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
for the sake of	180
at the same time	148
what do you mean	147
in the first place	144
the nature of the	139
guardians of the law	122
on the other hand	121
with a view to	111
the guardians of the	99
as i was saying	87
in the case of	84
the rest of the	79
if i am not	78
i am not mistaken	75
is not to be	74
i should like to	73
that is to say	70
as well as the	70
the wardens of the	70
mean to say that	65
by the help of	64
in the same way	61
of the nature of	61
there can be no	59
as well as of	56
as well as in	56
the manner in which	55
to me to be	54
and that which is	53
the art of the	53
that there is a	51
at the end of	50
what do you say	49
and this is the	49
he does not know	48
i mean to say	46
and he who is	46
i will tell you	45
the meaning of the	45
the sake of the	44
in so far as	44
and if any one	44
they are to be	44
the use of the	43
that which is not	43
do you think that	42
in a state of	42
may be said to	42
a view to the	42
i do not know	41
in the course of	41
that the soul is	41
the end of the	41
i think that we	41
in the use of	40
the mind of the	40
appears to me to	40
of the human mind	40
the existence of the	39
that there is no	39
and what is the	39
under the idea that	38
the soul of the	37
is not the same	37
you mean to say	37
if he be a	36
to say that the	36
in the next place	36
with the exception of	36
one and the same	36
in the history of	35
wish that you would	35
in the form of	35
i wish that you	35
for there is no	35
i dare say that	35
as we were saying	34
to do with the	34
as far as possible	34
there is also a	34
and there is no	33
is the nature of	33
of the art of	33
there is no difficulty	33
may be supposed to	33
i think that you	33
hope that you will	33
in the same manner	33
i think that i	33
wardens of the city	33
there is no reason	32
i hope that you	32
is the meaning of	32
the same as the	32
to be found in	32
should like to know	32
there would be no	32
the knowledge of the	32
which he does not	31
the greater part of	31
the name of the	31
to be regarded as	31
any one who is	31
in the language of	31
shall we say that	30
may be compared to	30
we were just now	30
that he is not	30
of that which is	30
am i not right	30
a great deal of	30
but there is no	30
i should say that	30
by reason of the	29
the idea of good	29
in the second place	29
in order that the	29
i do not think	29
how do you mean	29
appears to be the	29
and there is a	29
neither good nor evil	29
translated by benjamin jowett	29
for the most part	28
the case of the	28
in which they are	28
what would you say	28
of good and evil	28
of which we are	28
do not think that	28
are not to be	28
persons of the dialogue	28
i was just now	28
at the time of	28
as in the republic	28
that there are two	27
rest of the world	27
the order of the	27
the motion of the	27
is or is not	27
the character of the	27
the dialogues of plato	27
and if he be	27
and in like manner	27
and i think that	27
has to do with	27
in the days of	26
the history of philosophy	26
as well as to	26
under the influence of	26
is the same as	26
measure of all things	26
but that which is	26
as far as they	26
in the spirit of	26
so far as they	26
is no difficulty in	26
in the mind of	25
not the same as	25
i want to know	25
in the world below	25
and i hope that	25
i will endeavour to	25
and is not the	25
is the source of	25
we do not know	25
the place of the	25
the one and many	25
and at the same	25
and now let us	25
would you say that	25
may be compared with	25
after the manner of	25
that all things are	25
the relation of the	25
well as in the	25
what has been said	25
from time to time	25
by us to be	25
is the art of	25
of those who are	24
in accordance with the	24
immortality of the soul	24
i am going to	24
wardens of the agora	24
far as they are	24
as well as a	24
right in saying that	24
the immortality of the	24
the measure of all	24
no such thing as	24
to speak of the	24
and in this way	24
what is the meaning	24
is the cause of	24
the centre of the	24
there will be no	24
there are two kinds	24
in relation to the	24
i am sure that	24
let me ask you	24
is the reason why	24
and out of the	23
such a thing as	23
is said to have	23
is said to be	23
is to be the	23
that the art of	23
that part of the	23
the way in which	23
of pleasure and pain	23
is the opposite of	23
is the measure of	23
the power of the	23
i do not understand	23
in the presence of	23
and the art of	23
i am afraid that	23
the union of the	23
know the nature of	23
you are quite right	22
what is the nature	22
and for this reason	22
would you say of	22
the reason of this	22
be the same as	22
you do not know	22
think that there is	22
and the rest of	22
is concerned with the	22
to a certain extent	22
may be said of	22
what you are saying	22
plato translated by benjamin	22
we say that the	22
by plato translated by	22
be compared to the	22
be said to be	22
into the nature of	22
what i am saying	22
the form of a	22
be said to have	22
in the age of	22
is a sort of	22
meaning of the word	22
of the same and	22
is one of the	22
the friend of the	22
but i do not	21
we not say that	21
of the one and	21
the revolution of the	21
if he be of	21
of the guardians of	21
the greatest number of	21
is that which is	21
by benjamin jowett introduction	21
are two kinds of	21
at the time when	21
in the way of	21
one of them is	21
one to the other	21
you agree with me	21
in the place of	21
there is a great	21
about the nature of	21
that they may be	21
a part of the	21
is supposed to be	21
there may be a	21
be put to death	21
by the use of	21
the form of the	21
say that they are	21
relation to one another	20
is and is not	20
be punished with death	20
the island of atlantis	20
is the friend of	20
which is to be	20
which we were just	20
the same with itself	20
to go to war	20
the one and the	20
and he who has	20
shall i tell you	20
at the beginning of	20
of the existence of	20
as if they were	20
be supposed to have	20
and when they have	20
to the mind of	20
wardens of the country	20
he be of the	20
of the things which	20
in which he is	20
but i should like	20
could not have been	20
that he is a	20
and do you think	19
to be the same	19
come to the rescue	19
but if he be	19
the cause of the	19
at the hands of	19
the names of the	19
do you say of	19
the things which are	19
may be summed up	19
of the law shall	19
nor is there any	19
may be regarded as	19
a man who is	19
in like manner the	19
to be the best	19
i suppose that you	19
to be a good	19
the genuineness of the	19
in the order of	19
the doctrine of ideas	19
the greatest of evils	19
in the words of	19
well as of the	19
is made up of	19
what you say is	19
i want you to	19
and there are many	19
the laws of the	19
as in the case	19
other than the one	19
to that which is	19
a part of virtue	19
the courses of the	19
of which we were	19
do not know what	19
virtue can be taught	18
in the minds of	18
dare say that you	18
for that which is	18
was just now saying	18
ought not to be	18
i would have you	18
to be able to	18
the exception of the	18
if one is not	18
the value of the	18
the one is not	18
be supposed to be	18
he is to be	18
of which they are	18
and what would you	18
nothing to do with	18
are not the same	18
in the following manner	18
that this is the	18
if they are not	18
not be able to	18
the same may be	18
is neither good nor	18
this is the reason	18
there is such a	18
let us proceed to	18
part of the world	18
of which he is	18
i think that the	18
the circle of the	18
a person were to	18
of being and not	18
there is no such	18
have to do with	18
the greatest of all	18
do as you say	18
the parts of the	18
and if they are	18
the truth is that	18
that they are not	18
existence of the gods	18
and what do you	18
but what is the	18
the nature of this	17
union of the two	17
and if a man	17
will be able to	17
in the centre of	17
if he do not	17
guardian of the law	17
the rest of mankind	17
may be truly said	17
of them is the	17
can be no doubt	17
in the scale of	17
you say that the	17
greater part of the	17
look at the matter	17
same may be said	17
in such a case	17
that you and i	17
i am about to	17
but he who is	17
at variance with the	17
the art of medicine	17
the laws of plato	17
you would tell me	17
he who would be	17
the same with the	17
is to be found	17
i said at first	17
the one which is	17
one of the two	17
that appears to be	17
manner in which the	17
the creation of the	17
be compared with the	17
can you tell me	17
that there are gods	17
be regarded as a	17
are said to be	17
that they are the	17
in order that he	17
the souls of the	17
the opinion of the	17
and in the same	17
the words of the	16
and at another time	16
the guardian of the	16
will have to be	16
be regarded as the	16
of those who have	16
the son of a	16
is no reason why	16
are apt to be	16
the origin of the	16
what shall we say	16
a man who has	16
there is no one	16
of the same kind	16
as i was just	16
or if he be	16
that is what i	16
the mind of plato	16
who does not know	16
the writings of plato	16
what is to be	16
to him who is	16
do you suppose that	16
be truly said to	16
as far as i	16
what do you think	16
supposed to be the	16
and the power of	16
at the conclusion that	16
of them in the	16
not be allowed to	16
to have been the	16
is of opinion that	16
in order that we	16
in the hope that	16
who is of the	16
the conception of the	16
from one to the	16
if you do not	16
of pleasures and pains	16
to you to be	16
the things of the	16
is likely to be	16
be the friend of	16
of both of them	16
if there be such	16
said to have been	16
the will of god	16
have the care of	15
is a kind of	15
but they are not	15
the eye of the	15
be one of the	15
the figure of the	15
to know whether you	15
if he does not	15
the minds of men	15
and when they are	15
pass into one another	15
like to know whether	15
appear to me to	15
which is concerned with	15
any more than in	15
if a man is	15
in the habit of	15
do you not see	15
in the art of	15
but the truth is	15
that a man should	15
i would not have	15
if the one is	15
he who does not	15
the language of the	15
in as far as	15
not the same with	15
the description of the	15
and then we shall	15
for i do not	15
the good and the	15
when a man is	15
of the soul is	15
i thought that i	15
is a part of	15
order that he may	15
that you are right	15
in the matter of	15
the spirit of the	15
that the world is	15
as the proverb says	15
i agree with you	15
or of any other	15
the history of the	15
in a mean between	15
would you not say	15
sake of the good	15
in our own day	15
those who have been	15
is no reason to	15
for there is a	15
of all of them	15
to be attributed to	15
the light of day	15
the art of rhetoric	15
what will be the	15
the number of the	15
and if this is	15
the truth of the	15
which of the two	14
art of the general	14
will you tell me	14
of soul and body	14
the one that is	14
may be expected to	14
in the class of	14
those who have the	14
the difference between the	14
that which is neither	14
be the same with	14
out of the way	14
on the part of	14
the course of the	14
and in the second	14
and the use of	14
no difficulty in seeing	14
the same and the	14
will endeavour to explain	14
do you mean to	14
itself and the others	14
the help of the	14
of the earlier dialogues	14
that he will be	14
he is not a	14
i do not see	14
that they do not	14
the one will be	14
you say of the	14
by reason of their	14
and i do not	14
the manner of the	14
that he ought to	14
and if he is	14
he is unable to	14
another point of view	14
they do not know	14
you think that you	14
he is not to	14
arises out of the	14
in the light of	14
they are the same	14
and that they are	14
do you mean by	14
when you say that	14
which is the most	14
that he does not	14
the care of the	14
that i am not	14
in the midst of	14
how can there be	14
shall be punished with	14
is not that true	14
or in any other	14
the good of the	14
is such a thing	14
through the medium of	14
and the same may	14
if this is true	14
under the guidance of	14
is a question which	14
which is neither good	14
a knowledge of the	14
that he who has	14
the rule of the	14
they ought to be	14
this is true of	14
the love of the	14
he is able to	14
there is the same	14
in the sense of	14
things which are not	14
as they are termed	14
in the interior of	14
you did not know	14
the author of the	14
which is given by	14
the same time he	14
in the next generation	14
that there was a	14
think that you are	14
of the same age	14
it is to be	13
to both of them	13
and first of all	13
which we are now	13
you and i have	13
that there was no	13
the master of the	13
there seems to be	13
this part of the	13
you would say that	13
there is a difficulty	13
the first and second	13
one that is not	13
there is no use	13
to the utmost of	13
things are in motion	13
as i said before	13
of the world is	13
of the origin of	13
them to be the	13
you were just now	13
the souls of men	13
which has been already	13
nature of the soul	13
of the platonic writings	13
be a part of	13
as i may say	13
of not less than	13
they may have been	13
say that he is	13
of the truth of	13
a time when the	13
shall be liable to	13
the work of legislation	13
is of two kinds	13
as i said at	13
is no such thing	13
and there is another	13
is not this the	13
of which you speak	13
the truth of what	13
reason to suppose that	13
by the art of	13
and the other of	13
the just and unjust	13
of the human race	13
according to the law	13
and some of them	13
is the best of	13
but there is a	13
the work of the	13
the soul is a	13
of the relation of	13
he ought to be	13
in order that they	13
dear to the gods	13
to the nature of	13
in the same place	13
in which it is	13
but he is not	13
we will say to	13
the nature of things	13
there was a time	13
answer to the question	13
is the knowledge of	13
he would have been	13
the class of the	13
the director of education	13
think that we have	13
we must remember that	13
far as it is	13
if he be not	13
want to know whether	13
which i was just	13
are not able to	13
the motions of the	13
that he is the	13
in the hour of	13
to take care of	13
is a difficulty in	13
that he who is	13
that which is the	13
of them may be	13
and is not this	13
were just now saying	13
of the manner in	13
not that which is	13
have no need of	13
and of the other	13
of which we have	13
the art of making	13
as far as we	13
the sophist and statesman	13
the spirit of plato	13
on behalf of the	13
as you were saying	13
as far as he	13
and i should like	13
that you will be	13
let the law be	13
when you speak of	12
of all other things	12
seems to me to	12
the matter in another	12
i believe that you	12
they are not the	12
with the view of	12
the sphere of the	12
of the human body	12
of the law and	12
the interior of the	12
what he does not	12
is one of those	12
and the guardians of	12
some of them are	12
were we not saying	12
of the genuineness of	12
that there is any	12
prior to the body	12
to be the most	12
that which has the	12
of the third class	12
the beginning of the	12
and the other is	12
part of the soul	12
than in any other	12
the case of a	12
that the one is	12
in the sphere of	12
seem to you to	12
the reason why the	12
and this is true	12
is to be a	12
any one who likes	12
have no difficulty in	12
and that this is	12
he who has the	12
to be the case	12
order that we may	12
if i am to	12
fifty years of age	12
greatest number of votes	12
at the commencement of	12
you say is true	12
if a man has	12
the true nature of	12
and does not the	12
the constitution of the	12
to say that he	12
have the power of	12
the doctrine of the	12
some one were to	12
if a person were	12
soul of the world	12
may be allowed to	12
by him in the	12
to give an account	12
of the wardens of	12
shall be able to	12
one and the others	12
to us in the	12
the art of weaving	12
i think that he	12
there is no other	12
to be in the	12
were just now speaking	12
the authority of the	12
the sake of which	12
the age of plato	12
we may say that	12
in the hope of	12
i think that there	12
there shall be a	12
the republic and the	12
do you mean that	12
in the process of	12
is prior to the	12
to speak the truth	12
to me to have	12
the will of the	12
who are to be	12
he is willing to	12
the consent of the	12
in the laws of	12
i will try to	12
others than the one	12
in the world of	12
thirty years of age	12
all things are in	12
that there are many	12
the reason is that	12
the soul which has	12
of the soul which	12
may or may not	12
said to be the	12
part of the dialogue	12
the order of nature	12
the image of the	12
for the first time	12
to be the greatest	12
there is to be	12
turn out to be	12
is other than the	12
the subject of the	12
the consideration of the	12
let me tell you	12
is as good as	12
he would like to	12
in a fit of	12
in relation to one	12
the whole of the	12
that you would tell	12
to him who has	12
the sun and moon	12
the cause of all	12
and is there not	12
and which is the	12
that there is such	12
greater or less than	12
is no use in	12
of which i am	12
not say that the	12
is the greatest of	12
and i believe that	12
is the sort of	12
at the approach of	11
there is a difference	11
i fear that i	11
has been shown to	11
the fruits of the	11
if he were to	11
there is no difference	11
and this may be	11
in a manner which	11
the point at which	11
that which he knows	11
the nature of a	11
any more than the	11
the soul which is	11
by any one who	11
have a knowledge of	11
there must be a	11
than that of the	11
say that you are	11
if any one is	11
is far from being	11
when we say that	11
are to be the	11
in the pursuit of	11
who are able to	11
give an account of	11
there ought to be	11
arrive at the conclusion	11
the same way that	11
which is in the	11
this is the way	11
to get rid of	11
there shall be no	11
he who is of	11
when a man has	11
in what you say	11
it is difficult to	11
let us return to	11
there would have been	11
that seems to be	11
that they should be	11
a few of the	11
the next of kin	11
on the same principle	11
the same as that	11
in which there is	11
and do you not	11
is the result of	11
in the administration of	11
as they are called	11
soul is a harmony	11
no reason to suppose	11
the finite and infinite	11
the composition of the	11
we are unable to	11
is of the same	11
the soul of man	11
of them to be	11
the light of the	11
and if a person	11
we arrive at the	11
and if there be	11
i see that you	11
seems to be a	11
courses of the soul	11
and of the world	11
of which he has	11
of the being of	11
the nature of knowledge	11
arise out of the	11
in this way the	11
may be described as	11
if there were no	11
a man of sense	11
and does not know	11
do not as yet	11
and by reason of	11
and not of the	11
do you not agree	11
who is not a	11
i am ready to	11
and those who have	11
but this is not	11
is a great deal	11
and i thought that	11
out of which the	11
in relation to itself	11
the inhabitants of the	11
of the same sort	11
which have to do	11
not the art of	11
shall be allowed to	11
have nothing to do	11
and will not the	11
but what do you	11
say that there is	11
and all the other	11
in the same case	11
in the hands of	11
is by no means	11
those who do not	11
by the ancients themselves	11
who knows how to	11
and will not be	11
be of the same	11
as they appear to	11
in the practice of	11
existence of the soul	11
who is able to	11
those who say that	11
law be as follows	11
as well as by	11
he is going to	11
the character of a	11
the very opposite of	11
and the nature of	11
if he be convicted	11
as far as the	11
to be derived from	11
under the name of	11
and all of them	11
by those who are	11
the best and noblest	11
do you imagine that	11
a man ought to	11
the nature of piety	11
may be truly called	11
i am of opinion	11
in the formation of	11
there is a third	11
all of them are	11
the law shall be	11
point of view of	11
we shall not be	11
should like to hear	11
and that there is	11
who have the greatest	11
which we have been	11
other dialogues of plato	11
that he has no	11
in the opinion of	11
that a man may	11
which are concerned with	11
let me put the	11
you not see that	11
into the mouth of	11
think that i am	11
and that is the	11
we must endeavour to	11
one which is not	11
i was saying before	11
there be such a	11
is held to be	11
there could be no	11
a former state of	11
is he who has	11
same and the other	11
older or younger than	11
older and younger than	11
be other than the	11
of which you are	11
we are able to	11
was a time when	11
inclined to think that	11
be of good cheer	11
get the better of	11
by the light of	10
the body to the	10
and he who does	10
by them to be	10
and the wardens of	10
tell me whether you	10
the same age with	10
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the principle of the	10
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by the name of	10
the point of view	10
and you must not	10
in saying that the	10
will be found to	10
all that relates to	10
parts of the body	10
is dear to the	10
far as they can	10
eldest guardians of the	10
that which has no	10
in the republic and	10
been shown to be	10
are made up of	10
in a certain sense	10
of the dialogue is	10
he shall not be	10
to them in the	10
and there is the	10
be determined by the	10
we are compelled to	10
not to be regarded	10
of the good and	10
i believe that he	10
what you were saying	10
and when he has	10
in the infancy of	10
who is to be	10
i ought not to	10
by him to be	10
you to tell me	10
under the dominion of	10
have the greatest number	10
for the good of	10
there is nothing which	10
the general name of	10
to be the only	10
of all these things	10
seems to be the	10
be divided into two	10
and there shall be	10
he knows and perceives	10
they were to be	10
than thirty years of	10
the business of the	10
of the history of	10
what are we to	10
appear to be the	10
the work of a	10
i should not like	10
and he who would	10
in the likeness of	10
that there is an	10
of the dialogues of	10
be said of the	10
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in the sophist and	10
not know how to	10
and he is the	10
the opposite of what	10
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more than any other	10
is the way in	10
may we not say	10
am sure that you	10
to each of them	10
are supposed to be	10
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the ruler of the	10
what you do not	10
takes the form of	10
to know what is	10
think that he is	10
but there is another	10
takes the place of	10
of socrates and plato	10
be no difficulty in	10
the analogy of the	10
the likeness of the	10
let any one who	10
divided into two parts	10
is better than the	10
the warp and the	10
he will not be	10
the others than the	10
that is quite true	10
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he did not know	10
there is no need	10
me to be a	10
the property of the	10
that we ought to	10
the borders of the	10
for the use of	10
and may we not	10
to be that which	10
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in the description of	10
intercourse with one another	10
and all other things	10
that you are not	10
the happiness of mankind	10
the law be as	10
is the use of	10
matter in another way	10
me to be the	10
that you do not	10
in the power of	10
man is the measure	10
what do you refer	10
would like to have	10
the desire of the	10
be distinguished from the	10
the amount of the	10
in respect of the	10
will be sure to	10
no man of sense	10
be separated from the	10
to the level of	10
of a part of	10
but he does not	10
summed up as follows	10
sixty years of age	10
and out of them	10
which we are speaking	10
shall not be allowed	10
the life of the	10
and would you say	10
the nature of virtue	10
to be what he	10
of the immortality of	10
in a sort of	10
but if this is	10
shall be compelled to	10
to those who have	10
to the world below	10
but the art of	10
the one is the	10
be got rid of	10
to one another and	10
to themselves and to	10
the islands of the	10
truly said to be	10
shall be the same	10
it is better to	10
will do as you	10
to any one who	10
that he may be	10
they are no longer	10
is the power of	10
nature of the other	10
at a time when	10
the greatest and most	10
to be in a	10
that we had better	10
that i do not	10
the being of not	10
appears to be true	10
of the dead man	10
if they do not	10
you do not understand	10
did we not say	10
which is the same	10
differ from one another	10
that this was the	10
by rules of art	10
he seems to have	10
is due to the	10
and this is what	10
to be better than	10
which we do not	10
of the soul to	10
do not suppose that	10
the best and most	10
to what do you	10
which is called the	10
that which he has	10
us do as you	10
if he had been	10
does not admit of	10
warp and the woof	10
of the doctrine of	10
or any one else	10
any one of them	10
you think that i	10
other writings of plato	10
of opinion that the	10
that of which he	10
who have the care	10
but if they are	10
and if i am	9
do not understand you	9
is not this a	9
and the absence of	9
under the impression that	9
into the light of	9
are of two kinds	9
that will be the	9
the level of the	9
the movement of the	9
in the republic he	9
as a sort of	9
with the help of	9
there are some who	9
all things which have	9
which is called by	9
that is a very	9
a view to war	9
in which we are	9
which i do not	9
the first part of	9
out of the earth	9
will not be the	9
in his right mind	9
be able to tell	9
in a similar spirit	9
by which they are	9
the art of persuasion	9
there should be a	9
and in the other	9
that is my opinion	9
is the beginning of	9
but i wish that	9
a figure of speech	9
and if there are	9
you will allow me	9
any one who pleases	9
the hour of danger	9
one point of view	9
let us suppose that	9
you will be able	9
in the act of	9
and in which the	9
think that we had	9
take the case of	9
there is only one	9
which is dear to	9
the best of all	9
the meaning of this	9
to what are you	9
in all these cases	9
and let there be	9
not think that i	9
is the reverse of	9
from another point of	9
in the character of	9
seems to have been	9
of eating and drinking	9
and when he had	9
of the heavenly bodies	9
what i was saying	9
which appears to be	9
in the phaedrus and	9
if this be true	9
why do you not	9
the whole number of	9
and do you know	9
of the world below	9
the day before yesterday	9
that there is one	9
in the same sense	9
and the other to	9
if they are to	9
him to be the	9
but if any one	9
the part of the	9
and now i will	9
that i am a	9
of the world as	9
neither more nor less	9
a little while ago	9
beyond the limits of	9
the good and evil	9
you would admit that	9
the art of measurement	9
is the expression of	9
as a part of	9
the necessaries of life	9
suppose a person to	9
within the limits of	9
which i have been	9
no part in the	9
there is a further	9
the procreation of children	9
the soul from the	9
of any of the	9
the children of the	9
to take part in	9
in the contemplation of	9
for those who are	9
thing which he does	9
one of the most	9
may be able to	9
of meats and drinks	9
would he not be	9
in ancient and modern	9
the hands of the	9
to say that a	9
out of one another	9
the order in which	9
will not be able	9
the knowledge of what	9
and when you have	9
is in a state	9
anything of that sort	9
of the rest of	9
of which i have	9
that which he does	9
and may be compared	9
that you will not	9
he shall be punished	9
appears to be a	9
that of which the	9
and of all other	9
that the gods are	9
for this is the	9
that you did not	9
as has been already	9
other than the others	9
is akin to the	9
his father and mother	9
these are to be	9
ought to be a	9
if i remember rightly	9
do you agree with	9
you and i will	9
the giver of the	9
ought to be the	9
to be the true	9
how would you answer	9
is most likely to	9
the world in general	9
i will do my	9
and there are other	9
the voluntary and involuntary	9
if there had been	9
the goods of the	9
that in which he	9
the things of which	9
in the treatment of	9
of men and women	9
the offspring of the	9
when we speak of	9
follow next in order	9
each of them is	9
ask you a question	9
an example of the	9
he who is not	9
as time went on	9
to be aware that	9
the use of words	9
is the subject of	9
say that there are	9
odd and even numbers	9
of the platonic dialogues	9
that they might be	9
and the other the	9
any more than he	9
there is a natural	9
a certain degree of	9
the division of the	9
there are no teachers	9
on the one hand	9
and the things which	9
you not think that	9
be in the same	9
do not know how	9
and if there were	9
as in the phaedrus	9
there is no real	9
far as he is	9
we may remark that	9
this is not the	9
like the rest of	9
of things which are	9
and therefore i will	9
in all sorts of	9
should be allowed to	9
that to do is	9
book of the republic	9
does not know what	9
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and therefore we must	9
the right way of	9
i believe that i	9
have a difficulty in	9
is not that which	9
that there can be	9
that they have no	9
forty years of age	9
a good deal of	9
the parts of a	9
who do not know	9
the explanation of the	9
do you not think	9
into and out of	9
the law of the	9
the other dialogues of	9
the aim of the	9
let us do as	9
to be distinguished from	9
we seem to have	9
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a place in the	9
in all of them	9
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is the enemy of	9
there may have been	9
it is true that	9
not to be taken	9
you not say that	9
i am speaking of	9
shall be put to	9
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less than thirty years	9
suppose that there is	9
has no share in	9
are more likely to	9
in which they have	9
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to the class of	9
the science of the	9
me put the matter	9
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hardly be said to	9
all manner of ways	9
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of all time and	9
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i suppose that i	9
should be able to	9
of the mind which	9
which there is a	9
to be the first	9
of the highest class	9
that i may be	9
order that they may	9
so far as it	9
the just and the	9
which are to be	9
side by side with	9
what is that which	9
the fairest and best	9
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the best of the	9
of gold and silver	9
of such a nature	9
is it to be	9
is relative to the	9
there is a similar	9
is apt to be	9
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these and the like	9
the idea that they	9
that there is nothing	9
that those who are	9
he who is to	9
the minds of the	9
the whole art of	9
am of opinion that	9
some one who is	9
to the rest of	9
is the same with	9
say that he who	9
or in any way	9
say the same of	9
as the art of	9
in such a way	9
at the matter in	9
the improvement of the	9
we speak of the	9
not in the same	9
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that there may be	9
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of gods and men	9
of the laws of	9
take the place of	9
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in the attempt to	9
that something of the	9
end of the dialogue	9
the art which is	9
are very far from	9
the wisest of men	9
does not know the	9
than that which is	9
come to an understanding	9
never in the same	9
on account of the	9
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be better able to	9
that he has been	9
the mouth of the	9
any more than of	9
the relations of the	9
the funeral oration of	9
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to him to be	9
friend of the good	9
the generation of the	9
in the same state	9
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do not understand the	9
to go to the	9
am inclined to think	9
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to the knowledge of	8
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become older or younger	8
history of the human	8
that which is done	8
when he is in	8
as well as men	8
the tale of the	8
one who is not	8
the other writings of	8
of the same thing	8
whether you agree with	8
for i am not	8
the idea that the	8
any one else who	8
the inference is that	8
of pleasure and wisdom	8
former state of existence	8
fruits of the earth	8
of fighting in armour	8
shall be as follows	8
by the guardians of	8
never be able to	8
in the neighbourhood of	8
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let us see whether	8
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i have told you	8
in the soul of	8
there appears to be	8
nature of the universe	8
tell you what i	8
is proved by the	8
he who has learned	8
the general spirit of	8
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who is willing to	8
apollo and the muses	8
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seem to me to	8
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elements out of which	8
any other sort of	8
the nature of justice	8
as you will remember	8
not to be found	8
that there are some	8
the nature of god	8
must we forget that	8
are of the same	8
of the island of	8
what is the name	8
if there were any	8
both like and unlike	8
that there are three	8
the better of the	8
to think that there	8
the reversal of the	8
them with one another	8
does not appear to	8
benjamin jowett introduction and	8
ought to have been	8
in the republic the	8
and therefore i must	8
does not the same	8
the affections of the	8
enough has been said	8
the house of the	8
that there are other	8
and if he were	8
be attributed to the	8
and if he do	8
in their own nature	8
than to suffer injustice	8
is to be regarded	8
we ought not to	8
is the son of	8
we shall be right	8
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and do we not	8
get rid of the	8
are you going to	8
let there be a	8
those who have no	8
all other things are	8
the manner of their	8
he shall pay a	8
and for the sake	8
that the nature of	8
do not agree with	8
be far wrong in	8
by the side of	8
have not as yet	8
any of these things	8
this is what i	8
that he should be	8
not for the sake	8
would have been no	8
by the grace of	8
that they will be	8
say that all things	8
that it is the	8
of the finite and	8
you must not be	8
and i dare say	8
is the name of	8
they are not to	8
less than fifty years	8
is found in the	8
one another in the	8
let this be the	8
of the eleatic philosophy	8
in the absence of	8
of plato in the	8
that he must be	8
seasons of the year	8
to be the truth	8
at athens and in	8
and the one is	8
if you will allow	8
why do you say	8
in the nature of	8
a thing which is	8
be no doubt of	8
ought to be very	8
in speaking of the	8
let us speak of	8
the nature of that	8
creation of the world	8
do what he likes	8
in what i am	8
if any of them	8
i was going to	8
and if we are	8
there are many other	8
the revolutions of the	8
of the nocturnal council	8
and would you not	8
to those who are	8
the possession of the	8
that we are not	8
put into the mouth	8
they ought not to	8
when the question is	8
not a part of	8
and each of them	8
we are speaking of	8
by the analogy of	8
to say to you	8
you would not be	8
to the measure of	8
which is the opposite	8
i will do as	8
in the management of	8
placed side by side	8
but he who has	8
which can only be	8
should like to ask	8
or shall we say	8
those who are in	8
as we have described	8
in the election of	8
the destruction of the	8
and where there is	8
is the way to	8
far as he can	8
the administration of justice	8
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at the same moment	8
we affirm to be	8
may be illustrated by	8
names of the gods	8
all sorts of ways	8
let there be no	8
if you want to	8
and any one who	8
i cannot help thinking	8
thought to be the	8
must be supposed to	8
is admitted to be	8
is good for anything	8
jowett introduction and analysis	8
art of fighting in	8
a court of law	8
the quality of vision	8
and of which the	8
we may observe that	8
are and are not	8
that which is in	8
but let me ask	8
but they do not	8
the use of them	8
which they do not	8
i am disposed to	8
he is compelled to	8
are of opinion that	8
and therefore he is	8
suppose that some one	8
the court of the	8
you say that you	8
in and out of	8
it is clear that	8
are the sort of	8
the characters of men	8
of the fourth class	8
ought we not to	8
i am inclined to	8
think that there are	8
this will be the	8
on the authority of	8
then he who is	8
be such a thing	8
which has passed away	8
the soul of a	8
to the human mind	8
more than in the	8
i am right in	8
an art at all	8
be found in the	8
the opinions of men	8
if any of the	8
which are contained in	8
is an element of	8
which was to be	8
to be sure i	8
of the human soul	8
of the second class	8
the most important of	8
and may not the	8
the meaning of them	8
to know the nature	8
let us go back	8
that the body is	8
the name of plato	8
porch of the king	8
virtue cannot be taught	8
do you say to	8
not be far wrong	8
way in which the	8
you and i are	8
a man must be	8
they would have been	8
in one of the	8
in order to avoid	8
pleasure is to be	8
we have to consider	8
in some of the	8
with a sort of	8
and not to be	8
with the rest of	8
one of those who	8
by the standard of	8
but i think that	8
that there should be	8
the difference between them	8
there is another point	8
at some other time	8
something of the kind	8
that is very likely	8
is that of which	8
the influence of the	8
he is said to	8
this is the only	8
answer to this question	8
and then i shall	8
can hardly be said	8
and if this be	8
shall be right in	8
the king or statesman	8
as well as i	8
there was no such	8
cannot do better than	8
the rest of his	8
the hand of the	8
on the same spot	8
may there not be	8
and also of the	8
the soul is prior	8
those who are able	8
is in accordance with	8
of the writings of	8
we are in the	8
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or he may be	8
and also in the	8
and what sort of	8
to the idea of	8
first of all to	8
be able to follow	8
of question and answer	8
would not have been	8
having regard to the	8
speak of the same	8
out of his own	8
what they do not	8
the same relation to	8
if he be the	8
of right and wrong	8
has been already said	8
they think that they	8
of the kind is	8
begin at the beginning	8
partake of the one	8
of the way of	8
the same sort of	8
do not say that	8
you mean by the	8
we not saying that	8
the course of ages	8
suppose that there are	8
if you mean to	8
is the same in	8
his father or mother	8
who are willing to	8
when he speaks of	8
to the best of	8
should say that the	8
what are you referring	8
then that which is	8
and not the other	8
which is supposed to	8
a city which is	8
he ought to have	8
that is very true	8
is the science of	8
and in what way	8
the greatest happiness principle	8
and did we not	8
to the effect that	8
then the one will	8
which arise out of	8
that there would be	8
that he has a	8
on the other side	8
to explain to you	8
should not like to	8
be greater or less	8
the food of the	8
about the meaning of	8
the treatment of the	8
may be thought to	8
he could not have	8
what relates to the	8
us proceed to the	8
admit the existence of	8
do you not know	8
for they do not	8
out of their own	8
of which i was	8
the question which i	8
man of the world	8
the presence of the	8
to know all things	8
not only of the	8
you seem to me	8
in the same relation	8
from the point of	8
there are two sorts	8
of the soul and	8
what is the use	8
there is an element	8
is capable of being	8
of men and animals	8
to be one of	8
the sort of thing	8
of justice and injustice	8
of the human faculties	8
the same in all	8
we must not forget	8
that what you say	8
far as i am	8
of the world in	8
for the purposes of	8
is the love of	8
arising out of the	8
to which we are	8
of the world and	8
that is my meaning	8
what is the inference	8
by the hand of	8
the opposite of the	8
that which is dear	8
which has to be	8
the porch of the	8
that we should be	8
sense of the word	8
i should imagine that	8
and those who are	8
the service of the	8
the laws of nature	8
borders of the land	8
of the king archon	8
one of which is	8
that i had better	8
present to the mind	8
is of the nature	8
he be a slave	8
he who knows the	8
think that i can	8
of piety and impiety	8
called by the name	8
and then you will	8
will do my best	8
to the improvement of	8
for there are two	8
who is guilty of	8
book of the laws	8
that he was a	8
the first principles of	8
i will ask you	8
the conception of a	8
in which the mind	8
as we were just	8
when compared with the	8
is opposed to the	8
the life of man	8
he speaks of the	8
the knowledge which is	8
dealings with one another	8
same as that of	8
in the life of	8
out of which they	8
i cannot say that	8
or the art of	8
except in the case	8
he is the most	8
which of them is	8
one another and to	8
we say that we	8
of all the rest	8
that is my view	8
about which we are	8
his own doctrine of	8
we shall be able	8
the soul is the	8
there is no greater	8
go back to the	7
things in the world	7
it would be a	7
the sake of them	7
ask the same question	7
there not be a	7
are for the most	7
not to have the	7
pleasures and pains are	7
you will not be	7
the square of the	7
the irony of socrates	7
if i were to	7
and he ought to	7
have arrived at the	7
possession of the good	7
you ought not to	7
that knowledge is perception	7
in which he has	7
is always in a	7
different from that of	7
that one of the	7
can there be any	7
in the house of	7
far as we can	7
to the creation of	7
of what they are	7
fourth century before christ	7
in the earlier dialogues	7
that we may not	7
between the ages of	7
that would be the	7
these are the sort	7
of which there is	7
as much as he	7
i said to him	7
the first of them	7
the idea of the	7
and is able to	7
of virtue and knowledge	7
by plato in the	7
the beautiful and the	7
and there will be	7
the first of these	7
the best way of	7
in the constitution of	7
if we do not	7
in a less degree	7
in the direction of	7
most likely to be	7
do not deny that	7
be at variance with	7
every man ought to	7
do as i say	7
in the region of	7
he is afraid of	7
the world of sense	7
the worst of all	7
many of them are	7
of time and space	7
know and not know	7
be given to the	7
want to know what	7
and the same is	7
i suppose that he	7
in any of the	7
the first of the	7
if you were to	7
of fire and air	7
for they are the	7
the hands of a	7
and if there is	7
with reference to the	7
of what i am	7
to any of them	7
he may be said	7
let us consider the	7
and the order of	7
of the earth in	7
of the country shall	7
that of all the	7
be no doubt that	7
part of the whole	7
of the idea of	7
as far as this	7
in a short time	7
the other or diverse	7
is supposed to have	7
he is supposed to	7
not an art at	7
and there were many	7
this point of view	7
in all manner of	7
the prize of virtue	7
all in a moment	7
to arrive at the	7
were to ask you	7
he shall be liable	7
the nature of love	7
which i am speaking	7
if there were a	7
of the same family	7
of the soul after	7
nor must we forget	7
if we were to	7
and did not know	7
of the class of	7
if there is no	7
he is not in	7
which is of the	7
which ought to be	7
when the body is	7
what is good and	7
that which we know	7
in time of war	7
of itself and of	7
rest of the company	7
you what is the	7
of an age to	7
take care of the	7
nothing can be more	7
take care of our	7
in which there are	7
the same kind of	7
end of his life	7
you have to say	7
for we have already	7
with one another and	7
am afraid that i	7
we may proceed to	7
of the four elements	7
might be expected to	7
as there are two	7
i do not mean	7
the source of all	7
the words of socrates	7
first part of the	7
in favour of the	7
in the souls of	7
by the wardens of	7
the presence of evil	7
we not suppose that	7
neither is there any	7
they seem to have	7
is what i mean	7
give the name of	7
come down to us	7
the question at issue	7
the fourth century before	7
the first principle of	7
i believe that the	7
in the philosophy of	7
the sound of the	7
that you are the	7
the practice of the	7
the strength of the	7
the foundation of the	7
is no need to	7
in supposing that the	7
of the same nature	7
were just now mentioning	7
and out of this	7
and if he has	7
thinks that he has	7
you are aware that	7
be compared to a	7
other things which are	7
in the beginning of	7
to the islands of	7
where three ways meet	7
a portion of the	7
can he think that	7
be selected from the	7
understand the meaning of	7
to get the better	7
should like to have	7
of just and unjust	7
on the ground that	7
and what is not	7
on the point of	7
will say to him	7
the allusion to the	7
no share in the	7
tell me what is	7
think that they are	7
those things which we	7
shall pay a fine	7
which we suppose to	7
he knows to be	7
supposed to be a	7
you think that there	7
to the things of	7
he thinks that he	7
of him who is	7
as i am concerned	7
that is what you	7
in all other things	7
analogy of the arts	7
into the form of	7
of that which he	7
in courts of law	7
and as to the	7
that the souls of	7
that he had been	7
all that i have	7
cannot be allowed to	7
there is a want	7
may be termed the	7
nature of piety and	7
and let this be	7
is a want of	7
one were to ask	7
the pleasures and pains	7
the government of the	7
he appears to be	7
the answer to the	7
we must admit that	7
of the other arts	7
capable of being taught	7
i must beg you	7
the same and other	7
the two kinds of	7
or do not know	7
any one of the	7
that virtue can be	7
to have the same	7
the kind is true	7
to be full of	7
but what would you	7
of fire and water	7
among hellenes and barbarians	7
is not in his	7
communion with one another	7
of mind and body	7
of the relations of	7
one part of the	7
of the names of	7
in a court of	7
for if they had	7
all things in common	7
of socrates and of	7
it would seem so	7
and now let me	7
is not in the	7
what i am going	7
point of view in	7
which there is no	7
him to be a	7
but do you not	7
in the first part	7
the ideas of plato	7
this shall be the	7
and one of them	7
master of the art	7
in the belief that	7
of the platonic philosophy	7
to be of the	7
and in the next	7
the happiness of others	7
be the cause of	7
that i am the	7
must of necessity be	7
and i will answer	7
the greater or less	7
you say that they	7
the picture of the	7
and in the laws	7
not the same be	7
we were saying that	7
he who is found	7
if you have no	7
the existence of a	7
of pleasure or pain	7
of the same mind	7
be thought to be	7
all his life long	7
of a later age	7
and the art which	7
as good as possible	7
is not a whole	7
is confirmed by the	7
dialogues of plato are	7
is there any reason	7
than fifty years of	7
sort of thing which	7
under the rule of	7
it seems to me	7
that i ought to	7
in reference to the	7
the ruin of the	7
is produced by the	7
in time of peace	7
which has to do	7
i know that you	7
the circulation of the	7
the preservation of the	7
that i have been	7
and there is one	7
we think that we	7
be the source of	7
that he is in	7
about the just and	7
of the platonic ideas	7
they are able to	7
in what relates to	7
i should say the	7
to enquire into the	7
in company with the	7
the form of man	7
and when we have	7
are concerned with the	7
that i should be	7
you would agree with	7
and in order to	7
is the desire of	7
the education of the	7
not to speak of	7
which is the greatest	7
the things which he	7
on the supposition that	7
another and to the	7
to the eye of	7
by the power of	7
women as well as	7
i do not believe	7
there is a good	7
the same manner as	7
a great part of	7
and if you are	7
he must be a	7
the name of a	7
the parts which are	7
son of a king	7
and the same of	7
in a former state	7
the name which is	7
the comparison of the	7
the god of strangers	7
of either of them	7
to which of the	7
the meaning of a	7
the reason why i	7
motion of the same	7
the sake of something	7
us return to the	7
the good and wise	7
in which we have	7
agree with me in	7
hateful to the gods	7
of the body which	7
he has no knowledge	7
the opposite of this	7
the same be said	7
how can any one	7
as might be expected	7
was not to be	7
soul is prior to	7
then we shall be	7
to him in the	7
to be more than	7
the genuineness of ancient	7
and we must not	7
the image of a	7
a great deal more	7
in the following terms	7
the traditions of the	7
and with a view	7
there must also be	7
at the matter thus	7
which is assigned to	7
a part of a	7
he would not have	7
circulation of the blood	7
when i said that	7
are neither good nor	7
of the great king	7
shall we say of	7
and to one another	7
may we not suppose	7
of the just and	7
the answer to this	7
at such a time	7
is the best and	7
arrived at the conclusion	7
if some one were	7
all the rest of	7
for we are not	7
is not at all	7
of any of them	7
in the highest degree	7
to the end of	7
to be compared with	7
in the attainment of	7
after the battle of	7
what he ought to	7
were you not saying	7
and he is not	7
are a few of	7
which we have already	7
things of the soul	7
in both of them	7
in the second degree	7
to be a great	7
shall be selected from	7
of them will be	7
understand the nature of	7
the man who is	7
and this will be	7
acknowledged by us to	7
and then he will	7
of the mind to	7
the surface of the	7
it seems to be	7
the whole nature of	7
and this was the	7
and therefore there is	7
not know that which	7
deny the existence of	7
not in his right	7
at the sight of	7
is a good deal	7
the phaedrus and symposium	7
another thing which he	7
art of the pilot	7
cannot be supposed to	7
in the same degree	7
are likely to be	7
younger than the others	7
that is not the	7
of the sun and	7
but is there any	7
take up arms against	7
does not know and	7
the sophist and the	7
is a science of	7
is by far the	7
of the order of	7
which he knows and	7
as well as for	7
for the same reason	7
the origin of language	7
but there is also	7
i understand you to	7
in addition to the	7
of one of the	7
of them shall be	7
we are in a	7
a point of view	7
and that he who	7
the commencement of the	7
like that of the	7
rest of the body	7
if you are not	7
if there be a	7
is called by the	7
to the sphere of	7
and let him who	7
and have we not	7
to the expression of	7
in the face of	7
the feeling of the	7
that virtue is knowledge	7
is at variance with	7
of any one of	7
may seem to be	7
which he attributes to	7
then there is no	7
if there is a	7
i would rather have	7
the nature of language	7
to the house of	7
their relation to one	7
under the control of	7
that is the reason	7
the rest of them	7
and i would have	7
not less than thirty	7
admitted to be the	7
difficulty in seeing that	7
there is a danger	7
to the happiness of	7
the voice of the	7
if you will only	7
the life of a	7
that you have never	7
to the class which	7
do not see that	7
the better for the	7
the sun and the	7
and there may be	7
seems to be true	7
the soul to the	7
in comparison with the	7
when i was a	7
the definition of the	7
to say that you	7
the structure of the	7
say that you have	7
the midst of the	7
we take care of	7
that is what we	7
and we said that	7
of the use of	7
and one of the	7
which is said to	7
at the same instant	7
and is there any	7
he does not see	7
man of sense will	7
the laws which are	7
be expected to be	7
and what is that	7
to the guardians of	7
they seem to be	7
every one of us	7
the grace of god	7
and those which are	7
i perceive that you	7
the days of his	7
of the whole state	7
he is speaking of	7
the legislator ought to	7
to the whole of	7
think that i have	7
that to which the	7
be too much for	7
formed out of the	7
and all sorts of	7
turns out to be	7
if we say that	7
then now let us	7
we shall find that	7
of the body and	7
is the aim of	7
the rotation of the	7
the use of arms	7
as they ought to	7
do not admit of	7