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
as well as	483
to be the	451
the nature of	419
there is no	397
there is a	366
that which is	343
the art of	317
is to be	289
of the soul	265
do you mean	265
to be a	260
in the same	258
what do you	239
and in the	239
of the same	237
of the world	236
and of the	231
which is the	225
out of the	225
that he is	223
i do not	222
and the other	217
as in the	212
in which the	210
that they are	210
are to be	206
not to be	200
this is the	199
in the first	199
that there is	197
i think that	195
of the body	190
of the gods	188
what is the	185
is not the	185
and he who	184
of the law	183
for the sake	182
the sake of	181
of the other	174
at the same	173
part of the	173
as far as	172
he who is	171
the power of	163
the use of	162
nature of the	162
that there are	162
one of the	161
if he be	161
ought to be	160
i am not	159
he does not	157
the first place	155
and the like	155
say that the	154
of the two	153
the same time	153
and if he	152
with one another	151
to say that	147
and is not	145
and there is	143
of which the	141
on the other	141
which is not	139
and this is	138
of the dialogue	137
those who are	137
be able to	135
to one another	134
in like manner	134
the rest of	133
guardians of the	133
do not know	131
the meaning of	129
he is not	129
and that the	128
the name of	128
they are not	127
to have been	126
in the republic	124
or any other	124
a sort of	124
of the state	123
when they are	123
the other hand	121
of his own	121
as i was	120
any one who	120
the case of	119
they do not	119
that you are	118
in order that	117
and what is	116
with a view	116
appears to be	116
of the mind	115
of the whole	114
if i am	114
in order to	113
a view to	113
of those who	113
all of them	113
in the world	112
if they are	112
as they are	111
which may be	111
he is the	111
a part of	111
one of them	110
the existence of	109
according to the	109
of all the	109
and do you	108
of all things	108
the soul is	106
and the same	106
the same as	105
of the one	105
in this way	105
if a man	104
when he is	104
of the human	104
to the gods	104
which he has	104
the son of	104
if any one	103
the guardians of	103
the mind of	103
at any rate	103
which they are	103
i should say	103
seems to be	103
first of all	102
i was saying	102
mean to say	102
is not a	101
not the same	101
to have a	101
to be sure	100
will not be	99
those who have	99
will be the	99
he who has	98
there is the	98
at the time	98
by reason of	98
there are two	98
that he has	98
and there are	97
the form of	97
that i am	97
is not to	96
the laws of	94
any more than	94
in the laws	94
said to be	94
would have been	94
the idea of	93
of their own	93
and to the	93
in which he	92
the knowledge of	92
of the city	92
which we have	92
and that which	92
we do not	92
of them is	92
of the laws	92
do you not	92
i should like	91
of the good	91
which we are	91
to do with	91
in the case	90
point of view	90
the one is	89
good and evil	88
and he is	88
of which we	88
which he is	88
that the soul	88
in relation to	87
is the same	87
in which they	87
they are the	86
the truth of	86
each of them	86
and does not	85
that he who	85
does not know	85
we say that	84
he may be	84
should like to	84
which is a	84
or of the	84
be allowed to	83
they may be	83
but there is	83
that we are	83
ought not to	82
it is not	82
that you will	82
the place of	82
he would have	81
that is the	81
that of the	81
the help of	80
you do not	80
things which are	80
you think that	80
that you would	79
rest of the	79
to me to	79
in a state	78
the spirit of	78
but if he	78
wardens of the	78
of the universe	78
they are to	77
of the earth	77
both of them	77
the character of	77
you say that	77
there are many	77
appear to be	77
there may be	76
there is an	76
and do not	76
may be said	76
the human mind	76
be regarded as	76
he is a	76
do you think	75
the life of	75
such as the	75
the love of	75
and they are	75
am not mistaken	75
the same with	74
that is to	74
to those who	74
knowledge of the	74
as you say	74
the end of	73
there can be	73
there would be	73
and out of	73
be said to	72
the things which	72
one who is	72
that which he	72
the order of	72
the best of	72
the soul of	72
some of them	72
to the other	71
there is nothing	71
is to say	71
that we have	71
that a man	71
the wardens of	70
these are the	70
well as the	70
for there is	70
the cause of	70
to speak of	70
you and i	70
of the truth	70
the origin of	70
use of the	70
and is the	70
supposed to be	69
is in the	69
of the art	69
of the nature	69
them in the	69
who is the	69
there was a	68
said to have	68
the work of	68
the opposite of	68
which has been	68
is of the	68
by all means	68
seem to be	68
the history of	67
so far as	67
the doctrine of	67
to be in	67
he will be	67
manner in which	66
do you say	66
is there any	66
and therefore i	66
i suppose that	66
the one and	65
them to be	65
of that which	65
he shall be	65
that i have	65
be supposed to	65
can be no	65
think that i	65
years of age	65
think that we	65
because they are	65
in the phaedrus	65
the number of	65
by the help	64
but they are	64
a man is	64
that you have	64
and i will	64
is able to	63
parts of the	63
pleasure and pain	63
of them are	63
as he is	63
of which he	63
of the country	63
would you say	62
and not the	62
to be found	62
the whole of	62
that he was	62
shall we say	62
it would be	62
be the same	62
in the second	62
but he is	62
would be the	62
me to be	62
of the word	61
at the end	61
and if you	61
and in this	61
the same way	61
the minds of	61
and if any	61
the reason why	61
there is also	61
no difficulty in	61
we are not	61
the greatest of	61
in accordance with	61
i dare say	61
art of the	60
and will not	60
as to the	60
is a good	60
a kind of	60
one and the	60
speak of the	60
a state of	60
what you say	60
think that you	60
can only be	59
in his own	59
of the argument	59
but he who	59
in the next	59
to him who	59
to have the	59
or in the	59
for they are	59
the principle of	58
a man who	58
the relation of	58
and may be	58
if he is	58
the beginning of	58
other than the	58
and are not	58
the language of	58
he ought to	58
and when they	58
that is true	58
the words of	58
is not that	57
but in the	57
dialogues of plato	57
who are the	57
are not the	57
what is that	57
the conception of	57
of such a	57
in the soul	57
may be compared	57
the influence of	57
the manner of	57
i believe that	57
the source of	57
which i have	57
that this is	57
that he will	57
meaning of the	56
a great deal	56
the friend of	56
that he may	56
and when he	56
i mean to	56
well as of	56
that all things	56
well as in	56
and at the	56
it will be	56
is the most	56
of them in	56
that we should	56
you mean to	56
in saying that	55
of pleasure and	55
a knowledge of	55
is said to	55
is supposed to	55
this is not	55
and not to	55
are in the	55
the manner in	55
any of them	55
who is not	54
we were saying	54
has been already	54
we must not	54
the time of	54
this is a	54
would you not	54
is one of	54
the class of	54
that they may	54
the course of	54
will be a	54
because he is	54
of the many	54
what is it	53
the truth is	53
and the others	53
is also a	53
he will not	53
to the mind	53
it may be	53
but if the	53
and if the	53
in a manner	53
which are not	53
is that which	53
you will be	53
there was no	53
ought to have	53
to the body	52
and when the	52
and if they	52
say that he	52
if you will	52
him who is	52
the subject of	52
may have been	52
any of the	52
that which has	52
far as they	52
if a person	52
not say that	52
i have been	52
has to be	52
pleasures and pains	51
and if a	51
if there be	51
there shall be	51
that in the	51
there is another	51
has been said	51
in the state	51
the light of	51
would be a	51
of any other	51
some of the	51
made up of	51
and i am	51
existence of the	51
when a man	51
which is in	50
will tell you	50
end of the	50
the sort of	50
of the legislator	50
we ought to	50
is a great	50
in any other	50
which have been	50
have to be	50
for he is	49
that they have	49
all other things	49
of the first	49
the good and	49
of this sort	49
if you are	49
let him be	49
are the same	49
the best and	49
if they were	49
way in which	49
of the citizens	49
as we were	49
that it is	49
the world below	49
of human life	48
and by the	48
to the same	48
of which they	48
there will be	48
then the one	48
man who is	48
it is a	48
of the great	48
we shall be	48
what i am	48
he must be	48
likely to be	48
and therefore the	48
shall be the	48
may be a	48
the same thing	48
suppose that you	48
from one another	48
he has no	48
of which i	48
that they were	47
in the city	47
one is not	47
two kinds of	47
i will tell	47
in such a	47
to go to	47
that no one	47
and we are	47
the age of	47
and if we	47
than the one	47
not in the	47
writings of plato	47
the sense of	47
of the republic	47
in the mind	47
and would you	47
the parts of	47
and we may	47
him to be	46
did not know	46
of the platonic	46
is in a	46
one and many	46
place in the	46
and let the	46
seems to have	46
in what way	46
or if he	46
to show that	46
the world is	46
in which we	46
the names of	46
the souls of	46
are able to	46
would not have	46
say that you	46
in our own	46
all things are	45
of a man	45
the science of	45
out of which	45
him in the	45
which we were	45
the opinion of	45
when they have	45
the same and	45
he be a	45
do not understand	45
which is to	45
be of the	45
were just now	45
suppose that we	45
and all the	44
appears to me	44
sake of the	44
you say of	44
in the timaeus	44
the body is	44
to be of	44
the care of	44
which is called	44
say that they	44
to which the	44
for i am	44
he who would	44
shall not be	44
of the greatest	44
which are the	44
of good and	44
i should be	44
the union of	44
to be true	44
the writings of	44
may we not	44
in so far	44
all sorts of	43
the other is	43
more or less	43
like to know	43
in the use	43
to the whole	43
he is to	43
account of the	43
the measure of	43
that there was	43
the second place	43
and i have	43
but if you	43
he has been	43
should not be	43
there must be	43
the desire of	43
be compared to	43
and i should	43
all of us	43
not as yet	43
in the other	43
take care of	43
seem to have	43
is unable to	43
view to the	43
who does not	42
is likely to	42
soul of the	42
to suppose that	42
which they have	42
if this is	42
either of them	42
of opinion that	42
that he would	42
of the best	42
compared with the	42
let me ask	42
if he had	42
be found in	42
at variance with	42
in the sophist	42
of which you	42
to think that	42
i say that	42
but this is	41
the rule of	41
the things of	41
and to be	41
under the idea	41
to be regarded	41
and that he	41
the author of	41
do not think	41
in that case	41
to be good	41
they will be	41
the sphere of	41
have the same	41
character of the	41
which it is	41
we have already	41
if he were	41
and that is	41
the presence of	41
more than the	41
in the course	41
that i may	41
and of all	41
than in the	41
you are not	41
are not to	41
of what is	41
that the gods	41
do we not	41
as a whole	41
have been the	41
that he should	41
the process of	41
are we to	41
mind of the	41
that is a	41
think that the	41
that of which	41
is also the	41
is not this	40
the way of	40
be in the	40
of one another	40
that part of	40
and that they	40
it is the	40
that we may	40
any one else	40
every sort of	40
relation to the	40
which i am	40
the soul which	40
the result of	40
what are they	40
i thought that	40
in the one	40
there are some	40
may not be	40
as we are	40
then let us	40
you are right	40
and now i	40
and if i	40
he has a	40
to make the	40
not think that	40
speaking of the	40
the authority of	40
by the gods	40
i want to	39
with the exception	39
at the beginning	39
they have been	39
would be no	39
not of the	39
the world of	39
if there were	39
the idea that	39
you tell me	39
i shall be	39
not know what	39
the difference between	39
the same manner	39
supposed to have	39
agree with me	39
and not of	39
but of the	39
if we are	39
the one which	39
in the body	39
but what is	39
the practice of	39
what would you	39
a man of	39
on the same	39
into one another	39
all these things	39
in the theaetetus	39
and if there	39
is a very	39
form of the	39
that is not	39
they ought to	38
because it is	38
reason of the	38
should say that	38
if you have	38
the study of	38
as much as	38
conception of the	38
this is true	38
now let us	38
not have been	38
and in a	38
that is what	38
in respect of	38
the hands of	38
us to be	38
to be an	38
and we must	38
wish that you	38
was to be	38
my good friend	38
as in a	38
would not be	38
a difficulty in	38
but that which	38
hope that you	38
better than the	38
all the rest	38
at one time	38
come to the	38
a man may	38
more than one	38
and therefore he	38
as we have	38
in the form	37
he is in	37
he has not	37
care of the	37
he did not	37
of the dead	37
to make a	37
the possession of	37
want to know	37
is the only	37
agree with you	37
the art which	37
the expression of	37
and the whole	37
is the true	37
the same things	37
to the laws	37
go to the	37
how do you	37
a man has	37
in modern times	37
to us in	37
of any one	37
i wish that	37
i hope that	37
as i am	37
there is one	37
men and women	37
as i have	37
must be a	37
of the arts	37
we have been	37
and on the	37
in the words	36
out of their	36
do with the	36
of these things	36
such is the	36
the effect of	36
know how to	36
what has been	36
and yet i	36
how can we	36
let us proceed	36
in all the	36
i tell you	36
they shall be	36
you to be	36
the days of	36
to the world	36
if he has	36
they will not	36
concerned with the	36
if they had	36
and which is	36
be as follows	36
to the state	36
answer to the	36
the exception of	36
the greater part	36
order of the	36
is the nature	36
the motion of	36
in the phaedo	36
in the philebus	36
that in which	36
the next place	36
are they not	35
the reason of	35
in the history	35
that which we	35
there are other	35
all the other	35
the creation of	35
and for the	35
than any other	35
than the other	35
true and false	35
if he have	35
dare say that	35
any one of	35
could not have	35
that he knows	35
which he knows	35
out of a	35
of the agora	35
is willing to	35
power of the	35
this was the	35
of our own	35
who have been	35
can hardly be	35
if one is	35
is the reason	35
of the highest	35
to be called	35
does not the	35
which in the	34
to any one	34
be a good	34
and when you	34
he who does	34
just now saying	34
the habit of	34
in any way	34
is no reason	34
may be supposed	34
far as possible	34
some one who	34
you will not	34
to be one	34
in the way	34
the elements of	34
and then the	34
i was just	34
and in all	34
i should not	34
and of which	34
according to law	34
or of a	34
in his mind	34
is of a	34
greater or less	34
in the following	34
of the timaeus	34
and now let	34
am i not	34
what they are	34
the philosophy of	34
of the most	34
just and unjust	34
may be truly	34
and those who	34
was just now	34
in my opinion	34
and has no	34
to the law	34
be compared with	34
or in any	34
the house of	34
to that which	34
may be the	34
is the art	34
that virtue is	34
and also the	34
motion of the	33
return to the	33
is that the	33
the nature and	33
the argument is	33
in the symposium	33
think that there	33
must not be	33
the genuineness of	33
suppose that the	33
of his life	33
in the language	33
of the name	33
which has no	33
be in a	33
which he does	33
what you are	33
he seems to	33
the law of	33
neither good nor	33
i am afraid	33
when he has	33
is the cause	33
of a great	33
is the greatest	33
prior to the	33
say to him	33
have we not	33
is the meaning	33
but if not	33
is the best	33
and no one	33
this is what	33
they have no	33
which is of	33
they should be	33
to his own	33
the value of	33
think that he	33
each of the	33
not only of	33
would like to	33
be said of	33
any of these	33
and then he	33
the want of	33
akin to the	33
those which are	33
right in saying	33
as for example	33
they must be	33
is no difficulty	33
be other than	33
the just and	32
idea of good	32
greater part of	32
as i said	32
they seem to	32
the absence of	32
which you are	32
let there be	32
i am to	32
that those who	32
as there are	32
same as the	32
for that which	32
will have to	32
and they shall	32
when we are	32
of two kinds	32
than that of	32
the reverse of	32
the necessity of	32
just as the	32
could not be	32
and you would	32
they are in	32
are in a	32
may also be	32
think that they	32
by us to	32
of men and	32
to know whether	32
place of the	32
regarded as a	32
one of those	32
this may be	32
what is not	32
the image of	32
no one can	32
who has the	32
and so the	32
of the things	32
name of the	32
to a man	32
we have to	32
the forms of	32
which you have	31
that they will	31
in all things	31
know what is	31
where there is	31
the greatest and	31
of the elements	31
one another and	31
what sort of	31
is it not	31
and the art	31
a man should	31
we are to	31
the notion of	31
that would be	31
at a distance	31
so as to	31
of the company	31
and when we	31
is apt to	31
who have the	31
of human nature	31
in those days	31
or to the	31
the will of	31
that we must	31
is not in	31
the government of	31
is such a	31
of a state	31
as of the	31
gold and silver	31
i have a	31
they would be	31
when you are	31
i would have	31
the limits of	31
a time when	31
i am sure	31
whether they are	31
that the same	31
a good man	31
and yet the	31
love of the	31
put to death	31
be attributed to	31
in the agora	31
we not say	31
gods and men	31
are apt to	31
to the first	31
may be called	31
that i was	31
we were just	31
persons of the	31
there have been	31
but when the	31
many of them	31
as it is	31
out of them	31
let us consider	31
share in the	30
than that which	30
such a thing	30
that knowledge is	30
but do you	30
suppose that he	30
on behalf of	30
will endeavour to	30
arrive at the	30
are said to	30
he would be	30
can never be	30
i not right	30
the first and	30
and that there	30
and the one	30
but i am	30
of the land	30
of the future	30
of the year	30
and is therefore	30
to their own	30
and the good	30
case of the	30
we are now	30
do not see	30
part of virtue	30
but i should	30
thinks that he	30
as good as	30
the gods and	30
is concerned with	30
the happiness of	30
of virtue and	30
one of us	30
is full of	30
if there is	30
suppose that i	30
what are the	30
in the days	30
the law shall	30
the unity of	30
there are no	30
to a certain	30
of them to	30
which of them	30
which does not	30
by those who	30
that is my	30
can there be	30
the eye of	30
and he will	30
be expected to	30
and will be	30
of all these	30
of being and	30
of the god	30
of a single	30
is other than	30
great deal of	30
and all other	30
if you were	30
is the first	30
not see that	30
us in the	30
of the sophist	30
that you may	30
to say to	29
the greatest number	29
of the ideas	29
order that the	29
the point of	29
i would rather	29
the figure of	29
being and not	29
form of a	29
by benjamin jowett	29
is only a	29
translated by benjamin	29
the relations of	29
the earlier dialogues	29
relation of the	29
i am speaking	29
good nor evil	29
of thought and	29
of the three	29
one which is	29
we are in	29
the human race	29
image of the	29
the duty of	29
both in the	29
and it is	29
of the words	29
he shall pay	29
and then we	29
they were not	29
one is the	29
he was a	29
you agree with	29
of the king	29
is there not	29
one who has	29
and we have	29
should we not	29
for he who	29
of the true	29
and to have	29
out of his	29
be the best	29
of the heavens	29
them to the	29
in the spirit	29
and you will	29
of the second	29
has to do	29
they would have	29
saying that the	29
for the most	29
and the laws	29
we speak of	29
plato in the	29
the pleasures of	29
is the way	29
in their own	29
do you know	29
will be no	29
who is a	29
we have not	29
that you were	29
and i would	29
and let us	29
what i mean	29
look at the	29
the battle of	29
has been the	29
them in a	29
to know what	29
of the past	29
for this reason	29
that i should	29
which cannot be	29
guardian of the	29
as he says	29
must we not	28
and when i	28
in the hope	28
get rid of	28
that the whole	28
the good of	28
the most part	28
in the statesman	28
do as you	28
doctrine of ideas	28
accordance with the	28
the object of	28
partake of the	28
the centre of	28
art of rhetoric	28
i know that	28
measure of all	28
the first of	28
nothing can be	28
that the art	28
forms of government	28
to the one	28
sense of the	28
of the subject	28
who has been	28
thought to be	28
different from the	28
the possibility of	28
only in the	28
did we not	28
is or is	28
in the third	28
i will endeavour	28
the way in	28
the question which	28
of the work	28
to know the	28
which of the	28
the time when	28
will not allow	28
the sophist and	28
what is this	28
and i think	28
can a man	28
the dialogues of	28
the consideration of	28
friend of the	28
derived from the	28
which there is	28
that the one	28
or is not	28
the other of	28
the sun and	28
the state of	28
in process of	28
and if this	28
most likely to	28
if the one	28
and did not	28
to the soul	28
why do you	28
in the abstract	28
for he has	28
say that i	28
in the protagoras	28
that they should	28
let the law	28
and he has	28
union of the	27
as if they	27
the reason is	27
will be more	27
you know that	27
when he was	27
man who has	27
have been a	27
and i hope	27
he would not	27
you seem to	27
will not the	27
he will say	27
kinds of knowledge	27
which has the	27
and the rest	27
can be taught	27
the thought of	27
and in like	27
capable of being	27
apt to be	27
you ought to	27
tell me what	27
island of atlantis	27
the immortality of	27
of the general	27
that the good	27
the works of	27
and that this	27
not suppose that	27
and some of	27
this to be	27
belong to the	27
man ought to	27
they say that	27
are supposed to	27
no such thing	27
the knowledge which	27
a good deal	27
is due to	27
according to their	27
or some other	27
what he is	27
in this world	27
not know the	27
it must be	27
you are saying	27
and also of	27
of the old	27
reason of this	27
which he had	27
they are all	27
and in what	27
of socrates and	27
of fire and	27
you were saying	27
and let him	27
to be more	27
were to be	27
under the influence	26
when he had	26
be right in	26
or of any	26
i agree with	26
one another in	26
as you are	26
given to the	26
if you please	26
the condition of	26
is the opposite	26
for the good	26
what shall we	26
an element of	26
good and bad	26
nor is there	26
when we have	26
whether he be	26
man of sense	26
out to be	26
is capable of	26
and one of	26
to be very	26
the appearance of	26
what you mean	26
and therefore we	26
are of the	26
of the third	26
the distinction between	26
we may be	26
in which there	26
this sort of	26
i think so	26
because he has	26
all things in	26
he says that	26
we have no	26
said that the	26
and there was	26
found in the	26
the being of	26
we have a	26
of the guardians	26
regarded as the	26
the attempt to	26
history of philosophy	26
who is to	26
a principle of	26
ignorant of the	26
proceed to the	26
separated from the	26
such an one	26
and in which	26
to all the	26
to which he	26
and is there	26
appear to have	26
good or evil	26
of all men	26
to be no	26
that you and	26
to take the	26
that you should	26
know all things	26
no need of	26
names of the	26
after the manner	26
but how can	26
well as to	26
might have been	26
you did not	26
is to the	26
the god of	26
are two kinds	26
of the divine	26
the part of	26
may be regarded	26
which is an	26
but to the	26
and now we	26
than the others	26
not only to	26
which i was	26
then he who	26
part in the	26
you would not	26
is he who	26
i am saying	26
between the two	26
like and unlike	26
the world in	26
which a man	26
the hour of	26
we should be	26
how would you	26
to do so	26
of the sun	26
are quite right	26
the attainment of	26
he may have	26
when any one	26
know the nature	25
be liable to	25
and you must	25
soul and body	25
men who are	25
also in the	25
is the source	25
the explanation of	25
of all other	25
to that of	25
who is of	25
but i do	25
for it is	25
something which is	25
in a circle	25
appears to have	25
the true and	25
when you have	25
the whole city	25
and for this	25
shall be a	25
he could not	25
to you to	25
those who do	25
of the statesman	25
to be considered	25
i am going	25
not at all	25
shown to be	25
portion of the	25
the matter in	25
has not been	25
he had been	25
state of the	25
and they will	25
in addition to	25
of them and	25
you would have	25
to the question	25
compared to the	25
the side of	25
the business of	25
a thing as	25
in a word	25
there are three	25
from time to	25
in reference to	25
and that we	25
one to the	25
of any of	25
what we are	25
which is given	25
it has been	25
is given by	25
of the evil	25
of the greek	25
come into being	25
see that the	25
not less than	25
to be made	25
we had better	25
that is very	25
and with the	25
time to time	25
who are to	25
to the rescue	25
nor can we	25
they have the	25
for the first	25
you would say	25
and they were	25
in some other	25
you mean by	25
i have no	25
that will be	25
are you not	25
with the other	25
the men of	25
the ruin of	25
we can only	25
to which they	25
if they have	25
say that we	25
is the friend	25
or shall we	25
and the soul	25
when there is	25
my dear friend	25
more and more	25
the arts which	25
the education of	25
there should be	24
to admit that	24
more likely to	24
were to ask	24
the analogy of	24
centre of the	24
is what i	24
to them in	24
the characters of	24
like to have	24
the mind is	24
and we will	24
am going to	24
the most important	24
which will be	24
in every way	24
one of these	24
thing which he	24
and he shall	24
i did not	24
which have a	24
a matter of	24
we should not	24
is the measure	24
next in order	24
there is not	24
be the most	24
things which have	24
must have been	24
revolution of the	24
he has the	24
say that there	24
into the nature	24
you are a	24
a man to	24
what he knows	24
who do not	24
admitted to be	24
am sure that	24
that what is	24
what will be	24
of the young	24
if this be	24
but if they	24
the same in	24
me ask you	24
ask you to	24
he is always	24
in a single	24
in a moment	24
is a man	24
that this was	24
what is good	24
division of the	24
the human body	24
are no longer	24
is ready to	24
they were to	24
in which a	24
in the age	24
shall pay a	24
the likeness of	24
to be given	24
be described as	24
there were no	24
immortality of the	24
i will not	24
who would be	24
does he not	24
but it is	24
the body and	24
the other to	24
did you ever	24
a young man	24
well as a	24
such thing as	24
the ideas of	24
of what we	24
circle of the	24
in speaking of	24
all the parts	24
a question which	24
description of the	24
he thinks that	24
in the presence	24
opinion of the	23
the conclusion that	23
by him to	23
that there were	23
should be a	23
of the rest	23
is no longer	23
the gods are	23
from the body	23
spirit of the	23
i want you	23
speak the truth	23
but he has	23
in another way	23
for we have	23
father and mother	23
do you see	23
far from being	23
is the good	23
this will be	23
and i must	23
you are quite	23
appear to me	23
have nothing to	23
objects of sense	23
by which the	23
in which it	23
from one to	23
if there are	23
and let them	23
because they have	23
and have been	23
the other dialogues	23
arises out of	23
the wisdom of	23
at this moment	23
they appear to	23
the good man	23
go to war	23
of the beautiful	23
if you like	23
the dialogue is	23
and we shall	23
in a similar	23
to the end	23
a thing which	23
i see that	23
of knowledge which	23
by plato translated	23
the foundation of	23
the causes of	23
the arts of	23
the fact that	23
to find a	23
we seem to	23
i will do	23
he is also	23
son of a	23
in the place	23
is only the	23
the management of	23
is and is	23
to each other	23
is found in	23
how is that	23
back to the	23
to tell me	23
the beauty of	23
voluntary and involuntary	23
in the gorgias	23
in the order	23
i think not	23
say that a	23
the one will	23
or anything else	23
we may observe	23
be put to	23
have had a	23
the description of	23
he will have	23
into the world	23
of knowledge and	23
the genius of	23
in honour of	23
and also in	23
the soul and	23
like that of	23
what is to	23
of the parts	23
you not say	23
the sons of	23
if i were	23
reference to the	23
the courses of	23
odd and even	23
am afraid that	23
be punished with	23
the question is	23
if it is	23
the voice of	23
of the phaedrus	23
want you to	23
regard to the	23
and the most	23
in some way	23
to the utmost	23
the same kind	23
or that the	23
would say that	23
which we call	23
of things which	23
the penalty of	22
shall have the	22
to him the	22
the children of	22
in the best	22
and is a	22
greatest of all	22
that all the	22
you have been	22
of mind and	22
will be of	22
not know that	22
that the body	22
be summed up	22
they have a	22
as has been	22
that they would	22
the better of	22
be one of	22
one will be	22
like to hear	22
and are you	22
it is to	22
have been already	22
if it be	22
be divided into	22
which they were	22
and have no	22
the same principle	22
do you agree	22
the question of	22
the constitution of	22
say of the	22
to use the	22
which are of	22
to be able	22
the master of	22
you mean that	22
suppose that there	22
they might be	22
for a year	22
either in the	22
view of the	22
not like to	22
have to do	22
of human things	22
in the sense	22
is that of	22
found to be	22
and the world	22
you may be	22
up in the	22
plato translated by	22
relation to one	22
the improvement of	22
a wise man	22
first and second	22
when you say	22
doctrine of the	22
other things which	22
things of the	22
as they say	22
cause of the	22
that which you	22
i am the	22
him to the	22
be found to	22
principle of the	22
by the use	22
explanation of the	22
at the moment	22
in the previous	22
even in the	22
are unable to	22
the opinions of	22
i mean that	22
in the latter	22
have the greatest	22
the sight of	22
and therefore they	22
that of a	22
we are speaking	22
you must not	22
and not only	22
about the nature	22
he shall not	22
is the name	22
must also be	22
of this kind	22
and what do	22
and if not	22
a certain extent	22
figures of speech	22
if he does	22
the principles of	22
that the world	22
the aim of	22
of them may	22
let us see	22
as you were	22
of justice and	22
divided into two	22
the view of	22
as long as	22
the same or	22
is better than	22
of the earlier	22
what are you	22
in the most	22
in any of	22
a science of	22
the worst of	22
of the existence	22
he who knows	22
and all that	22
shall be punished	22
is not an	22
is a sort	22
and that you	22
and they have	22
i ought to	22
most of the	22
they may have	22
said at first	22
no one would	22
of what he	22
in the middle	22
the speech of	22
i would not	21
as to be	21
and has not	21
that he had	21
also of the	21
and then i	21
to do what	21
what you have	21
at another time	21
the republic and	21
imagine that the	21
the revolution of	21
who has no	21
the wise man	21
which is most	21
it seems to	21
to be our	21
master of the	21
of the way	21
and do they	21
the right way	21
into two parts	21
to which we	21
but i will	21
truly said to	21
which we may	21
use of them	21
they are always	21
not that which	21
let him who	21
as he pleases	21
that they do	21
that you know	21
but they have	21
there be a	21
in the right	21
i may say	21
again and again	21
is far from	21
but if we	21
those who were	21
by any one	21
benjamin jowett introduction	21
in a figure	21
use of language	21
do you suppose	21
a mean between	21
in a certain	21
should have a	21
of your own	21
he be of	21
i should imagine	21
but when he	21
of my own	21
the interior of	21
the comparison of	21
which we can	21
greatest number of	21
there is any	21
of plato is	21
not to the	21
nothing to do	21
either of the	21
you would be	21
as soon as	21
nature of this	21
if you would	21
him who has	21
is not so	21
for a time	21
of the kind	21
it would seem	21
the property of	21
which was the	21
of these two	21
so long as	21
the nocturnal council	21
in the scale	21
at first sight	21
i fear that	21
is made up	21
he might have	21
of plato in	21
be a great	21
i have heard	21
for those who	21
than those who	21
is going to	21
be the friend	21
we must remember	21
is dear to	21
according to his	21
a lover of	21
a little while	21
let us suppose	21
if any of	21
of the present	21
by no means	21
of a king	21
in the centre	21
and he would	21
allusion to the	21
as there is	21
he must have	21
be truly said	21
not able to	21
that love is	21
and has a	21
the way to	21
got rid of	21
how shall we	21
they are a	21
rather than the	21
and what are	21
in the cratylus	21
you suppose that	21
if we were	21
that i had	21
that such a	21
and those which	21
who will not	21
for no one	21
in the parmenides	21
if you had	21
in which all	21
the man who	21
the circle of	21
knows how to	21
who may be	21
of the eleatic	21
the composition of	21
to be taken	21
that he can	21
who has not	21
the island of	21
the same name	21
several of the	21
of what i	21
which are in	21
form of government	21
father or mother	20
held to be	20
seems to me	20
but that the	20
members of the	20
all the gods	20
will have a	20
and tell me	20
believe that you	20
will he not	20
saying just now	20
of both of	20
are concerned with	20
the human soul	20
when they were	20
according to nature	20
courses of the	20
by the same	20
and that i	20
upon the earth	20
not admit of	20
about the gods	20
and from the	20
as he has	20
more than a	20
what was the	20
who have no	20
the virtue of	20
and still more	20
the amount of	20
that he must	20
part of a	20
the others are	20
you have heard	20
for if they	20
them is the	20
that when the	20
man is the	20
the same is	20
of a certain	20
admit that the	20
the imitation of	20
must not the	20
of him who	20
the other arts	20
as we say	20
who was the	20
as we can	20
but we must	20
greatest of evils	20
half of the	20
that we know	20
as i believe	20
in supposing that	20
in a mean	20
simmias and cebes	20
which is neither	20
good of the	20
and yet they	20
in the country	20
we know that	20
we said that	20
the means of	20
of the athenian	20
let us now	20
such was the	20
i said at	20
that in all	20
proved to be	20
the whole state	20
and as the	20
in other words	20
that justice is	20
origin of the	20
at the hands	20
the combination of	20
would tell me	20
plato seems to	20
to be that	20
in time of	20
of the poets	20
which of these	20
what is best	20
if you do	20
for if the	20
same with itself	20
has not yet	20
as that of	20
of the magistrates	20
and not a	20
truth is that	20
no reason why	20
we may say	20
this would be	20
and have the	20
which the soul	20
the ruler of	20
to be punished	20
i am in	20
but i have	20
say that all	20
and the legislator	20
things of which	20
parts of virtue	20
there is such	20
to imagine that	20
the mention of	20
and also a	20
of them as	20
shall i tell	20
good and the	20
is described as	20
the difficulty of	20
go on to	20
laws of the	20
i could not	20
do what is	20
difference between the	20
that we can	20
number of the	20
and shall we	20
no one who	20
know whether you	20
are compelled to	20
other than one	20
the platonic ideas	20
equal to the	20
and any one	20
the feeling of	20
by his own	20
to be better	20
the force of	20
no one will	20
at the conclusion	20
the mouth of	20
the platonic writings	20
in company with	20
and cannot be	20
is called the	20
the act of	20
have the power	20
for there are	20
and who is	20
and the true	20
may say that	20
the pursuit of	20
i should have	20
see that you	20
side by side	20
to consider the	20
is that he	20
then we shall	20
punished with death	20
figure of the	20
could have been	20
of the idea	20
it does not	20
the guardian of	20
the importance of	19
the phaedrus and	19
to give an	19
to be attributed	19
the face of	19
exception of the	19
best of all	19
to say what	19
our own day	19
the state is	19
and all of	19
what is your	19
suggested by the	19
the greatest good	19
they could not	19
far as he	19
on the ground	19
possession of the	19
that i shall	19
to him in	19
have not yet	19
is no such	19
to the second	19
say the same	19
although they are	19
the truth about	19
is about to	19
the matter of	19
in the later	19
courts of law	19
and that in	19
that all men	19
and in general	19
the principle which	19
who is in	19
they are both	19
which is also	19
the destruction of	19
but only the	19
with the body	19
they think that	19
is opposed to	19
called by the	19
seemed to be	19
to be said	19
a person were	19
then there is	19
the basis of	19
the law will	19
of the man	19
are ready to	19
be a part	19
the following manner	19
the level of	19
to have had	19
the world and	19
to any other	19
the administration of	19
the doctrine that	19
that we were	19
we may now	19
up and down	19
if a slave	19
as i may	19
let us not	19
that one of	19
away from the	19
but if any	19
remark that the	19
of the four	19
male and female	19
in the former	19
for how can	19
to ask you	19
the hope of	19
the growth of	19
like manner the	19
but if there	19
these things are	19
of earth and	19
of the lot	19
i cannot say	19
the funeral oration	19
that pleasure is	19
the person who	19
the great king	19
if we can	19
sort of thing	19
and see whether	19
to each of	19
he has to	19
is a part	19
number of votes	19
the whole body	19
arrived at the	19
is not only	19
two sorts of	19
by them to	19
and of this	19
none of them	19
the body to	19
the mode of	19
i suspect that	19
from that of	19
it to be	19
elements of the	19
itself and the	19
believe that the	19
older or younger	19
of them which	19
no reason to	19
to be as	19
that they can	19
say to them	19
the city and	19
are willing to	19
attributed to the	19
genuineness of the	19
in which i	19
on account of	19
that sort of	19
there be any	19
the wisest of	19
not be a	19
not only the	19
the region of	19
a great many	19
of the head	19
not he who	19
to come to	19
art of medicine	19
side of the	19
due to the	19
you and me	19
the soul to	19
let us begin	19
which the mind	19
or any one	19
you are the	19
manner of the	19
and the two	19
what he has	19
an old man	19
they are of	19
i have often	19
let me hear	19
older and younger	19
very far from	19
in which you	19
by which they	19
of the just	19
is akin to	19
one were to	19
let us take	19
is true of	19
arise out of	19
he speaks of	19
good or bad	19
the fairest and	19
you will have	19
them from the	19
to the others	19
not be able	19
but we are	19
of them by	19
is he not	19
and the gods	19
is called by	19
i should reply	19
of the higher	19
to take care	19
those things which	19
may be summed	19
soul which is	19
rid of the	19
both of us	19
and therefore you	19
one or two	19
we should have	19
likely to have	19
he should be	19
let us go	19
arising out of	19
that they might	19
and then again	19
and may not	19
should be the	19
the gods who	19
all manner of	19
comparison of the	19
you say is	19
a number of	19
but the truth	19
in such cases	19
of all sorts	19
of the air	19
the notion that	19
value of the	19
at that time	19
by the way	19
let us make	18
you would tell	18
figure of speech	18
not like the	18
the connexion of	18
with which the	18
for the same	18
plato does not	18
of the soil	18
by the legislator	18
the second class	18
which you were	18
worthy of the	18
be the greatest	18
you are in	18
there is some	18
the laws which	18
to share in	18
the fear of	18
and to this	18
their relation to	18
same may be	18
time when the	18
cases in which	18
agree with him	18
of them all	18
if he do	18
of all of	18
the scale of	18
is prior to	18
any one may	18
the praises of	18
pleasure or pain	18
of the day	18
it cannot be	18
in the minds	18
would have you	18
the division of	18
not for the	18
is a mere	18
the father of	18
them may be	18
creation of the	18
must be the	18
to be what	18
reason of their	18
there is something	18
as we said	18
which shall be	18
neither of them	18
of the common	18
by him in	18
use of words	18
i have not	18
imitation of the	18
and at another	18
anything which is	18
and the best	18
is a question	18
of the individual	18
part of his	18
of this is	18
made by the	18
i were to	18
that some one	18
us proceed to	18
who say that	18
an account of	18
the formation of	18
they cannot be	18
do they not	18
all the citizens	18
any sort of	18
of pleasures and	18
knowledge of what	18
that the true	18
that is evident	18
more than in	18
that i can	18
only of the	18
you imagine that	18
were we not	18
to the good	18
the addition of	18
the four elements	18
any other of	18
be compelled to	18
in the art	18
the goods of	18
truth of the	18
the law and	18
one of his	18
class of the	18
of the sophists	18
but let us	18
there be such	18
male or female	18
may be of	18
of one of	18
which can be	18
that he does	18
ancient and modern	18
i have already	18
you and your	18
is not his	18
whether he is	18
there are gods	18
the same may	18
in either case	18
will never be	18
in all these	18
described as the	18
when it is	18
is at once	18
is neither good	18
way of speaking	18
when we say	18
in the meno	18
the state and	18
to both of	18
those of the	18
true or false	18
they did not	18
the same place	18