trigram

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

trigram	frequency
those who are	209
it is not	156
ought to be	146
that which is	129
it is evident	119
in respect of	118
of the state	112
for which reason	109
that it is	108
with respect to	104
the case of	104
for it is	104
thought to be	95
is to be	95
in the case	93
in the same	91
of those who	91
it is the	90
to be the	86
it is a	84
part of the	84
it may be	81
to be a	80
said to be	79
those who have	78
the man who	77
and it is	77
the man of	77
by reason of	75
there is no	75
there is a	74
the nature of	74
the same time	72
the object of	70
at the same	69
of the people	66
is thought to	65
the supreme power	64
is not the	63
with a view	63
out of the	63
but it is	62
it is necessary	62
as in the	62
one of the	62
this is the	61
a view to	61
which is the	61
we have already	59
in the way	58
as it is	57
and the other	56
is evident that	56
that of the	56
as we have	56
so far as	55
in like manner	54
and this is	54
share in the	53
to those who	53
the power of	53
is in the	52
of imperfect self	52
the way of	52
in accordance with	52
in which the	52
for those who	51
it will be	51
in the first	51
things which are	51
the number of	51
the cause of	50
because it is	50
the sake of	50
for the sake	50
it is also	50
that is to	49
not to be	49
those things which	49
the same thing	48
those which are	48
is that which	48
and the same	48
as well as	47
according to the	47
is to say	46
in the state	46
which it is	46
a man is	46
on the other	46
it would be	45
that they are	45
the good man	44
of the same	44
a good man	44
of the city	44
as they are	44
has been said	44
from each other	43
it is plain	43
what has been	43
the hands of	43
it should be	43
of the soul	43
are thought to	42
the art of	42
are to be	42
a matter of	41
of what is	41
on account of	40
with each other	39
is the same	39
for this reason	39
form of government	38
not the same	38
the fact that	38
that they may	38
a free state	37
we have said	37
of the whole	37
there are many	37
in the hands	37
the first place	37
it must be	36
the business of	36
respect to the	36
and so on	36
nature of the	36
seem to be	35
is said to	35
it is in	35
not in the	35
of the other	35
in virtue of	35
has been already	35
account of the	35
they are not	35
the other hand	34
of perfected self	34
if it is	34
the end of	34
they do not	34
there will be	34
these are the	34
such as are	34
the chief good	33
a kind of	33
in the government	33
each of these	33
of all the	33
is necessary that	33
to be in	33
it is impossible	33
of the two	32
and in the	32
there are some	32
on the contrary	32
the same as	32
in so far	32
one and the	32
because they are	32
as has been	32
come to be	32
as to the	31
the contrary of	31
of the community	31
power of the	31
of his own	31
of a certain	31
of practical wisdom	31
when they are	31
to each other	30
they should be	30
this is not	30
and of the	30
a man of	30
ought not to	30
and for this	30
is not a	30
the objects of	30
the government of	30
a part of	30
there should be	29
the parts of	29
it does not	29
of the citizens	29
be the same	29
whether it is	29
there may be	29
that he is	29
those of the	29
are said to	28
or any other	28
they may be	28
if there is	28
with reference to	28
that there is	28
the name of	28
it is to	28
to the same	28
have already said	28
they ought to	28
to the other	27
we do not	27
will not be	27
the management of	27
to one another	27
that those who	27
seems to be	27
elected by lot	27
of a good	27
be in the	27
some of the	27
the virtue of	26
it is clear	26
it follows that	26
that this is	26
the use of	26
so it is	26
if they are	26
as for the	26
man of imperfect	26
members of the	26
to have been	26
man who is	26
there are two	26
in an oligarchy	26
that there are	26
case of the	26
or at least	25
he who is	25
such and such	25
a share in	25
parts of the	25
is necessary to	25
of which the	25
for this is	25
a city is	25
if any one	25
nor is it	25
the members of	25
for a man	25
for its object	25
be able to	24
and what is	24
it would seem	24
the state is	24
in such a	24
they who are	24
that in the	24
and those who	24
in right of	24
comes to be	24
be said to	24
so that the	24
and that the	24
the life of	24
of the good	24
since it is	24
it is possible	23
what is good	23
good or bad	23
in the archonship	23
the archonship of	23
in a democracy	23
which we have	23
belong to the	23
if a man	23
as there are	23
to what is	23
the whole community	23
of the council	23
will be the	23
in the city	23
of public affairs	23
which they are	23
man who has	23
the brave man	23
and the like	23
he ought to	22
who are to	22
member of the	22
take pleasure in	22
and the man	22
it is by	22
in consequence of	22
that they should	22
in a certain	22
what is right	22
this is a	22
is the object	22
the same way	22
should not be	22
it is true	22
in the other	22
each of them	22
that a man	22
the character of	22
to say that	22
which is not	22
who are in	22
for there are	22
one of these	21
of this kind	21
there is also	21
the same manner	21
reference to the	21
to that of	21
a mean state	21
of the individual	21
it to be	21
different sorts of	21
the work of	21
for the same	21
he does not	21
to him who	21
made up of	21
as it were	21
he is not	21
the sense of	21
but this is	21
ought to have	21
what kind of	21
in what manner	21
is plain that	21
have already mentioned	21
acts of working	20
a right to	20
pleasure and pain	20
and in like	20
is a mean	20
the one is	20
destitute of self	20
of these is	20
it is thought	20
the definition of	20
from what has	20
by no means	20
excess and defect	20
the mean state	20
those who were	20
from each tribe	20
the nine archons	20
to be such	20
of their own	20
to the state	20
a man may	20
for they are	20
with regard to	20
knowledge of the	20
who have the	20
some of them	20
but in the	20
man of perfected	20
of a city	20
and he who	20
that no one	20
of the term	19
the notion of	19
in which they	19
i have already	19
belongs to the	19
respect of the	19
must be the	19
of a democracy	19
differ from each	19
and so the	19
the rest of	19
a man to	19
to an oligarchy	19
of the rich	19
the means of	19
the reason why	19
what we have	19
such a state	19
the mass of	19
the individual man	19
who are of	19
there are also	19
of that which	19
an object of	19
present in a	18
as far as	18
should be in	18
what is the	18
the causes of	18
are the same	18
the account of	18
is one of	18
is the best	18
of the nature	18
of such a	18
at the time	18
may not be	18
there is nothing	18
of the body	18
in that of	18
by those who	18
to do so	18
there must be	18
a species of	18
hands of the	18
of which is	18
who are not	18
for what is	18
the common people	18
by the same	18
as i have	18
one of them	18
is the case	18
chosen out of	18
which may be	18
cause of the	18
in this manner	18
has for its	18
to have a	18
the greater part	18
it is of	18
would have been	18
hence it is	18
to make a	17
reason it is	17
the good of	17
is apt to	17
all that is	17
to take care	17
the time of	17
in a way	17
to the end	17
the acts of	17
unjustly dealt with	17
all the other	17
to be so	17
sense of the	17
we ought to	17
according to their	17
to which the	17
we say that	17
to be done	17
or the other	17
would seem to	17
the form of	17
which reason it	17
of the man	17
and in this	17
of them is	17
they are in	17
in this way	17
the people in	17
which is in	17
of the poor	17
is contrary to	16
the excellence of	16
which have been	16
in a subject	16
and these are	16
that it should	16
of the constitution	16
a certain kind	16
forms of government	16
of the master	16
more or less	16
and that of	16
it is more	16
when it is	16
of a citizen	16
number of the	16
but there is	16
so as to	16
the first of	16
is not easy	16
the principle of	16
to be more	16
it is with	16
may be said	16
a proof of	16
is the most	16
to be good	16
in the manner	16
no one would	16
predicated of the	16
the case with	16
of the moral	16
is not true	16
he is a	16
be considered as	16
are in the	16
of all things	16
in their own	16
is evident from	16
good man and	16
as a matter	16
business of the	16
is not so	16
and also to	16
the subject of	16
the property of	16
is also a	16
all those who	16
of all others	16
must not be	16
how to be	16
to the good	16
of a man	16
the same in	16
and to the	16
and all the	16
in the sense	16
that it was	15
as he is	15
there are three	15
by the way	15
of the great	15
more than one	15
which we are	15
man of self	15
of the best	15
of the most	15
which is a	15
of which we	15
of the first	15
in this case	15
that all the	15
we are to	15
is in a	15
which is to	15
to the gods	15
is predicated of	15
one ought to	15
to be governed	15
parts of a	15
be present in	15
must necessarily be	15
to make the	15
variation of degree	15
government of the	15
matter of the	15
which reason the	15
he will be	15
to a certain	15
each of the	15
what sort of	15
is in itself	15
to the law	15
such a one	15
what is best	15
the beginning of	15
management of public	15
to have the	15
the office of	15
we have now	15
of the government	15
in this sense	15
to that which	15
that every one	15
in point of	15
now it is	15
man is not	15
are in a	15
the reason for	15
the practice of	15
the honours of	15
the council of	15
what they are	15
that there should	15
to speak of	15
is the reason	15
of the plot	15
on the stage	15
him who is	15
are of a	15
to be taken	14
the manner of	14
the generality of	14
on the side	14
common to all	14
to be found	14
and of these	14
of the mind	14
is necessary for	14
been already mentioned	14
may be done	14
yet it is	14
the next place	14
is the nature	14
what i have	14
such is the	14
where there is	14
for this purpose	14
in a state	14
of the public	14
is the cause	14
is shown by	14
of the different	14
so that it	14
it ought to	14
one who is	14
to do it	14
in any other	14
evident that the	14
a thing is	14
and that which	14
a democracy and	14
of variation of	14
the existence of	14
then it is	14
a community of	14
any of the	14
it is quite	14
virtue of the	14
by means of	14
it is better	14
that in which	14
said to have	14
of a family	14
if this is	14
of the country	14
on that account	14
supposed to be	14
which are the	14
in which it	14
far as it	14
in the administration	14
the things which	14
one of which	14
in other words	14
for the man	14
it is proper	14
there is the	14
to be able	14
people in general	14
contrary to the	14
is not only	14
will be a	14
the fact of	14
necessary that the	14
so to speak	14
that the same	14
of those which	14
the side of	14
an imitation of	14
the constitution of	14
which are in	14
that which has	14
that a city	14
from one another	14
the principles of	14
should be a	14
a number of	14
the poet should	14
is a good	14
in a manner	14
of which it	14
better than the	13
is a certain	13
and that they	13
to the public	13
one or the	13
and so forth	13
is a matter	13
it has been	13
for he who	13
of those things	13
what is necessary	13
in order to	13
account of their	13
but that the	13
of the gods	13
when a man	13
the benefit of	13
and if the	13
for their own	13
years after the	13
follows that the	13
than those who	13
have the same	13
of them are	13
the knowledge of	13
as much as	13
as a whole	13
when they have	13
to endeavour to	13
such as the	13
of the virtues	13
being unjustly dealt	13
that the one	13
do what is	13
for the people	13
property of the	13
as there is	13
the happy man	13
of the species	13
as they ought	13
or some other	13
is not possible	13
the former is	13
part in the	13
a friend to	13
the mode of	13
the truth of	13
in his own	13
he will not	13
of the magistrates	13
working of the	13
in any way	13
the manner in	13
part of a	13
the same person	13
it was not	13
is the contrary	13
the rich and	13
the case is	13
in the one	13
would be a	13
of the greek	13
the people are	13
present in the	13
is capable of	13
the actions of	13
virtue of a	13
each other in	13
we will now	13
of the legislator	13
but of the	13
to his own	13
one of those	13
for that purpose	13
of moral choice	13
superior to the	13
manner in which	13
of the law	13
of an oligarchy	13
hands of a	13
it will not	13
offices of the	13
to a democracy	12
is not to	12
they will not	12
they who have	12
the same relation	12
of the word	12
or too little	12
not of the	12
to the nature	12
as he ought	12
thought to have	12
of the kind	12
the latter is	12
must be a	12
on the same	12
if he is	12
the category of	12
the difference between	12
and thus much	12
is impossible to	12
i mean the	12
virtue of which	12
all of them	12
seems to have	12
the men of	12
the best of	12
the man in	12
moral choice is	12
those things are	12
is not in	12
part of it	12
in the next	12
in such cases	12
life of the	12
i have said	12
it is that	12
reason of the	12
first of these	12
there is one	12
an equality of	12
to something else	12
and if they	12
in each case	12
in this particular	12
men of the	12
take care that	12
should be the	12
which a man	12
but if this	12
the point of	12
or in the	12
of the tyrants	12
and by the	12
is composed of	12
a sense of	12
the position of	12
of men of	12
is of the	12
happen to be	12
as to be	12
because he is	12
an account of	12
those who had	12
absence of self	12
a man should	12
and all other	12
are the only	12
the government is	12
from whence it	12
also in the	12
is advantageous to	12
this is what	12
by this means	12
it in the	12
the act of	12
a good citizen	12
of the one	12
by open vote	12
admit of variation	12
that he should	12
the four hundred	12
be divided into	12
them to be	12
the relation of	12
exactly the same	12
the province of	12
and what they	12
which reason they	12
but those who	12
the same persons	12
it is advantageous	12
mass of men	12
to a man	12
is clear that	12
and so it	12
of each of	12
which are not	12
and there is	12
and that it	12
the first and	12
the head of	12
have a share	12
end of the	12
when he is	12
master of the	12
man and a	12
in all cases	12
which cannot be	12
men who are	12
the direction of	12
of the thing	12
to the number	12
that the man	12
and also the	12
for these are	12
that pleasure is	12
a man and	12
of government is	12
in the mean	12
the friendship of	12
place in the	12
to be at	12
which the law	11
to the individual	11
of a few	11
in the former	11
honours of the	11
and also of	11
for the purpose	11
and for the	11
of it is	11
would be the	11
that he who	11
and an oligarchy	11
that we may	11
we may say	11
sake of the	11
the same reason	11
in preference to	11
the first to	11
to partake of	11
are not the	11
into two parts	11
the present day	11
than any other	11
but that it	11
there is some	11
the virtues of	11
ought also to	11
to the first	11
of it in	11
any one to	11
we come to	11
years of age	11
of two kinds	11
if it be	11
by vote or	11
every one who	11
this may be	11
for in this	11
use of the	11
of this is	11
admitting contrary qualities	11
from the same	11
in the management	11
the motive of	11
be a good	11
the same is	11
we are not	11
the just man	11
who are equal	11
the magnificent man	11
same thing is	11
who is to	11
sense of honour	11
it is just	11
and at the	11
a knowledge of	11
what is noble	11
is concerned with	11
of admitting contrary	11
on the one	11
all these things	11
it is very	11
the same principle	11
a bad man	11
it is an	11
be allowed to	11
the possession of	11
this was the	11
as we said	11
the addition of	11
at the beginning	11
is the business	11
them to the	11
is for the	11
be found in	11
the meaning of	11
the liberal man	11
these things are	11
and to be	11
also of the	11
the same kind	11
these are not	11
i mean that	11
that we are	11
the result of	11
in public affairs	11
for that which	11
the offices of	11
such things as	11
a man who	11
is a man	11
of their being	11
but not in	11
greater part of	11
is to the	11
only in the	11
the right of	11
of the highest	11
appear to be	11
pleasures and pains	11
in the laws	11
the master of	11
supreme power is	11
there are no	11
it is therefore	11
the class of	11
to be divided	11
is impossible that	11
the children of	11
all the citizens	11
he who has	11
which can be	11
of any kind	11
say that a	11
because they have	11
which i have	11
in the art	11
definition of the	11
to be most	11
in our own	11
for a city	11
partake of the	11
and of what	11
what is just	11
not easy to	11
he is the	11
for the state	11
principle of justice	11
to be established	11
what is pleasant	11
connected with the	11
of the ethics	11
a state of	11
by reference to	11
does not exist	10
if it were	10
the rights of	10
the same with	10
of a slave	10
and in fact	10
that is the	10
are obliged to	10
all the rest	10
good and bad	10
into an oligarchy	10
is not an	10
to the whole	10
at the head	10
to do what	10
in which he	10
fact that the	10
to make them	10
rest of the	10
both of them	10
they differ from	10
in those who	10
from the fact	10
that which was	10
by the fact	10
to preserve the	10
with those who	10
reason for which	10
but when the	10
for all these	10
was to be	10
by way of	10
is not necessary	10
and a slave	10
in proportion as	10
but to the	10
of this sort	10
thus it is	10
the end is	10
so then the	10
capable of admitting	10
of the common	10
and there are	10
to the best	10
the part of	10
of the greatest	10
to be an	10
to be one	10
in some particulars	10
a long time	10
they have no	10
been already said	10
a certain degree	10
on which the	10
characteristic of the	10
to be considered	10
the rule of	10
courts of justice	10
accordance with virtue	10
divided into two	10
and not to	10
those who live	10
the same object	10
in time of	10
and they are	10
is possible to	10
the one or	10
that man is	10
a difference between	10
to abide by	10
when there is	10
is that of	10
the idea of	10
nor in fact	10
an oligarchy and	10
and he is	10
is called a	10
may happen to	10
in all other	10
for its own	10
to be made	10
given to the	10
to the people	10
in right manner	10
to be of	10
by the laws	10
of moral action	10
the kind of	10
at that time	10
and a good	10
matter of fact	10
under the notion	10
in the middle	10
one to the	10
of an action	10
of the parts	10
of the inhabitants	10
any one who	10
of the subject	10
who have a	10
democracy and an	10
a short time	10
would not be	10
inasmuch as they	10
those in the	10
to the laws	10
may be the	10
when the people	10
must be in	10
was in the	10
for as the	10
wives and children	10
to consider the	10
to whom they	10
practical wisdom is	10
and so he	10
according to law	10
than they are	10
man is to	10
from the other	10
to be avoided	10
shown by the	10
it in their	10
part of education	10
the bad man	10
and the first	10
to be used	10
and the more	10
is proper for	10
whence it is	10
not only the	10
point of view	10
and not the	10
then that the	10
and in what	10
useful to the	10
have it in	10
say that the	10
the law of	10
will be necessary	10
to the man	10
but as the	10
but there are	10
of the action	10
he is to	10
but what is	10
they are good	9
of a state	9
but if he	9
that to which	9
that the whole	9
so that if	9
in the second	9
leader of the	9
i mean by	9
the good life	9
have said before	9
this does not	9
is the first	9
accordance with the	9
that the state	9
of these things	9
where the supreme	9
there is not	9
is of all	9
vote or lot	9
either of these	9
first of all	9
will be in	9
its own sake	9
the healing art	9
though it is	9
is proper to	9
so that he	9
into a democracy	9
and so they	9
the names of	9
for the good	9
is what the	9
do not mean	9
and what are	9
for there is	9
in the whole	9
by the term	9
one from each	9
the common good	9
virtue and vice	9
is true of	9
in conjunction with	9
this cannot be	9
the state should	9
may be good	9
to any one	9
with one another	9
of the three	9
we see that	9
far as they	9
is the end	9
is a thing	9
the purpose of	9
as we are	9
in some respects	9
in some cases	9
i do not	9
may be either	9
to have no	9
either by vote	9
in his turn	9
is used in	9
but also the	9
our own power	9
that of a	9
man to be	9
that the supreme	9
the court of	9
chosen by lot	9
of him who	9
may we not	9
and as the	9
there is in	9
is a great	9
for their object	9
take place in	9
the five thousand	9
at all events	9
reason of ignorance	9
be capable of	9
in the latter	9
which is most	9
and the less	9
before the law	9
that these are	9
it is right	9
it on the	9
this will be	9
will be no	9
of which they	9
who have been	9
may be necessary	9
is also necessary	9
should have the	9
to live with	9
nothing at all	9
for a state	9
an instance of	9
and the most	9
the value of	9
it is so	9
to the class	9
man of practical	9
the best form	9
to aim at	9
in fact the	9
proof of this	9
the laws of	9
may be called	9
be governed by	9
and in a	9
is in accordance	9
is an imitation	9
a man has	9
rich and the	9
in a different	9
for it may	9
a member of	9
is that the	9
but in a	9
in some states	9
is by nature	9
story of the	9
be useful to	9
have been already	9
is a kind	9
to an aristocracy	9
be such and	9
all things which	9
the city and	9
magistrates should be	9
at the commencement	9
an oligarchy is	9
the list of	9
nearly the same	9
in their power	9
the possibility of	9
so and so	9
supreme power in	9
and moral choice	9
but when they	9
practical wisdom and	9
will be found	9
the formation of	9
as for instance	9
it is this	9
the other should	9
the moral virtues	9
to the mean	9
the safety of	9
the story of	9
of these two	9
the virtues are	9
of which a	9
him who has	9
a government of	9
it is only	9
power is in	9
for it has	9
a democracy is	9
structure of the	9
every one should	9
amongst those who	9
in reference to	9
from what is	9
and this will	9
as they were	9
but they are	9
is evident then	9
the other is	9
he did not	9
be met with	9
has a right	9
be in a	9
of the play	9
in the world	9
of a tragedy	9
been already stated	9
the city is	9
is a part	9
and those of	9
to submit to	9
what are the	9
for the common	9
contrary to what	9
whom they are	9
things as are	9
has no name	9
are elected by	9
well as the	9
and if this	9
the citizens should	9
and each of	9
this would be	9
concerned with the	9
their power to	9
it is obvious	9
no share in	9
doing what is	9
said at the	9
of the situation	9
a kingly government	9
not said to	9
the administration of	9
and yet it	9
the council also	9
many of the	9
utterly destitute of	9
city is a	9
but they who	9
the people at	9
a case of	9
case of a	9
from those who	9
and the rest	9
be applied to	9
admitted to be	9
to do with	9
what it is	9
on these points	9
of the family	9
of an aristocracy	9
are in themselves	9
they are the	8
on this account	8
place of the	8
the fact is	8
while the other	8
because there is	8
should be chosen	8
we not say	8
that to be	8
that any one	8
in order that	8
the same things	8
seem to have	8
as to what	8
there is an	8
those which have	8
the strength of	8
pleasure in the	8
the sequence of	8
the end and	8
to the body	8
in the best	8
of the particular	8
both to the	8
in all the	8
some one of	8
in spite of	8
and the mean	8
in the following	8
the one hand	8
think that the	8
object of wish	8
as if it	8
the number and	8
he has a	8
as if a	8
say that he	8
but he is	8
that he has	8
is the greatest	8
by the poet	8
as a man	8
to the rest	8
he who does	8
the same sense	8
and in all	8
the conduct of	8
the freedom of	8
care of the	8
over to the	8
is of a	8
is a democracy	8
to one person	8
what they ought	8
take care of	8
where there are	8
they must be	8
persons who are	8
sorts of governments	8
so is it	8
with them in	8
according to his	8
of these the	8
the people of	8
to each individual	8
much or too	8
should be allowed	8
the effect of	8
is also the	8
the people to	8
of the latter	8
some things which	8
of the end	8
but only that	8
the preservation of	8
is a species	8
be the object	8
of virtue and	8
as may be	8
it is absurd	8
who is in	8
of the chorus	8
those also who	8
parts of it	8
too much or	8
of the assembly	8
it is his	8
to take the	8
is a difference	8
reference to something	8
they will be	8
power should be	8
of any other	8
they have a	8
the public assemblies	8
as being a	8
in the assembly	8
does not follow	8
disposition of the	8
would seem that	8
is attended with	8
come under the	8
the result is	8
man is the	8
for in some	8
they say that	8
virtues and vices	8
in what is	8
the excess of	8
at one time	8
the other virtues	8
we are in	8
up in the	8
and it would	8
of all these	8
this must be	8
imperfection of self	8
in proportion to	8
it is no	8
are some things	8
who are under	8
people at large	8
council of areopagus	8
reason they are	8
was the first	8
is a state	8
that he would	8
and the poor	8
he that is	8
be done in	8
of a subject	8
men of worth	8
the tyranny of	8
so in the	8
we shall be	8
of the former	8
of the four	8
different from the	8
rho omicron nu	8
if this be	8
and to have	8
which are most	8
the most important	8
to the name	8
there is another	8
some of those	8
the same genus	8
difference between them	8
conception of the	8
in the country	8
the other to	8
the species and	8
more apt to	8
to act in	8
either the one	8
the means to	8
use of it	8
the council and	8
which we call	8
may be divided	8
state ought to	8
by virtue of	8
while he was	8
by the law	8
pity and fear	8
with those of	8
we are now	8
from species to	8
that part of	8
so too in	8
everything which is	8
who does not	8
and not a	8
time of war	8
makes no difference	8
parts of which	8
have the supreme	8
the mean is	8
excellence of the	8
even in the	8
for the most	8
the middle rank	8
appears to be	8
and if he	8
is good for	8
many of them	8
is the proper	8
that the best	8
in all things	8
different in kind	8
right of the	8
kind of things	8
the presence of	8
by the council	8
in the highest	8
a certain sense	8
as that of	8
the notion that	8
it may happen	8
the feeling of	8
belonging to the	8
have the greatest	8
i have mentioned	8
of the better	8
not only to	8
appeal to the	8
in a greater	8
those who can	8
of right reason	8
is the man	8
we must not	8
arises from the	8
to be chosen	8
that it would	8
be done by	8
act of working	8
none of them	8
of the last	8
manner of life	8
the most perfect	8
the larger share	8
the imitation of	8
good and the	8
for if the	8
be composed of	8
the power is	8
and the unjust	8
those whom they	8
number of those	8
it might be	8
were to be	8
those who do	8
they have the	8
to the present	8
the nature and	8
and the good	8
and the end	8
is best for	8
when those who	8
true and the	8
because there are	8
of the many	8
but the man	8
not to have	8
the state are	8
in the law	8
question may be	8
now this is	8
the good and	8
but not of	8
to their own	8
of a master	8
he has not	8
of the laws	8
the battle of	8
the working of	8
support of the	8
if they do	8
who do not	8
a b c	8
we have described	8
the other false	8
to belong to	8
there would be	8
be necessary to	8
they are more	8
either of the	8
there are four	8
that it will	8
are not in	8
have no share	8
will be more	8
and not in	7
government is best	7
is no reason	7
the citizens of	7
this then is	7
and for what	7
for no one	7
or those who	7
being the same	7
of the various	7
any one should	7
who are employed	7
in epic poetry	7
that the first	7
give the name	7
the faculty of	7
of all kinds	7
of this nature	7
derived from the	7
taken from the	7
for the one	7
are we to	7
not say that	7
and that he	7
if he has	7
things that are	7
the being of	7
different parts of	7
the other two	7
as soon as	7
in this respect	7
in a general	7
worth while to	7
to the common	7
the enjoyment of	7
with his own	7
right to be	7
that the people	7
are the two	7
he is thought	7
ought to do	7
and when they	7
with which he	7
every one would	7
distinct from the	7
matters of moral	7
it to the	7
the election of	7
means to the	7
in every case	7
not only in	7
to be met	7
and of a	7
the structure of	7
object of the	7
that what is	7
people who are	7
the bodily pleasures	7
a man will	7
the establishment of	7
as at lacedaemon	7
one kind of	7
than that of	7
if he was	7
in the third	7
the whole of	7
we are said	7
the better of	7
towards one another	7
different in different	7
other parts of	7
in comparison with	7
and the just	7
may be found	7
and that in	7
as that which	7
object of their	7
that the citizens	7
of what we	7
are those which	7
is the very	7
he may be	7
but the other	7
a tendency to	7
just as he	7
that the end	7
the just and	7
length of time	7
would have the	7
to attend to	7
thus much for	7
for they say	7
that he may	7
that of which	7
he is in	7
in our power	7
the popular party	7
for the benefit	7
of the incidents	7
for they will	7
out of which	7
just as in	7
the occasion of	7
when we come	7
is the higher	7
the term is	7
difference in the	7
it was a	7
in every other	7
regard to the	7
the pursuit of	7
that in a	7
put to death	7
way of excellence	7
while at the	7
found in the	7
and the object	7
to which they	7
the kingly power	7
is the only	7
has reference to	7
the person who	7
a state is	7
a slave is	7
some persons have	7
far as the	7
respect of anger	7
it must not	7
of the military	7
the duty of	7
reason of their	7
to point out	7
in the nature	7
should be present	7
to have any	7
into the nature	7
in that they	7
of a particular	7
the son of	7
be true and	7
more than the	7
that they might	7
for any one	7
to treat of	7
upon the whole	7
any one of	7
is not said	7
any share in	7
it is as	7
the same man	7
who has the	7
he might have	7
to suppose that	7
the just is	7
the king of	7
account of his	7
no one of	7
the first thing	7
the state in	7
predicable of a	7
in all these	7
of the lacedaemonians	7
or that of	7
apt to do	7
best of all	7
other kind of	7
and we will	7
is an object	7
the multitude of	7
the same method	7
not on the	7
as the other	7
fails of self	7
contrary to nature	7
is different from	7
may happen that	7
of good and	7
as being the	7
of human nature	7
the inhabitants of	7
state which is	7
the same objects	7
it seems to	7
in which there	7
the different sorts	7
for he is	7
this kind of	7
for the business	7
are chosen out	7
no reason why	7
the majority of	7
but not the	7
now proceed to	7
man will be	7
more than he	7
is derived from	7
to be friends	7
necessary for the	7
the same or	7
the state of	7
the quality of	7
it seems that	7
is a composite	7
in a free	7
are in some	7
of the rest	7
the greater and	7
to the rich	7
in the most	7
also with respect	7
to such a	7
not to the	7
to the council	7
the choice of	7
with the addition	7
is thought that	7
between the two	7
have a common	7
of things which	7
supreme power over	7
are of the	7
reversal of the	7
the one to	7
and the people	7
to enter into	7
that each of	7
any one may	7
to those which	7
compared with the	7
such was the	7
and of this	7
which is apt	7
that it may	7
tragedy and comedy	7
change in the	7
none of the	7
who are at	7
the distinction between	7
it is different	7
which there is	7
there was a	7
is of no	7
of a different	7
such a character	7
the state as	7
people are not	7
and wards of	7
this also is	7
the theory of	7
shall be the	7
the most excellent	7
and according to	7
is right and	7
it has not	7
but if the	7
one may say	7
man in the	7
we call a	7
must be either	7
they were not	7
others by lot	7
have been mentioned	7
be under the	7
the upper class	7
that those things	7
the better sort	7
admit of a	7
result of the	7
all the magistrates	7
or to be	7
it is best	7
those to whom	7
of course the	7
that they do	7
there ought to	7
in a given	7
and not by	7
in the oedipus	7
to the business	7
of its being	7
in the presence	7
in the man	7
the oedipus of	7
proportion to the	7
end of all	7
difference between the	7
kind of thing	7
for the first	7
let us now	7
and nature of	7
be instructed in	7
have for their	7
things in common	7
they have not	7
to whom he	7
that one of	7
is one who	7
plain then that	7
from that of	7
but that they	7
of five hundred	7
that the virtue	7
that he was	7
of all self	7
one thing is	7
alpha tau alpha	7
than he ought	7
let it be	7
man and the	7
what he ought	7
because he that	7
in which a	7
other should be	7
judged to be	7
good of the	7
imitation of an	7
same way as	7
the care of	7
the sentiment of	7
to which it	7
there is something	7
be different from	7
because he has	7
an act of	7
they were to	7
number and nature	7
may be a	7
the death of	7
which reason in	7
be the cause	7
in no way	7
together with the	7
is plain then	7
it is said	7
it in a	7
that the object	7
that the city	7
as in a	7
is a common	7
evident then that	7
they are so	7
which has been	7
just as the	7
he would be	7
in answer to	7
is of two	7
that is not	7
the control of	7
elected by open	7
well as in	7
is noble and	7
he was a	7
all things are	7
the magistrates in	7
to be under	7
to be given	7
sentiment of friendship	7
but it may	7
is done in	7
for the city	7
what is said	7
part of his	7
point of fact	7
have a right	7
for they have	7
one to be	7
be the best	7
one part of	7
all at once	7
all the parts	7
is present in	7
they may have	7
unity of sentiment	7
conjunction with the	7
and no one	7
so much the	7
the best and	7
evident from what	7
if he does	7
of the pleasures	7
of the parties	7
that they have	7
is common to	7
a it is	7
to the community	7
owing to the	7
he may not	7
no one is	7
which it was	7
of the actions	7
and in that	7
consequence of the	7
office of a	7
and when the	7
know how to	7
a life of	7
utter absence of	7
be otherwise than	7
what is honourable	7
wards of state	7
are capable of	7
are equal in	7
and if it	7
if there were	7
be the most	7
and this either	7
than the rest	7
oedipus of sophocles	7
different forms of	7
is by no	7
say that it	7
every one is	7
sort of government	7
action of the	7
is a community	7
their own hands	7
if he were	7
of the art	7
are in power	7
should be so	6
see that the	6
much the same	6
of the democracy	6
a kingly power	6
name of the	6
than he who	6
may be in	6
not in any	6
any and every	6
so too of	6
belonged to the	6
community should be	6
and the latter	6
of the women	6
in every state	6
as he was	6
are different in	6
is not apt	6
two parts of	6
because of advantage	6
what is their	6
but it will	6
one should be	6
it cannot be	6
those who govern	6
those with whom	6
which i mean	6
to have it	6
predicable of the	6
benefit of the	6
there are different	6
cases in which	6
be taken as	6
necessary for a	6
is here used	6
which is good	6
takes place in	6
are connected with	6
but does not	6
evident that all	6
that in respect	6
more powerful than	6
at this time	6
may be used	6
business of a	6
is good and	6
one who has	6
for that is	6
for the time	6
this is to	6
the chapter on	6
they shall be	6
mu epsilon nu	6
they are equal	6
the same rank	6
time of the	6
the happiness of	6
as a city	6
one form of	6
easy matter to	6
to do this	6
and if so	6
in different states	6
of which he	6
should be done	6
is divided into	6
to his friend	6
that has been	6
to take a	6
in support of	6
the faculty which	6
arts and sciences	6
the moral principle	6
the greatest of	6
things are said	6
which seems to	6
is not one	6
pleasure is a	6
he would have	6
which is thought	6
but as it	6
to the lacedaemonians	6
species of democracies	6
will he be	6
of it as	6
necessaries of life	6
to have an	6
between those who	6
for we are	6
government is in	6
the case in	6
of the genus	6
what is possible	6
the gymnastic exercises	6
and such a	6
truth of the	6
themselves to be	6
in former times	6
we have spoken	6
in that he	6
may be considered	6
in the play	6
but he has	6
at leisure to	6
what may be	6
to the soul	6
far as he	6
but only in	6
as we say	6
is the highest	6
leisure to attend	6
is not really	6
list of the	6
the command of	6
in such matters	6
is right to	6
is easy to	6
it is on	6
that the rich	6
for he that	6
as they have	6
to see that	6
open to all	6
it makes no	6
to determine what	6
not apt to	6
when we have	6
it now remains	6
he that has	6
to take pleasure	6
we find that	6
state may be	6
if we are	6
both in the	6
we said at	6
if there are	6
by that of	6
are men of	6
these should be	6
beginning of the	6
be a kind	6
that that is	6
of some kind	6
view to the	6
be chosen out	6
we have been	6
which have a	6
a happy life	6
at least not	6
a certain number	6
but to be	6
the destruction of	6
the other with	6
acquainted with the	6
and therefore the	6
by lot from	6
be given to	6
to be citizens	6
the imperfection of	6
in some places	6
properly so called	6
nor is there	6
the people had	6
and all such	6
be regarded as	6
are able to	6
matter of result	6
the man destitute	6
not thought to	6
and a woman	6
many different sorts	6
justice and injustice	6
to be just	6
all kinds of	6
his own property	6
what belongs to	6
tragedy is an	6
best form of	6
that is a	6
the example of	6
nor does he	6
of them in	6
in a particular	6
for a short	6
conjoined with reason	6
the light of	6
and of course	6
are common to	6
to take place	6
or the like	6
truly substance than	6
that have been	6
it is for	6
way of the	6
in one way	6
on the ground	6
which he has	6
man destitute of	6
have too much	6
the same to	6
to all the	6
or by the	6
as they say	6
to those things	6
it is easy	6
the aim of	6
the magistrates should	6
they should have	6
destitute of all	6
the time when	6
but if it	6
they take pleasure	6
by the whole	6
must be good	6
a plurality of	6
all the virtues	6
is not this	6
in the body	6
to be true	6
in a sense	6
also to have	6
upon this subject	6
we must take	6
being in the	6
a state which	6
is the principle	6
is quite plain	6
it would have	6
so that they	6
for it will	6
something different from	6
how it is	6
out of their	6
not to do	6
otherwise than they	6
the construction of	6
a large number	6
in the public	6
men seem to	6
but with a	6
object of his	6
of some particular	6
than the other	6
not for the	6
in by the	6
care that the	6
practice of virtue	6
that they will	6
not at all	6
the matter of	6
to which we	6
power in the	6
a man cannot	6
and hired servants	6
in the very	6
we should be	6
white and black	6
nor the other	6
brought before the	6
and that there	6
as if the	6
any more than	6
a great difference	6
inquire into the	6
of any one	6
means of their	6
of a free	6
and it was	6
in his power	6
him to be	6
what ought to	6
for when the	6
one another in	6
neither is the	6
community of wives	6
their own sakes	6
or shall we	6
business of war	6
in relation to	6
then they are	6
he has no	6
of the areopagus	6
now there is	6
they would have	6
whence they arise	6
according to a	6
to a tyranny	6
the period of	6
probable or necessary	6
in the epic	6
either to the	6
of human conduct	6
the appearance of	6
and in right	6
that he will	6
the process of	6
they should not	6
this it is	6
but from the	6
the facts of	6
the moral sense	6
one is not	6
those who make	6
what is bad	6
cannot be done	6
the expression of	6
of the young	6
of the army	6
the pleasure of	6
which he is	6
on the subject	6
is a term	6
are employed in	6
by stating the	6
of a general	6
it necessarily follows	6
would not have	6
they would not	6
power will be	6
different from each	6
democracies and oligarchies	6
not belong to	6
in the people	6
the common run	6
may be of	6
shall we say	6
the education of	6
all other cases	6
pleasure is not	6
it would not	6
much as possible	6
and this not	6
whole community should	6
when he has	6
be allotted to	6
the first time	6
only to the	6
does not act	6
are the objects	6
control in respect	6
to those of	6
position of the	6
in the position	6
in the court	6
the worst of	6
legislator ought to	6
a matter for	6
the other the	6
that they who	6
the former being	6
that the good	6
to the citizens	6
in every respect	6
in other states	6
the second is	6
he must be	6
officers of the	6
have recourse to	6
any of those	6
is there any	6
a composite significant	6
cause of sedition	6
better than one	6
things of the	6
some men are	6
a general way	6
of what he	6
also to be	6
for it was	6
which there are	6
of all human	6
to fix the	6
neither of them	6
may be seen	6
applicable to the	6
state should be	6
a common boundary	6
those only who	6
must also be	6
is an oligarchy	6
is also another	6
meaning of the	6
the discussion of	6
of the matter	6
nothing to the	6
to himself the	6
cannot be otherwise	6
because no one	6
if then the	6
for it would	6
were obliged to	6
cannot be a	6
that we should	6
man and his	6
can it be	6
in the soul	6
nor is this	6
in each prytany	6
who have it	6
spoken of as	6
the state must	6
is impossible for	6
a working of	6
he should be	6
and are not	6
a good state	6
not with the	6
and it will	6
thus in the	6
respect to their	6
from their own	6
consists in the	6
then is the	6
this is one	6
happiness is a	6
citizens should be	6
in the community	6
in the rhetoric	6
by the people	6
diction and thought	6
have just mentioned	6
with good reason	6
in other cases	6
is at the	6
division of the	6
the habit of	6
it is called	6
be obliged to	6
just in the	6
that they were	6
governed by the	6
with the man	6
things which cannot	6
who live in	6
there is any	6
as is the	6
what we call	6
by which means	6
with the rest	6
it shall be	6
cannot be said	6
because those who	6
also to the	6
from moral choice	6
vested in the	6
the power to	6
is commonly said	6