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
the idea of good	128
at the same time	105
on the other hand	89
what do you mean	85
for the sake of	75
the interest of the	71
the rest of the	64
that is to say	62
in the first place	60
in the case of	59
i should like to	57
there can be no	54
with a view to	54
interest of the stronger	49
there is no difficulty	44
is not to be	44
as we were saying	42
and this is the	42
the nature of justice	41
the end of the	40
as well as of	40
at the end of	39
of women and children	38
i agree with you	38
may be said to	38
the manner in which	37
the nature of the	36
the life of the	36
mean to say that	35
part of the soul	35
of the nature of	34
they are to be	34
to be found in	34
of justice and injustice	34
ought not to be	33
of the idea of	33
and the rest of	32
as well as in	32
in so far as	32
what do you say	32
will be able to	31
in the course of	31
there will be no	31
do you think that	31
may we not say	30
the case of the	30
is no difficulty in	30
by the help of	29
by us to be	29
we were just now	29
the number of the	28
is the interest of	28
be said to have	28
that there is a	27
i was just now	27
can be no doubt	27
i do not think	27
how do you mean	27
as well as the	27
and may we not	26
you are quite right	26
and when they have	26
should like to know	26
any more than the	25
the happiness of the	25
the son of a	25
when a man is	25
which we have been	25
appears to me to	25
that this is the	25
for the most part	24
the life of a	24
and he will be	24
let me ask you	24
and there are many	24
the contemplation of the	24
manner in which the	24
that will be the	24
in order that he	24
of which we were	24
and what is the	24
but i should like	24
the light of the	24
in the days of	24
to me to be	23
parts of the soul	23
the eye of the	23
the republic of plato	23
such as we have	23
into the hands of	22
the relation of the	22
in the same way	22
thrice removed from the	22
far as he is	22
into the nature of	21
the art of medicine	21
from time to time	21
as they are termed	21
as i was saying	21
the art of the	21
removed from the truth	21
order that he may	21
of the state is	21
in order that we	21
say that he is	21
the place of the	20
the knowledge of the	20
after the manner of	20
will have to be	20
will be the best	20
is the art of	20
the individual and the	20
the analogy of the	20
and there will be	20
to be attributed to	20
is the reverse of	20
the description of the	20
at the beginning of	20
to the idea of	20
is the author of	20
the side of the	20
community of women and	20
that sort of thing	20
that there is no	19
of men and women	19
which is concerned with	19
i dare say that	19
on a level with	19
we have been describing	19
will he not be	19
the whole of life	19
that justice is the	19
book of the republic	19
the just man is	19
and he who is	19
are not to be	19
in a state of	19
of all other things	19
nature of justice and	19
who are to be	19
is a lover of	19
is to be the	19
the offspring of the	19
for the good of	19
am i not right	19
the harmony of the	19
i will tell you	19
this is he who	19
but there is no	19
under the idea that	18
the character of the	18
to have the same	18
nothing to do with	18
and at the same	18
in the spirit of	18
be found in the	18
would you say that	18
of which he is	18
there must be a	18
if there be any	18
in the highest degree	18
do not think that	18
what you are saying	18
that is what i	18
what you say is	18
in the pursuit of	18
i suppose that you	18
there may be a	18
and there is a	18
idea of good is	18
immortality of the soul	18
and i think that	18
that is quite true	18
all things in common	18
i do not know	18
all time and all	18
in his own person	18
and is not the	18
and there is another	18
a view to the	18
a man who is	18
in the form of	18
in the hour of	18
we not say that	18
is likely to be	18
the greater part of	18
and there is no	18
of all time and	18
to have more than	18
which we were just	18
who is able to	17
in life and after	17
maker of the bed	17
to one another and	17
if i am not	17
as you will remember	17
the same is true	17
in the next place	17
the most miserable of	17
of music and gymnastic	17
of the nature and	17
the immortality of the	17
as we have described	17
that you are right	17
nature and origin of	17
life and after death	17
same is true of	17
if he is to	17
the art of war	17
in such a state	17
to be in the	17
is the just man	17
soul of him who	17
and is not a	17
think that you are	17
i do not understand	17
and that which is	17
and not to be	17
the point at which	17
i am not mistaken	17
they will have to	17
the parts of the	16
in which they are	16
the just and unjust	16
in relation to the	16
the way in which	16
the use of the	16
eye of the soul	16
so far as he	16
the nature and origin	16
no difficulty in seeing	16
in time of peace	16
the state and the	16
by the light of	16
in which there is	16
the greatest of all	16
and what are the	16
at the hands of	16
have nothing to do	16
in accordance with the	16
in the use of	16
that he is a	16
he would not have	16
what shall we say	16
individual and the state	16
life of the just	16
that the just man	16
as far as possible	16
in the same relation	16
time and all existence	16
which is to be	16
to say that the	16
the age of plato	16
of which we are	15
when you want to	15
as far as he	15
of the state and	15
one of them is	15
they ought to be	15
that is very true	15
on the side of	15
another point of view	15
we shall have to	15
and the same is	15
they were to be	15
is a sort of	15
of the individual and	15
is one of the	15
that he was to	15
we were saying that	15
i think that we	15
the lover of gain	15
is supposed to be	15
such a state is	15
that they may be	15
friends and harm to	15
as i was just	15
the city which is	15
justice is the interest	15
what is for the	15
have all things in	15
that is most true	15
of good and evil	15
and is not this	15
order that we may	15
so far as they	15
as well as a	15
quite as much as	15
of gods and men	15
to do good to	15
the pleasure of the	15
is to be a	15
and this is a	15
that is the inference	15
or in any other	15
and in like manner	15
to be called a	15
in all of them	14
to the good of	14
from darkness to light	14
arises out of the	14
in the same degree	14
nor is there any	14
the same may be	14
when he is not	14
and that this is	14
spectator of all time	14
and does not the	14
do you not know	14
the division of labour	14
there are many other	14
which are in the	14
that is the way	14
way in which the	14
the interests of the	14
one another and to	14
the inhabitants of the	14
same may be said	14
of the human mind	14
constitution of the state	14
of those who have	14
he who is the	14
is the sort of	14
that he may have	14
to those who are	14
when there is no	14
the soul of him	14
the education of the	14
as well as public	14
the hands of the	14
for the first time	14
of the pleasures of	14
that he is not	14
this is the sort	14
or of any other	14
at the time when	14
is apt to be	14
in like manner the	14
will they not be	14
there is reason in	14
of eating and drinking	14
the improvement of the	14
and has not the	14
the nature of a	14
the good of his	13
of the soul which	13
they will be the	13
the case of a	13
is better than the	13
is to be found	13
he will not be	13
one to the other	13
the pleasures of the	13
is the ruin of	13
may be compared to	13
with the exception of	13
the mass of mankind	13
in the minds of	13
the good of the	13
of the soul is	13
you mean to say	13
the community of property	13
as if he had	13
the time when he	13
and the love of	13
can hardly be said	13
to the contemplation of	13
nothing can be more	13
that there is nothing	13
hardly be said to	13
and there may be	13
by gods and men	13
is the meaning of	13
state and of the	13
the idea of the	13
did you never observe	13
may be expected to	13
you say is true	13
a state which is	13
has a mind to	13
far as they are	13
contemplation of the idea	13
if they are to	13
i do not say	13
than in any other	13
to be a good	13
you will have to	13
of the human race	13
the greatest and most	13
the minds of men	13
in the language of	13
to take care of	13
he is like a	13
to be the greatest	12
be the fairest of	12
as you were saying	12
to be his interest	12
you not say that	12
in all sorts of	12
in the service of	12
the absence of pain	12
what is to be	12
that which is not	12
but when a man	12
if a person were	12
ask you a question	12
nothing of the kind	12
be most likely to	12
and now let us	12
by the fact that	12
out of the way	12
he is to be	12
appears to be the	12
the one is the	12
that there will be	12
the state is the	12
community of wives and	12
let me tell you	12
of the just and	12
is a kind of	12
the best of them	12
a kind of knowledge	12
and for this reason	12
would you not say	12
be the best way	12
that when a man	12
and must not the	12
if he had been	12
is not this the	12
for the interest of	12
the meaning of the	12
were just now speaking	12
was just now saying	12
the government of the	12
be no doubt that	12
the side of which	12
come to an understanding	12
is thrice removed from	12
say that justice is	12
that the greater number	12
which of them is	12
and that they are	12
and all sorts of	12
the excellence of the	12
of the three classes	12
under the influence of	12
he who is not	12
what would you say	12
to share in the	12
is the reason why	12
the training of the	12
to be regarded as	12
the ideal of the	12
which we were speaking	12
do not mean to	12
be attributed to the	12
but he does not	12
in the matter of	12
the maker of the	12
is the nature of	12
i was going to	12
think that he would	12
the beginning of the	12
in the search after	12
and if there be	12
and do you not	12
to show that the	12
the world of sense	12
a person were to	12
men and women are	12
of wives and children	12
the form of a	12
i think that you	12
of such a nature	12
you agree with me	12
knowledge of the good	12
be more likely to	12
the service of the	12
were we not saying	12
what may that be	12
not to be a	12
and what do you	12
have to do with	12
in music and gymnastic	12
do their own business	12
say the same of	12
and therefore i will	12
to him in the	12
he will be able	12
the mind of the	12
the difference between them	12
the work of the	12
life of the unjust	12
have the same pursuits	12
the prime of life	12
only a kind of	12
that is what you	12
in the second book	12
of the art of	12
the definition of justice	12
because they have no	11
let us have a	11
of soul and body	11
to be wise and	11
at the sight of	11
the wisdom of the	11
which can only be	11
his father and mother	11
ought to be the	11
turn out to be	11
should rather say that	11
that the idea of	11
of the whole state	11
the passionate or spirited	11
put an end to	11
private as well as	11
the spirit of a	11
in the perfect state	11
to the rest of	11
the greatest experience of	11
if there be a	11
and origin of justice	11
the ordering of the	11
then we shall be	11
rest of the world	11
harmony of the soul	11
are or are not	11
he can hardly be	11
the cause of all	11
the child of the	11
that which is neither	11
and they will be	11
that he was not	11
if he does not	11
in the order of	11
rest of the company	11
and all the other	11
why do you ask	11
or unseen by gods	11
the image of the	11
of that which is	11
about the nature of	11
that which is the	11
of the sixth book	11
is the subject of	11
the nature of things	11
in the place of	11
the freedom of the	11
which is within him	11
may be regarded as	11
do you suppose that	11
of the whole soul	11
that there are three	11
that a man may	11
is the way in	11
who is of a	11
by far the most	11
be admitted into our	11
the divisions of knowledge	11
from one to the	11
do not suppose that	11
be a lover of	11
and also of the	11
i do not believe	11
and will not the	11
like to know what	11
and the just is	11
author of all things	11
there is no need	11
may be able to	11
that they are the	11
we should say that	11
said to have been	11
the same relation to	11
rather than of the	11
the state and of	11
should like to ask	11
do not wish to	11
and i do not	11
if we are to	11
that this is he	11
to him who is	11
the unjust is the	11
analogy of the arts	11
not mean to say	11
of the state in	11
in the age of	11
the true nature of	11
and in our state	11
in his right mind	11
man is to be	11
is the end of	11
the injury of the	11
who are able to	11
the study of philosophy	11
to the end of	11
son of a god	11
we may assume that	11
there might be a	11
you think that he	11
have no difficulty in	11
let us suppose that	11
that he would not	11
in order that the	11
you will find that	11
and when he has	11
the greatest happiness of	11
admitted into our state	11
of the world below	11
as soon as they	10
qualities which make a	10
in the acquisition of	10
one of the most	10
the opinion of the	10
is concerned with the	10
in modern times we	10
who is not a	10
with the eye of	10
point at which we	10
in the way of	10
at variance with the	10
to which they are	10
is aware of the	10
is to be attributed	10
ideal of the state	10
as soon as the	10
cannot be destroyed by	10
what will be his	10
of him who is	10
side of which is	10
in the tenth book	10
to that of the	10
of the world and	10
and of the other	10
with that which is	10
he is full of	10
be said to be	10
is best able to	10
are to be found	10
the ends of the	10
the happiest of men	10
the revolution of the	10
will not be a	10
the sight of the	10
and the other of	10
the things which are	10
the wives of our	10
to speak the truth	10
principle in the soul	10
the course of the	10
to use a platonic	10
to one of the	10
wives of our guardians	10
the state which we	10
at the same moment	10
he said to himself	10
make an end of	10
well as in the	10
in the words of	10
are of two kinds	10
of the unjust is	10
may be compared with	10
that which subjects the	10
are to be common	10
there is a danger	10
only for the sake	10
in the habit of	10
he is not a	10
of glaucon and adeimantus	10
i would have you	10
in the toils of	10
and the just man	10
of pleasures and pains	10
be the most miserable	10
the part of the	10
of the perfect state	10
of the truth of	10
the state will be	10
a view to their	10
is ignorant of the	10
to the sum of	10
the voice of the	10
element of the soul	10
of gold and silver	10
do his own work	10
we be right in	10
and there would be	10
in the state or	10
of the world is	10
has more of the	10
as a matter of	10
at the foundation of	10
should have a good	10
not be satisfied with	10
idea of the state	10
when he is in	10
in the world of	10
the middle of the	10
the foundation of the	10
which is made by	10
and on the other	10
to be the same	10
and they will have	10
almost as soon as	10
of the greatest of	10
the column of light	10
with wisdom and virtue	10
are the authors of	10
nature of the soul	10
the example of the	10
to get rid of	10
they are full of	10
the author of all	10
the help of the	10
which of the two	10
is he who is	10
the community of women	10
is the son of	10
is the cause of	10
i should say not	10
which they are to	10
to be the most	10
the search after justice	10
the care of the	10
any one who is	10
of the roman empire	10
the ruin of the	10
is not a mere	10
to suppose that he	10
as well as to	10
for his own interest	9
by reason of their	9
which i would rather	9
and he who has	9
were just now describing	9
do not quite understand	9
that there is such	9
ask you to consider	9
say that this is	9
with the rest of	9
in the city of	9
themselves and of the	9
the shelter of a	9
in the contemplation of	9
there is a principle	9
he does not know	9
to a certain extent	9
when they are not	9
we shall be right	9
not for his own	9
not to be the	9
he is not in	9
that he would have	9
quite agree with you	9
the reason of this	9
all in a moment	9
at rest and in	9
between being and not	9
all that sort of	9
and what of the	9
and the strain of	9
is not good for	9
for all these reasons	9
seen or unseen by	9
in his own day	9
some of them are	9
as far as the	9
have the power of	9
agree with you in	9
their way of life	9
make a man a	9
is their manner of	9
of the republic is	9
have nothing to say	9
as the proverb says	9
is said to be	9
i give you an	9
the conditions of human	9
what point of view	9
take the place of	9
to be a great	9
natures ought to have	9
whether seen or unseen	9
by reason of a	9
whether male or female	9
in the middle and	9
as i should imagine	9
and in what way	9
and you would agree	9
with you in thinking	9
of the visible and	9
class in the state	9
the truth of what	9
they are likely to	9
repayment of a debt	9
of the soul to	9
will be in the	9
to do what is	9
the greatest of them	9
against any one who	9
we not saying that	9
of which you speak	9
be of no use	9
to the same thing	9
this is the reason	9
may be allowed to	9
each of the three	9
and the other virtues	9
may be said of	9
that may be assumed	9
it is just to	9
is true of the	9
that appears to be	9
how will they proceed	9
of which i am	9
you would agree with	9
from another point of	9
training of the body	9
that has been admitted	9
arise out of the	9
of which i was	9
to the knowledge of	9
but i do not	9
what is the next	9
in any other way	9
will be the greatest	9
their own proper excellence	9
the image of a	9
by the power of	9
lover of wisdom and	9
in a state which	9
then i suppose that	9
to the sight of	9
claim to have more	9
of the state will	9
that the soul of	9
the two kinds of	9
has been shown to	9
which has been described	9
from that which has	9
agree with me in	9
you in thinking that	9
guilty of any other	9
the son of ariston	9
which is under a	9
he is ignorant of	9
to the class of	9
what ought to be	9
the same thing at	9
are you going to	9
the actions of the	9
the sake of their	9
on the minds of	9
far as he can	9
that he ought to	9
the possessor of them	9
greatest happiness of the	9
what will be their	9
so far as the	9
then let us now	9
to be different from	9
affirm to be the	9
and you will see	9
i want to know	9
for the interests of	9
when we said that	9
the form of government	9
do good to our	9
in the history of	9
can you tell me	9
be left to the	9
not in his right	9
the knowledge of their	9
and if any one	9
guardian of the state	9
justice and the other	9
to have a bad	9
and the art of	9
part of the world	9
that you do not	9
and the creation of	9
by the example of	9
and if there is	9
and all that sort	9
as soon as he	9
i quite agree with	9
the spirit of contention	9
and the things of	9
be able to see	9
foundation of the state	9
the unity of the	9
the lie in words	9
that different natures ought	9
is the order of	9
the moon and the	9
is not this true	9
the wise and good	9
is said to have	9
as well as for	9
suppose that he is	9
when he has made	9
i wish that you	9
that is to be	9
and some of the	9
the saviours of the	9
believe that you are	9
the badness of food	9
will you be so	9
child of the good	9
is implied in the	9
there is an absolute	9
and which are the	9
into the mouths of	9
the just man will	9
always and in all	9
is the idea of	9
would agree with me	9
and will not be	9
i do not quite	9
the repayment of a	9
acknowledged by us to	9
they are no longer	9
care of the body	9
any one who has	9
one who is in	9
in word or deed	9
i believe that you	9
is to be deemed	9
have a difficulty in	9
then we shall not	9
for there is a	9
the lover of honour	9
which i am speaking	9
i mean to say	9
life than that of	9
the state in which	9
as well as by	9
is for the interest	9
been shown to be	9
not such an one	9
i ask you to	9
the reason why the	9
is and is not	9
the good of their	9
which is given to	9
that which is concerned	9
and what do the	9
do you say of	9
i think that i	9
suppose that you mean	9
wish that you would	9
they can hardly be	9
but i want to	9
the life of man	9
of which they are	9
to be compared with	9
of them in the	9
the petition of right	9
says that they are	9
the question of possibility	9
that a man who	9
i am about to	9
are not the best	9
the mouth of the	9
from their youth upwards	9
that we might have	9
will be most likely	9
good as a play	9
of all of them	9
in the same manner	9
seemed to be a	9
unseen by gods and	9
but were we not	9
that is the only	9
take possession of the	9
to do harm to	9
of all these things	9
better partner than the	9
in the right way	9
the intention of the	9
the interval which separates	9
rest and in motion	9
the question is not	9
one or the other	9
not the author of	9
who came from earth	9
not say that he	9
between pure being and	9
in verse or prose	9
the laws of nature	9
under the command of	9
is derived from the	9
for their own sakes	9
shall be right in	9
and if they are	9
that what you say	9
is there anything more	9
with the idea of	9
be assumed to be	9
the sphere of the	9
which could not be	9
he is able to	9
there is nothing which	9
and he is the	9
the heart of a	9
a good deal of	9
be truly said to	9
and the same of	9
more than we can	9
worthy of the name	9
that the soul is	9
the dorian and phrygian	9
the spectator of all	9
of the same kind	9
will have nothing to	9
but of the whole	9
to be full of	9
and is there any	9
be the greatest of	9
may be truly said	9
is not in his	9
i should rather say	9
the fact is that	9
in the visible world	9
is a question which	9
make the best of	9
but what do you	9
between men and women	9
evil of the soul	9
a man is not	9
all these things are	9
the kingdom of god	9
in each of us	9
the sons of asclepius	9
he who is of	9
better life than that	9
which they will have	9
by the test of	9
as far as i	9
is under a tyrant	9
what is the nature	9
different natures ought to	9
kind of knowledge which	9
and the best of	9
were to say that	9
and when you want	9
than the life of	9
i really do not	9
is or is not	9
a better life than	9
and of the whole	9
and even if there	9
good to the state	9
then the art of	9
is an appearance only	9
we shall say that	9
no place in the	9
to an understanding about	9
the worst of them	9
as good as a	9
will you tell me	9
of wealth and the	9
in the second place	9
he was to be	9
the same of the	9
of this sort of	9
you are right in	9
the analysis of the	9
something which is not	8
to be told that	8
are in the ratio	8
when one of the	8
follows next in order	8
is the number of	8
there is another class	8
the comparative advantages of	8
to them in the	8
and the power of	8
that justice is a	8
in addition to the	8
or by any other	8
the good and evil	8
under the same roof	8
the future of the	8
the true upper world	8
last of all comes	8
of the interval which	8
of the life of	8
the inferior sort of	8
because he has no	8
into two unequal parts	8
that those who are	8
us to be the	8
and give in marriage	8
try to find a	8
right in saying that	8
a posset of pramnian	8
the influence of the	8
will be a good	8
on the other side	8
he appears to me	8
care of the state	8
in front of them	8
which is common to	8
a conception of the	8
under the dominion of	8
was the son of	8
that the pleasure of	8
is that he who	8
an enemy of the	8
by him to be	8
the nature of this	8
of which is five	8
and the interest of	8
there are two principles	8
do you not see	8
a man is in	8
the days of his	8
the effect on the	8
the art of horsemanship	8
into the form of	8
as we were just	8
should like to hear	8
that men and women	8
the construction of the	8
too apt to be	8
truth and essence than	8
there is such an	8
in the ratio of	8
for they have never	8
is not the noble	8
by the cube of	8
the soul to the	8
distinction of the visible	8
lie in the soul	8
they will tell you	8
of knowledge in the	8
the hand of the	8
rule of human life	8
be supposed to have	8
he says in the	8
is sure to be	8
i would ask you	8
in the likeness of	8
they and their children	8
here comes the point	8
there is to be	8
the light of day	8
of the individual soul	8
a man may be	8
the battle of megara	8
state in which the	8
the order in which	8
which i should like	8
the rest of our	8
posset of pramnian wine	8
share in the toils	8
these are not the	8
for the public good	8
to such a degree	8
the course of ages	8
guardians are to be	8
in the world below	8
image of the soul	8
who knows how to	8
the unity of knowledge	8
are all of them	8
sense of the term	8
that which has more	8
which may be said	8
the authority of homer	8
the same roof with	8
and then proceed to	8
which are found in	8
of either of them	8
such as he is	8
there is no difference	8
that there may be	8
be the happiest of	8
differ from one another	8
how does he live	8
we shall be able	8
just or the unjust	8
in the knowledge of	8
that he who is	8
is made of the	8
in his own proper	8
and that he who	8
them that they have	8
in the art of	8
can be no question	8
there is nothing else	8
about justice and injustice	8
classes in the state	8
nor in any other	8
in the midst of	8
the lie in the	8
with the contemplation of	8
know that there are	8
he who has a	8
may be termed the	8
at the battle of	8
the friend of the	8
the world and of	8
not be angry with	8
is relative to the	8
the words of the	8
in marriage to whom	8
time when he is	8
has a right to	8
he is aware of	8
of gods and heroes	8
the visible and the	8
greater part of the	8
at the commencement of	8
is by far the	8
no need of a	8
they have never seen	8
by a man of	8
we were right in	8
he thinks that he	8
to the injury of	8
we must not allow	8
least liable to be	8
but why do you	8
the idea that they	8
of all comes the	8
not one of them	8
as in the case	8
really been able to	8
which is above hypotheses	8
that which has less	8
then there must be	8
of pleasure and pain	8
when he had spoken	8
the young man is	8
the just or the	8
but there is another	8
one and the same	8
the existence of the	8
which the rulers are	8
answer to the question	8
that he may be	8
all that he has	8
you will admit that	8
will find that the	8
the whole state will	8
have arrived at the	8
shall be able to	8
all the arts and	8
the nature of knowledge	8
that they have a	8
may be rightly called	8
which will not be	8
the fear of death	8
of the intellectual world	8
that there is an	8
in the republic is	8
who are supposed to	8
us suppose that the	8
be more of a	8
the mightiest of all	8
to the soul and	8
in the same part	8
i think you will	8
the insatiable desire of	8
let us place the	8
can that which is	8
the music of the	8
the faculty of sight	8
freedom of the individual	8
are to have the	8
said to have a	8
not good for much	8
the greatest tyrant of	8
to the effect that	8
him that there is	8
into the world below	8
the enemy of the	8
in the hope of	8
of the mathematical sciences	8
from the other citizens	8
and these are not	8
they have not the	8
be compared with the	8
the ruin of oligarchy	8
the fact that the	8
one of those who	8
and when he had	8
the sake of the	8
the virtues are one	8
is to be in	8
there will be a	8
a city which is	8
under the shelter of	8
every point of view	8
the possibility of this	8
the power of command	8
or if they are	8
and is ready to	8
as he is a	8
not be able to	8
when you see the	8
to gain more than	8
we say that the	8
have no antecedent pains	8
women and children is	8
shall we say of	8
be the saviours of	8
be a good man	8
is on a level	8
both in life and	8
which may be compared	8
and tells him that	8
we were saying before	8
is not the same	8
give in marriage to	8
at any rate let	8
an ideal of a	8
days of his youth	8
will not be able	8
we may observe that	8
in a single person	8
children are to be	8
in the strict sense	8
and these are the	8
the art of pay	8
or he will never	8
for the use of	8
to be and not	8
be a good guardian	8
and what shall we	8
there is a further	8
and the other the	8
a natural order and	8
to say that one	8
in the same proportion	8
there is no reason	8
in comparison with eternity	8
the government of honour	8
the welfare of the	8
which is in heaven	8
in the prime of	8
such a degree that	8
city which is within	8
the islands of the	8
to whom they will	8
is the opposite of	8
the love of knowledge	8
to be master of	8
in the person of	8
this is the way	8
in states or individuals	8
he is a lover	8
arts of music and	8
which is thrice removed	8
and not to the	8
are inanitions of the	8
the conception of a	8
would he not be	8
would not have been	8
of his own age	8
which is the interest	8
the language of the	8
is to be sought	8
the idea of a	8
the third and fourth	8
the manner of the	8
they remain in the	8
at the greatest distance	8
in the interval between	8
was a man of	8
to arrive at a	8
in this way the	8
who is in a	8
of the pythagorean triangle	8
republic of plato is	8
the power of the	8
may be described as	8
he has a clearer	8
not say that the	8
a man of sense	8
and in a few	8
more of a man	8
the city of which	8
and a lover of	8
as if they had	8
are to be the	8
is ready to follow	8
which is contained in	8
of the heavenly bodies	8
on the twelfth day	8
any more than they	8
one and not many	8
of brass and iron	8
the division of the	8
but not in the	8
eating and drinking and	8
at any rate the	8
up and down the	8
islands of the blest	8
have a knowledge of	8
each of them is	8
if we do not	8
that they ought to	8
may be supposed to	8
women are to have	8
which answers to the	8
for their own interests	8
the gods may be	8
passionate or spirited element	8
that which we have	8
do not say that	8
he will be a	8
is of opinion that	8
and there are three	8
another and to the	8
the argument of the	8
and then we shall	8
think that we have	8
in life and death	8
garlands on their heads	8
which is also the	8
had really been able	8
again in the same	8
dare say that you	8
the existence of absolute	8
one another in the	8
as well as their	8
the destruction of the	8
which we are seeking	8
i mean those which	8
the order of the	8
the education of our	8
the beginning of our	8
that would be the	8
third book of the	7
not he who is	7
and to have a	7
the reputation of justice	7
the end of his	7
of the love of	7
you would admit that	7
get rid of the	7
those who have never	7
he is a friend	7
there is a great	7
any more than we	7
the real object of	7
the loss of the	7
the world of sight	7
with them in the	7
knowledge of true being	7
at the conclusion that	7
of the tyrant in	7
that part of the	7
will any one say	7
conditions of human society	7
the state of which	7
than that of the	7
the authority of the	7
of virtue and vice	7
in the relation of	7
good to your friends	7
is the only one	7
things to be feared	7
and he had no	7
and will be the	7
that the good is	7
drank more than was	7
that the mind of	7
the truth is that	7
and many a man	7
cause of all things	7
that they are really	7
any other of his	7
part of him is	7
the cessation of pain	7
concerned with the invariable	7
of plato is the	7
on the knees of	7
in order to make	7
the sides of the	7
gold and silver and	7
the remainder of the	7
inferior part of the	7
be said of the	7
that the life of	7
by the criterion of	7
of the rights of	7
is not easy to	7
to your friends and	7
number of the state	7
the sake of rewards	7
he compares to the	7
of the soul and	7
are not at all	7
every now and then	7
i do not mean	7
the gold and silver	7
who is best able	7
to a knowledge of	7
into the error of	7
silver and brass and	7
of the moon and	7
the increase of the	7
will be the most	7
the soul is immortal	7
into the upper world	7
of no use to	7
the distinction between the	7
size of the state	7
the origin and nature	7
to the relation of	7
does not see that	7
put to death by	7
any one say that	7
is contained in them	7
is a friend who	7
in which the poet	7
of the divisions of	7
to the number of	7
and as to the	7
in the number of	7
constitutional rights of the	7
the salvation of the	7
the size of the	7
are not the only	7
the soul of a	7
of the company and	7
the number of days	7
out of the question	7
is the origin and	7
where there are no	7
and therefore he must	7
your friends and harm	7
not know how to	7
form of the state	7
to find out the	7
disease and weakness and	7
but do you not	7
the powers of government	7
in the republic the	7
which is of the	7
have reached a height	7
that the pleasures of	7
a thousand years before	7
those who have the	7
such an evil name	7
the art of payment	7
see that there is	7
in a sort of	7
mention is made of	7
to be warrior athletes	7
must get rid of	7
which is one thing	7
then proceed to the	7
of states and of	7
what will be the	7
of the necessity of	7
for the training of	7
be called a man	7
into and out of	7
the state and in	7
the son of armenius	7
the rewards and honours	7
of truth and being	7
a part of the	7
the influence either of	7
like a wild beast	7
plato himself seems to	7
the rest of mankind	7
good to friends and	7
toils of war and	7
is proved by the	7
as he truly is	7
is not the author	7
the evil of the	7
under the guidance of	7
the corruption of the	7
as well as at	7
divert him from philosophy	7
out at our feet	7
the numbers of the	7
because he knew that	7
the soul which is	7
him that he is	7
got the better of	7
excellence of the soul	7
but this is not	7
to themselves or others	7
for there is no	7
difficulty in seeing that	7
the other of the	7
and is there not	7
and in this respect	7
in the region of	7
of the soul as	7
can we be right	7
care must be taken	7
the spirit of philosophy	7
and the reverse of	7
faculties of the soul	7
in the infancy of	7
the power which the	7
whether the just man	7
the perception of shadows	7
of the gods in	7
of the individuals who	7
to be of a	7
which by the help	7
between good and evil	7
to his father and	7
he ought to have	7
if there were no	7
in the multiplicity of	7
but in virtue and	7
and harm to your	7
not satisfied with the	7
that we should not	7
for they are not	7
i am going to	7
and silver and brass	7
i am sure that	7
had seen in the	7
state which we have	7
and harm to our	7
number of days and	7
from becoming to being	7
the truth of the	7
not be those who	7
be the expression of	7
but if he is	7
for a long time	7
is anything to be	7
not see that the	7
he arrives at the	7
on the part of	7
the republic is the	7
is the greatest and	7
of the parts of	7
useless to the gods	7
the just is happy	7
the soul in the	7
we must remember that	7
compelled to admit that	7
if they had been	7
ought to have been	7
the rule of reason	7
harm to your enemies	7
who are injured are	7
but the truth is	7
which has to be	7
not as a good	7
will be regarded by	7
by the hand of	7
form of government in	7
the vision of er	7
the toils of war	7
tumbling out at our	7
they came to a	7
and this was the	7
and ought to be	7
of something which is	7
form of government which	7
of the one and	7
shall i tell you	7
know what they are	7
pleasure and pain are	7
that he is the	7
he will have more	7
is the real object	7
the state was not	7
from the world of	7
the author of evil	7
may be made to	7
days and nights in	7
in the state which	7
they are able to	7
which of the three	7
his ignorance of the	7
do not believe that	7
under the image of	7
arrived at the conclusion	7
of the relation of	7
friends have all things	7
in a few minutes	7
in which the rulers	7
the lower to the	7
result is that the	7
the first a square	7
at the mercy of	7
and yet there is	7
that it is just	7
have more than the	7
to him who has	7
to the state and	7
the educator of hellas	7
all the qualities which	7
to believe that the	7
refuse to listen to	7
the idea of justice	7
also the most miserable	7
not more than a	7
the better part of	7
the study of the	7
son of a king	7
to the nature of	7
the first stage of	7
and have we not	7
those who came from	7
in the hands of	7
and some of them	7
that there are some	7
is not able to	7
and he will not	7
there is a difficulty	7
a small part of	7
is the enemy of	7
music and gymnastic to	7
may be found in	7
and the government is	7
to intimate that the	7
are as bad as	7
appear to be the	7
the origin of the	7
to look at the	7
is the use of	7
the condition of the	7
what is right in	7
is that in the	7
of the three parts	7
in the other world	7
life of political ambition	7
a purgation of the	7
argument of the republic	7
he would not be	7
the likeness of a	7
the knees of necessity	7
have the effect of	7
removed from the king	7
in the writings of	7
their fathers and mothers	7
the god of delphi	7
of days and nights	7
the writings of the	7
in which he is	7
the life of political	7
the world below to	7
of sir thomas more	7
and the same may	7
the just and the	7
inhabitants of the den	7
he is afraid of	7
that the best and	7
he will have a	7
both in ancient and	7
the acquisition of wealth	7
many points of view	7
not wish to be	7
gain an advantage over	7
to be of any	7
a man has a	7
in the sixth book	7
to consider the nature	7
be angry with us	7
of them ought to	7
reason to suppose that	7
is hardly to be	7
that this is a	7
but there is a	7
the soul and body	7
is a danger that	7
who is the most	7
the third book of	7
to be able to	7
than any of the	7
the sum of the	7
principles in the soul	7
he has not yet	7
the meaning of his	7
is the ideal of	7
he appears to be	7
and the worst of	7
both just and unjust	7
to know what is	7
the question whether the	7
and in which the	7
that those who have	7
as the saying is	7
we do not know	7
the expression of the	7
and brass and iron	7
hymns to the gods	7
in order that our	7
of one of the	7
that friends have all	7
the eating of beef	7
of the universal and	7
and the better part	7
of a future life	7
and the other is	7
which is the more	7
we refuse to listen	7
spirit of a philosopher	7
is only a kind	7
though i do not	7
to be lovers of	7
the practice of virtue	7
the natures of men	7
to be given to	7
have a good memory	7
with the spirit of	7
by the circumstance that	7
equality of the sexes	7
they would have been	7
from the practice of	7
education is to be	7
to the mind of	7
the opposite of the	7
those who desire to	7
existence of absolute beauty	7
certainly ought not to	6
be right in doing	6
you suppose that i	6
put a question to	6
not say that these	6
suppose him to be	6
of the subject and	6
are permitted to have	6
but when he has	6
government in which the	6
to know what you	6
what do you think	6
to be like the	6
than that which is	6
and if you are	6
we try to find	6
but that which is	6
that the absence of	6
and see what will	6
and as for the	6
you will agree with	6
for i do not	6
the shadows of the	6
thinks that he is	6
the rational diameter of	6
full of variety and	6
i think that he	6
things which are in	6
be one and not	6
be represented as he	6
which we have given	6
in supposing that the	6
which is not a	6
is virtue and wisdom	6
the true lover of	6
proper thing is given	6
there would be nothing	6
sake of the argument	6
into the world to	6
use for which nature	6
the city of the	6
argue that there is	6
of the happiness of	6
also the soul of	6
who is ignorant of	6
the drone in the	6
things at variance with	6
when they have made	6
is converted into a	6
instead of leading a	6
the souls which came	6
were saying that the	6
the state which he	6
and because they are	6
and all the things	6
doing the work of	6
a great deal of	6
in the reign of	6
this and of all	6
one who is able	6
and if this is	6
and let there be	6
what were the four	6
are many other things	6
to what do you	6
no doubt that the	6
good of friends and	6
of knowledge and ignorance	6
lie in words is	6
will bring children into	6
motion at the same	6
i am quite aware	6
such an one will	6
are unable to give	6
i should be inclined	6
construction of the state	6
believe that he would	6
many other things which	6
of one with another	6
to be said about	6
is brought up in	6
being such as we	6
thing at the same	6
will speak of the	6
think that this is	6
now that we have	6
do you not suppose	6
you would say the	6
not to be called	6
objects on which the	6
of body and soul	6
what due or proper	6
me ask you another	6
that we had better	6
in the time of	6
either of the other	6
which justice has over	6
will be greatly lessened	6
i know not what	6
i have been describing	6
or the shadows of	6
the best of all	6
will find more of	6
able to learn and	6
which we require of	6
same persons cannot succeed	6
that if a person	6
and we have admitted	6
be the servant of	6
a lover of truth	6
if you will only	6
which i desire to	6
of life such as	6
we should rather say	6
would not say that	6
a fourth of the	6
and the democratical man	6
justice and temperance and	6
in the first book	6
and that those who	6
between philosophy and poetry	6
which he owes to	6
the essence of each	6
i do not deny	6
ought to have different	6
can there be any	6
would not be able	6
of those who will	6
when we have done	6
be regarded by the	6
and so the young	6
there will be more	6
the other of them	6
and each of them	6
saviours of the constitution	6
i must ask you	6
much as they like	6
but for the sake	6
twenty years of age	6
as i said at	6
for the improvement of	6
spirit of contention and	6
of leading a private	6
the advantages of the	6
will be right in	6
able to recover himself	6
is full of meanness	6
tells him that he	6
of the maker of	6
strict sense of the	6
a disciple of the	6
that is most certain	6
as one of the	6
more likely to be	6
and is the only	6
to the eye of	6
to be a ruler	6
to all of them	6
the love of wisdom	6
i think that our	6
subjects to do what	6
had always admired the	6
of the whole of	6
knowledge is a faculty	6
both his like and	6
my meaning when i	6
is not the word	6
parts of the body	6
not to be angry	6
riches and rich men	6
draw the soul towards	6
rights of the individual	6
and government of one	6
when we spoke of	6
the better for it	6
that you are going	6
of knowledge is there	6
because he has to	6
which is not the	6
the nature of god	6
the rewards of virtue	6
to see in what	6
which has an opinion	6
such will be the	6
has nothing to do	6
by a corruption of	6
is the slave of	6
the greater number of	6
account of the parent	6
this form of government	6
and you shall answer	6
things as they are	6
draw the soul from	6
is such as his	6
the procreation of children	6
who is brought up	6
really do not know	6
the faculties of the	6
to that of a	6
bear in mind that	6
as they say in	6
been already laid down	6
one who has never	6
be no doubt of	6
to the question of	6
children into the world	6
three classes of men	6
the pleasures of honour	6
he will be likely	6
idea that they are	6
as a sort of	6
the highest of all	6
figure the side of	6
what i have been	6
and how does the	6
one woman has a	6
himself into the hands	6
the words of plato	6
the whole of the	6
to one who is	6
but when you want	6
as we said before	6
which we are the	6
who see the many	6
to say that in	6
to receive from the	6
be found in them	6
of things at variance	6
by reason of the	6
to see and hear	6
imagine that he is	6
the man to the	6
under the influence either	6
never have enough of	6
a good and the	6
the elder must rule	6
and therefore they cannot	6
which they had endured	6
a woman differs from	6
in motion at the	6
that which he loves	6
in the unity of	6
to be a deceiver	6
he is incapable of	6
but if i am	6
but if they are	6
when i said that	6
you will find more	6
a game of draughts	6
the pleasures which are	6
which you are speaking	6
and the neglect of	6
says that when a	6
the young men of	6
and that all other	6
but i must also	6
the community of wives	6
better than the life	6
of the eulogists of	6
that is not the	6
that we were not	6
if you are allowed	6
that the repayment of	6
the sons of ariston	6
should be inclined to	6
like the wise and	6
is worthy of the	6
does not seem to	6
what shall be done	6
stronger thought to be	6
is what his name	6
arisen out of the	6
he turned the collet	6
is least liable to	6
and so of the	6
set in array the	6
and from being a	6
the state of his	6
and he who remembers	6
the enquiry would be	6
let this then be	6
let us then consider	6
is a very important	6
such a lover of	6
and this is what	6
he is a soldier	6
receive what we owe	6
admired the genius of	6
i am not so	6
would not deny that	6
in the chariot of	6
the beast to the	6
we shall see whether	6
same of all things	6
towards objects on which	6
we have already shown	6
the good is not	6
and that is a	6
the head of the	6
be that which could	6
ready to acknowledge that	6
draw conclusions as to	6
of a city is	6
to be the destruction	6
we must come to	6
they must not be	6
or are not to	6
grace or the absence	6
if i had forgotten	6
in the parts of	6
a city of pigs	6
the course of a	6
at peace with himself	6
in the house of	6
you be so very	6
should imagine that he	6
that he is drawing	6
which is better than	6
i shall be satisfied	6
have a care of	6
all manner of ways	6
due or proper thing	6
has no sense of	6
is parted from the	6
the arms of hellenes	6
and you would say	6
to be akin to	6
can never have enough	6
must be taught music	6
the arts of the	6
persons cannot succeed in	6
we are the founders	6
that he who has	6
i know that they	6
in process of creation	6
in the republic of	6
of a sort which	6
every other kind of	6
is the origin of	6
the close of the	6
to go through all	6
when they have arrived	6
than the just man	6
come at last to	6
a figure the side	6
the same principle holds	6
if we were right	6
who is not on	6
there are five of	6
are likely to be	6
they will be delivered	6
he will see the	6
and if they were	6
of the whole body	6
friend of the gods	6
i would rather say	6
the other poets not	6
as you have already	6
has turned out to	6
and that they have	6
this is the end	6
necessary in the state	6
and this is he	6
is such an one	6
we may fairly assume	6
there being no necessity	6
whom i was just	6
to be within the	6
deem to be their	6
we ought not to	6
i do believe that	6
the same thing to	6
i have been saying	6
in asking and answering	6
am quite ready to	6
one who is a	6
but that of the	6
or with a view	6
they tell us that	6
to be the natural	6
of what you are	6
want to keep a	6
the movement of the	6
wise and good and	6
cease to be a	6
this way they will	6
worthy to be called	6
be inclined to say	6
what are to be	6
and in that case	6
you would not deny	6
i am speaking of	6
know what you mean	6
the reason why in	6
type of character which	6
the same or different	6
it is evident that	6
we shall be satisfied	6
experience of the pleasures	6
or rather to the	6
the stronger thought to	6
which he is speaking	6
this and the other	6
knowledge in the same	6
consider the interest of	6
those of them who	6
do their own work	6
for the unjust is	6
that plato should have	6
in which the citizens	6
of the soldier and	6
will argue that there	6
that they will be	6
or of a slave	6
seem to be the	6
other poets not to	6
allowed by us to	6
beg of you to	6
deserve to have done	6
may be sons of	6
of a knowledge which	6
we are told that	6
you will not be	6
will be our duty	6
which they will be	6
is to have the	6
but let us consider	6
and their children are	6
goes to war with	6
has been made of	6
and happiness to the	6
and we shall be	6
practise justice do so	6
the answer is that	6
philosopher is a lover	6
not say that this	6
same sort of thing	6
mixture of the two	6
what his name implies	6
if he were able	6
then the just is	6
and are not the	6
such as his like	6
and to the state	6
and you may suppose	6
which he who would	6
or pain of pleasure	6
tried by the test	6
and not to seem	6
only and not to	6
the pursuit of them	6
he will have to	6
are to order the	6
and to one another	6
subjects the beast to	6
principal argument of the	6
of the subjects of	6
any one at all	6
and if there were	6
one by another in	6
and now that we	6
in what has preceded	6
a level with the	6
it ought not to	6
to be the meaning	6
turned out to be	6
has no place in	6
the subject of women	6
to the world below	6
a higher degree of	6
about the possession and	6
the nature of being	6
they will go on	6
of a state of	6
be the ruin of	6
according to your argument	6
is what you mean	6
that is a very	6
the possessors of them	6
rulers of the state	6
of a like kind	6
trampled in the mire	6
that they came to	6
are meant to be	6
some way or other	6
interests of the state	6
never be able to	6
argue like an informer	6
this will be the	6
difference between men and	6
above the ordinary level	6
as far as this	6
by them to be	6
the happiness of mankind	6
thing is given by	6
to the tale of	6
but if there be	6
the harm of enemies	6
and is there anything	6
and how is the	6
nonsense will not do	6
as we might expect	6
and the other an	6
be regarded as a	6
the first and greatest	6
to be of all	6
the truest and highest	6
a great part of	6
the knowledge which we	6
and i shall be	6
a captain of sailors	6
friends and evil to	6
when they tell us	6
all arts and sciences	6
in as far as	6
but we must also	6
will cease to be	6
fear that i must	6
the cause of their	6
he is the only	6
the early days of	6
not to the good	6
which has now been	6
i am very far	6
to the words of	6
good of the whole	6
which makes the one	6
entirely agree with you	6
but what ought to	6
homer and the other	6
in children and women	6
he is to have	6
can be destroyed by	6
to be a guardian	6
in that case he	6
than of the many	6
to be set in	6
his father and his	6
which will make his	6
and good and the	6
which is the subject	6
go through all the	6
difficulty in apprehending the	6
our city will be	6
stone of the sciences	6
not only by the	6
to have done to	6
appears to be a	6
further acknowledged that the	6
not the soul an	6
that is the difference	6
the reverse of good	6
the practice of medicine	6
and would you not	6
good to our friends	6
interval by which the	6
the soul of the	6
skill in asking and	6
she is unable to	6
much of human life	6
in honour of the	6
are to be told	6
in right good earnest	6
give you an illustration	6
as we were describing	6
a way of speaking	6
of one by another	6
the problem of rights	6
would be that which	6
you want to use	6
the just man should	6
the other sort of	6
proceed to consider the	6
has no need of	6
he gave a reluctant	6
because i think that	6
another and a better	6
may there not be	6
until they arrive at	6
from every point of	6
of men and animals	6
will ask you to	6
to the first principle	6
the philosopher is a	6
that he would make	6
will be delivered from	6
of this and of	6
the conclusion that the	6
for we have already	6
the other is the	6
already laid down that	6
that is a way	6
the plain of forgetfulness	6
then the power of	6
and every form of	6
him who is of	6
to be that which	6
by ties of blood	6
and in motion at	6
by the authority of	6
say that you are	6
to be temperate and	6
to the devastation of	6
should be put to	6
as they are called	6
found in children and	6
state we shall be	6
you would not be	6
the tyrant will live	6
of law and reason	6
they ought not to	6
to be a fool	6
the spirit of them	6
and require to be	6
do as they do	6
is divided into two	6
in some way or	6
son of a goddess	6
him and his companions	6
and that injustice is	6
is knowledge of the	6
office or be a	6
the use for which	6
in the oligarchical state	6
the world as a	6
thing will be to	6
as well as an	6
experience and wisdom and	6
the fire is the	6
superiority which justice has	6
there is one principle	6
and reason are the	6
perfect or cyclical number	6
we must try to	6
happiness of the individual	6
and he is to	6
not to be permitted	6
he will regulate his	6
those whom he thinks	6
would or would not	6
as though they were	6
object of a particular	6
fire is the sun	6
be no longer a	6
i should imagine that	6
what else would you	6
or be a dicast	6
out of the public	6
which are required in	6
is in this state	6
fatal to the unjust	6
purgation of the state	6
a right to say	6
that there are two	6
at last to the	6
and when they are	6
if we were to	6
required in order to	6
down at the foundation	6
alluded to by socrates	6
therefore be regarded as	6
a difference in the	6
as far as their	6
of the gods and	6
only the author of	6
another in the parts	6
on his guard against	6
as the virtue of	6
are in the service	6
as plato would say	6
which we impose upon	6
of all that is	6
constitutes courage in the	6
which the law ordains	6
they differ from one	6
you think that any	6
when there is anything	6
or of anything else	6