4
expulsion of the tyrants	4
in my treatise on	4
is no part of	4
to belong to the	4
of the council and	4
that which is most	4
as the case may	4
for there is no	4
and this either by	4
the object of wish	4
should be allowed to	4
the excess and defect	4
are thought to have	4
said at the beginning	4
who fails of self	4
as he is man	4
the actions of the	4
in the man of	4
that they may enjoy	4
act in accordance with	4
to be given to	4
the community in general	4
rest of the community	4
that is sweet is	4
is best suited to	4
in such a democracy	4
of the common people	4
there are many who	4
where the government is	4
of the chief good	4
master and a slave	4
the part of a	4
those also who are	4
in each of these	4
what is necessary to	4
be predicated of the	4
the battle of salamis	4
the nature of that	4
the pursuit of hector	4
they are equal in	4
member of the community	4
we will now proceed	4
for if a man	4
those who have a	4
to be taken in	4
thought to be most	4
it is not difficult	4
which belongs to the	4
as the cause of	4
supreme power is lodged	4
to do it by	4
does not seem to	4
the king of persia	4
each other in their	4
be in accordance with	4
to be guilty of	4
there will be a	4
it for the sake	4
what is to be	4
which reason those who	4
the manner of their	4
at that time the	4
not the same in	4
but they are not	4
as a proof of	4
shall we say that	4
and the rest of	4
that these are not	4
not the same thing	4
from species to genus	4
the names of the	4
in like manner also	4
of the state in	4
and this is a	4
is evident from the	4
be the same as	4
is a difference between	4
for the man of	4
degree in which they	4
the virtues and vices	4
as it is of	4
we are speaking of	4
the unity of the	4
that it is necessary	4
there are some persons	4
is the work of	4
to be instructed in	4
be capable of admitting	4
the life of a	4
on the art of	4
if a man should	4
community of wives and	4
of the virtues and	4
an equality of goods	4
as part of the	4
there are two parts	4
in the following way	4
city ought to be	4
who has lost all	4
to the present day	4
in place of the	4
may be necessary for	4
after the overthrow of	4
the magnificent man is	4
is not the case	4
who are in the	4
from those who are	4
differ from one another	4
for there are some	4
belong to the same	4
within the province of	4
it to be the	4
neither the one nor	4
the discussion of the	4
that the parts of	4
it is with all	4
is not peculiar to	4
in this there is	4
an account of a	4
into their own hands	4
proof of this is	4
should be regarded as	4
an oligarchy and a	4
from one another in	4
that to which the	4
wherein they differ from	4
plain then that the	4
a city to be	4
of those who had	4
which are the objects	4
has no name appropriated	4
belong to the class	4
to the end of	4
is of such a	4
because those things which	4
greater part of the	4
for in this case	4
to be the most	4
is not this the	4
that there are many	4
for the power of	4
from the french of	4
of each of these	4
is of all others	4
in the category of	4
the last chapter of	4
from the beginning of	4
in such a manner	4
for this reason the	4
business of the legislator	4
be said to have	4
an object of choice	4
good or bad fortune	4
of practical wisdom and	4
of the better sort	4
that they should be	4
in the former case	4
an imitation of an	4
derived from that of	4
that the rich should	4
offices in the state	4
or from species to	4
for a state to	4
are some persons who	4
these are the different	4
whether they should be	4
and those of the	4
what is the nature	4
from species to species	4
that they should not	4
what is best for	4
as there is no	4
they are in a	4
of all the parts	4
the supreme power over	4
the art of healing	4
the name of a	4
the just and the	4
who have no share	4
of those who live	4
because they do not	4
will now proceed to	4
from genus to species	4
and in right manner	4
that there is no	4
we have now said	4
which is composed of	4
if there is no	4
the facts of the	4
for the common good	4
and this is evident	4
it follows necessarily that	4
and that which is	4
have for their object	4
to those which are	4
to be the greatest	4
this reason it is	4
to be capable of	4
the exigencies of the	4
has lost all self	4
the same as the	4
with each other for	4
apt to abide by	4
is not identical with	4
it may also be	4
by reference to something	4
worship of the gods	4
with respect to all	4
the reason why they	4
so far as we	4
in the oedipus of	4
an easy matter to	4
for what is noble	4
the same time the	4
in his own person	4
there is but one	4
be divided into two	4
part of the people	4
we have just mentioned	4
in the course of	4
for these are the	4
the children of the	4
equal is a mean	4
take care of the	4
the same may be	4
their wives and children	4
for this is a	4
as i have said	4
nor is it easy	4
of all the other	4
as well as those	4
it is absurd to	4
that it is better	4
in respect of honour	4
it is not every	4
the parts of tragedy	4
superior to the rest	4
there must also be	4
and we say that	4
if there is any	4
this way or that	4
in the same relation	4
the other parts of	4
has a tendency to	4
given to him who	4
which the law cannot	4
the virtues of a	4
of the man who	4
best form of government	4
to the gods and	4
that the whole community	4
and it is on	4
master of the family	4
that they should have	4
far as they are	4
those who wish to	4
destitute of all self	4
the education of the	4
of the plot itself	4
a knowledge of the	4
these are thought to	4
that there are some	4
if they do not	4
state ought to be	4
what is just and	4
which are in the	4
the fact of living	4
the question may be	4
according to the law	4
but it is evident	4
separate from each other	4
the act of working	4
is a man of	4
the oligarchy of the	4
the good man is	4
one nor the other	4
at the present day	4
should be capable of	4
of the brave man	4
now with respect to	4
if there is a	4
of virtue and vice	4
to the requirements of	4
we ought to be	4
part of the government	4
for the good of	4
the list of the	4
there are many sorts	4
the rights of a	4
will be the same	4
of the species and	4
and according to the	4
is the same in	4
incline to an oligarchy	4
is necessary that they	4
nor is there any	4
which i have mentioned	4
is to be remembered	4
are we then to	4
not in so far	4
the matter of the	4
who are skilful in	4
an object of wish	4
the object of friendship	4
one of those things	4
the object of our	4
there should be any	4
the presence of the	4
there are many species	4
of the magnificent man	4
but that which is	4
thirty years of age	4
the imperfection of it	4
have the same object	4
of an action that	4
are many sorts of	4
the individual man or	4
it may be that	4
knowledge is present in	4
with respect to a	4
if this be so	4
in respect of his	4
to partake of the	4
and it will be	4
said to be capable	4
by reason of his	4
to the freedom of	4
part of the constitution	4
just as in the	4
opposed each to each	4
in the sense in	4
for the same thing	4
is different from the	4
with the rest of	4
the man in the	4
this is to be	4
in which there is	4
the mass of the	4
to be a kind	4
on the score of	4
forty years of age	4
of the soul and	4
under the cognisance of	4
so also in the	4
it is this which	4
of what is abstractedly	4
on this account that	4
it necessarily follows that	4
the point of view	4
on the basis of	4
as is the case	4
in the life of	4
except so far as	4
is more truly substance	4
correspondent to the nature	4
whom the lot falls	4
that those things are	4
man and a good	4
of the popular party	4
it is better to	4
govern according to law	4
a part of it	4
where there is a	4
must be a state	4
should be chosen out	4
of government is best	4
the greater and the	4
is impossible that the	4
letters of the alphabet	4
in those who are	4
the whole body of	4
to him who has	4
the existence of a	4
a city ought to	4
the same in the	4
a friend to many	4
that they may not	4
be a good man	4
many of those who	4
of the soul in	4
and not in the	4
is to be preferred	4
man is not a	4
different forms of government	4
a mean state in	4
we are bound to	4
we should give the	4
and it is evident	4
which belong to the	4
one or other of	4
more powerful than the	4
the supreme power should	4
of a man and	4
the election of magistrates	4
it is in this	4
are proper to man	4
there are some who	4
which are thought to	4
the same method of	4
it would be impossible	4
to be under the	4
sort of government is	4
that a man is	4
it is true that	4
took place in the	4
a master and a	4
their courts of justice	4
any member of the	4
is the case in	4
is one and the	4
in what manner the	4
the principles of the	4
it must be admitted	4
what we may call	4
that in which the	4
to which they are	4
it is more beautiful	4
it is a common	4
one of them is	4
of excess and defect	4
they were obliged to	4
man destitute of self	4
on the ground that	4
of the moral character	4
an action that is	4
may be able to	4
as they are good	4
he ought not to	4
is to be tasted	4
is not difficult to	4
of those who govern	4
contrary to what is	4
that which is neither	4
it is proper that	4
those who are appointed	3
live at the beck	3
be a species of	3
to complete the idea	3
there will be an	3
is the government of	3
of government is the	3
was thought to be	3
older poets make their	3
notion that it is	3
and so they are	3
has been said it	3
that which arises from	3
the case of contraries	3
in a good state	3
to such and such	3
the supreme power will	3
and so he is	3
oligarchy ought to be	3
to be perfected in	3
which ought to be	3
as they are said	3
the knowledge of it	3
of the causes of	3
that the virtues of	3
it is of no	3
was stated to be	3
and that this is	3
and it is in	3
with regard to the	3
it is just that	3
to what is honourable	3
of what is best	3
that there will be	3
citizen is one who	3
would be better to	3
greater or less degree	3
the return of the	3
is the end of	3
not with a view	3
than one form of	3
the courts of justice	3
and there are many	3
contrary qualities at one	3
workings in the way	3
those to whom they	3
not opposed each to	3
tau epsilon rho omicron	3
that no one may	3
at the election of	3
be a government of	3
should be an integral	3
from those of the	3
all those governments which	3
and it would be	3
theory of human conduct	3
either pity or fear	3
with those who are	3
in the constitution of	3
not in the way	3
no one would think	3
same time neither is	3
may be joined together	3
as one may say	3
the same time both	3
is characteristic of the	3
them out of the	3
on whom the lot	3
but only that of	3
in that he is	3
entitled to the name	3
which come to be	3
act of working is	3
in a greater or	3
and also when some	3
not the chief good	3
the manner of electing	3
in like manner we	3
be governed by the	3
of the state as	3
should be permitted to	3
the way of virtue	3
who are to cultivate	3
in virtue of his	3
arise out of the	3
the right of being	3
the cause of seditions	3
for in some cases	3
of moral choice is	3
the causes of revolutions	3
is at an end	3
to him by lot	3
he ought also to	3
in our power to	3
with respect to this	3
it should be an	3
one part of the	3
being justly dealt with	3
right of which we	3
some one of them	3
so in respect of	3
the rule of the	3
the council and the	3
what he ought to	3
the leader of the	3
is not given to	3
these differ from each	3
of a certain magnitude	3
the fact that we	3
guardians of the laws	3
because they are pleasant	3
not partake of the	3
the pleasures and pains	3
it will be no	3
can be said to	3
in respect of these	3
it may be as	3
in the matter of	3
it will be a	3
manner in which the	3
inclines to an oligarchy	3
does not appear to	3
when the people are	3
what any man can	3
of the chapter on	3
ought to be instructed	3
tools to those who	3
share of what is	3
because those who are	3
it is clear then	3
that the landed property	3
ought to be common	3
as we have just	3
as those which are	3
every member of the	3
as i have described	3
from that of the	3
which it is divided	3
a greater or less	3
greater part of mankind	3
any man can do	3
inasmuch as they have	3
say the same of	3
he is not a	3
power should be in	3
will be in the	3
lambda epsilon omega sigma	3
mass of men do	3
doing what is right	3
upon the same principle	3
if he was a	3
is more characteristic of	3
but in so far	3
being unjustly dealt by	3
and what are its	3
is necessary for the	3
there are things which	3
in the given case	3
a great deal of	3
it has been already	3
what we have to	3
was that of the	3
supreme power of the	3
the members of it	3
he is said to	3
on the side next	3
for the present we	3
is honourable so to	3
hand over to the	3
a state in which	3
the eye of the	3
faculty of the soul	3
parts of the plot	3
come to be in	3
this is the principle	3
of tools to those	3
the control of the	3
happen to be in	3
was that which followed	3
to be the scholar	3
the man who first	3
themselves to be good	3
cannot have too much	3
of the supreme power	3
ought to be angry	3
name and the definition	3
what we call a	3
it must be remembered	3
the kind of man	3
to be more choiceworthy	3
present in the subject	3
those who are connected	3
in this way the	3
to the preservation of	3
in an oligarchy it	3
the authors of the	3
the mean relatively to	3
of the general assembly	3
it may be impossible	3
to the art of	3
to the common people	3
in respect of pleasures	3
who are equal in	3
the art of medicine	3
because it is honourable	3
for the parts of	3
must needs be present	3
respect of honour and	3
of the community are	3
tau rho alpha pi	3
the court assigned to	3
so that the whole	3
in accordance with reason	3
is not only the	3
man and his wife	3
member of the assembly	3
deal unjustly by himself	3
as we have described	3
is a case of	3
things which are pleasant	3
we not say that	3
and the end is	3
of the whole body	3
is evident that it	3
the life in society	3
the influence of passion	3
seems to have been	3
by the vote of	3
to say and listen	3
cases in which the	3
that a man should	3
they also bring up	3
property of the husbandman	3
a man is said	3
it is in our	3
the same time as	3
the result of the	3
if this is true	3
in a manner common	3
at the commencement of	3
according to the nature	3
good which is the	3
which are established upon	3
is in a certain	3
whole body of the	3
not in the laws	3
what is said of	3
which they are predicated	3
to govern and be	3
to those of the	3
it is urged that	3
a question whether the	3
and what they are	3
this cannot be done	3
the causes of the	3
say that he is	3
exactly the same as	3
a tyrant also should	3
to speak of the	3
there is a certain	3
and come to blows	3
is not present in	3
as it is not	3
or any of the	3
is derived from the	3
have the power of	3
said to be a	3
by lot from each	3
soul in the way	3
in a democracy the	3
man is thought to	3
the constitution in the	3
the equality of the	3
out of the way	3
with that which is	3
are said to have	3
the good man does	3
it is with the	3
the fact that all	3
the court of the	3
and of these the	3
of knowledge does not	3
nature and formation of	3
should be acquainted with	3
of one of the	3
both the name and	3
accordance with right reason	3
be of a certain	3
gallons are allowed for	3
are of the same	3
and so there is	3
in the relation of	3
who does it with	3
in the administration of	3
should be outside the	3
is explained by reference	3
there is a character	3
part such was the	3
virtue has for its	3
administration of the state	3
is better to have	3
the necessary or the	3
may be done through	3
the end is the	3
that which does not	3
be true of some	3
that each of the	3
out of the public	3
it will be impossible	3
one would choose to	3
the better sort of	3
in the same hands	3
whether it is the	3
the difference between them	3
in order of time	3
his book of laws	3
the just in the	3
the same thing to	3
these are to be	3
last chapter of the	3
that those things which	3
come to be perfected	3
to be a master	3
a proof of which	3
is that which we	3
it is probable that	3
indifferent to one another	3
have the management of	3
the best is that	3
virtue of which it	3
an oligarchy and democracy	3
book of this treatise	3
my treatise on morals	3
if there were not	3
the workings in the	3
been said it is	3
omicron mu epsilon nu	3
we are now to	3
is used in many	3
as soon as he	3
to prevent those who	3
the degree in which	3
be chosen by lot	3
a general way of	3
is proper for the	3
of public affairs is	3
the excess of the	3
a cause of sedition	3
the citizens at large	3
of the master over	3
a man ought to	3
the rich should be	3
but that it was	3
is that which accords	3
to every member of	3
in the epic poem	3
ought to have a	3
of the pleasures of	3
are the causes of	3
a view to this	3
a form of government	3
organization of the constitution	3
by aristotle translated by	3
say that a city	3
the sense of smell	3
those who do not	3
in the mean state	3
i have said is	3
an account of the	3
be in the position	3
but this does not	3
is not more truly	3
on the part of	3
this is what is	3
these seem to be	3
it is not enough	3
him who has received	3
of the poetic art	3
either of the parties	3
is apt to act	3
of those whom they	3
we are in search	3
or shall we say	3
wholly destitute of self	3
we say that a	3
it follows that we	3
to such as are	3
kappa alpha iota alpha	3
the case of that	3
i mean such as	3
the mass of mankind	3
to abide by his	3
the affairs of the	3
to be the best	3
in the fact that	3
the imitation of an	3
which it is related	3
are equal in one	3
so is it with	3
may be as well	3
of the state ought	3
the being of the	3
the tyranny of pisistratus	3
used with reference to	3
for it is impossible	3
the letter which is	3
epsilon rho omicron nu	3
from the motive of	3
in the following manner	3
is not always the	3
all the other virtues	3
to be divided into	3
be necessary that the	3
equal in number to	3
that the citizens should	3
will be the cause	3
a life of virtue	3
the sequence of events	3
of what is done	3
the end of his	3
as something to be	3
what we have already	3
that it may be	3
do not belong to	3
so and so is	3
more apt to be	3
that which has not	3
of the members of	3
which fall under the	3
the manners of the	3
true with respect to	3
to be the cause	3
will now speak of	3
at the hands of	3
which we are in	3
which violates the proportionate	3
is never predicable of	3
now it is not	3
now this is not	3
of what is pleasant	3
contraries which have an	3
to be the objects	3
friendship because of advantage	3
of the master of	3
those who have most	3
the man who fails	3
for that is the	3
epic poetry and tragedy	3
of honour and dishonour	3
all these seem to	3
of the feelings we	3
which is the very	3
are not thought to	3
there is no common	3
not thought to be	3
that the object of	3
between those who are	3
so that those who	3
is the greatest of	3
such a one must	3
it is no easy	3
a man to deal	3
as the contrary of	3
how it ought to	3
that form of government	3
but in point of	3
the same line of	3
things which i have	3
the law does not	3
the mind of the	3
made up of a	3
is proved by the	3
while the man of	3
that he should not	3
the same things are	3
the truth of this	3
of the art of	3
as in the other	3
on which is inscribed	3
in like manner there	3
under the province of	3
as little as possible	3
that he is not	3
does not follow that	3
the superintendence of the	3
equal share in the	3
that they shall be	3
are two things which	3
what is good or	3
has been said already	3
is to be met	3
a b c attract	3
for not abiding by	3
qualities at one and	3
but it must be	3
is the use of	3
it may be said	3
with that of the	3
of them by lot	3
conception of the end	3
the general principles of	3
the feelings we are	3
other sorts of motion	3
for a person to	3
are concerned with the	3
is what we are	3
who are their equals	3
but now this is	3
there is no such	3
necessary to complete the	3
is a continuous quantity	3
in the power of	3
a constitutive property of	3
vested in the laws	3
all such as are	3
out of the country	3
of those who were	3
the plot must be	3
but it is in	3
further end in view	3
those who were not	3
end of all things	3
be the scholar of	3
the care of the	3
wives and children in	3
and thus we determine	3
are not opposed each	3
the city is the	3
does not act unjustly	3
far as we are	3
which is the most	3
have already mentioned in	3
because of advantage is	3
such as i have	3
come under the cognisance	3
the object of this	3
that such a state	3
to have leisure to	3
a treatise on government	3
entire part of a	3
it should also be	3
virtue is a mean	3
the same manner as	3
which i have already	3
in respect of what	3
of knowledge are not	3
no one ought to	3
that it is more	3
is said to have	3
and the manner of	3
between husband and wife	3
any other part of	3
men of the same	3
apt to do what	3
the work of the	3
of not less than	3
they are thought to	3
is good or bad	3
of this in the	3
parts of which it	3
the decision of the	3
differing from each other	3
of ruling and being	3
and the power of	3
which we say are	3
the assembly also elects	3
that they do not	3
and as right reason	3
if more than one	3
a difference in the	3
an integral part of	3
actions in accordance with	3
in answer to the	3
of men of the	3
is to result from	3
member of the council	3
to be possessed of	3
state incline to an	3
that happiness is a	3
a it is plain	3
of all the citizens	3
principle of justice between	3
it seems to be	3
question may be raised	3
be perfected in self	3
that which is white	3
two parts of the	3
power will be in	3
what he is doing	3
which require to be	3
as if any one	3
one form of just	3
is of all things	3
will be no longer	3
the object of it	3
to be friends to	3
let thus much suffice	3
are obliged to vote	3
makes no difference whether	3
the nature of an	3
or that of the	3
the nature and formation	3
knowledge of the good	3
preservation of the state	3
for as they are	3
such as are naturally	3
after the median war	3
the commissioners for public	3
nu kappa alpha tau	3
acquire a knowledge of	3
ought always to be	3
men come to be	3
there is that which	3
the growth of the	3
other part of the	3
the intention of the	3
right of the virtues	3
to bring about a	3
is necessary to the	3
is common to all	3
man ought not to	3
a democracy or an	3
it is plain too	3
if this be not	3
of a tragedy which	3
so far as there	3
getting of money is	3
we have already determined	3
for it is of	3
it is a strange	3
is proper for a	3
that which accords with	3
the expression of the	3
it now remains that	3
not seem to be	3
a part of virtue	3
practical wisdom aims at	3
the generality of the	3
master of the exercises	3
there is such a	3
the inhabitants of the	3
of that which has	3
or if it is	3
government of the state	3
there is nothing that	3
to the name of	3
and there seems to	3
is in the same	3
to the business of	3
the equitable is just	3
to the supreme power	3
the motive of pleasure	3
with an introductory essay	3
truly substance than another	3
if there is some	3
he has a right	3
out of the people	3
which is to result	3
is that entire part	3
as though he had	3
nor have they any	3
the object of each	3
be very difficult to	3
it is one of	3
the hands of those	3
thing is said to	3
or a free state	3
city is a community	3
the different parts of	3
in number to the	3
is superior to the	3
possible for a man	3
such as are in	3
that which belongs to	3
to that of the	3
to the same thing	3
here too there is	3
b c attract iron	3
it would not have	3
the administration of the	3
and how it is	3
on the same principle	3
ethics and the politics	3
but it is the	3
also elected by lot	3
law of probability or	3
is a sort of	3
to continue the same	3
there are also some	3
for their own sake	3
the name and the	3
and those with whom	3
state in respect of	3
one ought not to	3
the same to the	3
in every art and	3
the best and most	3
be the objects of	3
are of a bad	3
the nature of government	3
the individual man is	3
it is wrong to	3
state in which the	3
the art of making	3
those who are skilful	3
which cannot be otherwise	3
is divided into two	3
supreme power in the	3
those in right of	3
but this would be	3
a name that is	3
the establishment of a	3
and the like in	3
of an oligarchy and	3
the good and the	3
inasmuch as they are	3
and it is also	3
the practice of the	3
appeal to the law	3
as is evident from	3
the way of excess	3
never present in a	3
do not partake of	3
is plain too that	3
it is by the	3
chosen by lot to	3
to be useful to	3
of all things most	3
of the community in	3
commissioners for public contracts	3
in what manner they	3
a man may be	3
we may say that	3
will be useful to	3
that which is apt	3
out of the plot	3
are present in a	3
bright on the side	3
are necessary for a	3
is in the state	3
which are to be	3
it is a thing	3
and it would seem	3
of the nature and	3
this is not so	3
is the duty of	3
in like manner as	3
seem to have been	3
the fact is that	3
is owing to their	3
what may be called	3
one ought to have	3
the sense of the	3
the way of resemblance	3
who is apt to	3
prevent those who are	3
principle of tools to	3
to the number and	3
under the category of	3
for which reason he	3
fact of living is	3
there is thought to	3
is lodged in the	3
in respect of practical	3
it is quite plain	3
the pleasure of the	3
within the same genus	3
that there are no	3
parts of a family	3
than that of the	3
ought to take care	3
of practical wisdom aims	3
excess and defect and	3
in accordance with this	3
when the people had	3
in the olympic games	3
supreme power will be	3
the predicate will be	3
said to have been	3
in accordance with right	3
predicable of the individual	3
court assigned to him	3
but in respect of	3
the preservation of the	3
in the tenth book	3
on the one side	3
for we are not	3
are to cultivate the	3
the rights of the	3
the dead man is	3
it is a great	3
so it is not	3
ought to be one	3
it will be very	3
that no substance is	3
necessary or the probable	3
of the soul which	3
the management of a	3
the side of too	3
in virtue of them	3
the taking of the	3
taken in by the	3
is necessary that those	3
right reason may direct	3
it with a view	3
the iliad and odyssey	3
the same time they	3
of the city and	3
of the fact that	3
is just and what	3
this must be the	3
both as an individual	3
must be the best	3
it is honourable so	3
the private property of	3
the category of quality	3
it is a democracy	3
that there is a	3
constitute a good man	3
then it appears that	3
those who are good	3
of the citizens is	3
and with a view	3
and the imperfection of	3
and a member of	3
in the manner in	3
the actions in accordance	3
to find out what	3
for this reason they	3
and they are more	3
but when they have	3
being of each of	3
with them in the	3
in which the action	3
he does not exist	3
which are of a	3
each of these three	3
an oligarchy it is	3
the moral virtues and	3
that which may be	3
does not admit of	3
these are nearly the	3
that which is necessary	3
is bright on the	3
all things which are	3
must be different from	3
those who are unequal	3
it is for the	3
ought to be in	3
is not the chief	3
to consider the nature	3
choiceworthy for their own	3
the person to whom	3
he does not know	3
the knowledge of the	3
with the man who	3
we may call the	3
it is clear enough	3
that the happy man	3
the worship of the	3
the objects of the	3
to be at the	3
of a given character	3
a view to gain	3
as if a man	3
a community of wives	3
ought to be lodged	3
man who fails of	3
when it is in	3
what is commonly said	3
that the case is	3
from the impulse of	3
is not proper for	3
to preserve the state	3
it belongs to the	3
as there are three	3
as the nature of	3
the older poets make	3
he may not be	3
no one would choose	3
from what we have	3
are distinguished each from	3
those virtues which are	3
such a nature as	3
and so on in	3
it was he who	3
is not true to	3
it is not right	3
the community should be	3
for then the people	3
it is capable of	3
for it is very	3
knowledge of what is	3
and it is necessary	3
that entire part of	3
case before the law	3
the being of each	3
the appearance of being	3
from a motive of	3
no one would say	3
the governors and the	3
the power is in	3
a certain number of	3
to inquire into the	3
some one of these	3
which is the reason	3
the supreme power of	3
a thousand miles long	3
the equal is a	3
obedient to the laws	3
where the number of	3
the essence of the	3
that pleasure is a	3
with those with whom	3
for it is thought	3
we call a free	3
by stating the species	3
those who had been	3
governments are liable to	3
the good of those	3
mean state in respect	3
be in respect of	3
in one or other	3
in accordance with opinion	3
by the use of	3
to do with the	3
a view to something	3
part in the management	3
such then is the	3
the first thing necessary	3
the quality of the	3
get the better of	3
is it not that	3
in the eyes of	3
an equal number of	3
which the action consists	3
to each individual whatever	3
children ought to be	3
be done in the	3
but in right of	3
a state which is	3
needs be present in	3
should be a common	3
omicron nu kappa alpha	3
pleasure is not the	3
and what is the	3
to draw up the	3
is not the man	3
be a part of	3
because there is no	3
to the same genus	3
of the same nature	3
for he who is	3
of the being of	3
of good and evil	3
and as he ought	3
by this means the	3
be found in the	3
governors and the governed	3
the parts of which	3
he who is to	3
use of the term	3
in virtue of these	3
but that every one	3
a difference between the	3
it may be argued	3
epsilon tau rho alpha	3
are in a manner	3
is used with reference	3
lot from each tribe	3
or thought to be	3
it is not therefore	3
he does not act	3
and which of them	3
no substance is relative	3
the interest of the	3
ought to be put	3
after the battle of	3
the two are not	3
the notion of being	3
but if this is	3
well as in the	3
so far as to	3
of that of which	3
as the children of	3
but those who are	3
delta epsilon xi iota	3
but it is a	3
the necessaries of life	3
that the good man	3
being the object of	3
the reason why we	3
be an object of	3
the public assemblies and	3
of electing their magistrates	3
on the occasion of	3
they whose motive is	3
the great social one	3
a view to which	3
as it is a	3
so much as to	3
it may be observed	3
that which violates the	3
what is abstractedly good	3
is not only necessary	3
management of a family	3
and that there are	3
a proper number of	3
the officials assigned to	3
by the names of	3
ought also to be	3
of the good life	3
definition of the species	3
of difference in the	3
but to do it	3
the exercise of the	3
with the object of	3
for the purposes of	3
as they are not	3
which have an intermediate	3
what i have already	3
would be impossible to	3
be the property of	3
when they are in	3
who take pleasure in	3
or when they are	3
there is one end	3
in every other respect	3
those which are so	3
acceptation of the term	3
or not with the	3
as a kind of	3
a man to be	3
but he is not	3
as to the number	3
the people are not	3
disgraceful than that in	3
of what is right	3
necessary that there should	3
of those of the	3
regarded as one of	3
of the pure intellect	3
they are obliged to	3
either simple or complex	3
will be found to	3
be a difference between	3
of the community should	3
officials assigned to the	3
right of the feelings	3
of a man of	3
just in the same	3
in just the same	3
a government of the	3
to the rest of	3
to some of the	3
have been speaking of	3
for which reason a	3
what is their own	3
that he ought not	3
we will now speak	3
to be in accordance	3
are not said to	3
should be the same	3
the objects of imitation	3
man is not more	3
is to be made	3
it is on the	3
which may happen to	3
the two parts of	3
so much the more	3
there are people who	3
the character of the	3
same thing is true	3