Questions

This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.

identifier	question
31504	Again, is it single or diverse in its nature?
31504	Are not they the reactionaries who, despite the lessons of history, would revert to the days of a dependent, recallable, and hence timid judiciary?
31504	Are there any attributes of justice of which we can speak so confidently as being necessary, inherent, and self- evident?
31504	But what is this justice, declared to be so great a virtue, so ineffable, so supremely important?
31504	But who is to determine the matter?
31504	Do nature, society, industry, politics, each have a different criterion?
31504	Do we know of any state of society in human or animal life at any time, past or present, of which the contrary of Plato''s statement is true?
31504	Do we know or can we know anything certain about justice?
31504	Does earlier history or later experience point to any better equipped, more stable, more safe tribunal?
31504	Even if society may strive to preserve the inefficient and improvident, should it do so by hampering and restraining those wiser and more capable?
31504	Finally, is it a reality or, as Falstaff said of honor, is it after all"a word,""a mere scutcheon?"
31504	If mutable, does it change of itself or do men change it?
31504	Indeed, Plato represents the sage Socrates as frankly confessing his inability to answer satisfactorily the persistent question"What is justice?"
31504	Is it immutable, or does its nature change with changing times and conditions?
31504	Is it simply a quality of action or conduct, or, as stated by Ulpian, is it a disposition or state of mind?
31504	Is it something above and apart from the will of men, or is it simply a matter of convention among men?
31504	Is it the same for all men and races of men or does it differ according to classes and races?
31504	Is it universal or local, the same everywhere or is it different in different localities?
31504	Is there more than one kind of justice?
31504	Still again, and briefly, is justice an inexorable law like the law of gravitation or can its operation have exceptions?
31504	Thus interpreted, are we prepared to confute the statement?
31504	What do they who use those terms mean by them?
31504	Who is to determine what degree of restraint or liberty is necessary to secure this order and harmony, this justice?
31504	Who of us has ever fallen over a chair in the dark without mentally, at least, consigning it to perdition?
37325	A guv''niss,he said, pausing in the act of raising a spoonful of oatmeal porridge to his mouth,"a guv''niss, papa?
37325	All through what, Mr Dewar?
37325	Am de buffaloes all gone, massa?
37325	And I suppose you_ must_ sing?
37325	And are n''t you afraid the sailors may shoot you?
37325	And is it very beautiful there?
37325	And my pets, Andrew?
37325	And no one else knows of this territory?
37325	And when do you sail?
37325	And when rested you just go on again?
37325	And who are your enemies?
37325	And who is Towsie?
37325	And why are your wings and back so dusky and dark?
37325	And why?
37325	Anything else?
37325	Anything occurred, Mr Milvaine?
37325	Are we not too near, Nanungamanoo?
37325	Are you going to kill me, or swallow me alive as we martins do the flies?
37325	Are you sleepy?
37325	Are you the cook?
37325	Awful sea, sonny?
37325	Both what?
37325	But I meant,continued Harry,"which way do you go?"
37325	But look here, lad, when you heard us stamping round and heaving in the anchor, why did you not come up and speak to me? 37325 But where did you come from, Raggy?
37325	But, Raggy,cried Harry,"in the name of mystery how came you here?"
37325	Call that an awful sea? 37325 Can you dance?"
37325	Can you give us a ripping good feed to- night, and have it all on the table smart at half- past six?
37325	Child Harold? 37325 Dangers of the deep?"
37325	De yeller nigger wi''de long name, massa?
37325	Dear me?
37325	Do you come from a very far- off land?
37325	Do you really suppose then, my worthy Nanungamanoo, that Mahmoud looked upon the matter as a commercial transaction?
37325	Do you see that grass field?
37325	Eh, Raggy, what say you?
37325	Enjoyed it, Raggy?
37325	Execution, is n''t it?
37325	Good morning,said Harry, nodding and smiling in turn;"fine day, is n''t it?"
37325	Good?
37325	Guvie,replied the boy,"papa tells me I should bless my enemies; must I pray for Towsie Jock?"
37325	Ha?
37325	Has Harry been here, mum?
37325	He wants to speak to the captain, does he? 37325 How is it done?"
37325	How, on the other hand,he asked himself,"have this curious people escaped the raids and ravages of the plundering slaver Arabs?"
37325	I have plenty of ammunition, something to eat, and the rifle, and--"Well, and what else?
37325	I suppose you see some terrible sights? 37325 I''m not hurt, am I?"
37325	If we do happen to come across another prize you know,said Captain Wayland to Mr Dewar,"we wo n''t say no to her, will we?"
37325	If you please, sir, I want to speak with the captain, I--"Oh, you do, do you?
37325	In what direction did you say you heard the cries?
37325	Is the dog''s name Harold?
37325	Let you remain in the ship? 37325 May I cry` Towsie''again, Guvie?"
37325	Mm? 37325 My poor fellows?"
37325	No, Lizzie; do n''t you know where he is?
37325	No, no, no?
37325	No? 37325 Oh, have n''t you, Guvie?
37325	Oh?
37325	Rumbled? 37325 Shall I speak to you of the coralline sea that laves the tree- fringed shores of Africa?"
37325	Shot him dead? 37325 Silly old fogies, were n''t they?
37325	Slay me now, if so minded, you infidel dogs,he shouted,"or keep me to satiate your revenge?"
37325	Strange, is n''t it, my dear Dr Fungus,said Dewar,"that they ca n''t fly away after they once alight on deck?"
37325	Suppose, sir,replied Mr Dewar, whom he seemed to be addressing,"we fire a gun to let her know we are near?"
37325	Talking about the condemned criminals? 37325 Tell me, boy, what makes you think so?"
37325	Thank you, Andrew, and the turning lathe and the tools?
37325	That fellow Mahmoud''s white head is coming off, is n''t it? 37325 That''s a queerer position, ai n''t it, eh?
37325	The buffaloes, Rag? 37325 There are dark corners, though, in this strange land of yours, are there not?"
37325	Three o''clock, is it? 37325 We''ll both want brushing, wo n''t we, Harry?"
37325	Well, do you know who lives there?
37325	Well, how would you like to enter the Church? 37325 Well?"
37325	Well?
37325	Well?
37325	What an awful sea?
37325	What are you driving at, boy?
37325	What are you going to do with all these birds?
37325	What are you going to do with me?
37325	What became of the captain of the dhow?
37325	What can I do for you to- day, Captain Hardy?
37325	What did you do?
37325	What do you mean, sir, by coming here at this time of day? 37325 What is it, Jack?"
37325	What is it, Raggy?
37325	What luck_ could_ happen to us, when we sailed on a Friday?
37325	What nonsense_ are_ you talking, dear?
37325	What shall I do with it?
37325	What shall I do? 37325 What shall I tell you of?"
37325	What''s the matter, lad?
37325	What''s your name, sonny?
37325	What''vails the vain knight- errand''s brand? 37325 Whe-- where am I?"
37325	Where am I to be taken to?
37325	Where can he be going?
37325	Where did you get it, Eily? 37325 Where is He who fights for the right?"
37325	Where is the Eye who beholds all things?
37325	Where_ can_ Harold be?
37325	Which other boys? 37325 Which way?"
37325	Who has done this thing?
37325	Who?
37325	Why am I toiling and moiling here,he asked himself peevishly, again and again,"when I might be far away and happy?
37325	Why do n''t you play with your cousins, dear?
37325	Will you have breakfast, laird, before you start?
37325	Willikin, willikin, willikin, willikin?
37325	Would he now? 37325 Would you know her, Raggy, if you saw her?"
37325	Would you not like,he said at last,"to know your fate?"
37325	Yes, and ai n''t it a proper ambition too?
37325	Yes-- French Charlie?
37325	You believe in that youngster, sir?
37325	You came through there?
37325	You could a beech?
37325	You go home now at once?
37325	You have a mother, Jack?
37325	You know, then, who committed the crime?
37325	You''ll be a bit sick, I suppose?
37325	` And I,''said Brackenbury,` am precious near fifty--''` Just on the other side o''the hedge, eh?
37325	` Brackenbury,''cried O''Brady,` what_ are_ you saying? 37325 ` By the way,''cried Brackenbury, as the polite little man was about to leave,` what is your name?''
37325	` Can I come in, geentlemans?'' 37325 ` I feel sure,''continued Brackenbury,` that we will be ransomed, but if not you would n''t hang us, would you?
37325	` I hope my guests slept well?'' 37325 ` Is it really yourself, then, you robber chief?''
37325	` Is it safe?'' 37325 ` Name, senor?
37325	` Splendid mansion it looks in daylight, do n''t it?'' 37325 ` Suppose we have a little lark, then, all by ourselves up in this valley-- eh?
37325	` Well, what does it matter?'' 37325 ` What does the destruction of the carriage mean, I wonder?''
37325	` What is it at all, at all? 37325 ` What means this indignity?''
37325	` What?'' 37325 ` Who comes first?''
37325	` Why do n''t you speak, eh?'' 37325 ` Yes; well, have you heard anything about us?
37325	A bone?"
37325	A kind of private picnic?''
37325	Am I not right in saying he was a kind of second edition of Robinson Crusoe?
37325	And knowing all we do, can we wonder at Harry''s grief?
37325	And maybe there wo n''t be much to pay for it either?"
37325	And what is it, pray, that blue- jackets will not dare, ay, and_ do_ as well as dare?
37325	And why?
37325	And you''ll come and see us sometimes, wo n''t you?
37325	And_ I_ would n''t either, would you, dear Guvie?"
37325	Are the niggers killing you?
37325	Are those the crimson clouds that herald the sunset?
37325	Are ye takin''leave o''your reason?
37325	Are you dead entirely?
37325	Black?
37325	But bless me, laird, what brings you into the forest at such an hour?"
37325	But can you find the head of your bed?''
37325	But here,"he cried aloud,"Nanungamanoo, where are you?"
37325	But how to get there?
37325	But see, what is that stealing out round the point?
37325	But stay, will he be able to retain that freedom?
37325	But tell me now, I seem to know your face-- have I seen you before?"
37325	But tell me, youngster, why did you not explain to the mate the purpose for which you came on board?"
37325	But the interior of Africa is very gorgeous too, is it not?"
37325	But those books?
37325	But was he doing it?
37325	But what cared Mahmoud?
37325	But what is in that other pack?
37325	But why do you sing so soft and low?"
37325	But why do you smile?
37325	By night or by day?
37325	Can Fatherhood cease?
37325	Can these savages have invented electricity as a motor power?"
37325	Can we wonder that he bent over that faithful Jack, and that the scalding tears fell from his eyes upon the poor dead face?
37325	Cold?
37325	Could Harry now tell him more of the story of the world?
37325	Could we not import these?
37325	D''ye want me to go wi''ye?"
37325	Dear reader, did ever you consider what a blessing our loving Father has given us in a faithful dog?
37325	Did you ever notice, dear reader, what a sweet sweet song that of the house- martin is?
37325	Do n''t the sharks try to kill the birds?"
37325	Do you think I''d pitch you overboard as they did Jonah?"
37325	Do you understand, Mr Nanungamanoo?
37325	Eh, Count?
37325	Eh?"
37325	Five- and- thirty men?
37325	From what?
37325	Harry would reply,"what_ are_ they to me?
37325	Has he brought his feather- bed and his night- cap, and a bottle of hot water to put at his feet?
37325	Have I not, I reply, given you horrors enough in this chapter?
37325	Have another cigar?''
37325	Have the trials of the day been too much for you?
37325	Have they smothered you alive?
37325	Have ye traps set in the forest?
37325	Have you seen a shipwreck?
37325	Have you, dear?"
37325	Have you?"
37325	He is asleep, is he not?
37325	He sat down beside his class- mate, and was soon so far recovered as to be able to whisper--"How many did I have?"
37325	He took to them very much apparently, and they were both flattered by his attention, for was he not a count, Le Comte Pedro de Dolosa?
37325	How do you get there?"
37325	How know you, I ask, that He in His mercy has not allowed this_ little_ misfortune to befall us in order to save us from a_ greater_?
37325	How or when would the enemy come?
37325	How was this to end?
37325	How would the average English boy like to trudge o''er hill and dale, through moor and moss and forest, four long miles every morning?
37325	I have books, a gun, and a fishing- rod, and I have Eily; what more should I want?"
37325	I have known this happen over and over again, and I have asked myself, Who is to blame?
37325	If not--''"` You will kill us, eh?''
37325	In the loft?"
37325	Is he bent and decrepit?
37325	Is it leave of your seven senses you''re taking?
37325	Is n''t it fun?"
37325	It is all up with the_ Bunting_, is it?
37325	Mahmoud, Mahmoud, can you wonder if I sometimes forget myself, forget your teaching, and loose grip of our religion?
37325	Must have cost a power o''money, eh?''
37325	My hero crying?
37325	No preparations to hang us, or anything of that sort, is there, Marco?''
37325	No room be found for them beneath or above, Nor anywhere in all the universe round?
37325	Now look here, did it ever strike you that I had a glass eye?''
37325	Now suppose we proceed to investigate still further the contents of your mysterious pack?
37325	Now those monster niggers of his, what would hinder half a dozen of them from smothering us, time about, with a feather- bed?
37325	Or changefulness mark any counsel of God?
37325	Or is it asleep and dreaming you are?''
37325	Or the skill of a spider be crushed as a clod?
37325	Ordered out?
37325	Ought he not to be glad of the freedom he had once more obtained, and make the best of his way to some friendly village or town by the sea- shore?
37325	Pity you''re such a rase--''"` A what-- eh?''
37325	Seems funny that a boy should carry a Bible with him, does it not?
37325	Shall I bury the cock and run away?"
37325	Shall I describe it?"
37325	Shall I describe them?
37325	Shall I rasp you?''
37325	Shall a butterfly''s beauty be lost in the dust?
37325	She is scudding almost under bare poles-- scudding whither?
37325	So far Harry was safe, but would the Indian give the alarm?
37325	So you think Mahmoud will shortly come on this way?"
37325	So you''ve been looting too, have you?
37325	Something to eat?"
37325	Sure you locked the door?
37325	That''s the ammunition, is it?
37325	The birds singing gaily that came at my call, And give me the peace of mind dearer than all?"
37325	The noise it made was enough to awaken some one inside, for presently there was a cough, and a voice said--"Who''s there?"
37325	The story of Joseph seemed, next to that of Eden''s garden, particularly to interest his hearers, and many an interjection, many a marvelling"Lobo?"
37325	There?"
37325	They are already armed?"
37325	Think you-- can we keep her afloat till we reach Zanzibar?"
37325	Three months only?
37325	Towsie?"
37325	Turban and all?
37325	Was Jack really to be trusted?
37325	Was he dead?
37325	Was it football, tip- cat, or modest marbles?
37325	Well, then, first and foremost, how would you like to be a doctor?
37325	Well, who''s watch is it?"
37325	What amuses you, Walda?"
37325	What could the boy''s bent be?
37325	What den will poor Raggy do?"
37325	What fate was theirs, and what would his own fate be?
37325	What for you want to shoot poor Raggy?"
37325	What good escaping, only to perish miserably in the wilderness?
37325	What have ye in that bag?
37325	What is it?"
37325	What matter?
37325	What mattered a year or two more of wandering?
37325	What say you, mates?"
37325	What say?
37325	What was their game?
37325	What was their play?
37325	What were his parents doing all this weary time?
37325	What''s a guv''niss?
37325	What?
37325	Where are the horses?''
37325	Where are you now?
37325	Where is the Eye?
37325	Where shall we hide poor massa?
37325	Where, Harry often wondered, were his poor men?
37325	Whither did his thoughts revert?
37325	Whither shall we look?
37325	Who comes first?''
37325	Who could ever have dreamed that danger lurked in those lovely woods?
37325	Who''s afraid?''
37325	Why are ye no dressed in the kilt, but in your Sunday braws?"
37325	Why not bows and arrows?
37325	Why were n''t you here at twelve o''clock, eh?
37325	Why, what else can I do?
37325	Why?
37325	Will he miss?
37325	Will he strike?
37325	Will you add to it by lending me two of your people to help me as carriers on my march?"
37325	Will you come and see the operation?"
37325	Would morning never, never come?
37325	Would the Somali be true or be treacherous?
37325	Would the lion never come?
37325	Would the queen of his country be pleased if she were here?
37325	Would they never fade?
37325	Would you have me forget that also, Mahmoud?"
37325	You would like to smoothe him, would n''t you, little boy?
37325	You''re not afraid, are you?''
37325	_ You_ would n''t hang_ me_ at the yard- arm if you had me on the_ Adelaide_, eh, captain?
37325	` Are you asleep, O''Brady?''
37325	` Confound it all, even if we do n''t bleed to death right away, what will our wives say to us when we return to them with no more ears than an adder?
37325	` What''s this?
37325	` What_ is_ the matter, my friend?''
37325	and in what formation?
37325	did you ever know, O''Brady, that I wore a wig?''
37325	did you not come here to stay and talk to me for ever and ever?
37325	did you not hear some sound?
37325	dry rice?
37325	eh?
37325	he added, as he looked up,"what have you in your mouth?
37325	he exclaimed, in bitterness,"what_ shall_ I do?
37325	how would you like to be a clergyman?
37325	is it you, Harry?
37325	or the Judge be unjust?
37325	there will be little dancing in our heads, boy, till we''re full to the hatches with skins and blubber; then we''ll dance, wo n''t we, Wilson?"
37325	what an imagination you have, to be sure?"
37325	what was coming yonder?
37325	what?"
37325	where is the glory of war when the fight is fought, when the battle is over, and the victory won?
150	''And do not the natures of men and women differ very much indeed?''
150	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
150	''Sweet Sir,''we will say to him, what think you of things esteemed noble and ignoble?
150	-- What defence will you make for us, my good Sir, against any one who offers these objections?
150	--How would you answer him?
150	A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
150	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
150	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
150	After this manner the democrat was generated out of the oligarch?
150	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
150	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
150	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
150	Again, when pleasure ceases, that sort of rest or cessation will be painful?
150	All of whom will call one another citizens?
150	All that would arise out of his ignorance of the true upper and middle and lower regions?
150	Also they are utterly unjust, if we were right in our notion of justice?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	And O my friend, I said, surely the gods are just?
150	And a man will be most likely to care about that which he loves?
150	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
150	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
150	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
150	And all arithmetic and calculation have to do with number?
150	And also of the mental ones; his soul is to be full of spirit?
150	And also to be within and between them?
150	And an art requiring as much attention as shoemaking?
150	And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
150	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
150	And are enemies also to receive what we owe to them?
150	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
150	And are you going to run away before you have fairly taught or learned whether they are true or not?
150	And are you stronger than all these?
150	And as State is to State in virtue and happiness, so is man in relation to man?
150	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
150	And both pleasure and pain are motions of the soul, are they not?
150	And both should be in harmony?
150	And by contracts you mean partnerships?
150	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
150	And can she or can she not fulfil her own ends when deprived of that excellence?
150	And can that which does no evil be a cause of evil?
150	And can the just by justice make men unjust, or speaking general can the good by virtue make them bad?
150	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
150	And can therefore neither be ignorance nor knowledge?
150	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
150	And democracy has her own good, of which the insatiable desire brings her to dissolution?
150	And do I differ from you, he said, as to the importance of the enquiry?
150	And do not good practices lead to virtue, and evil practices to vice?
150	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
150	And do the unjust appear to you to be wise and good?
150	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
150	And do they not share?
150	And do we know what we opine?
150	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
150	And do you breed from them all indifferently, or do you take care to breed from the best only?
150	And do you consider truth to be akin to proportion or to disproportion?
150	And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
150	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
150	And do you remember the word of caution which preceded the discussion of them?
150	And do you take the oldest or the youngest, or only those of ripe age?
150	And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty?
150	And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
150	And does not the same hold also of the ridiculous?
150	And does not the same principle hold in the sciences?
150	And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort?
150	And does the essence of the invariable partake of knowledge in the same degree as of essence?
150	And dogs are deteriorated in the good qualities of dogs, and not of horses?
150	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
150	And each of them is such as his like is?
150	And even to this are there not exceptions?
150	And everything else on the style?
150	And food and wisdom are the corresponding satisfactions of either?
150	And from being a keeper of the law he is converted into a breaker of it?
150	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
150	And has not the body itself less of truth and essence than the soul?
150	And has not the eye an excellence?
150	And has not the soul an excellence also?
150	And he is good in as far as he is wise, and bad in as far as he is foolish?
150	And he is the best guard of a camp who is best able to steal a march upon the enemy?
150	And he is the only one who has wisdom as well as experience?
150	And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
150	And he who is most skilful in preventing or escaping from a disease is best able to create one?
150	And he who is not on a voyage has no need of a pilot?
150	And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
150	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
150	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
150	And how am I to do so?
150	And how can one who is thus circumstanced ever become a philosopher?
150	And how can we rightly answer that question?
150	And how does the son come into being?
150	And how is the error to be corrected?
150	And how long is this stage of their lives to last?
150	And how will they proceed?
150	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
150	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
150	And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers?
150	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
150	And if that is true, what sort of general must he have been?
150	And if the old man and woman fight for their own, what then, my friend?
150	And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
150	And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State?
150	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
150	And if they are to be what we were describing, is there not another quality which they should also possess?
150	And if they turn out to be two, is not each of them one and different?
150	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
150	And if we only have a guardian who has this knowledge our State will be perfectly ordered?
150	And ignorance and folly are inanitions of the soul?
150	And in like manner does the touch adequately perceive the qualities of thickness or thinness, or softness or hardness?
150	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
150	And in our State what other name besides that of citizens do the people give the rulers?
150	And in our opinion the guardians ought to have both these qualities?
150	And in such a case what is one to say?
150	And in that case they will be right in doing good to the evil and evil to the good?
150	And in that interval there has now been discovered something which we call opinion?
150	And in the first place, he will honour studies which impress these qualities on his soul and disregard others?
150	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
150	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friends?
150	And inasmuch as they are two, each of them is one?
150	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
150	And is he not truly good?
150	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
150	And is not a State larger than an individual?
150	And is not a similar method to be pursued about the virtues, which are also four in number?
150	And is not life to be reckoned among the ends of the soul?
150	And is not that farthest from reason which is at the greatest distance from law and order?
150	And is not the love of learning the love of wisdom, which is philosophy?
150	And is not the unjust like the wise and good and the just unlike them?
150	And is not their humanity to the condemned in some cases quite charming?
150	And is not this involuntary deprivation caused either by theft, or force, or enchantment?
150	And is not this the reason why of old love has been called a tyrant?
150	And is opinion also a faculty?
150	And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described?
150	And is the art of war one of those arts in which she can or can not share?
150	And is the city which is under a tyrant rich or poor?
150	And is the satisfaction derived from that which has less or from that which has more existence the truer?
150	And is there any greater or keener pleasure than that of sensual love?
150	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
150	And is there anything more akin to wisdom than truth?
150	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
150	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
150	And just actions cause justice, and unjust actions cause injustice?
150	And literature may be either true or false?
150	And living in this way we shall have much greater need of physicians than before?
150	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
150	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
150	And may we not rightly call such men treacherous?
150	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
150	And may we not say the same of all things?
150	And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
150	And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength?
150	And might a man be thirsty, and yet unwilling to drink?
150	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
150	And must not such a State and such a man be always full of fear?
150	And must not the like happen with the spirited or passionate element of the soul?
150	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
150	And must not the tyrannical man be like the tyrannical, State, and the democratical man like the democratical State; and the same of the others?
150	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
150	And narration may be either simple narration, or imitation, or a union of the two?
150	And next, how does he live?
150	And next, shall we enquire whether the kindred science also concerns us?
150	And no good thing is hurtful?
150	And not- being is not one thing but, properly speaking, nothing?
150	And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
150	And now what is their manner of life, and what sort of a government have they?
150	And now why do you not me?
150	And now, Adeimantus, is our State matured and perfected?
150	And of individuals who consort with the mob and seek to please them?
150	And of the objects which are being carried in like manner they would only see the shadows?
150	And of the pleasures of love, and all other pleasures, the same holds good?
150	And of the unjust may not the opposite be supposed?
150	And of truth in the same degree?
150	And once more, the inharmonious and unseemly nature can only tend to disproportion?
150	And one feature they will erase, and another they will put in, they have made the ways of men, as far as possible, agreeable to the ways of God?
150	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
150	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
150	And opinion is to have an opinion?
150	And ought not the same natures to have the same pursuits?
150	And our guardian is both warrior and philosopher?
150	And reasoning is peculiarly his instrument?
150	And shall I add,''whether seen or unseen by gods and men''?
150	And shall we proceed to get rid of the weepings and wailings of famous men?
150	And shall we receive into our State all the three styles, or one only of the two unmixed styles?
150	And should an immortal being seriously think of this little space rather than of the whole?
150	And should we not enquire what sort of knowledge has the power of effecting such a change?
150	And so of all the other things;--justice is useful when they are useless, and useless when they are useful?
150	And so of the other senses; do they give perfect intimations of such matters?
150	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
150	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
150	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
150	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
150	And suppose we make astronomy the third-- what do you say?
150	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
150	And that human virtue is justice?
150	And that others should approve of what we approve, is no miracle or impossibility?
150	And that to which an end is appointed has also an excellence?
150	And that which hurts not does no evil?
150	And that which is not hurtful hurts not?
150	And that which is opposed to them is one of the inferior principles of the soul?
150	And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
150	And the anticipations of future pleasures and pains are of a like nature?
150	And the avaricious, I said, is the oligarchical youth?
150	And the better part of the soul is likely to be that which trusts to measure and calculation?
150	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
150	And the country which was enough to support the original inhabitants will be too small now, and not enough?
150	And the ear has an end and an excellence also?
150	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
150	And the fairest is also the loveliest?
150	And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
150	And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
150	And the good is advantageous?
150	And the government is the ruling power in each state?
150	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
150	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
150	And the harmonious soul is both temperate and courageous?
150	And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
150	And the individual will be acknowledged by us to be just in the same way in which the State is just?
150	And the inharmonious is cowardly and boorish?
150	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
150	And the interest of any art is the perfection of it-- this and nothing else?
150	And the just is the good?
150	And the kinds of knowledge in a State are many and diverse?
150	And the knowing is wise?
150	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
150	And the lover of honour-- what will be his opinion?
150	And the lustful and tyrannical desires are, as we saw, at the greatest distance?
150	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
150	And the melody and rhythm will depend upon the words?
150	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
150	And the much greater to the much less?
150	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
150	And the oligarch is third from the royal; since we count as one royal and aristocratical?
150	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
150	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
150	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
150	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
150	And the possibility has been acknowledged?
150	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
150	And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
150	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
150	And the reason why the good are useless has now been explained?
150	And the result will be that he becomes a worse potter?
150	And the royal and orderly desires are nearest?
150	And the same is true of all other things; they have each of them an end and a special excellence?
150	And the same observation will apply to all other things?
150	And the same of horses and animals in general?
150	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
150	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
150	And the tyrannical soul must be always poor and insatiable?
150	And the unjust is good and wise, and the just is neither?
150	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
150	And the virtue which enters into this competition is justice?
150	And the wise is good?
150	And the work of the painter is a third?
150	And the worker in leather and brass will make them?
150	And the young should be trained in both kinds, and we begin with the false?
150	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
150	And there are three kinds of pleasure, which are their several objects?
150	And there is a neutral state which is neither pleasure nor pain?
150	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
150	And therefore philosophers must inevitably fall under the censure of the world?
150	And therefore the cause of well- being?
150	And therefore they are likely to do harm to our young men-- you would agree with me there?
150	And therefore to acknowledge that bad and good are the same?
150	And they appear to lead the mind towards truth?
150	And they will place them under the command of experienced veterans who will be their leaders and teachers?
150	And they will take them on the safe expeditions and be cautious about the dangerous ones?
150	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
150	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
150	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
150	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
150	And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
150	And those who govern ought not to be lovers of the task?
150	And to this end they ought to be wise and efficient, and to have a special care of the State?
150	And to which class do unity and number belong?
150	And was I not right, Adeimantus?
150	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
150	And we have admitted, I said, that the good of each art is specially confined to the art?
150	And what are these?
150	And what do the Muses say next?
150	And what do the rulers call one another in other States?
150	And what do the rulers call the people?
150	And what do they call them in other States?
150	And what do they receive of men?
150	And what do you say of lovers of wine?
150	And what do you say to his receiving the right hand of fellowship?
150	And what do you think of a second principle?
150	And what does the judge affirm to be the life which is next, and the pleasure which is next?
150	And what due or proper thing is given by cookery, and to what?
150	And what happens?
150	And what in ours?
150	And what is knowledge, and among whom is it found?
150	And what is that which justice gives, and to whom?
150	And what is the faculty in man to which imitation is addressed?
150	And what is the name which the city derives from the possession of this sort of knowledge?
150	And what is the next question?
150	And what is the organ with which we see the visible things?
150	And what is the prime of life?
150	And what is your view about them?
150	And what manner of government do you term oligarchy?
150	And what may that be?
150	And what of passion, or spirit?
150	And what of the ignorant?
150	And what of the maker of the bed?
150	And what shall be their education?
150	And what shall we say about men?
150	And what shall we say of the carpenter-- is not he also the maker of the bed?
150	And what similar use or power of acquisition has justice in time of peace?
150	And what then would you say?
150	And what would you say of the physician?
150	And when these fail?
150	And when they meet in private will not people be saying to one another''Our warriors are not good for much''?
150	And when truth is the captain, we can not suspect any evil of the band which he leads?
150	And when you see the same evils in the tyrannical man, what do you say of him?
150	And when you speak of music, do you include literature or not?
150	And when you want to buy a ship, the shipwright or the pilot would be better?
150	And where do you find them?
150	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
150	And which are the harmonies expressive of sorrow?
150	And which are the soft or drinking harmonies?
150	And which are these two sorts?
150	And which is wise and which is foolish?
150	And which method do I understand you to prefer?
150	And which sort of life, Glaucon, do you prefer?
150	And which, I said, of the gods in heaven would you say was the lord of this element?
150	And whichever of these qualities we find in the State, the one which is not found will be the residue?
150	And who are the devoted band, and where will he procure them?
150	And who is best able to do good to his friends and evil to his enemies in time of sickness?
150	And why, sillybillies, do you knock under to one another?
150	And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable?
150	And will he then change himself for the better and fairer, or for the worse and more unsightly?
150	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
150	And will not he who has been shown to be the wickedest, be also the most miserable?
150	And will not men who are injured be deteriorated in that which is the proper virtue of man?
150	And will not the bravest and wisest soul be least confused or deranged by any external influence?
150	And will not the city, which you are founding, be an Hellenic city?
150	And will not the words and the character of the style depend on the temper of the soul?
150	And will not their wives be the best women?
150	And will the habit of body of our ordinary athletes be suited to them?
150	And will the love of a lie be any part of a philosopher''s nature?
150	And will there be in our city more of these true guardians or more smiths?
150	And will they be a class which is rarely found?
150	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
150	And will you be so very good as to answer one more question?
150	And will you have a work better done when the workman has many occupations, or when he has only one?
150	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
150	And would he try to go beyond just action?
150	And would not a really good education furnish the best safeguard?
150	And would you call justice vice?
150	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
150	And yet not so well as with a pruning- hook made for the purpose?
150	And yet there is a sense in which the painter also creates a bed?
150	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
150	And yet, as you see, there are freemen as well as masters in such a State?
150	And you also said that the lust will not go beyond his like but his unlike?
150	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
150	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
150	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
150	And you placed astronomy next, and then you made a step backward?
150	And you suppose that I ask these questions with any design of injuring you in the argument?
150	And you would say the same of the conception of the good?
150	And you would say the same sort of thing of the physician?
150	And, conversely, that which has less of truth will also have less of essence?
150	Any affinity to wantonness and intemperance?
150	Any more than heat can produce cold?
150	Any more than they can be rhapsodists and actors at once?
150	Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us?
150	Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures?
150	Are not the public who say these things the greatest of all Sophists?
150	Are not these functions proper to the soul, and can they rightly be assigned to any other?
150	Are you not aware, I said, that the soul of man is immortal and imperishable?
150	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
150	As being the same with knowledge, or another faculty?
150	As they are or as they appear?
150	At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
150	At what age?
150	BOOK IX SOCRATES- ADEIMANTUS LAST of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
150	Because I want to know in which of the three classes you would place justice?
150	Because it has a particular quality which no other has?
150	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
150	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
150	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
150	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
150	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
150	But are not these spirited natures apt to be savage with one another, and with everybody else?
150	But are the rulers of states absolutely infallible, or are they sometimes liable to err?
150	But can any of these reasons apply to God?
150	But can that which is neither become both?
150	But can the musician by his art make men unmusical?
150	But can you persuade us, if we refuse to listen to you?
150	But can you tell me of any other suitable study?
150	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
150	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
150	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
150	But do you know whom I think good?
150	But do you mean to say that this is not the opinion of the multitude?
150	But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
150	But do you observe the reason of this?
150	But do you see, he rejoined, how many we are?
150	But does he therefore confer no benefit when he works for nothing?
150	But does the painter know the right form of the bit and reins?
150	But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived?
150	But he may have friends who are senseless or mad?
150	But he would claim to exceed the non- musician?
150	But he would wish to go beyond the non- physician?
150	But how is the image applicable to the disciples of philosophy?
150	But how will they draw out the plan of which you are speaking?
150	But how will they know who are fathers and daughters, and so on?
150	But if he were taken back again he would imagine, and truly imagine, that he was descending?
150	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
150	But if so, the unjust will be the enemy of the gods, and the just will be their friend?
150	But if they abstained from injuring one another, then they might act together better?
150	But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death?
150	But is not this unjust?
150	But is not war an art?
150	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
150	But is the just man or the skilful player a more useful and better partner at a game of draughts?
150	But is there not another name which people give to their rulers in other States?
150	But is this equally true of the greatness and smallness of the fingers?
150	But let me ask you another question: Has excess of pleasure any affinity to temperance?
150	But may he not change and transform himself?
150	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
150	But ought the just to injure any one at all?
150	But ought we to attempt to construct one?
150	But shall we be right in getting rid of them?
150	But suppose that he were to retort,''Thrasymachus, what do you mean?
150	But surely God and the things of God are in every way perfect?
150	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
150	But that which is neither was just now shown to be rest and not motion, and in a mean between them?
150	But the condiments are only necessary in so far as they are good for health?
150	But the good are just and would not do an injustice?
150	But the hero who has distinguished himself, what shall be done to him?
150	But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal?
150	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
150	But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered?
150	But we should like to ask him a question: Does he who has knowledge know something or nothing?
150	But were we not saying that such a contradiction is the same faculty can not have contrary opinions at the same time about the same thing?
150	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
150	But what do you mean by the highest of all knowledge?
150	But what do you say of music, which also entered to a certain extent into our former scheme?
150	But what do you say to flute- makers and flute- players?
150	But what if I give you an answer about justice other and better, he said, than any of these?
150	But what if there are no gods?
150	But what is the next step?
150	But what ought to be their course?
150	But what would you have, Glaucon?
150	But when a man is well, my dear Polemarchus, there is no need of a physician?
150	But when is this fault committed?
150	But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
150	But where are the two?
150	But where, amid all this, is justice?
150	But which stories do you mean, he said; and what fault do you find with them?
150	But why do you ask?
150	But why do you ask?
150	But why should we dispute about names when we have realities of such importance to consider?
150	But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow?
150	But will he not desire to get them on the spot?
150	But will the imitator have either?
150	But will you let me assume, without reciting them, that these things are true?
150	But would any of your guardians think or speak of any other guardian as a stranger?
150	But would you call the painter a creator and maker?
150	But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
150	But you see that without the addition of some other nature there is no seeing or being seen?
150	But, if Homer never did any public service, was he privately a guide or teacher of any?
150	By heaven, would not such an one be a rare educator?
150	Can a man help imitating that with which he holds reverential converse?
150	Can any man be courageous who has the fear of death in him?
150	Can any other origin of a State be imagined?
150	Can he have an opinion which is an opinion about nothing?
150	Can sight adequately perceive them?
150	Can the same nature be a lover of wisdom and a lover of falsehood?
150	Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
150	Can they have a better place than between being and not- being?
150	Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State?
150	Can we deny that a warrior should have a knowledge of arithmetic?
150	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
150	Can you tell me what imitation is?
150	Can you tell me whence I derive this inference?
150	Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
150	Certainly, the same principle holds; but why does this involve any particular skill?
150	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
150	Did this never strike you as curious?
150	Did you ever hear any of them which were not?
150	Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
150	Did you never hear it?
150	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
150	Do I take you with me?
150	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
150	Do we admit the existence of opinion?
150	Do you agree?
150	Do you know of any other?
150	Do you know where you will have to look if you want to discover his rogueries?
150	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
150	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
150	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
150	Do you not know that all this is but the prelude to the actual strain which we have to learn?
150	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
150	Do you not remark, I said, how great is the evil which dialectic has introduced?
150	Do you not see them doing the same?
150	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
150	Do you remember?
150	Do you see that there is a way in which you could make them all yourself?
150	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
150	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
150	Do you think that the possession of all other things is of any value if we do not possess the good?
150	Do you think that there is anything so very unnatural or inexcusable in their case?
150	Do you understand me?
150	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
150	Does not like always attract like?
150	Does not the practice of despoiling an enemy afford an excuse for not facing the battle?
150	Does not the timocratical man change into the oligarchical on this wise?
150	Does that look well?
150	Does the injustice or other evil which exists in the soul waste and consume her?
150	Does the just man try to gain any advantage over the just?
150	Each of them, I said, is such as his like is?
150	Except a city?--or would you include a city?
150	First of all, in regard to slavery?
150	First you began with a geometry of plane surfaces?
150	First, then, they resemble one another in the value which they set upon wealth?
150	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
150	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
150	For which the art has to consider and provide?
150	For you surely would not regard the skilled mathematician as a dialectician?
150	Further, I said, has not a drunken man also the spirit of a tyrant?
150	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
150	Further, there can be no doubt that a work is spoilt when not done at the right time?
150	God forbid, I replied; but may I ask you to consider the image in another point of view?
150	Good, I said; then you call him who is third in the descent from nature an imitator?
150	Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
150	Has not that been admitted?
150	Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large?
150	Have I clearly explained the class which I mean?
150	Have we not here a picture of his way of life?
150	Having effected this, they will proceed to trace an outline of the constitution?
150	He can hardly avoid saying yes-- can he now?
150	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
150	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
150	He said: Who then are the true philosophers?
150	He who has an opinion has an opinion about some one thing?
150	He will grow more and more indolent and careless?
150	His experience, then, will enable him to judge better than any one?
150	How can that be?
150	How can that be?
150	How can there be?
150	How can they, he said, if they are blind and can not see?
150	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
150	How can we?
150	How cast off?
150	How do they act?
150	How do you distinguish them?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How many?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How then does a protector begin to change into a tyrant?
150	How was that?
150	How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were?
150	How will they proceed?
150	How would they address us?
150	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
150	How?
150	How?
150	How?
150	How?
150	How?
150	I am sure that I should be contented-- will not you?
150	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
150	I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer?
150	I do not know, do you?
150	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
150	I presume then that you are going to make one of the interdicted answers?
150	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
150	I repeated, Why am I especially not to be let off?
150	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
150	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
150	I said; the prelude or what?
150	I should like to know whether you have the same notion which I have of this study?
150	I suppose that you would call justice virtue and injustice vice?
150	I want to know whether ideals are ever fully realised in language?
150	I will explain: The body which is large when seen near, appears small when seen at a distance?
150	I will proceed by asking a question: Would you not say that a horse has some end?
150	I will; and first tell me, Do you admit that it is just or subjects to obey their rulers?
150	If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy?
150	Imitation is only a kind of play or sport, and the tragic poets, whether they write in iambic or in Heroic verse, are imitators in the highest degree?
150	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
150	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
150	In the next place our youth must be temperate?
150	In these cases a man is not compelled to ask of thought the question, what is a finger?
150	In what manner?
150	In what manner?
150	In what particulars?
150	In what point of view?
150	In what respect do you mean?
150	In what respect?
150	In what respects?
150	In what way make allowance?
150	In what way shown?
150	In what way, then, will our city be moved, and in what manner the two classes of auxiliaries and rulers disagree among themselves or with one another?
150	In what way?
150	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
150	Is any better than experience and wisdom and reason?
150	Is he not a true image of the State which he represents?
150	Is it a third, or akin to one of the preceding?
150	Is it not on this wise?--The good at which such a State alms is to become as rich as possible, a desire which is insatiable?
150	Is not Polemarchus your heir?
150	Is not his case utterly miserable?
150	Is not that still more disgraceful?
150	Is not that true, Thrasymachus?
150	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
150	Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?''
150	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
150	Is not this the case?
150	Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits?
150	Is not this true?
150	Is not this unavoidable?
150	Is not to have lost the truth an evil, and to possess the truth a good?
150	Is that true?
150	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
150	Is there any city which he might name?
150	Is there anything more?
150	Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results?
150	It follows therefore that the good is not the cause of all things, but of the good only?
150	It may also be called temperate, and for the same reasons?
150	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
150	Justice and health of mind will be of the company, and temperance will follow after?
150	Labouring in vain, he must end in hating himself and his fruitless occupation?
150	Last comes the lover of gain?
150	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
150	Let me explain: Can you see, except with the eye?
150	Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not?
150	Like husbandry for the acquisition of corn?
150	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
150	Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state?
150	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
150	May I have the pleasure, he said, of hearing your opinion?
150	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
150	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
150	May not the relation of sight to this deity be described as follows?
150	May there not be the alternative, I said, that we may persuade you to let us go?
150	May we not be satisfied with that?
150	May we not say that these desires spend, and that the others make money because they conduce to production?
150	May we not say that this is the end of a pruning- hook?
150	May we say so, then?
150	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
150	Must we not ask who are to be rulers and who subjects?
150	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
150	My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust?
150	Need I ask again whether the eye has an end?
150	Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like?
150	Neither must they represent slaves, male or female, performing the offices of slaves?
150	Neither sight nor the eye in which sight resides is the sun?
150	Neither will he ever break faith where there have been oaths or agreements?
150	Neither would you approve of the delicacies, as they are thought, of Athenian confectionery?
150	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
150	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
150	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
150	Next, how shall our soldiers treat their enemies?
150	Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
150	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fall in his religious duties?
150	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
150	Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
150	Nor can the good harm any one?
150	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
150	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
150	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
150	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
150	Not to mention the importers and exporters, who are called merchants?
150	Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
150	Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
150	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
150	Now what man answers to this form of government- how did he come into being, and what is he like?
150	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
150	Now you understand me?
150	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
150	Now, I said, every art has an interest?
150	Now, are not the best husbandmen those who are most devoted to husbandry?
150	Now, can we find justice without troubling ourselves about temperance?
150	Now, in such a State, can liberty have any limit?
150	O my friend, is not that so?
150	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
150	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
150	Of the painter we say that he will paint reins, and he will paint a bit?
150	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
150	Of what kind?
150	Of what nature are you speaking?
150	Of what nature?
150	Of what sort?
150	Of what tales are you speaking?
150	On what principle, then, shall we any longer choose justice rather than the worst injustice?
150	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
150	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
150	One of them is ready to follow the guidance of the law?
150	One principle prevails in the souls of one class of men, another in others, as may happen?
150	One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
150	Or any affinity to virtue in general?
150	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
150	Or can such an one account death fearful?
150	Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
150	Or drought moisture?
150	Or have the arts to look only after their own interests?
150	Or hear, except with the ear?
150	Or if honour or victory or courage, in that case the judgement of the ambitious or pugnacious would be the truest?
150	Or like shoemaking for the acquisition of shoes,--that is what you mean?
150	Or perhaps he may tell a lie because he is afraid of enemies?
150	Or shall I guess for you?
150	Or that his nature, being such as we have delineated, is akin to the highest good?
150	Or the horseman by his art make them bad horsemen?
150	Or the verse The saddest of fates is to die and meet destiny from hunger?
150	Or when they are on a voyage, amid the perils of the sea?
150	Or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
150	Or will they prefer those whom we have rejected?
150	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
150	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
150	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
150	Our State like every other has rulers and subjects?
150	Parents and tutors are always telling their sons and their wards that they are to be just; but why?
150	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
150	Reflect: when a man has an opinion, has he not an opinion about something?
150	Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
150	SOCRATES- GLAUCON What do you mean, Socrates?
150	SOCRATES- POLEMARCHUS Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
150	Salvation of what?
150	Say, then, is not pleasure opposed to pain?
150	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
150	Shall I give you an illustration of them?
150	Shall I give you an illustration?
150	Shall I tell you whose I believe the saying to be?
150	Shall I tell you why?
150	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
150	Shall we begin education with music, and go on to gymnastic afterwards?
150	Shall we not?
150	Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''?
150	Shall we, then, speak of Him as the natural author or maker of the bed?
150	Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians?
150	Socrates, has taken possession of you all?
150	Socrates, what do you mean?
150	Socrates; do you want to know how much I acquired?
150	Something that is or is not?
150	Something that is; for how can that which is not ever be known?
150	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
150	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
150	Such is the tale; is there any possibility of making our citizens believe in it?
150	Such will be the change, and after the change has been made, how will they proceed?
150	Such, then, are the palms of victory which the gods give the just?
150	Suppose now that by the light of the examples just offered we enquire who this imitator is?
150	Suppose we call it the contentious or ambitious-- would the term be suitable?
150	Suppose we select an example of either kind, in order that we may have a general notion of them?
150	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
150	Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
150	That is also good, he said; but I should like to know what you mean?
150	That is his meaning then?
150	That is quite true, he said; but to what are you alluding?
150	That is to say, justice is useful when money is useless?
150	That since beauty is the opposite of ugliness, they are two?
150	That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
150	That will be the way?
150	The State which we have been describing is said to be wise as being good in counsel?
150	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
150	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
150	The imitative artist will be in a brilliant state of intelligence about his own creations?
150	The just man then, if we regard the idea of justice only, will be like the just State?
150	The object of one is food, and of the other drink?
150	The one loves and embraces the subjects of knowledge, the other those of opinion?
150	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
150	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
150	The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
150	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
150	The true lie is hated not only by the gods, but also by men?
150	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
150	The very great benefit has next to be established?
150	The whole period of threescore years and ten is surely but a little thing in comparison with eternity?
150	Their pleasures are mixed with pains-- how can they be otherwise?
150	Then I may infer courage to be such as you describe?
150	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
150	Then I suppose that we ought to do good to the just and harm to the unjust?
150	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
150	Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
150	Then according to your argument it is just to injure those who do no wrong?
150	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
150	Then are we to impose all our enactments on men and none of them on women?
150	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
150	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
150	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
150	Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
150	Then he can hardly be compelled by external influence to take many shapes?
150	Then he who is a good keeper of anything is also a good thief?
150	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
150	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
150	Then hirelings will help to make up our population?
150	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
150	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
150	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
150	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
150	Then if the man is like the State, I said, must not the same rule prevail?
150	Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation?
150	Then in every way the laws will help the citizens to keep the peace with one another?
150	Then in making their laws they may sometimes make them rightly, and sometimes not?
150	Then in this case the narrative of the poet may be said to proceed by way of imitation?
150	Then in this kind of State there will be the greatest variety of human natures?
150	Then in time of peace justice will be of no use?
150	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
150	Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
150	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
150	Then medicine does not consider the interest of medicine, but the interest of the body?
150	Then men who are injured are of necessity made unjust?
150	Then more husbandmen and more artisans will be required?
150	Then must not a further admission be made?
150	Then no intemperance or madness should be allowed to approach true love?
150	Then no motive can be imagined why God should lie?
150	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
150	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
150	Then opinion is not concerned either with being or with not- being?
150	Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard?
150	Then shall we propose this as a second branch of knowledge which our youth will study?
150	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
150	Then that is not the knowledge which we are seeking to discover?
150	Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
150	Then the art of war partakes of them?
150	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
150	Then the cowardly and mean nature has no part in true philosophy?
150	Then the intermediate state of rest will be pleasure and will also be pain?
150	Then the just is happy, and the unjust miserable?
150	Then the just is like the wise and good, and the unjust like the evil and ignorant?
150	Then the just soul and the just man will live well, and the unjust man will live ill?
150	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
150	Then the lying poet has no place in our idea of God?
150	Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
150	Then the superhuman and divine is absolutely incapable of falsehood?
150	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
150	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
150	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
150	Then the world can not possibly be a philosopher?
150	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
150	Then there must be another class of citizens who will bring the required supply from another city?
150	Then they will quarrel as those who intend some day to be reconciled?
150	Then this is the progress which you call dialectic?
150	Then this new kind of knowledge must have an additional quality?
150	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
150	Then to them the good will be enemies and the evil will be their friends?
150	Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same?
150	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
150	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
150	Then we have now, I said, the second form of government and the second type of character?
150	Then we may assume that our athletes will be able to fight with two or three times their own number?
150	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
150	Then we must abstain from spoiling the dead or hindering their burial?
150	Then we shall want merchants?
150	Then what is that joint use of silver or gold in which the just man is to be preferred?
150	Then what is your meaning?
150	Then what will you do with them?
150	Then when the person who asks me is not in his right mind I am by no means to make the return?
150	Then who is more miserable?
150	Then why should you mind?
150	Then will not the citizens be good and civilized?
150	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
150	Then would you call injustice malignity?
150	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
150	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
150	Then you would infer that opinion is intermediate?
150	Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
150	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
150	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker?
150	Then, I said, our guardians must lay the foundations of their fortress in music?
150	Then, again, within the city, how will they exchange their productions?
150	Then, do you see any way in which the philosopher can be preserved in his calling to the end?
150	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
150	Then, if women are to have the same duties as men, they must have the same nurture and education?
150	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
150	There is a thing which you call good and another which you call evil?
150	There is another which is the work of the carpenter?
150	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
150	There were two parts in our former scheme of education, were there not?
150	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
150	These then may be truly said to be the ends of these organs?
150	These, then, are the two kinds of style?
150	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
150	They have in view practice only, and are always speaking?
150	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
150	This, I said, is he who begins to make a party against the rich?
150	This, then, will be the first great defect of oligarchy?
150	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
150	To be sure, he said; how can he think otherwise?
150	To what do you refer?
150	To what do you refer?
150	True, I said; but would you never allow them to run any risk?
150	True, he replied; but what of that?
150	True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
150	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
150	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
150	Very good, I said; then what is the next question?
150	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician?
150	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
150	Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
150	Very true, he said; but what are these forms of theology which you mean?
150	Very true, said Adeimantus; but how does the illustration apply to our enquiry?
150	Was not the selection of the male guardians determined by differences of this sort?
150	Was not this the beginning of the enquiry''What is great?''
150	We acknowledged-- did we not?
150	We are not wrong therefore in calling them necessary?
150	We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
150	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
150	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
150	We were saying that the parents should be in the prime of life?
150	We were saying, when we spoke of the subject- matter, that we had no need of lamentations and strains of sorrow?
150	Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
150	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
150	Well then, is not- being the subject- matter of opinion?
150	Well, I said, and how does the change from oligarchy into democracy arise?
150	Well, I said, and in oligarchical States do you not find paupers?
150	Well, I said, and is there no evil which corrupts the soul?
150	Well, I said, and you would agree( would you not?)
150	Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing?
150	Well, and are these of any military use?
150	Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead?
150	Well, and do you think that those who say so are wrong?
150	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
150	Well, and were we not creating an ideal of a perfect State?
150	Well, and your guardian must be brave if he is to fight well?
150	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
150	Well, but has any one a right to say positively what he does not know?
150	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
150	Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
150	Well, but what ought to be the criterion?
150	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
150	Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
150	Well, you know of course that the greater is relative to the less?
150	Well; and has not the soul an end which nothing else can fulfil?
150	Were not these your words?
150	Were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
150	What about this?
150	What admission?
150	What admissions?
150	What are these corruptions?
150	What are they, he said, and where shall I find them?
150	What are they?
150	What are they?
150	What are they?
150	What are you going to say?
150	What causes?
150	What defect?
150	What did I borrow?
150	What division?
150	What do they say?
150	What do you consider to be the greatest blessing which you have reaped from your wealth?
150	What do you deserve to have done to you?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you say?
150	What do you say?
150	What do you say?
150	What do you think?
150	What else can they do?
150	What else then would you say?
150	What else would you have?
150	What evil?
150	What evil?
150	What evils?
150	What faculty?
150	What good?
150	What is it?
150	What is it?
150	What is it?
150	What is most required?
150	What is that you are saying?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is the difference?
150	What is the process?
150	What is the proposition?
150	What is there remaining?
150	What is to be done then?
150	What is your illustration?
150	What is your notion?
150	What is your proposal?
150	What limit would you propose?
150	What makes you say that?
150	What may that be?
150	What may that be?
150	What may that be?
150	What of this line, O heavy with wine, who hast the eyes of a dog and the heart of a stag, and of the words which follow?
150	What point of view?
150	What point?
150	What point?
150	What quality?
150	What quality?
150	What question?
150	What shall he profit, if his injustice be undetected and unpunished?
150	What shall we say to him?
150	What should they fear?
150	What sort of instances do you mean?
150	What sort of knowledge is there which would draw the soul from becoming to being?
150	What sort of lie?
150	What sort of mischief?
150	What tale?
150	What then is the real object of them?
150	What then?
150	What trait?
150	What was the error, Polemarchus?
150	What was the mistake?
150	What was the omission?
150	What way?
150	What will be the issue of such marriages?
150	What, Thrasymachus, is the meaning of this?
150	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
150	What, are there any greater still?
150	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
150	What, not, I said, if he were able to run away and then turn and strike at the one who first came up?
150	What, then, he said, is still remaining to us of the work of legislation?
150	What?
150	What?
150	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
150	When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say?
150	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
150	When horses are injured, are they improved or deteriorated?
150	When is this accomplished?
150	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
150	Where must I look?
150	Where then?
150	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
150	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
150	Whereas the bad and ignorant will desire to gain more than both?
150	Whereas the physician and the carpenter have different natures?
150	Whereas true love is a love of beauty and order-- temperate and harmonious?
150	Which appetites do you mean?
150	Which are they?
150	Which is a just principle?
150	Which of us has spoken truly?
150	Which years do you mean to include?
150	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
150	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
150	Who is he?
150	Who is it, I said, whom you are refusing to let off?
150	Who is that?
150	Who then are those whom we shall compel to be guardians?
150	Who was that?
150	Whose is that light which makes the eye to see perfectly and the visible to appear?
150	Whose?
150	Why do you ask such a question, I said, when you ought rather to be answering?
150	Why do you say so?
150	Why great caution?
150	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
150	Why is that?
150	Why not, as Aeschylus says, utter the word which rises to our lips?
150	Why not?
150	Why not?
150	Why not?
150	Why not?
150	Why not?
150	Why should they not be?
150	Why so?
150	Why so?
150	Why so?
150	Why so?
150	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
150	Why, I said, what was ever great in a short time?
150	Why, in the first place, although they are all of a good sort, are not some better than others?
150	Why, what else is there?
150	Why, where can they still find any ground for objection?
150	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
150	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
150	Why, you do not mean to say that the tyrant will use violence?
150	Why?
150	Why?
150	Why?
150	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
150	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
150	Will he know from use whether or no his drawing is correct or beautiful?
150	Will he not also require natural aptitude for his calling?
150	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
150	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
150	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
150	Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner?
150	Will he not utterly hate a lie?
150	Will horsemen carry torches and pass them one to another during the race?
150	Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?
150	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
150	Will the creature feel any compunction at tyrannizing over them?
150	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
150	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
150	Will they doubt that the philosopher is a lover of truth and being?
150	Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
150	Will they not be vile and bastard?
150	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
150	Will you admit so much?
150	Will you be a little more explicit?
150	Will you enquire yourself?
150	Will you explain your meaning?
150	Will you repay me, then, what you borrowed in the argument?
150	Will you say whether you approve of my proposal?
150	Will you tell me?
150	Will you tell me?
150	Will you then kindly answer, for the edification of the company and of myself?
150	Would any one deny this?
150	Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him?
150	Would he not rather say or do the same as his like in the same case?
150	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
150	Would that be your way of speaking?
150	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them?
150	Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
150	Would you call one of them virtue and the other vice?
150	Would you have me put the proof bodily into your souls?
150	Would you know the measure of the interval which separates them?
150	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
150	Would you say six or four years?
150	Would you say that all men are equal in excellence, or is one man better than another?
150	Would you say that knowledge is a faculty, or in what class would you place it?
150	Yes, I said, a jest; and why?
150	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
150	Yes, I said; and this being true of one must be equally true of all number?
150	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
150	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
150	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
150	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
150	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
150	Yes, he said, that sort of thing is certainly very blamable; but what are the stories which you mean?
150	Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?
150	Yes, he said; how can I deny it?
150	Yes, that is very true, but may I ask another question?
150	Yes, the greatest; but will you explain yourself?
150	Yes; and is not this true of the government of anything?
150	Yet if he is not the maker, what is he in relation to the bed?
150	Yet of all the organs of sense the eye is the most like the sun?
150	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
150	You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens?
150	You know that they live securely and have nothing to apprehend from their servants?
150	You mean geometry?
150	You mean that they would shipwreck?
150	You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule?
150	You mean to ask, I said, what will be our answer?
150	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
150	You mean when money is not wanted, but allowed to lie?
150	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
150	You recognise the truth of what I have been saying?
150	You remember what people say when they are sick?
150	You remember, I said, how the rulers were chosen before?
150	You say that perfect injustice is more gainful than perfect justice?
150	You think that justice may be of use in peace as well as in war?
150	You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same?
150	You would agree with me?
150	You would allow, I said, that there is in nature an upper and lower and middle region?
150	You would argue that the good are our friends and the bad our enemies?
150	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
150	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
150	You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road?
150	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
150	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
150	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
150	and how does he live, in happiness or in misery?
150	and how shall we manage the period between birth and education, which seems to require the greatest care?
150	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
150	and must he not be represented as such?
150	and you would agree that to conceive things as they are is to possess the truth?
150	and''What is small?''
150	beat his father if he opposes him?
150	have heard them say that there is nothing pleasanter than to get rid of their pain?
150	he said; are they not capable of defending themselves?
150	he said; ought we to give them a worse life, when they might have a better?
150	or any greater good than the bond of unity?
150	or is the subject- matter of opinion the same as the subject- matter of knowledge?
150	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the me when he is making the mistake, in respect of the mistake?
150	or the knowledge of all other things if we have no knowledge of beauty and goodness?
150	or will he be carried away by the stream?
150	or will you make allowance for them?
150	or would you include the mixed?
150	or, rather, how can there be an opinion at all about not- being?
150	or, suppose them to have no care of human things-- why in either case should we mind about concealment?
150	shall we condescend to legislate on any of these particulars?
150	would he not desire to have more than either the knowing or the ignorant?
150	you are incredulous, are you?
1497	Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?"
1497	''And a true answer, of course:--but what more have they to say?''
1497	''And can we conceive things greater still?''
1497	''And do not the natures of men and women differ very much indeed?''
1497	''And how will they begin their work?''
1497	''And is her proper state ours or some other?''
1497	''And what are the highest?''
1497	''And what can I do more for you?''
1497	''And what will they say?''
1497	''But how shall we know the degrees of affinity, when all things are common?''
1497	''But if many states join their resources, shall we not be in danger?''
1497	''But then how will our poor city be able to go to war against an enemy who has money?''
1497	''But will curiosity make a philosopher?
1497	''But, Socrates, what is this supreme principle, knowledge or pleasure, or what?
1497	''But, my dear Socrates, you are forgetting the main question: Is such a State possible?
1497	''But,''said Glaucon, interposing,''are they not to have a relish?''
1497	''Do you ask whether tragedy and comedy are to be admitted?''
1497	''Glorious, indeed; but what is to follow?''
1497	''How can we resist such arguments in favour of injustice?
1497	''I do not understand what you mean?''
1497	''I should like to know of what constitutions you were speaking?''
1497	''Is it possible?
1497	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
1497	''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?''
1497	''Surely you are not prepared to prove that?''
1497	''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble?
1497	''Tell me, Socrates,''he says,''have you a nurse?''
1497	''Then how are we to describe the true?''
1497	''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?''
1497	''Well, and what answer do you give?''
1497	''What appetites do you mean?''
1497	''What do you mean?''
1497	''What, then, shall a man profit, if he gain the whole world''and become more and more wicked?
1497	''When a lively- minded ingenuous youth hears all this, what will be his conclusion?
1497	''Who is that?''
1497	''Will they not think this a hardship?''
1497	''You do not mean to say that he will beat his father?''
1497	), having no reason in them, and yet to be set in authority over the highest matters?
1497	--How would you answer him?
1497	--What defence will you make for us, my good Sir, against any one who offers these objections?
1497	... He proceeds: What did Simonides mean by this saying of his?
1497	A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
1497	A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible?
1497	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
1497	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
1497	Admitting that women differ from men in capacity, do not men equally differ from one another?
1497	After this manner the democrat was generated out of the oligarch?
1497	Again the old question returns upon us: Is justice or injustice the more profitable?
1497	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
1497	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
1497	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
1497	Again, pleasure and pain are motions, and the absence of them is rest; but if so, how can the absence of either of them be the other?
1497	Again, when pleasure ceases, that sort of rest or cessation will be painful?
1497	All of whom will call one another citizens?
1497	All that would arise out of his ignorance of the true upper and middle and lower regions?
1497	Also they are utterly unjust, if we were right in our notion of justice?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	And O my friend, I said, surely the gods are just?
1497	And a man will be most likely to care about that which he loves?
1497	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
1497	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
1497	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
1497	And all arithmetic and calculation have to do with number?
1497	And also of the mental ones; his soul is to be full of spirit?
1497	And also to be within and between them?
1497	And an art requiring as much attention as shoemaking?
1497	And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes?
1497	And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
1497	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
1497	And are enemies also to receive what we owe to them?
1497	And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State?
1497	And are our friends to be only the good, and our enemies to be the evil?
1497	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
1497	And are you going to run away before you have fairly taught or learned whether they are true or not?
1497	And are you stronger than all these?
1497	And as State is to State in virtue and happiness, so is man in relation to man?
1497	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
1497	And both pleasure and pain are motions of the soul, are they not?
1497	And both should be in harmony?
1497	And by contracts you mean partnerships?
1497	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
1497	And can she or can she not fulfil her own ends when deprived of that excellence?
1497	And can that which does no evil be a cause of evil?
1497	And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad?
1497	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
1497	And can therefore neither be ignorance nor knowledge?
1497	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
1497	And democracy has her own good, of which the insatiable desire brings her to dissolution?
1497	And do I differ from you, he said, as to the importance of the enquiry?
1497	And do not good practices lead to virtue, and evil practices to vice?
1497	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
1497	And do the unjust appear to you to be wise and good?
1497	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
1497	And do they not share?
1497	And do we know what we opine?
1497	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
1497	And do you breed from them all indifferently, or do you take care to breed from the best only?
1497	And do you consider truth to be akin to proportion or to disproportion?
1497	And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
1497	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
1497	And do you remember the word of caution which preceded the discussion of them?
1497	And do you suppose that I ask these questions with any design of injuring you in the argument?
1497	And do you take the oldest or the youngest, or only those of ripe age?
1497	And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty?
1497	And does not the analogy apply still more to the State?
1497	And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
1497	And does not the same hold also of the ridiculous?
1497	And does not the same principle hold in the sciences?
1497	And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort?
1497	And does the essence of the invariable partake of knowledge in the same degree as of essence?
1497	And dogs are deteriorated in the good qualities of dogs, and not of horses?
1497	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
1497	And each of them is such as his like is?
1497	And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just?
1497	And even to this are there not exceptions?
1497	And everything else on the style?
1497	And food and wisdom are the corresponding satisfactions of either?
1497	And from being a keeper of the law he is converted into a breaker of it?
1497	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
1497	And has not the body itself less of truth and essence than the soul?
1497	And has not the eye an excellence?
1497	And has not the soul an excellence also?
1497	And have we not already condemned that State in which the same persons are warriors as well as shopkeepers?
1497	And he is good in as far as he is wise, and bad in as far as he is foolish?
1497	And he is the best guard of a camp who is best able to steal a march upon the enemy?
1497	And he is the only one who has wisdom as well as experience?
1497	And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
1497	And he who is most skilful in preventing or escaping from a disease is best able to create one?
1497	And he who is not on a voyage has no need of a pilot?
1497	And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
1497	And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating?
1497	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
1497	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
1497	And how am I to do so?
1497	And how are they to be learned without education?
1497	And how can one who is thus circumstanced ever become a philosopher?
1497	And how can we rightly answer that question?
1497	And how does such an one live?
1497	And how does the son come into being?
1497	And how is the error to be corrected?
1497	And how long is this stage of their lives to last?
1497	And how will they proceed?
1497	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
1497	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
1497	And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers?
1497	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
1497	And if that is true, what sort of general must he have been?
1497	And if the old man and woman fight for their own, what then, my friend?
1497	And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
1497	And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State?
1497	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
1497	And if they are to be what we were describing, is there not another quality which they should also possess?
1497	And if they turn out to be two, is not each of them one and different?
1497	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
1497	And if we only have a guardian who has this knowledge our State will be perfectly ordered?
1497	And ignorance and folly are inanitions of the soul?
1497	And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness?
1497	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
1497	And in our State what other name besides that of citizens do the people give the rulers?
1497	And in our opinion the guardians ought to have both these qualities?
1497	And in such a case what is one to say?
1497	And in that case they will be right in doing good to the evil and evil to the good?
1497	And in that interval there has now been discovered something which we call opinion?
1497	And in the first place, he will honour studies which impress these qualities on his soul and will disregard others?
1497	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
1497	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend?
1497	And inasmuch as they are two, each of them is one?
1497	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
1497	And is he not truly good?
1497	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
1497	And is not a State larger than an individual?
1497	And is not a similar method to be pursued about the virtues, which are also four in number?
1497	And is not life to be reckoned among the ends of the soul?
1497	And is not that farthest from reason which is at the greatest distance from law and order?
1497	And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained?
1497	And is not the love of learning the love of wisdom, which is philosophy?
1497	And is not the reason of this that the several principles, whether in the state or in the individual, do their own business?
1497	And is not the unjust like the wise and good and the just unlike them?
1497	And is not their humanity to the condemned in some cases quite charming?
1497	And is not this involuntary deprivation caused either by theft, or force, or enchantment?
1497	And is not this the reason why of old love has been called a tyrant?
1497	And is opinion also a faculty?
1497	And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described?
1497	And is the art of war one of those arts in which she can or can not share?
1497	And is the city which is under a tyrant rich or poor?
1497	And is the satisfaction derived from that which has less or from that which has more existence the truer?
1497	And is there any greater or keener pleasure than that of sensual love?
1497	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
1497	And is there anything more akin to wisdom than truth?
1497	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
1497	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
1497	And just actions cause justice, and unjust actions cause injustice?
1497	And literature may be either true or false?
1497	And living in this way we shall have much greater need of physicians than before?
1497	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
1497	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
1497	And may we not rightly call such men treacherous?
1497	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
1497	And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
1497	And may we not say the same of all things?
1497	And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
1497	And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength?
1497	And might a man be thirsty, and yet unwilling to drink?
1497	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
1497	And must not such a State and such a man be always full of fear?
1497	And must not the like happen with the spirited or passionate element of the soul?
1497	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
1497	And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others?
1497	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
1497	And narration may be either simple narration, or imitation, or a union of the two?
1497	And next, how does he live?
1497	And next, shall we enquire whether the kindred science also concerns us?
1497	And no good thing is hurtful?
1497	And not- being is not one thing but, properly speaking, nothing?
1497	And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
1497	And now what is their manner of life, and what sort of a government have they?
1497	And now what remains of the work of legislation?
1497	And now why do you not praise me?
1497	And now, Adeimantus, is our State matured and perfected?
1497	And of individuals who consort with the mob and seek to please them?
1497	And of the objects which are being carried in like manner they would only see the shadows?
1497	And of the pleasures of love, and all other pleasures, the same holds good?
1497	And of the unjust may not the opposite be supposed?
1497	And of truth in the same degree?
1497	And once more, the inharmonious and unseemly nature can only tend to disproportion?
1497	And one feature they will erase, and another they will put in, until they have made the ways of men, as far as possible, agreeable to the ways of God?
1497	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
1497	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
1497	And opinion is to have an opinion?
1497	And ought not the same natures to have the same pursuits?
1497	And our guardian is both warrior and philosopher?
1497	And reasoning is peculiarly his instrument?
1497	And shall I add,''whether seen or unseen by gods and men''?
1497	And shall we proceed to get rid of the weepings and wailings of famous men?
1497	And shall we receive into our State all the three styles, or one only of the two unmixed styles?
1497	And should an immortal being seriously think of this little space rather than of the whole?
1497	And should we not enquire what sort of knowledge has the power of effecting such a change?
1497	And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result?
1497	And so of all other things;--justice is useful when they are useless, and useless when they are useful?
1497	And so of the other senses; do they give perfect intimations of such matters?
1497	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
1497	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
1497	And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming?
1497	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
1497	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
1497	And suppose we make astronomy the third-- what do you say?
1497	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
1497	And that human virtue is justice?
1497	And that others should approve, of what we approve, is no miracle or impossibility?
1497	And that to which an end is appointed has also an excellence?
1497	And that which hurts not does no evil?
1497	And that which is not hurtful hurts not?
1497	And that which is opposed to them is one of the inferior principles of the soul?
1497	And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
1497	And the anticipations of future pleasures and pains are of a like nature?
1497	And the avaricious, I said, is the oligarchical youth?
1497	And the better part of the soul is likely to be that which trusts to measure and calculation?
1497	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
1497	And the country which was enough to support the original inhabitants will be too small now, and not enough?
1497	And the ear has an end and an excellence also?
1497	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
1497	And the fairest is also the loveliest?
1497	And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
1497	And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
1497	And the good is advantageous?
1497	And the government is the ruling power in each state?
1497	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
1497	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
1497	And the harmonious soul is both temperate and courageous?
1497	And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
1497	And the individual will be acknowledged by us to be just in the same way in which the State is just?
1497	And the inharmonious is cowardly and boorish?
1497	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
1497	And the interest of any art is the perfection of it-- this and nothing else?
1497	And the just is the good?
1497	And the kinds of knowledge in a State are many and diverse?
1497	And the knowing is wise?
1497	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
1497	And the lover of honour-- what will be his opinion?
1497	And the lustful and tyrannical desires are, as we saw, at the greatest distance?
1497	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
1497	And the melody and rhythm will depend upon the words?
1497	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
1497	And the more hated he is, the more he will require trusty guards; but how will he obtain them?
1497	And the much greater to the much less?
1497	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
1497	And the oligarch is third from the royal; since we count as one royal and aristocratical?
1497	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
1497	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
1497	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
1497	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
1497	And the possibility has been acknowledged?
1497	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
1497	And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
1497	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
1497	And the reason why the good are useless has now been explained?
1497	And the result will be that he becomes a worse potter?
1497	And the royal and orderly desires are nearest?
1497	And the same is true of all other things; they have each of them an end and a special excellence?
1497	And the same observation will apply to all other things?
1497	And the same of horses and animals in general?
1497	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
1497	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
1497	And the tyrannical soul must be always poor and insatiable?
1497	And the unjust is good and wise, and the just is neither?
1497	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
1497	And the virtue which enters into this competition is justice?
1497	And the wise is good?
1497	And the work of the painter is a third?
1497	And the worker in leather and brass will make them?
1497	And the young should be trained in both kinds, and we begin with the false?
1497	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
1497	And there are three kinds of pleasure, which are their several objects?
1497	And there is a neutral state which is neither pleasure nor pain?
1497	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
1497	And therefore philosophers must inevitably fall under the censure of the world?
1497	And therefore the cause of well- being?
1497	And therefore they are likely to do harm to our young men-- you would agree with me there?
1497	And therefore to acknowledge that bad and good are the same?
1497	And they appear to lead the mind towards truth?
1497	And they will place them under the command of experienced veterans who will be their leaders and teachers?
1497	And they will take them on the safe expeditions and be cautious about the dangerous ones?
1497	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
1497	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
1497	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
1497	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
1497	And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
1497	And this, surely, must be the work of the calculating and rational principle in the soul?
1497	And those who govern ought not to be lovers of the task?
1497	And to this end they ought to be wise and efficient, and to have a special care of the State?
1497	And to which class do unity and number belong?
1497	And was I not right, Adeimantus?
1497	And was I not right?
1497	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
1497	And we have admitted, I said, that the good of each art is specially confined to the art?
1497	And what are these?
1497	And what do the Muses say next?
1497	And what do the rulers call one another in other States?
1497	And what do the rulers call the people?
1497	And what do they call them in other States?
1497	And what do they receive of men?
1497	And what do you say of lovers of wine?
1497	And what do you say to his receiving the right hand of fellowship?
1497	And what do you think of a second principle?
1497	And what does the judge affirm to be the life which is next, and the pleasure which is next?
1497	And what due or proper thing is given by cookery, and to what?
1497	And what happens?
1497	And what in ours?
1497	And what is that which justice gives, and to whom?
1497	And what is the faculty in man to which imitation is addressed?
1497	And what is the name which the city derives from the possession of this sort of knowledge?
1497	And what is the next question?
1497	And what is the organ with which we see the visible things?
1497	And what is the prime of life?
1497	And what is this knowledge, and among whom is it found?
1497	And what is your view about them?
1497	And what manner of government do you term oligarchy?
1497	And what manner of man answers to such a State?
1497	And what may that be?
1497	And what of passion, or spirit?
1497	And what of the ignorant?
1497	And what of the maker of the bed?
1497	And what of the unjust-- does he claim to have more than the just man and to do more than is just?
1497	And what shall be their education?
1497	And what shall we say about men?
1497	And what shall we say of men?
1497	And what shall we say of the carpenter-- is not he also the maker of the bed?
1497	And what similar use or power of acquisition has justice in time of peace?
1497	And what then would you say?
1497	And what training will draw the soul upwards?
1497	And what would you say of the physician?
1497	And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else?
1497	And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain?
1497	And when these fail?
1497	And when they meet in private will not people be saying to one another''Our warriors are not good for much''?
1497	And when truth is the captain, we can not suspect any evil of the band which he leads?
1497	And when you see the same evils in the tyrannical man, what do you say of him?
1497	And when you speak of music, do you include literature or not?
1497	And when you want to buy a ship, the shipwright or the pilot would be better?
1497	And where do you find them?
1497	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
1497	And which are the harmonies expressive of sorrow?
1497	And which are the soft or drinking harmonies?
1497	And which are these two sorts?
1497	And which is wise and which is foolish?
1497	And which method do I understand you to prefer?
1497	And which of the three has the truest knowledge and the widest experience?
1497	And which sort of life, Glaucon, do you prefer?
1497	And which, I said, of the gods in heaven would you say was the lord of this element?
1497	And whichever of these qualities we find in the State, the one which is not found will be the residue?
1497	And who are the devoted band, and where will he procure them?
1497	And who is best able to do good to his friends and evil to his enemies in time of sickness?
1497	And why are mean employments and manual arts a reproach?
1497	And why, sillybillies, do you knock under to one another?
1497	And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable?
1497	And will he sell his own fairer and diviner part without any compunction to the most godless and foul?
1497	And will he then change himself for the better and fairer, or for the worse and more unsightly?
1497	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
1497	And will not he who has been shown to be the wickedest, be also the most miserable?
1497	And will not men who are injured be deteriorated in that which is the proper virtue of man?
1497	And will not the bravest and wisest soul be least confused or deranged by any external influence?
1497	And will not the city, which you are founding, be an Hellenic city?
1497	And will not the same condition be best for our citizens?
1497	And will not the words and the character of the style depend on the temper of the soul?
1497	And will not their wives be the best women?
1497	And will the blindness and crookedness of opinion content you when you might have the light and certainty of science?
1497	And will the habit of body of our ordinary athletes be suited to them?
1497	And will the love of a lie be any part of a philosopher''s nature?
1497	And will there be in our city more of these true guardians or more smiths?
1497	And will they be a class which is rarely found?
1497	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
1497	And will you be so very good as to answer one more question?
1497	And will you have a work better done when the workman has many occupations, or when he has only one?
1497	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
1497	And would he try to go beyond just action?
1497	And would not a really good education furnish the best safeguard?
1497	And would you call justice vice?
1497	And would you have the future rulers of your ideal State intelligent beings, or stupid as posts?
1497	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
1497	And yet not so well as with a pruning- hook made for the purpose?
1497	And yet there is a sense in which the painter also creates a bed?
1497	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
1497	And yet, as you see, there are freemen as well as masters in such a State?
1497	And you also said that the just will not go beyond his like but his unlike?
1497	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
1497	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
1497	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
1497	And you placed astronomy next, and then you made a step backward?
1497	And you would say the same of the conception of the good?
1497	And you would say the same sort of thing of the physician?
1497	And, conversely, that which has less of truth will also have less of essence?
1497	Another question has not been answered: Is the just or the unjust the happier?
1497	Another question is, Which of existing states is suited to her?
1497	Any affinity to wantonness and intemperance?
1497	Any more than heat can produce cold?
1497	Any more than they can be rhapsodists and actors at once?
1497	Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us?
1497	Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures?
1497	Are not the public who say these things the greatest of all Sophists?
1497	Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise?
1497	Are not these functions proper to the soul, and can they rightly be assigned to any other?
1497	Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?''
1497	Are they two or one, and is either of them the cause of the other?
1497	Are we not right in saying that the love of knowledge, no less than riches, may divert him?
1497	Are you not aware, I said, that the soul of man is immortal and imperishable?
1497	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
1497	As being the same with knowledge, or another faculty?
1497	As they are or as they appear?
1497	At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
1497	At what age?
1497	Because I want to know in which of the three classes you would place justice?
1497	Because it has a particular quality which no other has?
1497	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
1497	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
1497	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
1497	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
1497	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
1497	But are not these spirited natures apt to be savage with one another, and with everybody else?
1497	But are the rulers of states absolutely infallible, or are they sometimes liable to err?
1497	But are they really three or one?
1497	But can any of these reasons apply to God?
1497	But can that which is neither become both?
1497	But can that which is neither become both?
1497	But can the musician by his art make men unmusical?
1497	But can you persuade us, if we refuse to listen to you?
1497	But can you tell me of any other suitable study?
1497	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
1497	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
1497	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
1497	But do you know whom I think good?
1497	But do you mean to say that this is not the opinion of the multitude?
1497	But do you not admire their cleverness?
1497	But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
1497	But do you not see that there is a sense in which you could do the same?
1497	But do you observe the reason of this?
1497	But do you see, he rejoined, how many we are?
1497	But does he therefore confer no benefit when he works for nothing?
1497	But does the painter know the right form of the bit and reins?
1497	But have we not here fallen into a contradiction?
1497	But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived?
1497	But he may have friends who are senseless or mad?
1497	But he would claim to exceed the non- musician?
1497	But he would wish to go beyond the non- physician?
1497	But how did timocracy arise out of the perfect State?
1497	But how is the image applicable to the disciples of philosophy?
1497	But how will they draw out the plan of which you are speaking?
1497	But how will they know who are fathers and daughters, and so on?
1497	But if he were taken back again he would imagine, and truly imagine, that he was descending?
1497	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
1497	But if so, the unjust will be the enemy of the gods, and the just will be their friend?
1497	But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction?
1497	But if they abstained from injuring one another, then they might act together better?
1497	But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death?
1497	But in what way good or harm?
1497	But is a man in harmony with himself when he is the subject of these conflicting influences?
1497	But is not this unjust?
1497	But is not war an art?
1497	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
1497	But is passion a third principle, or akin to desire?
1497	But is such a community possible?--as among the animals, so also among men; and if possible, in what way possible?
1497	But is the just man or the skilful player a more useful and better partner at a game of draughts?
1497	But is there no difference between men and women?
1497	But is there not another name which people give to their rulers in other States?
1497	But is this equally true of the greatness and smallness of the fingers?
1497	But let me ask you another question: Has excess of pleasure any affinity to temperance?
1497	But may he not change and transform himself?
1497	But may not the stimulus which love has given to fancy be some day exhausted?
1497	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
1497	But ought the just to injure any one at all?
1497	But ought we to attempt to construct one?
1497	But ought we to render evil for evil at all, when to do so will only make men more evil?
1497	But shall we be right in getting rid of them?
1497	But should not life rest on the moral rather than upon the physical?
1497	But suppose that he were to retort,''Thrasymachus, what do you mean?
1497	But surely God and the things of God are in every way perfect?
1497	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
1497	But that which is neither was just now shown to be rest and not motion, and in a mean between them?
1497	But the condiments are only necessary in so far as they are good for health?
1497	But the good are just and would not do an injustice?
1497	But the hero who has distinguished himself, what shall be done to him?
1497	But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?''
1497	But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal?
1497	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
1497	But we should like to ask him a question: Does he who has knowledge know something or nothing?
1497	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
1497	But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home?
1497	But what do you mean by the highest of all knowledge?
1497	But what do you say of music, which also entered to a certain extent into our former scheme?
1497	But what do you say to flute- makers and flute- players?
1497	But what if I give you an answer about justice other and better, he said, than any of these?
1497	But what if there are no gods?
1497	But what is the next step?
1497	But what of the world below?
1497	But what ought to be their course?
1497	But what shall be done to the hero?
1497	But what shall their education be?
1497	But what will be the process of delineation?''
1497	But what would you have, Glaucon?
1497	But when a man is well, my dear Polemarchus, there is no need of a physician?
1497	But when is this fault committed?
1497	But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
1497	But whence came division?
1497	But where are the two?
1497	But where, amid all this, is justice?
1497	But which is the happier?
1497	But which stories do you mean, he said; and what fault do you find with them?
1497	But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler?
1497	But why do you ask?
1497	But why do you ask?
1497	But why should we dispute about names when we have realities of such importance to consider?
1497	But why?
1497	But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow?
1497	But will he not desire to get them on the spot?
1497	But will the imitator have either?
1497	But will you let me assume, without reciting them, that these things are true?
1497	But would any of your guardians think or speak of any other guardian as a stranger?
1497	But would you call the painter a creator and maker?
1497	But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
1497	But you see that without the addition of some other nature there is no seeing or being seen?
1497	But, if Homer never did any public service, was he privately a guide or teacher of any?
1497	By heaven, would not such an one be a rare educator?
1497	Can I say what I do not know?
1497	Can a man help imitating that with which he holds reverential converse?
1497	Can any man be courageous who has the fear of death in him?
1497	Can any other origin of a State be imagined?
1497	Can any reality come up to the idea?
1497	Can he have an opinion which is an opinion about nothing?
1497	Can justice produce injustice any more than the art of horsemanship can make bad horsemen, or heat produce cold?
1497	Can sight adequately perceive them?
1497	Can the god of Jealousy himself find any fault with such an assemblage of good qualities?
1497	Can the same nature be a lover of wisdom and a lover of falsehood?
1497	Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
1497	Can they have a better place than between being and not- being?
1497	Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State?
1497	Can we deny that a warrior should have a knowledge of arithmetic?
1497	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
1497	Can you tell me what imitation is?
1497	Can you tell me whence I derive this inference?
1497	Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
1497	Certainly, the same principle holds; but why does this involve any particular skill?
1497	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
1497	Did he mean that I was to give back arms to a madman?
1497	Did this never strike you as curious?
1497	Did you ever hear any of them which were not?
1497	Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
1497	Did you never hear it?
1497	Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does?
1497	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
1497	Do I take you with me?
1497	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
1497	Do we admit the existence of opinion?
1497	Do you agree?
1497	Do you know of any other?
1497	Do you know where you will have to look if you want to discover his rogueries?
1497	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
1497	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
1497	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
1497	Do you not know that all this is but the prelude to the actual strain which we have to learn?
1497	Do you not know that the soul is immortal?
1497	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
1497	Do you not remark, I said, how great is the evil which dialectic has introduced?
1497	Do you not see them doing the same?
1497	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
1497	Do you remember?
1497	Do you see that there is a way in which you could make them all yourself?
1497	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
1497	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
1497	Do you think that the possession of all other things is of any value if we do not possess the good?
1497	Do you think that there is anything so very unnatural or inexcusable in their case?
1497	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
1497	Does not like always attract like?
1497	Does not the practice of despoiling an enemy afford an excuse for not facing the battle?
1497	Does not the timocratical man change into the oligarchical on this wise?
1497	Does that look well?
1497	Does the injustice or other evil which exists in the soul waste and consume her?
1497	Does the just man try to gain any advantage over the just?
1497	Each of them, I said, is such as his like is?
1497	Enough of gods and heroes;--what shall we say about men?
1497	Enough, my friend; but what is enough while anything remains wanting?
1497	Ethics),''Whether the virtues are one or many?''
1497	Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom?
1497	Except a city?--or would you include a city?
1497	First of all, in regard to slavery?
1497	First you began with a geometry of plane surfaces?
1497	First, then, they resemble one another in the value which they set upon wealth?
1497	For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician?
1497	For concerning political measures, we chiefly ask: How will they affect the happiness of mankind?
1497	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
1497	For if Agamemnon could not count his feet( and without number how could he?)
1497	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
1497	For which the art has to consider and provide?
1497	For you surely would not regard the skilled mathematician as a dialectician?
1497	Further, I said, has not a drunken man also the spirit of a tyrant?
1497	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
1497	Further, there can be no doubt that a work is spoilt when not done at the right time?
1497	God forbid, I replied; but may I ask you to consider the image in another point of view?
1497	Good, I said; then you call him who is third in the descent from nature an imitator?
1497	Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
1497	Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes?
1497	Has not that been admitted?
1497	Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large?
1497	Have I clearly explained the class which I mean?
1497	Have we not here a picture of his way of life?
1497	Having effected this, they will proceed to trace an outline of the constitution?
1497	Having so many evils, will not the most miserable of men be still more miserable in a public station?
1497	He asks only''What good have they done?''
1497	He can hardly avoid saying Yes-- can he now?
1497	He is a soldier, and, like Adeimantus, has been distinguished at the battle of Megara( anno 456?
1497	He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning?
1497	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
1497	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
1497	He roared out to the whole company: What folly, Socrates, has taken possession of you all?
1497	He said: Who then are the true philosophers?
1497	He was present when one of the spirits asked-- Where is Ardiaeus the Great?
1497	He who has an opinion has an opinion about some one thing?
1497	He will grow more and more indolent and careless?
1497	Hence arises the question,''What is great, what is small?''
1497	His experience, then, will enable him to judge better than any one?
1497	How can that be?
1497	How can that be?
1497	How can there be?
1497	How can they, he said, if they are blind and can not see?
1497	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
1497	How can we?
1497	How cast off?
1497	How do they act?
1497	How do you distinguish them?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How is he to be wise and also innocent?
1497	How many?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How then can men and women have the same?
1497	How then does a protector begin to change into a tyrant?
1497	How was that?
1497	How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were?
1497	How will they proceed?
1497	How would they address us?
1497	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
1497	How?
1497	How?
1497	How?
1497	How?
1497	How?
1497	I am sure that I should be contented-- will not you?
1497	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
1497	I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer?
1497	I do not know, do you?
1497	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
1497	I presume then that you are going to make one of the interdicted answers?
1497	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
1497	I repeated, Why am I especially not to be let off?
1497	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
1497	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
1497	I said; the prelude or what?
1497	I should like to know whether you have the same notion which I have of this study?
1497	I suppose that you would call justice virtue and injustice vice?
1497	I want to know whether ideals are ever fully realized in language?
1497	I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians?
1497	I will explain: The body which is large when seen near, appears small when seen at a distance?
1497	I will proceed by asking a question: Would you not say that a horse has some end?
1497	I will; and first tell me, Do you admit that it is just for subjects to obey their rulers?
1497	If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy?
1497	Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree?
1497	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
1497	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
1497	In the next place our youth must be temperate?
1497	In these cases a man is not compelled to ask of thought the question what is a finger?
1497	In this both Plato and Kheyam rise above the level of many Christian(?)
1497	In what manner?
1497	In what manner?
1497	In what particulars?
1497	In what point of view?
1497	In what respect do you mean?
1497	In what respect?
1497	In what respects?
1497	In what way make allowance?
1497	In what way shown?
1497	In what way?
1497	Including the art of war?
1497	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
1497	Is God above or below the idea of good?
1497	Is any better than experience and wisdom and reason?
1497	Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic?
1497	Is he not a true image of the State which he represents?
1497	Is it a third, or akin to one of the preceding?
1497	Is it desirable?''
1497	Is it for this that we are asked to throw away the civilization which is the growth of ages?
1497	Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable?
1497	Is not Polemarchus your heir?
1497	Is not absolute injustice absolute weakness also?
1497	Is not his case utterly miserable?
1497	Is not honesty the best policy?
1497	Is not that still more disgraceful?
1497	Is not that true, Thrasymachus?
1497	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
1497	Is not the double also the half, and are not heavy and light relative terms which pass into one another?
1497	Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast?
1497	Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?''
1497	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
1497	Is not the strength of injustice only a remnant of justice?
1497	Is not this the case?
1497	Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits?
1497	Is not this true?
1497	Is not this unavoidable?
1497	Is not to have lost the truth an evil, and to possess the truth a good?
1497	Is passion then the same with reason?
1497	Is that true?
1497	Is the relation between them one of mutual antagonism or of mutual harmony?
1497	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
1497	Is there any better criterion than experience and knowledge?
1497	Is there any city which he might name?
1497	Is there any city which professes to have received laws from you, as Sicily and Italy have from Charondas, Sparta from Lycurgus, Athens from Solon?
1497	Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue?
1497	Is there anything more?
1497	Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results?
1497	Is there not rather a contradiction in him?
1497	Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye?
1497	Is this ideal at all the worse for being impracticable?
1497	It follows therefore that the good is not the cause of all things, but of the good only?
1497	It may also be called temperate, and for the same reasons?
1497	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
1497	Justice and health of mind will be of the company, and temperance will follow after?
1497	Labouring in vain, he must end in hating himself and his fruitless occupation?
1497	Last comes the lover of gain?
1497	Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery?
1497	Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
1497	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
1497	Let me explain: Can you see, except with the eye?
1497	Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither?
1497	Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not?
1497	Like husbandry for the acquisition of corn?
1497	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
1497	Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state?
1497	Male and female animals have the same pursuits-- why not also the two sexes of man?
1497	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
1497	May I have the pleasure, he said, of hearing your opinion?
1497	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
1497	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
1497	May not the relation of sight to this deity be described as follows?
1497	May there not be the alternative, I said, that we may persuade you to let us go?
1497	May we not be satisfied with that?
1497	May we not say that these desires spend, and that the others make money because they conduce to production?
1497	May we not say that this is the end of a pruning- hook?
1497	May we say so, then?
1497	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
1497	Must we not ask who are to be rulers and who subjects?
1497	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
1497	My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust?
1497	Nay, are they not wholly different?
1497	Need I ask again whether the eye has an end?
1497	Need I recall the original image of the philosopher?
1497	Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like?
1497	Neither must they represent slaves, male or female, performing the offices of slaves?
1497	Neither sight nor the eye in which sight resides is the sun?
1497	Neither will he ever break faith where there have been oaths or agreements?
1497	Neither would you approve of the delicacies, as they are thought, of Athenian confectionary?
1497	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
1497	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
1497	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
1497	Next, how shall our soldiers treat their enemies?
1497	Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
1497	Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen?
1497	No more than this?
1497	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties?
1497	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
1497	Nonsense, said Glaucon: did you not promise to search yourself, saying that for you not to help justice in her need would be an impiety?
1497	Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
1497	Nor can the good harm any one?
1497	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
1497	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
1497	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
1497	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
1497	Not to mention the importers and exporters, who are called merchants?
1497	Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity?
1497	Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
1497	Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
1497	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
1497	Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason?
1497	Now to which of these classes does temperance belong?
1497	Now what man answers to this form of government- how did he come into being, and what is he like?
1497	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
1497	Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge?
1497	Now why is such an inference erroneous?
1497	Now you understand me?
1497	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
1497	Now, I said, every art has an interest?
1497	Now, are not the best husbandmen those who are most devoted to husbandry?
1497	Now, can we find justice without troubling ourselves about temperance?
1497	Now, how shall we decide between them?
1497	Now, in such a State, can liberty have any limit?
1497	Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself?
1497	Now, will you appeal to mankind in general or to the philosopher?
1497	O my friend, is not that so?
1497	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
1497	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
1497	Of the painter we say that he will paint reins, and he will paint a bit?
1497	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
1497	Of what kind?
1497	Of what nature are you speaking?
1497	Of what nature?
1497	Of what sort?
1497	Of what tales are you speaking?
1497	On what principle, then, shall we any longer choose justice rather than the worst injustice?
1497	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
1497	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
1497	One of them is ready to follow the guidance of the law?
1497	One principle prevails in the souls of one class of men, another in others, as may happen?
1497	One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
1497	Or any affinity to virtue in general?
1497	Or be jealous of one who has no jealousy?
1497	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
1497	Or can such an one account death fearful?
1497	Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
1497	Or drought moisture?
1497	Or have the arts to look only after their own interests?
1497	Or hear, except with the ear?
1497	Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?
1497	Or is the Idea of Good another mode of conceiving God?
1497	Or is there any Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you?
1497	Or like shoemaking for the acquisition of shoes,--that is what you mean?
1497	Or must we admit exceptions?
1497	Or perhaps he may tell a lie because he is afraid of enemies?
1497	Or shall I guess for you?
1497	Or shall the dead be despoiled?
1497	Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him?
1497	Or that his nature, being such as we have delineated, is akin to the highest good?
1497	Or the horseman by his art make them bad horsemen?
1497	Or the verse''The saddest of fates is to die and meet destiny from hunger?''
1497	Or was any war ever carried on by your counsels?
1497	Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure?
1497	Or when they are on a voyage, amid the perils of the sea?
1497	Or will they prefer those whom we have rejected?
1497	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
1497	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
1497	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
1497	Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind?
1497	Our State like every other has rulers and subjects?
1497	Parents and tutors are always telling their sons and their wards that they are to be just; but why?
1497	Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind?
1497	Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?''
1497	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
1497	Reflect: when a man has an opinion, has he not an opinion about something?
1497	Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
1497	Salvation of what?
1497	Say, then, is not pleasure opposed to pain?
1497	Shall Hellenes be enslaved?
1497	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
1497	Shall I give you an illustration of them?
1497	Shall I give you an illustration?
1497	Shall I tell you whose I believe the saying to be?
1497	Shall I tell you why?
1497	Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten?
1497	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
1497	Shall we begin education with music, and go on to gymnastic afterwards?
1497	Shall we not?
1497	Shall we propose, as a third branch of our education, astronomy?
1497	Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''?
1497	Shall we, then, speak of Him as the natural author or maker of the bed?
1497	Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians?
1497	Socrates, what do you mean?
1497	Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word justice?
1497	Socrates; do you want to know how much I acquired?
1497	Something that is or is not?
1497	Something that is; for how can that which is not ever be known?
1497	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
1497	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
1497	Such is the tale; is there any possibility of making our citizens believe in it?
1497	Such will be the change, and after the change has been made, how will they proceed?
1497	Such, then, are the palms of victory which the gods give the just?
1497	Suppose now that by the light of the examples just offered we enquire who this imitator is?
1497	Suppose we call it the contentious or ambitious-- would the term be suitable?
1497	Suppose we select an example of either kind, in order that we may have a general notion of them?
1497	Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
1497	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
1497	Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
1497	That is also good, he said; but I should like to know what you mean?
1497	That is his meaning then?
1497	That is quite true, he said; but to what are you alluding?
1497	That is to say, justice is useful when money is useless?
1497	That since beauty is the opposite of ugliness, they are two?
1497	That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
1497	That will be the way?
1497	The State which we have been describing is said to be wise as being good in counsel?
1497	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
1497	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
1497	The imitative artist will be in a brilliant state of intelligence about his own creations?
1497	The just man then, if we regard the idea of justice only, will be like the just State?
1497	The man is mean, saving, toiling, the slave of one passion which is the master of the rest: Is he not the very image of the State?
1497	The next question is, How shall we treat our enemies?
1497	The next question is, Who are to be our rulers?
1497	The object of one is food, and of the other drink?
1497	The one love and embrace the subjects of knowledge, the other those of opinion?
1497	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
1497	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
1497	The question is asked,--Why are the citizens of states so hostile to philosophy?
1497	The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
1497	The second paradox leads up to some curious and interesting questions-- How far can the mind control the body?
1497	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
1497	The true lie is hated not only by the gods, but also by men?
1497	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
1497	The very great benefit has next to be established?
1497	The whole period of three score years and ten is surely but a little thing in comparison with eternity?
1497	Their pleasures are mixed with pains-- how can they be otherwise?
1497	Then I may infer courage to be such as you describe?
1497	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
1497	Then I suppose that we ought to do good to the just and harm to the unjust?
1497	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
1497	Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
1497	Then according to your argument it is just to injure those who do no wrong?
1497	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
1497	Then are we to impose all our enactments on men and none of them on women?
1497	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
1497	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
1497	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
1497	Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
1497	Then he can hardly be compelled by external influence to take many shapes?
1497	Then he who is a good keeper of anything is also a good thief?
1497	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
1497	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
1497	Then hirelings will help to make up our population?
1497	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
1497	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
1497	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
1497	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
1497	Then if the man is like the State, I said, must not the same rule prevail?
1497	Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation?
1497	Then in every way the laws will help the citizens to keep the peace with one another?
1497	Then in making their laws they may sometimes make them rightly, and sometimes not?
1497	Then in this case the narrative of the poet may be said to proceed by way of imitation?
1497	Then in this kind of State there will be the greatest variety of human natures?
1497	Then in time of peace justice will be of no use?
1497	Then in time of peace what is the good of justice?
1497	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
1497	Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
1497	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
1497	Then medicine does not consider the interest of medicine, but the interest of the body?
1497	Then men who are injured are of necessity made unjust?
1497	Then more husbandmen and more artisans will be required?
1497	Then must not a further admission be made?
1497	Then no intemperance or madness should be allowed to approach true love?
1497	Then no motive can be imagined why God should lie?
1497	Then now comes the question,--How shall we create our rulers; what way is there from darkness to light?
1497	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
1497	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
1497	Then opinion is not concerned either with being or with not- being?
1497	Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard?
1497	Then shall we propose this as a second branch of knowledge which our youth will study?
1497	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
1497	Then that is not the knowledge which we are seeking to discover?
1497	Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
1497	Then the art of war partakes of them?
1497	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
1497	Then the cowardly and mean nature has no part in true philosophy?
1497	Then the intermediate state of rest will be pleasure and will also be pain?
1497	Then the just is happy, and the unjust miserable?
1497	Then the just is like the wise and good, and the unjust like the evil and ignorant?
1497	Then the just soul and the just man will live well, and the unjust man will live ill?
1497	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
1497	Then the lying poet has no place in our idea of God?
1497	Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
1497	Then the sun is not sight, but the author of sight who is recognised by sight?
1497	Then the superhuman and divine is absolutely incapable of falsehood?
1497	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
1497	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
1497	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
1497	Then the world can not possibly be a philosopher?
1497	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
1497	Then there must be another class of citizens who will bring the required supply from another city?
1497	Then they will quarrel as those who intend some day to be reconciled?
1497	Then this is the progress which you call dialectic?
1497	Then this new kind of knowledge must have an additional quality?
1497	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
1497	Then to them the good will be enemies and the evil will be their friends?
1497	Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same?
1497	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
1497	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
1497	Then we have now, I said, the second form of government and the second type of character?
1497	Then we may assume that our athletes will be able to fight with two or three times their own number?
1497	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
1497	Then we must abstain from spoiling the dead or hindering their burial?
1497	Then we shall want merchants?
1497	Then what is that joint use of silver or gold in which the just man is to be preferred?
1497	Then what is your meaning?
1497	Then what will you do with them?
1497	Then when the person who asks me is not in his right mind I am by no means to make the return?
1497	Then who is more miserable?
1497	Then why are they paid?
1497	Then why not sin and pay for indulgences out of your sin?
1497	Then why should you mind?
1497	Then will not the citizens be good and civilized?
1497	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
1497	Then would you call injustice malignity?
1497	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
1497	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
1497	Then you would infer that opinion is intermediate?
1497	Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
1497	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
1497	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker?
1497	Then, I said, our guardians must lay the foundations of their fortress in music?
1497	Then, again, within the city, how will they exchange their productions?
1497	Then, do you see any way in which the philosopher can be preserved in his calling to the end?
1497	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
1497	Then, if women are to have the same duties as men, they must have the same nurture and education?
1497	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
1497	There is a thing which you call good and another which you call evil?
1497	There is another which is the work of the carpenter?
1497	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
1497	There may come a time when the saying,''Have I not a right to do what I will with my own?''
1497	There were two parts in our former scheme of education, were there not?
1497	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
1497	These are the three styles-- which of them is to be admitted into our State?
1497	These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know?
1497	These then may be truly said to be the ends of these organs?
1497	These, then, are the two kinds of style?
1497	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
1497	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
1497	This, I said, is he who begins to make a party against the rich?
1497	This, then, will be the first great defect of oligarchy?
1497	Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?''
1497	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
1497	To be sure, he said; how can he think otherwise?
1497	To return to the tyrant-- How will he support that rare army of his?
1497	To tell the truth and pay your debts?
1497	To what do you refer?
1497	To what do you refer?
1497	True, I said; but would you never allow them to run any risk?
1497	True, he replied; but what of that?
1497	True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
1497	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
1497	Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods?
1497	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
1497	Very good, I said; then what is the next question?
1497	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician?
1497	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
1497	Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
1497	Very true, he said; but what are these forms of theology which you mean?
1497	Very true, said Adeimantus; but how does the illustration apply to our enquiry?
1497	Was not the selection of the male guardians determined by differences of this sort?
1497	Was not this the beginning of the enquiry''What is great?''
1497	We acknowledged-- did we not?
1497	We are not wrong therefore in calling them necessary?
1497	We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
1497	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
1497	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
1497	We were saying that the parents should be in the prime of life?
1497	We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow?
1497	Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
1497	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
1497	Well then, is not- being the subject- matter of opinion?
1497	Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them?
1497	Well, I said, and how does the change from oligarchy into democracy arise?
1497	Well, I said, and in oligarchical States do you not find paupers?
1497	Well, I said, and is there no evil which corrupts the soul?
1497	Well, I said, and you would agree( would you not?)
1497	Well, I said, the subject has several difficulties-- What is possible?
1497	Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing?
1497	Well, and are these of any military use?
1497	Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead?
1497	Well, and do you think that those who say so are wrong?
1497	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
1497	Well, and were we not creating an ideal of a perfect State?
1497	Well, and your guardian must be brave if he is to fight well?
1497	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
1497	Well, but has any one a right to say positively what he does not know?
1497	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
1497	Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
1497	Well, but what ought to be the criterion?
1497	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
1497	Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
1497	Well, you know of course that the greater is relative to the less?
1497	Well; and has not the soul an end which nothing else can fulfil?
1497	Were not these your words?
1497	What about this?
1497	What admission?
1497	What admissions?
1497	What are these corruptions?
1497	What are they, he said, and where shall I find them?
1497	What are they?
1497	What are they?
1497	What are they?
1497	What are you going to say?
1497	What causes?
1497	What defect?
1497	What did I borrow?
1497	What division?
1497	What do they say?
1497	What do you deserve to have done to you?
1497	What do you mean, Socrates?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you say?
1497	What do you say?
1497	What do you say?
1497	What do you say?''
1497	What do you think?
1497	What else can they do?
1497	What else then would you say?
1497	What else would you have?
1497	What evil?
1497	What evil?
1497	What evils?
1497	What faculty?
1497	What good?
1497	What is desirable?
1497	What is it?
1497	What is it?
1497	What is it?
1497	What is most required?
1497	What is that you are saying?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is the difference?
1497	What is the process?
1497	What is the proposition?
1497	What is there remaining?
1497	What is to be done then?
1497	What is your illustration?
1497	What is your notion?
1497	What is your proposal?
1497	What limit would you propose?
1497	What makes you say that?
1497	What may that be?
1497	What may that be?
1497	What may that be?
1497	What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag,''and of the words which follow?
1497	What point of view?
1497	What point?
1497	What point?
1497	What principle of rival Sophists or anybody else can overcome in such an unequal contest?
1497	What quality?
1497	What quality?
1497	What question?
1497	What shall he profit, if his injustice be undetected and unpunished?
1497	What shall we say to him?
1497	What should they fear?
1497	What sort of instances do you mean?
1497	What sort of knowledge is there which would draw the soul from becoming to being?
1497	What sort of lie?
1497	What sort of mischief?
1497	What study do you mean-- of the prelude, or what?
1497	What tale?
1497	What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain?
1497	What then is the real object of them?
1497	What then?
1497	What trait?
1497	What was the error, Polemarchus?
1497	What was the mistake?
1497	What was the omission?
1497	What way?
1497	What will be the issue of such marriages?
1497	What will be the issue of such marriages?
1497	What will they doubt?
1497	What, Thrasymachus, is the meaning of this?
1497	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
1497	What, are there any greater still?
1497	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
1497	What, now, I said, if he were able to run away and then turn and strike at the one who first came up?
1497	What, then, he said, is still remaining to us of the work of legislation?
1497	What, then, is the nature of dialectic, and what are the paths which lead thither?''
1497	What?
1497	What?
1497	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
1497	When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say?
1497	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
1497	When horses are injured, are they improved or deteriorated?
1497	When is this accomplished?
1497	When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it?
1497	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
1497	Where must I look?
1497	Where then is he to gain experience?
1497	Where then?
1497	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
1497	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
1497	Whereas the bad and ignorant will desire to gain more than both?
1497	Whereas the physician and the carpenter have different natures?
1497	Whereas true love is a love of beauty and order-- temperate and harmonious?
1497	Which appetites do you mean?
1497	Which are they?
1497	Which is a just principle?
1497	Which of us has spoken truly?
1497	Which years do you mean to include?
1497	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
1497	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
1497	Who can hate a man who loves him?
1497	Who can measure probabilities against certainties?
1497	Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily?
1497	Who is he?
1497	Who is it, I said, whom you are refusing to let off?
1497	Who is that?
1497	Who that is not a miserable caitiff will refrain from smiling at the praises of justice?
1497	Who then are those whom we shall compel to be guardians?
1497	Who then can be a guardian?
1497	Who was that?
1497	Whom, I said, are you not going to let off?
1497	Whose is that light which makes the eye to see perfectly and the visible to appear?
1497	Whose?
1497	Why do you ask such a question, I said, when you ought rather to be answering?
1497	Why do you ask?
1497	Why do you say so?
1497	Why great caution?
1497	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
1497	Why is that?
1497	Why not, as Aeschylus says, utter the word which rises to our lips?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why should he?
1497	Why should they not be?
1497	Why so?
1497	Why so?
1497	Why so?
1497	Why so?
1497	Why, I replied, what do you want more?
1497	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
1497	Why, I said, what was ever great in a short time?
1497	Why, in the first place, although they are all of a good sort, are not some better than others?
1497	Why, what else is there?
1497	Why, where can they still find any ground for objection?
1497	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
1497	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
1497	Why, you do not mean to say that the tyrant will use violence?
1497	Why?
1497	Why?
1497	Why?
1497	Why?
1497	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
1497	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
1497	Will he know from use whether or no his drawing is correct or beautiful?
1497	Will he not also require natural aptitude for his calling?
1497	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
1497	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
1497	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
1497	Will he not rather obtain them on the spot?
1497	Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner?
1497	Will he not utterly hate a lie?
1497	Will horsemen carry torches and pass them one to another during the race?
1497	Will not a young man''s heart leap amid these discordant sounds?
1497	Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?
1497	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
1497	Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking?
1497	Will our citizens ever believe all this?
1497	Will the creature feel any compunction at tyrannizing over them?
1497	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
1497	Will the just state or the just individual steal, lie, commit adultery, or be guilty of impiety to gods and men?
1497	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
1497	Will they doubt that the philosopher is a lover of truth and being?
1497	Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
1497	Will they not be vile and bastard, devoid of truth and nature?
1497	Will they not be vile and bastard?
1497	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
1497	Will you admit so much?
1497	Will you enquire yourself?
1497	Will you explain your meaning?
1497	Will you repay me, then, what you borrowed in the argument?
1497	Will you say that the world is of another mind?
1497	Will you say whether you approve of my proposal?
1497	Will you tell me?
1497	Will you tell me?
1497	Will you then kindly answer, for the edification of the company and of myself?
1497	Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor?
1497	Would any one deny this?
1497	Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him?
1497	Would he not be worse than Eriphyle, who sold her husband''s life for a necklace?
1497	Would he not have had many devoted followers?
1497	Would he not rather say or do the same as his like in the same case?
1497	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
1497	Would that be your way of speaking?
1497	Would the picture of a perfectly beautiful man be any the worse because no such man ever lived?
1497	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them?
1497	Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
1497	Would you call one of them virtue and the other vice?
1497	Would you have me put the proof bodily into your souls?
1497	Would you know the measure of the interval which separates them?
1497	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
1497	Would you say six or four years?
1497	Would you say that all men are equal in excellence, or is one man better than another?
1497	Would you say that knowledge is a faculty, or in what class would you place it?
1497	Yes, I said, a jest; and why?
1497	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
1497	Yes, I said; and this being true of one must be equally true of all number?
1497	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
1497	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
1497	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
1497	Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all?
1497	Yes, but could this ever have happened if Homer had really been the educator of Hellas?
1497	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
1497	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
1497	Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean?
1497	Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?
1497	Yes, he said; how can I deny it?
1497	Yes, that is very true, but may I ask another question?--What do you consider to be the greatest blessing which you have reaped from your wealth?
1497	Yes, the greatest; but will you explain yourself?
1497	Yes; and is not this true of the government of anything?
1497	Yes; but how in such partnerships is the just man of more use than any other man?
1497	Yet if he is not the maker, what is he in relation to the bed?
1497	Yet of all the organs of sense the eye is the most like the sun?
1497	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
1497	You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge?
1497	You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens?
1497	You know that they live securely and have nothing to apprehend from their servants?
1497	You mean geometry?
1497	You mean that they would shipwreck?
1497	You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule?
1497	You mean to ask, I said, what will be our answer?
1497	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
1497	You mean when money is not wanted, but allowed to lie?
1497	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
1497	You recognise the truth of what I have been saying?
1497	You remember what people say when they are sick?
1497	You remember, I said, how the rulers were chosen before?
1497	You say that perfect injustice is more gainful than perfect justice?
1497	You think that justice may be of use in peace as well as in war?
1497	You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same?
1497	You would agree with me?
1497	You would allow, I said, that there is in nature an upper and lower and middle region?
1497	You would argue that the good are our friends and the bad our enemies?
1497	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
1497	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
1497	You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road?
1497	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
1497	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
1497	and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them?
1497	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
1497	and how does he live, in happiness or in misery?
1497	and how shall we manage the period between birth and education, which seems to require the greatest care?
1497	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
1497	and must he not be represented as such?
1497	and will any education save him from being carried away by the torrent?
1497	and you would agree that to conceive things as they are is to possess the truth?
1497	and''What is small?''
1497	beat his father if he opposes him?
1497	he said; are they not capable of defending themselves?
1497	he said; ought we to give them a worse life, when they might have a better?
1497	he says;''would you have me put the words bodily into your souls?''
1497	or any greater good than the bond of unity?
1497	or is any invention attributed to you, as there is to Thales and Anacharsis?
1497	or is the subject- matter of opinion the same as the subject- matter of knowledge?
1497	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake?
1497	or the knowledge of all other things if we have no knowledge of beauty and goodness?
1497	or will he be carried away by the stream?
1497	or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
1497	or will you make allowance for them?
1497	or would you include the mixed?
1497	or would you prefer to look to yourself only?
1497	or, rather, how can there be an opinion at all about not- being?
1497	or, suppose them to have no care of human things-- why in either case should we mind about concealment?
1497	shall we condescend to legislate on any of these particulars?
1497	were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
1497	would he not desire to have more than either the knowing or the ignorant?
1497	you are incredulous, are you?
55201	Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?"
55201	''And a true answer, of course:--but what more have they to say?''
55201	''And can we conceive things greater still?''
55201	''And do not the natures of men and women differ very much indeed?''
55201	''And how will they begin their work?''
55201	''And is her proper state ours or some other?''
55201	''And what are the highest?''
55201	''And what can I do more for you?''
55201	''And what will they say?''
55201	''But how shall we know the degrees of affinity, when all things are common?''
55201	''But if many states join their resources, shall we not be in danger?''
55201	''But then how will our poor city be able to go to war against an enemy who has money?''
55201	''But will curiosity make a philosopher?
55201	''But, Socrates, what is this supreme principle, knowledge or pleasure, or what?
55201	''But, my dear Socrates, you are forgetting the main question: Is such a State possible?
55201	''But,''said Glaucon, interposing,''are they not to have a relish?''
55201	''Do you ask whether tragedy and comedy are to be admitted?''
55201	''Glorious, indeed; but what is to follow?''
55201	''How can we resist such arguments in favour of injustice?
55201	''I do not understand what you mean?''
55201	''I should like to know of what constitutions you were speaking?''
55201	''Is it possible?
55201	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
55201	''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?''
55201	''Surely you are not prepared to prove that?''
55201	''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble?
55201	''Then how are we to describe the true?''
55201	''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?''
55201	''Well, and what answer do you give?''
55201	''What appetites do you mean?''
55201	''What do you mean?''
55201	''What, then, shall a man profit, if he gain the whole world''and become more and more wicked?
55201	''When a lively- minded ingenuous youth hears all this, what will be his conclusion?
55201	''Who is that?''
55201	''Will they not think this a hardship?''
55201	''You do not mean to say that he will beat his father?''
55201	* 330B* Socrates; do you want to know how much I acquired?
55201	* 331C* Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
55201	* 331E* Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
55201	* 332E* Or when they are on a voyage, amid the perils of the sea?
55201	* 333A* You think that justice may be of use in peace as well as in war?
55201	* 333B* But is the just man or the skilful player a more useful and better partner at a game of draughts?
55201	* 334C* Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
55201	* 335* And are our friends to be only the good, and our enemies to be the evil?
55201	* 335C* And will not men who are injured be deteriorated in that which is the proper virtue of man?
55201	* 336A* Shall I tell you whose I believe the saying to be?
55201	* 336C* And why, sillybillies, do you knock under to one another?
55201	* 337D* But what if I give you an answer about justice other and better, he said, than any of these?
55201	* 339C* But are the rulers of states absolutely infallible, or are they sometimes liable to err?
55201	* 339D* Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
55201	* 341C* And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
55201	* 341E* What do you mean?
55201	* 342C* Then medicine does not consider the interest of medicine, but the interest of the body?
55201	* 343*''Tell me, Socrates,''he says,''have you a nurse?''
55201	* 346* Then why are they paid?
55201	* 346E* But does he therefore confer no benefit when he works for nothing?
55201	* 348A* Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
55201	* 348D* Then would you call injustice malignity?
55201	* 349B* Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
55201	* 350A* And what would you say of the physician?
55201	* 350C* And you also said that the just will not go beyond his like but his unlike?
55201	* 351E* And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just?
55201	* 352B* But if so, the unjust will be the enemy of the gods, and the just will be their friend?
55201	* 353A* But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
55201	* 353D* And the same observation will apply to all other things?
55201	* 353E* And can she or can she not fulfil her own ends when deprived of that excellence?
55201	* 354A* And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
55201	* 366* Then why not sin and pay for indulgences out of your sin?
55201	* 373D* And living in this way we shall have much greater need of physicians than before?
55201	* 374B* But is not war an art?
55201	* 377A* And the young should be trained in both kinds, and we begin with the false?
55201	* 380D* And what do you think of a second principle?
55201	* 381A* And will not the bravest and wisest soul be least confused or deranged by any external influence?
55201	* 381B* Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
55201	* 387D* And shall we proceed to get rid of the weepings and wailings of famous men?
55201	* 397D* And shall we receive into our State all the three styles, or one only of the two unmixed styles?
55201	* 398E* And which are the harmonies expressive of sorrow?
55201	* 404A* And will the habit of body of our ordinary athletes be suited to them?
55201	* 404D* Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
55201	* 407A* Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
55201	* 411A* And the harmonious soul is both temperate and courageous?
55201	* 413B* And is not this involuntary deprivation caused either by theft, or force, or enchantment?
55201	* 420B* You mean to ask, I said, what will be our answer?
55201	* 424D* Then, I said, our guardians must lay the foundations of their fortress in music?
55201	* 426D* But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
55201	* 427B* What, then, he said, is still remaining to us of the work of legislation?
55201	* 428E* And will there be in our city more of these true guardians or more smiths?
55201	* 435B* The just man then, if we regard the idea of justice only, will be like the just State?
55201	* 439D* And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
55201	* 440E* What point?
55201	* 441* Is passion then the same with reason?
55201	* 443B* And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
55201	* 444D* And just actions cause justice, and unjust actions cause injustice?
55201	* 445* Again the old question returns upon us: Is justice or injustice the more profitable?
55201	* 449C* I repeated[1], Why am I especially not to be let off?
55201	* 450* Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?''
55201	* 455* Admitting that women differ from men in capacity, do not men equally differ from one another?
55201	* 456A* One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
55201	* 457A* And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
55201	* 459B* And do you take the oldest or the youngest, or only those of ripe age?
55201	* 459C* Certainly, the same principle holds; but why does this involve any particular skill?
55201	* 460E* And what is the prime of life?
55201	* 463A* Our State like every other has rulers and subjects?
55201	* 467E* What do you mean?
55201	* 472E* Well, and were we not creating an ideal of a perfect State?
55201	* 473A* I want to know whether ideals are ever fully realized in language?
55201	* 473B* I am sure that I should be contented-- will not you?
55201	* 476A* And inasmuch as they are two, each of them is one?
55201	* 477E* And is opinion also a faculty?
55201	* 478D* And also to be within and between them?
55201	* 486B* Or can such an one account death fearful?
55201	* 486D* Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
55201	* 490* Need I recall the original image of the philosopher?
55201	* 491E* And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
55201	* 495* Are we not right in saying that the love of knowledge, no less than riches, may divert him?
55201	* 496* What will be the issue of such marriages?
55201	* 500* Will you say that the world is of another mind?
55201	* 501D* Why, where can they still find any ground for objection?
55201	* 503C* What do you mean?
55201	* 506B* And if we only have a guardian who has this knowledge our State will be perfectly ordered?
55201	* 507B* What?
55201	* 507C* And what is the organ with which we see the visible things?
55201	* 508B* Neither sight nor the eye in which sight resides is the sun?
55201	* 508D* But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
55201	* 509B* In what point of view?
55201	* 519* Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does?
55201	* 522A* Then that is not the knowledge which we are seeking to discover?
55201	* 522E* Can we deny that a warrior should have a knowledge of arithmetic?
55201	* 525B* And they appear to lead the mind towards truth?
55201	* 527D* And suppose we make astronomy the third-- what do you say?
55201	* 528* Now, will you appeal to mankind in general or to the philosopher?
55201	* 537B* At what age?
55201	* 539E* Would you say six or four years?
55201	* 540A* And how long is this stage of their lives to last?
55201	* 540D* Well, I said, and you would agree( would you not?)
55201	* 547B* And what do the Muses say next?
55201	* 550C* Then we have now, I said, the second form of government and the second type of character?
55201	* 551D* This, then, will be the first great defect of oligarchy?
55201	* 553E* And the avaricious, I said, is the oligarchical youth?
55201	* 557C* Then in this kind of State there will be the greatest variety of human natures?
55201	* 559A* We are not wrong therefore in calling them necessary?
55201	* 563C* Why not, as Aeschylus says, utter the word which rises to our lips?
55201	* 568E* And when these fail?
55201	* 571* Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery?
55201	* 571A* Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
55201	* 576B* Also they are utterly unjust, if we were right in our notion of justice?
55201	* 577D* Then if the man is like the State, I said, must not the same rule prevail?
55201	* 578B* Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
55201	* 582* Now, how shall we decide between them?
55201	* 582D* His experience, then, will enable him to judge better than any one?
55201	* 583E* Again, when pleasure ceases, that sort of rest or cessation will be painful?
55201	* 584A* But that which is neither was just now shown to be rest and not motion, and in a mean between them?
55201	* 584D* Shall I give you an illustration of them?
55201	* 584E* But if he were taken back again he would imagine, and truly imagine, that he was descending?
55201	* 588C* Of what sort?
55201	* 590* Would he not be worse than Eriphyle, who sold her husband''s life for a necklace?
55201	* 596A* Why not?
55201	* 596C* Who is he?
55201	* 597A* And what of the maker of the bed?
55201	* 601C* Am I not right?
55201	* 601D* That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
55201	* 602C* And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
55201	* 602E* And this, surely, must be the work of the calculating and rational principle in the soul?
55201	* 603A* Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
55201	* 604A* Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
55201	* 604E* And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
55201	* 608E* Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
55201	--How would you answer him?
55201	--I would like to know whether he may be thought to imitate that which originally exists in nature, or only the creations of artists?
55201	--What defence will you make for us, my good Sir, against any one who offers these objections?
55201	...* 332* He proceeds: What did Simonides mean by this saying of his?
55201	300, 301]; the ideal ruler,_ ib._ 502:--Rulers of states; do they study their own interests?
55201	364 D;--the just or the unjust, which is the more advantageous?
55201	435 D.] To what do you refer?
55201	464, 465;--is it possible?
55201	6),''Whether the virtues are one or many?''
55201	601, 603, 605;--''the poets who were children and prophets of the gods''(?
55201	835 C), especially when they have been licensed by custom and religion?
55201	A right noble thought[9]; but do you suppose that we{ 205} shall refrain from asking you what is this highest knowledge?
55201	A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible?
55201	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
55201	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
55201	After this manner the democrat was generated out of the oligarch?
55201	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
55201	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
55201	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
55201	Again, pleasure and pain are motions, and the absence of them is rest;* 584* but if so, how can the absence of either of them be the other?
55201	All of whom will call one another citizens?
55201	All that would arise out of his ignorance of the true upper and middle and lower regions?
55201	Am I not right?
55201	Am I not right?
55201	Am I not right?
55201	Am I not right?
55201	And O my friend, I said, surely the gods are just?
55201	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
55201	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
55201	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
55201	And all arithmetic and calculation have to do with number?
55201	And also of the mental ones; his soul is to be full of spirit?
55201	And an art requiring as much attention as shoemaking?
55201	And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes?
55201	And any difference which arises among them will be* 471A* regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
55201	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
55201	And are enemies also to receive what we owe to them?
55201	And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State?
55201	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
55201	And are you going to run away before you have fairly taught or learned whether they are true or not?
55201	And are you stronger than all these?
55201	And as State is to State in virtue and happiness, so is man in relation to man?
55201	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
55201	And both pleasure and pain are motions of the soul, are they not?
55201	And both should be in harmony?
55201	And by contracts you mean partnerships?
55201	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
55201	And can that which does no evil be a cause of evil?
55201	And can the just by justice make men unjust, or speaking* 335D* generally, can the good by virtue make them bad?
55201	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
55201	And can therefore neither be ignorance nor knowledge?
55201	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
55201	And democracy has her own good, of which the insatiable desire brings her to dissolution?
55201	And do I differ from you, he said, as to the importance of the enquiry?
55201	And do not good practices lead to virtue, and evil practices to vice?
55201	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
55201	And do the unjust appear to you to be wise and good?
55201	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
55201	And do we know what we opine?
55201	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
55201	And do you breed from them all indifferently, or do you take care to breed from the best only?
55201	And do you consider truth to be akin to proportion or to disproportion?
55201	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
55201	And do you suppose that I ask these questions with any design of injuring you in the argument?
55201	And do you wish to behold what is blind and crooked and* 506D* base, when others will tell you of brightness and beauty?
55201	And does not the analogy apply still more to the State?
55201	And does not the same hold also of the ridiculous?
55201	And does not the same principle hold in the sciences?
55201	And does not tyranny spring from democracy in the* 562B* same manner as democracy from oligarchy-- I mean, after a sort?
55201	And does the essence of the invariable partake of knowledge in the same degree as of essence?
55201	And dogs are deteriorated in the good qualities of dogs, and not of horses?
55201	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
55201	And each of them is such as his like is?
55201	And even to this are there not exceptions?
55201	And everything else on the style?
55201	And food and wisdom are the corresponding satisfactions of either?
55201	And from being a keeper of the law he is converted into a breaker of it?
55201	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
55201	And has not the body itself less of truth and essence than the soul?
55201	And has not the eye an excellence?
55201	And has not the soul an excellence also?
55201	And have we not already condemned that State* 552* in which the same persons are warriors as well as shopkeepers?
55201	And he is good in as far as he is wise, and bad in as far as he is foolish?
55201	And he is the best guard of a camp who is best able to* 334A* steal a march upon the enemy?
55201	And he is to be deemed courageous whose spirit retains in* 442C* pleasure and in pain the commands of reason about what he ought or ought not to fear?
55201	And he who is most skilful in preventing or escaping[2] from a disease is best able to create one?
55201	And he who is not on a voyage has no need of a pilot?
55201	And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating?
55201	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
55201	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
55201	And how am I to do so?
55201	And how are they to be learned without education?
55201	And how can one who is thus circumstanced ever become a philosopher?
55201	And how can we rightly answer that question?
55201	And how does such an one live?
55201	And how does the son come into being?
55201	And how is the error to be corrected?
55201	And how will they proceed?
55201	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
55201	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
55201	And if merchandise is to be carried over the sea, skilful* 371B* sailors will also be needed, and in considerable numbers?
55201	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
55201	And if that is true, what sort of general must he have been?
55201	And if the old man and woman fight for their own, what then, my friend?
55201	And if the world perceives that what we are saying about* 500E* him is the truth, will they be angry with philosophy?
55201	And if there be any State in which rulers and subjects* 431E* will be agreed as to the question who are to rule, that again will be our State?
55201	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
55201	And if they are to be what we were describing, is there* 485C* not another quality which they should also possess?
55201	And if they turn out to be two, is not each of them one and different?
55201	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them[1]?
55201	And ignorance and folly are inanitions of the soul?
55201	And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness?
55201	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
55201	And in our State what other name besides that of citizens do the people give the rulers?
55201	And in our opinion the guardians ought to have both these qualities?
55201	And in such a case what is one to say?
55201	And in that case they will be right in doing good to the evil and* 334D* evil to the good?
55201	And in that interval there has now been discovered something which we call opinion?
55201	And in the first place, he will honour studies which impress these qualities on his soul and will disregard others?
55201	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
55201	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend?
55201	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
55201	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
55201	And is not a State larger than an individual?
55201	And is not a similar method to be pursued about the virtues, which are also four in number?
55201	And is not life to be reckoned among the ends of the soul?
55201	And is not that farthest from reason which is at the greatest distance from law and order?
55201	And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained?
55201	And is not the love of learning the love of wisdom, which is philosophy?
55201	And is not the reason of this that the several principles, whether in the state or in the individual, do their own business?
55201	And is not the unjust like the wise and good and the just unlike them?
55201	And is not this the reason why of old love has been called a tyrant?
55201	And is our theory a worse theory because we are unable to{ 170} prove the possibility of a city being ordered in the manner described?
55201	And is the art of war one of those arts in which she can or can not share?
55201	And is the city which is under a tyrant rich or poor?
55201	And is the satisfaction derived from that which has less or from that which has more existence the truer?
55201	And is there any greater or keener pleasure than that of sensual love?
55201	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
55201	And is there anything more akin to wisdom than truth?
55201	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
55201	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
55201	And literature may be either true or false?
55201	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
55201	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
55201	And may we not rightly call such men treacherous?
55201	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
55201	And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
55201	And may we not say the same of all things?
55201	And might a man be thirsty, and yet unwilling to drink?
55201	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
55201	And must not such a State and such a man be always full of fear?
55201	And must not the like happen with the spirited or passionate element of the soul?
55201	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
55201	And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others?
55201	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
55201	And next, how does he live?
55201	And next, shall we enquire whether the kindred science also concerns us?
55201	And no good thing is hurtful?
55201	And not- being is not one thing but, properly speaking,* 478C* nothing?
55201	And now what is their manner of life, and what sort of* 557B* a government have they?
55201	And now what remains of the work of legislation?
55201	And now why do you not praise me?
55201	And now, Adeimantus, is our State matured and perfected?
55201	And of individuals who consort with the mob and seek to please them?
55201	And of the objects which are being carried in like manner they would only see the shadows?
55201	And of the pleasures of love, and all other pleasures, the same holds good?
55201	And of the unjust may not the opposite be supposed?
55201	And of truth in the same degree?
55201	And once more, the inharmonious and unseemly nature can only tend to disproportion?
55201	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
55201	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
55201	And opinion is to have an opinion?
55201	And ought not the same natures to have the same pursuits?
55201	And our guardian is both warrior and philosopher?
55201	And reasoning is peculiarly his instrument?
55201	And shall I add,''whether seen or unseen by gods and men''?
55201	And should an immortal being seriously think of this little* 608D* space rather than of the whole?
55201	And should we not enquire what sort of knowledge has the* 521D* power of effecting such a change?
55201	And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result?
55201	And so of all other things;--justice is useful when they are useless, and useless when they are useful?
55201	And so of the other senses; do they give perfect intimations of such matters?
55201	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
55201	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
55201	And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming?
55201	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
55201	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
55201	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
55201	And that human virtue is justice?
55201	And that others should approve, of what we approve, is no miracle or impossibility?
55201	And that to which an end is appointed has also an excellence?
55201	And that which hurts not does no evil?
55201	And that which is not hurtful hurts not?
55201	And that which is opposed to them is one of the inferior principles of the soul?
55201	And the anticipations of future pleasures and pains are of a like nature?
55201	And the better part of the soul is likely to be that which trusts to measure and calculation?
55201	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
55201	And the country which was enough to support the original inhabitants will be too small now, and not enough?
55201	And the ear has an end and an excellence also?
55201	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
55201	And the fairest is also the loveliest?
55201	And the friend he regards and describes as one in whom* 463C* he has an interest, and the other as a stranger in whom he has no interest?
55201	And the good is advantageous?
55201	And the government is the ruling power in each state?
55201	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
55201	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
55201	And the higher the duties of the guardian, I said, the more* 374E* time, and skill, and art, and application will be needed by him?
55201	And the individual will be acknowledged by us to be just in the same way in which the State is just?
55201	And the inharmonious is cowardly and boorish?
55201	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
55201	And the interest of any art is the perfection of it-- this and nothing else?
55201	And the just is the good?
55201	And the kinds of knowledge in a State are many and diverse?
55201	And the knowing is wise?
55201	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
55201	And the lover of honour-- what will be his opinion?
55201	And the lustful and tyrannical desires are, as we saw, at the* 587B* greatest distance?
55201	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
55201	And the melody and rhythm will depend upon the words?
55201	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
55201	And the more hated he is, the more he will require trusty guards; but how will he obtain them?
55201	And the much greater to the much less?
55201	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
55201	And the oligarch is third from the royal; since we count* 587D* as one royal and aristocratical?
55201	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
55201	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
55201	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
55201	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
55201	And the possibility has been acknowledged?
55201	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
55201	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
55201	And the reason why the good are useless has now been explained?
55201	And the result will be that he becomes a worse potter?
55201	And the royal and orderly desires are nearest?
55201	And the same is true of all other things; they have each of them an end and a special excellence?
55201	And the same of horses and animals in general?
55201	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
55201	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
55201	And the unjust is good and wise, and the just is neither?
55201	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
55201	And the virtue which enters into this competition is* 433E* justice?
55201	And the wise is good?
55201	And the work of the painter is a third?
55201	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
55201	And there are three kinds of pleasure, which are their several objects?
55201	And there is a neutral state which is neither pleasure nor pain?
55201	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
55201	And therefore philosophers must inevitably fall under the censure of the world?
55201	And therefore the cause of well- being?
55201	And therefore they are likely to do harm to our young men-- you would agree with me there?
55201	And therefore to acknowledge that bad and good are the same?
55201	And they will place them under the command of experienced veterans who will be their leaders and teachers?
55201	And they will take them on the safe expeditions and be cautious about the dangerous ones?
55201	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
55201	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
55201	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
55201	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
55201	And those who govern ought not to be lovers of the task?
55201	And to this end they ought to be wise and efficient, and to have a special care of the State?
55201	And to which class do unity and number belong?
55201	And was I not right, Adeimantus?
55201	And was I not right?
55201	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
55201	And we have admitted, I said, that the good of each art is specially confined to the art?
55201	And what about* 598A* the painter?
55201	And what are these?
55201	And what do the rulers call one another in other States?
55201	And what do the rulers call the people?
55201	And what do they call them in other States?
55201	And what do they receive of men?
55201	And what do you say to his receiving the right hand of fellowship?
55201	And what does the judge affirm to be the life which is next, and the pleasure which is next?
55201	And what due or proper thing is given by cookery, and to what?
55201	And what happens?
55201	And what in ours?
55201	And what is that which justice gives, and to whom?
55201	And what is the faculty in man to which imitation is addressed?
55201	And what is the name which the city derives from the possession of this sort of knowledge?
55201	And what is the next question?
55201	And what is this knowledge, and among whom is it found?
55201	And what is your view about them?
55201	And what manner of government do you term oligarchy?
55201	And what manner of man answers to such a State?
55201	And what may that be?
55201	And what of passion, or spirit?
55201	And what of the ignorant?
55201	And what of the unjust-- does he claim to have more than the just man and to do more than is just?
55201	And what shall be their education?
55201	And what shall we say about men?
55201	And what shall we say of men?
55201	And what shall we say of the carpenter-- is not he also the maker of the bed?
55201	And what similar use or power of acquisition has justice in time of peace?
55201	And what then would you say?
55201	And what training will draw the soul upwards?
55201	And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else?
55201	And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain?
55201	And when they meet in private will not people be* 556E* saying to one another''Our warriors are not good for much''?
55201	And when truth is the captain, we can not suspect any evil of the band which he leads?
55201	And when you see the same evils in the tyrannical man, what do you say of him?
55201	And when you speak of music, do you include literature or not?
55201	And when you want to buy a ship, the shipwright or the pilot would be better?
55201	And where do you find them?
55201	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
55201	And which are the soft or drinking harmonies?
55201	And which are these two sorts?
55201	And which is wise and which is foolish?
55201	And which method do I understand you to prefer?
55201	And which of the three has the truest knowledge and the widest experience?
55201	And which sort of life, Glaucon, do you prefer?
55201	And which, I said, of the gods in heaven would you say was the lord of this element?
55201	And whichever of these qualities we find in the State, the one which is not found will be the residue?
55201	And who are the devoted band, and where will he procure them?
55201	And who is best able to do good to his friends and evil to his enemies in time of sickness?
55201	And will he sell his own fairer and diviner part without any compunction to the most godless and foul?
55201	And will he then change himself for the better and fairer, or for the worse and more unsightly?
55201	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
55201	And will not he who has been shown to be the wickedest,* 576C* be also the most miserable?
55201	And will not the city, which you are founding, be an Hellenic city?
55201	And will not the same condition be best for our citizens?
55201	And will not the words and the character of the style depend on the temper of the soul?
55201	And will not their wives be the best women?
55201	And will the blindness and crookedness of opinion content you when you might have the light and certainty of science?
55201	And will the love of a lie be any part of a philosopher''s nature?
55201	And will they be a class which is rarely found?
55201	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
55201	And will you be so very good as to answer one more question?
55201	And will you have a work better done when the workman has many occupations, or when he has only one?
55201	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
55201	And would not a really good education furnish the best safeguard?
55201	And would you call justice vice?
55201	And would you have the future rulers of your ideal State intelligent beings, or stupid as posts?
55201	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
55201	And yet not so well as with a pruning- hook made for the purpose?
55201	And yet there is a sense in which the painter also creates a bed?
55201	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
55201	And yet, as you see, there are freemen as well as masters in such a State?
55201	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
55201	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
55201	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
55201	And you placed astronomy next, and then you made a step backward?
55201	And you would say the same sort of thing of the physician?
55201	And, conversely, that which has less of truth will also have less of essence?
55201	Another question is, Which of existing states is suited to her?
55201	Any affinity to wantonness and intemperance?
55201	Any more than heat can produce cold?
55201	Any more than they can be rhapsodists and actors at once?
55201	Are not the chief elements of temperance, speaking* 389E* generally, obedience to commanders and self- control in sensual pleasures?
55201	Are not the public who say these things* 492B* the greatest of all Sophists?
55201	Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise?
55201	Are not these functions proper to the soul, and can they rightly be assigned to any other?
55201	Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?''
55201	Are they two or one, and is either of them the cause of the other?
55201	Are you not aware, I said, that the soul of man is immortal and imperishable?
55201	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
55201	As being the same with knowledge, or another faculty?
55201	As they are or as they appear?
55201	At any rate you can tell that a song or ode has three* 398D* parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
55201	Because I want to know in which of the three classes you would place justice?
55201	Because it has a particular quality which no other has?
55201	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
55201	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
55201	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
55201	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
55201	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
55201	But are not these spirited natures apt to be savage with one another, and with everybody else?
55201	But are they really three or one?
55201	But can any of these reasons apply to God?
55201	But can that which is neither become both?
55201	But can the musician by his art make men unmusical?
55201	But can you persuade us, if we refuse to listen to you?
55201	But can you tell me of any other suitable study?
55201	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
55201	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
55201	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
55201	But do you know whom I think good?
55201	But do you mean to say that this is not the opinion of the multitude?
55201	But do you not admire their cleverness?
55201	But do you not see that there is a sense in which you could do the same?
55201	But do you observe the reason of this?
55201	But do you see, he rejoined, how many we are?
55201	But does the painter know the right form of the bit and reins?
55201	But have we not here fallen into a contradiction?
55201	But he may have friends who are senseless or mad?
55201	But he would claim to exceed the non- musician?
55201	But he would wish to go beyond the non- physician?
55201	But how did timocracy arise out of the perfect State?
55201	But how is the image applicable to the disciples of philosophy?
55201	But how* 461D* will they know who are fathers and daughters, and so on?
55201	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
55201	But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction?
55201	But if they abstained from injuring one another, then they might act together better?
55201	But in what way good or harm?
55201	But is a man in harmony with himself when he is the subject of these conflicting influences?
55201	But is not this unjust?
55201	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
55201	But is passion a third principle, or akin to desire?
55201	But is such a community possible?--as among the animals, so{ lxxv} also among men; and if possible, in what way possible?
55201	But is there no difference between men and women?
55201	But is there not another name which people give to their rulers in other States?
55201	But is this equally true of the greatness and smallness of the fingers?
55201	But let me ask you another question: Has excess of pleasure any affinity to temperance?
55201	But may he not change and transform himself?
55201	But may not the stimulus which love has given to fancy be some day exhausted?
55201	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
55201	But ought the just to injure any one at all?
55201	But ought we to attempt to construct one?
55201	But ought we to render evil for evil at all, when to do so will only make men more evil?
55201	But shall we be right in getting rid of them?
55201	But should not life rest on the moral rather than upon the physical?
55201	But suppose that he were to retort,''Thrasymachus, what do you mean?
55201	But surely God and the things of God are in every way perfect?
55201	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
55201	But the condiments are only necessary in so far as they are good for health?
55201	But the good are just and would not do an injustice?
55201	But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?''
55201	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
55201	But we should like to ask him a question: Does he who has knowledge know something or nothing?
55201	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
55201	But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home?
55201	But what do you mean by the highest of all knowledge?
55201	But what do you say of music, which also entered to a certain extent into our former scheme?
55201	But what do you say to flute- makers and flute- players?
55201	But what if there are no gods?
55201	But what is the next step?
55201	But what of the world below?
55201	But what ought to be their course?
55201	But what shall be done to the hero?
55201	But what shall their education be?
55201	But what will be the process of delineation?''
55201	But what would you have, Glaucon?
55201	But when a man is well, my dear Polemarchus, there is no need of a physician?
55201	But when is this fault committed?
55201	But whence came division?
55201	But where are the two?
55201	But where, amid all this, is justice?
55201	But which is the happier?
55201	But which stories do you mean, he said; and what fault do you find with them?
55201	But who are friends and enemies?]
55201	But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler?
55201	But why do you ask?
55201	But why do you ask?
55201	But why* 533E* should we dispute about names when we have realities of such importance to consider?
55201	But why?
55201	But will he not desire to get them on the spot?
55201	But will the imitator have either?
55201	But will you let me assume, without reciting them, that these things are true?
55201	But would any of your guardians think or speak of any other guardian as a stranger?
55201	But would you call the painter a creator and maker?
55201	But you see that without the addition of some other nature there is no seeing or being seen?
55201	But* 501A* how will they draw out the plan of which you are speaking?
55201	But, if Homer never did any public service, was he privately a guide or teacher of any?
55201	By heaven, would not such an one be a rare educator?
55201	Can I say what I do not know?
55201	Can a man help imitating that with which he holds reverential converse?
55201	Can any man be courageous who has the fear of death in him?
55201	Can any other origin of a State be imagined?
55201	Can any reality come up to the idea?
55201	Can he have an opinion which is an opinion about nothing?
55201	Can justice produce injustice any more than the art of horsemanship{ xix} can make bad horsemen, or heat produce cold?
55201	Can sight adequately perceive them?
55201	Can the god of Jealousy himself* 487* find any fault with such an assemblage of good qualities?
55201	Can the same nature be a lover of wisdom and a lover of* 485D* falsehood?
55201	Can there be any greater evil than discord and distraction* 462B* and plurality where unity ought to reign?
55201	Can they have a better place than between being and not- being?
55201	Can we any longer doubt, then, that the miser and money- maker* 555B* answers to the oligarchical State?
55201	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
55201	Can you tell me what imitation is?
55201	Can you tell me whence I derive this inference?
55201	Capital, I said; but let me ask you once more: Shall they* 463D* be a family in name only; or shall they in all their actions be true to the name?
55201	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
55201	Did he mean that I was to give back arms to a madman?
55201	Did this never strike you as curious?
55201	Did you ever hear any of them which were not?
55201	Did you never hear it?
55201	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
55201	Do I take you with me?
55201	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
55201	Do we admit the existence of opinion?
55201	Do you agree?
55201	Do you know of any other?
55201	Do you know where you will have to look if you want to discover his rogueries?
55201	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
55201	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
55201	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
55201	Do you not know that all this is but the prelude to the actual strain which we have to learn?
55201	Do you not know that the soul is immortal?
55201	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
55201	Do you not see them doing the same?
55201	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
55201	Do you remember?
55201	Do you see that there is a way in which you could make them all yourself?
55201	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
55201	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
55201	Do you think that the possession of all other things is of any value if we do not possess the good?
55201	Do you think that there is anything so very unnatural or inexcusable in their case?
55201	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
55201	Does not like always attract like?
55201	Does not the practice of* 469D* despoiling an enemy afford an excuse for not facing the battle?
55201	Does not the timocratical man change into the oligarchical on this wise?
55201	Does that look well?
55201	Does the injustice or other evil which exists in the soul waste and consume her?
55201	Does the just man try to gain any advantage over the just?
55201	Each of them, I said, is such as his like is?
55201	Enough of gods and heroes;--what shall we say about men?
55201	Enough, my friend; but what is enough while anything remains wanting?
55201	Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom?
55201	Except a city?--or would you include a city?
55201	First of all, in regard to slavery?
55201	First you began with a geometry of plane surfaces?
55201	First, then, they resemble one another in the value which they set upon wealth?
55201	For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician?
55201	For concerning political measures, we chiefly ask: How will they affect the happiness of mankind?
55201	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
55201	For if Agamemnon could not count his feet( and without number how could he?)
55201	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
55201	For which the art has to consider and provide?
55201	For you surely would not* 531E* regard the skilled mathematician as a dialectician?
55201	Further, I said, has not a drunken man also the spirit of* 573C* a tyrant?
55201	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
55201	Further, there can be no doubt that a work is spoilt when not done at the right time?
55201	God forbid, I replied; but may I ask you to consider the image in another point of view?
55201	Good, I said; then you call him who is third in the descent from nature an imitator?
55201	Government, forms of, are they administered in the interest of the rulers?
55201	Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes?
55201	Has not that been admitted?
55201	Has not the intemperate been censured of old, because in{ 304} him the huge multiform monster is allowed to be too much at large?
55201	Have I clearly explained the class which I mean?
55201	Have we not here a picture of his way of life?
55201	Having effected this, they will proceed to trace an outline of the constitution?
55201	Having so many evils, will not the most miserable of men be still more miserable in a public station?
55201	He asks only''What good have they done?''
55201	He can hardly avoid saying Yes-- can he now?
55201	He is a soldier, and, like Adeimantus, has been{ xiii} distinguished at the battle of Megara( 368 A, anno 456?)...
55201	He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning?
55201	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
55201	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
55201	He roared out to the whole company: What folly, Socrates, has taken possession of you all?
55201	He said: Who then are the true philosophers?
55201	He was present when one of the spirits asked-- Where is Ardiaeus the Great?
55201	He will grow more and more indolent and careless?
55201	Hence arises the question,''What is great, what is small?''
55201	How can that be?
55201	How can that be?
55201	How can there be?
55201	How can they, he said, if they are blind and can not see?
55201	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
55201	How can we?
55201	How cast off?
55201	How do they act?
55201	How do you distinguish them?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How is he to be wise and also innocent?
55201	How many?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How then can men and women have the same?
55201	How then does a protector begin to change into a tyrant?
55201	How was that?
55201	How will they proceed?
55201	How would they address us?
55201	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
55201	How?
55201	How?
55201	How?
55201	How?
55201	How?
55201	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
55201	I do not know, do you?
55201	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
55201	I presume then that you are going to make one of the interdicted answers?
55201	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
55201	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
55201	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
55201	I said; the prelude or what?
55201	I should like to know whether you have the same notion which I have of this study?
55201	I suppose that you would call justice virtue and injustice vice?
55201	I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians?
55201	I will explain: The body which is large when seen near, appears small when seen at a distance?
55201	I will proceed by asking a question: Would you not say that a horse has some end?
55201	I will; and first tell me, Do you admit that it is just for subjects to obey their rulers?
55201	Ideal state, is it possible?
55201	If wealth and gain were the criterion, then the praise or* 582E* blame of the lover of gain would surely be the most trustworthy?
55201	Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree?
55201	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
55201	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
55201	In the next place our youth must be temperate?
55201	In these cases a man is not compelled to ask of thought the question what is a finger?
55201	In this both Plato and Khèyam rise above the level of many Christian(?)
55201	In what manner?
55201	In what manner?
55201	In what particulars?
55201	In what respect do you mean?
55201	In what respect?
55201	In what respects?
55201	In what way make allowance?
55201	In what way shown?
55201	In what way?
55201	Including the art of war?
55201	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
55201	Is God above or below the idea of good?
55201	Is any better than experience and wisdom and reason?
55201	Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic?
55201	Is he not a true image of the State which he represents?
55201	Is it a third, or akin to one of the preceding?
55201	Is it desirable?''
55201	Is it for this that we are asked to throw away the civilization which is the growth of ages?
55201	Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable?
55201	Is not Polemarchus your heir?
55201	Is not absolute injustice absolute weakness also?
55201	Is not honesty the best policy?
55201	Is not that still more disgraceful?
55201	Is not that true, Thrasymachus?
55201	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
55201	Is not the double also the half, and are not heavy and light relative terms which pass into one another?
55201	Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast?
55201	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
55201	Is not the strength of injustice only a remnant of justice?
55201	Is not this the case?
55201	Is not this the way-- he is the son of the miserly and oligarchical* 558D* father who has trained him in his own habits?
55201	Is not this true?
55201	Is not this unavoidable?
55201	Is not to have lost the truth an evil, and to possess the truth a good?
55201	Is that true?
55201	Is the relation between them one of mutual antagonism or of mutual harmony?
55201	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
55201	Is there any better criterion than experience and knowledge?
55201	Is there any city which he might name?
55201	Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue?
55201	Is there anything more?
55201	Is there not rather a contradiction in him?
55201	Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye?
55201	Is this ideal at all the worse for being impracticable?
55201	It follows therefore that the good is not the cause of all things, but of the good only?
55201	It may also be called temperate, and for the same reasons?
55201	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
55201	Labouring in vain, he must end in hating himself and his fruitless occupation?
55201	Last comes the lover of gain?
55201	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
55201	Let me explain: Can you see, except with the eye?
55201	Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither?
55201	Let us take any common instance; there are beds and* 596B* tables in the world-- plenty of them, are there not?
55201	Like husbandry for the acquisition of corn?
55201	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
55201	Look at the matter thus:--Hunger, thirst, and the like,* 585B* are inanitions of the bodily state?
55201	Male and female animals have the same pursuits-- why not also the two sexes of man?
55201	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
55201	May I have the pleasure, he said, of hearing your opinion?
55201	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
55201	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
55201	May not the relation of sight to this deity be described as follows?
55201	May there not be the alternative, I said, that we may persuade you to let us go?
55201	May we not be satisfied with that?
55201	May we not say that these desires spend, and that the others make money because they conduce to production?
55201	May we not say that this is the end of a pruning- hook?
55201	May we say so, then?
55201	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
55201	Must we not ask who are to be rulers and who subjects?
55201	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
55201	Nay, are they not wholly different?
55201	Need I ask again whether the eye has an end?
55201	Neither must they represent slaves, male or female, performing the offices of slaves?
55201	Neither will he ever break faith where there have been oaths or agreements?
55201	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
55201	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
55201	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
55201	Next, how shall our soldiers treat their enemies?
55201	Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen?
55201	No more than this?
55201	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties?
55201	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
55201	Nonsense, said Glaucon: did you not promise to search* 427E* yourself, saying that for you not to help justice in her need would be an impiety?
55201	Nor by reason of a knowledge which advises about brazen{ 118} pots, I said, nor as possessing any other similar knowledge?
55201	Nor can the good harm any one?
55201	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
55201	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
55201	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
55201	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
55201	Not to mention the importers and exporters, who are called merchants?
55201	Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity?
55201	Now are we* 475E* to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
55201	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
55201	Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason?
55201	Now to which of these classes does temperance belong?
55201	Now what man answers to this form of government-- how did he come into being, and what is he like?
55201	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
55201	Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge?
55201	Now why is such an inference erroneous?
55201	Now you understand me?
55201	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
55201	Now, I said, every art has an interest?
55201	Now, are not the best husbandmen those who are most devoted to husbandry?
55201	Now, can we find justice without troubling ourselves about temperance?
55201	Now, in* 562E* such a State, can liberty have any limit?
55201	Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself?
55201	O my friend, is not that so?
55201	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
55201	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
55201	Of the painter we say that he will paint reins, and he will paint a bit?
55201	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
55201	Of what kind?
55201	Of what nature are you speaking?
55201	Of what nature?
55201	On what principle, then, shall we any longer choose justice rather than the worst injustice?
55201	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
55201	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
55201	One of them is ready to follow the guidance of the law?
55201	One principle prevails in the souls of one class of men,* 581C* another in others, as may happen?
55201	Or any affinity to virtue in general?
55201	Or be jealous of one who has no jealousy?
55201	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
55201	Or drought moisture?
55201	Or have the arts to look only* 342B* after their own interests?
55201	Or hear, except with the ear?
55201	Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?
55201	Or is the Idea of Good another mode of conceiving God?
55201	Or is there any{ cxlviii} Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you?
55201	Or like shoemaking for the acquisition of shoes,--that is what you mean?
55201	Or must we admit exceptions?
55201	Or perhaps he may tell a lie because he is afraid of enemies?
55201	Or shall I guess for you?
55201	Or shall the dead be despoiled?
55201	Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him?
55201	Or that his nature, being such as we have delineated, is akin to the highest good?
55201	Or the horseman by his art make them bad horsemen?
55201	Or the verse''The saddest of fates is to die and meet destiny from hunger[22]''?
55201	Or was any war ever carried on by your counsels?
55201	Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure?
55201	Or will they prefer those whom we have rejected?
55201	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
55201	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
55201	Or{ 258} did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
55201	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
55201	Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind?
55201	Parents and tutors are always telling their sons and their* 363A* wards that they are to be just; but why?
55201	Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind?
55201	Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?''
55201	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
55201	Reflect: when a man has an opinion, has he not an opinion about something?
55201	Salvation of what?
55201	Say, then, is not pleasure opposed to pain?
55201	Shall Hellenes be enslaved?
55201	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
55201	Shall I give you an illustration?
55201	Shall I tell you why?
55201	Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten?
55201	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
55201	Shall we begin education with music, and go on to gymnastic afterwards?
55201	Shall we not?
55201	Shall we propose, as a third branch of our education, astronomy?
55201	Shall we, after the manner of Homer, pray the Muses to tell us''how discord* 545E* first arose''?
55201	Shall we, then, speak of Him as the natural author or maker of the bed?
55201	Socrates proceeds: But where amid all this is justice?
55201	Socrates, what do you mean?
55201	Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word''justice''?
55201	Something that is; for how can that which is not ever be known?
55201	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
55201	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
55201	Such is the{ 105} tale; is there any possibility of making our citizens believe in it?
55201	Such will be the change, and after the change has been made,* 547D* how will they proceed?
55201	Such, then, are the palms of victory which the gods give the just?
55201	Suppose now that by the light of the examples just offered we enquire who this imitator is?
55201	Suppose we select an example of either kind, in order that we may have a general notion of them?
55201	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
55201	That is also good, he said; but I should like to know what you mean?
55201	That is his meaning then?
55201	That is quite true, he said; but to what are you alluding?
55201	That is to say, justice is useful when money is useless?
55201	That since beauty is the opposite of ugliness, they are two?
55201	That will be the way?
55201	The State which we have been describing is said to be wise as being good in counsel?
55201	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
55201	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
55201	The imitative artist will be in a brilliant state of intelligence about his own creations?
55201	The next question is, How shall we treat our enemies?
55201	The next question is, Who are to be our rulers?
55201	The object of one is food, and of the other drink?
55201	The one love and embrace the subjects of knowledge, the other those of opinion?
55201	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
55201	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
55201	The question is asked,--Why are the citizens of states so hostile to philosophy?
55201	The second paradox leads up to some curious and interesting questions-- How far can the mind control the body?
55201	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
55201	The true lie is hated not only by the gods, but also by men?
55201	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
55201	The very great benefit has next to be established?
55201	The whole period of three score years and ten is surely but a little thing in comparison with eternity?
55201	Their pleasures are mixed with pains-- how can they be otherwise?
55201	Then I may infer courage to be such as you describe?
55201	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
55201	Then I suppose that we ought to do good to the just and harm to the unjust?
55201	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
55201	Then according to your argument it is just to injure those who do no wrong?
55201	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
55201	Then are we to impose all our enactments on men and none of them on women?
55201	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
55201	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
55201	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
55201	Then he can hardly be compelled by external influence to take many shapes?
55201	Then he who is a good keeper of anything is also a good thief?
55201	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
55201	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
55201	Then hirelings will help to make up our population?
55201	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
55201	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
55201	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
55201	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
55201	Then in every way the laws will help the citizens to keep the peace with one another?
55201	Then in making their laws they may sometimes make them rightly, and sometimes not?
55201	Then in this case the narrative of the poet may be said to proceed by way of imitation?
55201	Then in time of peace justice will be of no use?
55201	Then in time of peace what is the good of justice?
55201	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
55201	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
55201	Then men who are injured are of necessity made unjust?
55201	Then more husbandmen and more artisans will be required?
55201	Then must not a further admission be made?
55201	Then no intemperance or madness should be allowed to approach true love?
55201	Then no motive can be imagined why God should lie?
55201	Then now comes the question,--How shall we create our rulers; what way is there from darkness to light?
55201	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
55201	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
55201	Then opinion is not concerned either with being or with not- being?
55201	Then reflect; has the ear or voice need of any third or* 507D* additional nature in order that the one may be able to hear and the other to be heard?
55201	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
55201	Then the art of war partakes of them?
55201	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
55201	Then the cowardly and mean nature has no part in true philosophy?
55201	Then the intermediate state of rest will be pleasure and will also be pain?
55201	Then the just is happy, and the unjust miserable?
55201	Then the just is like the wise and good, and the unjust like the evil and ignorant?
55201	Then the just soul and the just man will live well, and the unjust man will live ill?
55201	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
55201	Then the lying poet has no place in our idea of God?
55201	Then the soul of the thirsty one, in so far as he is thirsty,* 439B* desires only drink; for this he yearns and tries to obtain it?
55201	Then the sun is not sight, but the author of sight who is recognised by sight?
55201	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
55201	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
55201	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
55201	Then the world can not possibly be a philosopher?
55201	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
55201	Then there must be another class of citizens who will bring the required supply from another city?
55201	Then they will quarrel as those who intend some day to be reconciled?
55201	Then this is the progress which you call dialectic?
55201	Then this new kind of knowledge must have an additional quality?
55201	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
55201	Then to them the good will be enemies and the evil will be their friends?
55201	Then virtue is the health and beauty and well- being of the* 444E* soul, and vice the disease and weakness and deformity of the same?
55201	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
55201	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
55201	Then we may assume that our athletes will be able to fight with two or three times their own number?
55201	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
55201	Then we must abstain from spoiling the dead or hindering their burial?
55201	Then we shall want merchants?
55201	Then what is that joint use of silver or gold in which the just man is to be preferred?
55201	Then what is your meaning?
55201	Then what will you do with them?
55201	Then when the person who asks me is not in his right mind I am by no means to make the return?
55201	Then who is more miserable?
55201	Then why should you mind?
55201	Then will not the citizens be good and civilized?
55201	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
55201	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
55201	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
55201	Then you would infer that opinion is intermediate?
55201	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
55201	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest* 342D* of the subject and weaker?
55201	Then, again, within the city, how will they exchange their{ 52} productions?
55201	Then, do you see any way in which the philosopher can* 494B* be preserved in his calling to the end?
55201	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
55201	Then, if women are to have the same duties as men, they* 452A* must have the same nurture and education?
55201	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
55201	There is a thing which you call good and another which you call evil?
55201	There is another which is the work of the carpenter?
55201	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
55201	There may come a time when the saying,''Have I not a right to do what I will with my own?''
55201	There were two parts in our former scheme of education,* 521E* were there not?
55201	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
55201	These are the three styles-- which of them is to be admitted into our State?
55201	These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know?
55201	These then may be truly said to be the ends of these organs?
55201	These, then, are the two kinds of style?
55201	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
55201	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
55201	The{ cxx} man is mean, saving, toiling,* 554* the slave of one passion which is the master of the rest: Is he not the very image of the State?
55201	This, I said, is he who begins to make a party against the rich?
55201	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
55201	To be sure, he said; how can he think otherwise?
55201	To return to the tyrant-- How will he support that rare army of his?
55201	To tell the truth and pay your debts?
55201	To what do you refer?
55201	True, I said; but would you never allow them to run any risk?
55201	True, he replied; but what of that?
55201	True, he said; how could they see anything but the* 515B* shadows if they were never allowed to move their heads?
55201	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
55201	Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods?
55201	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
55201	Very good, I said; then what is the next question?
55201	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and* 349E* another not a musician?
55201	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
55201	Very true, he said; but what are these forms of theology which you mean?
55201	Very true, said Adeimantus; but how does the illustration* 368E* apply to our enquiry?
55201	Was not the selection of the male guardians determined by differences of this sort?
55201	Was not this the beginning of the enquiry''What is great?''
55201	We acknowledged-- did we not?
55201	We can not but remember that the justice of the State* 441E* consisted in each of the three classes doing the work of its own class?
55201	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
55201	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
55201	We were saying that the parents should be in the prime of life?
55201	We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow?
55201	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
55201	Well then, is not- being the subject- matter of opinion?
55201	Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them?
55201	Well, I said, and how does the change from oligarchy into democracy arise?
55201	Well, I said, and in oligarchical States do you not find paupers?
55201	Well, I said, and is there no evil which corrupts the soul?
55201	Well, I said, the subject has several difficulties-- What is possible?
55201	Well, I said; but if we suppose a change in anything, that* 380E* change must be effected either by the thing itself, or by some other thing?
55201	Well, and are these of any military use?
55201	Well, and can the eyes fulfil their end if they are{ 34} wanting* 353C* in their own proper excellence and have a defect instead?
55201	Well, and do you think that those who say so are wrong?
55201	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
55201	Well, and your guardian must be brave if he is to fight well?
55201	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
55201	Well, but has any one a right to say positively what he does not know?
55201	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
55201	Well, but what ought to be the criterion?
55201	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
55201	Well, you know of course that the greater is relative to the less?
55201	Well; and has not the soul an end which nothing else can fulfil?
55201	Were not these your words?
55201	What about this?
55201	What admission?
55201	What admissions?
55201	What are these corruptions?
55201	What are they, he said, and where shall I find them?
55201	What are they?
55201	What are they?
55201	What are they?
55201	What are you going to say?
55201	What causes?
55201	What defect?
55201	What did I borrow?
55201	What division?
55201	What do they say?
55201	What do you deserve to have done to you?
55201	What do you mean, Socrates?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you say?
55201	What do you say?
55201	What do you say?
55201	What do you say?''
55201	What do you think?
55201	What else can they do?
55201	What else then would you say?
55201	What else would you have?
55201	What evil?
55201	What evils?
55201	What faculty?
55201	What good?
55201	What is desirable?
55201	What is it?
55201	What is it?
55201	What is it?
55201	What is most required?
55201	What is that you are saying?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is the difference?
55201	What is the process?
55201	What is the proposition?
55201	What is there remaining?
55201	What is to be done then?
55201	What is your illustration?
55201	What is your notion?
55201	What is your proposal?
55201	What limit would you propose?
55201	What makes you say that?
55201	What may that be?
55201	What may that be?
55201	What may that be?
55201	What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag[20],''* 390A* and of the words which follow?
55201	What point of view?
55201	What point?
55201	What principle of rival Sophists or anybody else can overcome in such an unequal contest?
55201	What quality?
55201	What quality?
55201	What question?
55201	What shall he profit, if his injustice be undetected and unpunished?
55201	What shall we say to him?
55201	What should they fear?
55201	What sort of instances do you mean?
55201	What sort of knowledge is there which would draw the soul from becoming to being?
55201	What sort of lie?
55201	What sort of mischief?
55201	What study do you mean-- of the prelude, or what?
55201	What tale?
55201	What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain?
55201	What then is the real object of them?
55201	What then was his meaning?]
55201	What then?
55201	What trait?
55201	What was the error, Polemarchus?
55201	What was the mistake?
55201	What was the omission?
55201	What way?
55201	What will be the issue of such marriages?
55201	What will they doubt?
55201	What, Thrasymachus, is the meaning of this?
55201	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
55201	What, are there any greater still?
55201	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
55201	What, now, I said, if he were able to run away and then* 422C* turn and strike at the one who first came up?
55201	What, then, is the nature of dialectic, and what are the paths which lead thither?''
55201	What?
55201	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
55201	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
55201	When horses are injured, are they improved or deteriorated?
55201	When is this accomplished?
55201	When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it?
55201	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
55201	Where must I look?
55201	Where then is he to gain experience?
55201	Where then?
55201	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
55201	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
55201	Whereas the bad and ignorant will desire to gain more than both?
55201	Whereas the physician and the carpenter have different natures?
55201	Whereas true love is a love of beauty and order-- temperate and harmonious?
55201	Which appetites do you mean?
55201	Which are they?
55201	Which is a just principle?
55201	Which of us has spoken truly?
55201	Which years do you mean to include?
55201	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
55201	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
55201	Who can hate a man who loves him?
55201	Who can measure probabilities against certainties?
55201	Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily?
55201	Who is it, I said, whom you are refusing to let off?
55201	Who is that?
55201	Who that is not a miserable caitiff will refrain from smiling at the praises of justice?
55201	Who then are those whom we shall compel to be guardians?
55201	Who then can be a guardian?
55201	Who was that?
55201	Whom, I said, are you{ lxx} not going to let off?
55201	Whose is that light which makes the eye to see perfectly and the visible to appear?
55201	Whose?
55201	Why do you ask such a question, I said, when you ought rather to be answering?
55201	Why do you ask?
55201	Why do you say so?
55201	Why great caution?
55201	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
55201	Why is that?
55201	Why not?
55201	Why not?
55201	Why not?
55201	Why should he?
55201	Why should they not be?
55201	Why so?
55201	Why so?
55201	Why so?
55201	Why so?
55201	Why, I replied, what do you want more?
55201	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
55201	Why, I said, what was ever great in a short time?
55201	Why, in the first place, although they are all of a good sort, are not some better than others?
55201	Why, what else is there?
55201	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
55201	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
55201	Why, you do not mean to say that the tyrant will use violence?
55201	Why?
55201	Why?
55201	Why?
55201	Why?
55201	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
55201	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
55201	Will he know from use whether or no his drawing is correct or beautiful?
55201	Will he not also require natural aptitude for his calling?
55201	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
55201	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
55201	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
55201	Will he not rather obtain them on the spot?
55201	Will he not think that heaven and the things in heaven are framed by the{ 233} Creator of them in the most perfect manner?
55201	Will he not utterly hate a lie?
55201	Will horsemen carry torches and pass them one to another during the race?
55201	Will not a young man''s heart leap amid these discordant sounds?
55201	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
55201	Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking?
55201	Will our citizens ever believe all this?
55201	Will the creature feel any compunction at tyrannizing over them?
55201	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
55201	Will the just state or the just individual* 443* steal, lie, commit adultery, or be guilty of impiety to gods and men?
55201	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
55201	Will they doubt that the philosopher is a lover of truth and being?
55201	Will they not be vile and bastard, devoid of truth and nature?
55201	Will they not be vile and bastard?
55201	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
55201	Will you admit so much?
55201	Will you enquire yourself?
55201	Will you explain your meaning?
55201	Will you repay me, then, what you borrowed in the argument?
55201	Will you say whether you approve of my proposal?
55201	Will you tell me?
55201	Will you tell me?
55201	Will you then kindly answer, for the edification of the company and of myself?
55201	Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor?
55201	Would any one deny this?
55201	Would he allow imitation to be the ruling principle of his life, as if he had* 599B* nothing higher in him?
55201	Would he not have had many devoted followers?
55201	Would he not rather say or do the same as his like in the same case?
55201	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
55201	Would that be your way of speaking?
55201	Would the picture of a perfectly beautiful man be any the worse because no such man ever lived?
55201	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay{ 314}* 600E* at home with them?
55201	Would you call one of them virtue and the other vice?
55201	Would you have me put the proof bodily into your souls?
55201	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
55201	Would you say that all men are equal in excellence, or is one man better than another?
55201	Would you say that knowledge is a faculty, or in what class would you place it?
55201	Yes, I said, a jest; and why?
55201	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
55201	Yes, I said; and this being true of one must be equally true of all number?
55201	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
55201	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
55201	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
55201	Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all?
55201	Yes, but could this ever have happened if Homer had really been the educator of Hellas?
55201	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
55201	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
55201	Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean?
55201	Yes, he said; but what are the characteristics of this form* 551C* of government, and what are the defects of which we were speaking[6]?
55201	Yes, he said; how can I deny it?
55201	Yes, the greatest; but will you explain yourself?
55201	Yes; and is not this true of the government of anything[7]?
55201	Yes; but how in such partnerships is the just man of more use than any other man?
55201	Yet if he is not the maker, what is he in relation to the bed?
55201	Yet of all the organs of sense the eye is the most like the sun?
55201	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
55201	You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge?
55201	You have answered me, I replied: Well, and may we not* 456E* further say that our guardians are the best of our citizens?
55201	You know that they live securely and have nothing to apprehend from their servants?
55201	You mean geometry?
55201	You mean that they would shipwreck?
55201	You mean that you do not understand the nature of this* 347B* payment which to the best men is the great inducement to rule?
55201	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
55201	You mean when money is not wanted, but allowed to lie?
55201	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
55201	You recognise the truth of what I have been saying?
55201	You remember what people say when they are sick?
55201	You remember, I said, how the rulers were chosen before?
55201	You say that perfect injustice is more gainful than perfect justice?
55201	You would agree with me?
55201	You would argue that the good are our friends and the bad our enemies?
55201	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
55201	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
55201	You would not deny that{ 207} those who have any true notion without intelligence are only like blind men who feel their way along the road?
55201	[ 4]Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
55201	[ Sidenote: A new point of view: Is not he who is best able to do good best able to do evil?]
55201	[ Sidenote: But how, being poor, can she contend against a wealthy enemy?]
55201	[ Sidenote: But many cities will conspire?
55201	[ Sidenote: But suppose a slaveowner and his slaves carried off into the wilderness, what will happen then?
55201	[ Sidenote: But what is the good?
55201	[ Sidenote: But who is a philosopher?]
55201	[ Sidenote: Enough of principles of education: who are to be our rulers?]
55201	[ Sidenote: He then leads a life worse than the worst,] Is not his case utterly miserable?
55201	[ Sidenote: How are our citizens to be reared and educated?]
55201	[ Sidenote: How can we be right in sympathizing with the sorrows of poetry when we would fain restrain those of real life?]
55201	[ Sidenote: How can we decide whether or no the soul has three distinct principles?]
55201	[ Sidenote: Musical instruments-- which are to be rejected and which allowed?]
55201	[ Sidenote: No truth which does not rest on the idea of good] And you would say the same of the conception of the good?
55201	[ Sidenote: Objection: We were saying that every one should do his own work: Have not women and men severally a work of their own?]
55201	[ Sidenote: Socrates knows little or nothing: how can he answer?
55201	[ Sidenote: The growth of scepticism]* 537E* Do you not remark, I said, how great is the evil which dialectic has introduced?
55201	[ Sidenote: The measure of the interval which separates the king from the tyrant,] Would you know the measure of the interval which separates them?
55201	[ Sidenote: The philosopher alone having both judgment and experience,] And he is the only one who has wisdom as well as experience?
55201	[ Sidenote: There were two parts in our former scheme of education, were there not?]
55201	[ Sidenote: What knowledge will draw the soul upwards?]
55201	[ Sidenote: What will the world say to this?]
55201	[ Sidenote: Which are the necessary and which the unnecessary pleasures?]
55201	[ Sidenote: Which of them shall be our guardians?]
55201	[ Sidenote: Will any one say that we should strengthen the monster and the lion at the expense of the man?]
55201	[ Sidenote: as well as for the meanness of their employments and character:] And why are mean employments and manual arts a reproach?
55201	[ Sidenote: poor;]* 578A* And the tyrannical soul must be always poor and insatiable?
55201	[ Sidenote: the lover of wines all wines;] And what do you say of lovers of wine?
55201	[ Sidenote:( 2) The ambitious;] Suppose we call it the contentious or ambitious-- would the term be suitable?
55201	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
55201	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
55201	and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them?
55201	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
55201	and how does he live, in happiness or in misery?
55201	and how shall we manage the period between birth and education, which seems to require the greatest care?
55201	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
55201	and must he not be represented as such?
55201	and will any education save him from being carried away by the torrent?
55201	and you{ 102} would agree that to conceive things as they are is to possess the truth?
55201	and''What is small?''
55201	beat his father if he opposes him?
55201	he said; are they not capable of defending themselves?
55201	he said; ought we to give them a worse life, when they might have a better?
55201	he says;''would you have me put the words bodily into your souls?''
55201	or any greater good than the bond of unity?
55201	or is any invention attributed to you, as there is to Thales and Anacharsis?
55201	or is the subject- matter of opinion the same as the subject- matter of knowledge?
55201	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake?
55201	or the knowledge of all other things if we have no knowledge of beauty and goodness?
55201	or will he be carried away by the stream?
55201	or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
55201	or will you make allowance for them?
55201	or would you include the mixed?
55201	or would you prefer to look to yourself only?
55201	or, rather, how can there be an opinion at all about not- being?
55201	or, suppose them to have no care of human things-- why in either case* 365E* should we mind about concealment?
55201	shall we condescend to legislate on any of these particulars?
55201	supra, 544 C.][ Sidenote: A ruler is elected because he is rich: Who would elect a pilot on this principle?]
55201	were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
55201	would he not desire to have* 350B* more than either the knowing or the ignorant?
55201	you are incredulous, are you?
55201	{ 138} How so?
55201	{ 145}* 453B* Why not?
55201	{ 175} Something that is or is not?
55201	{ 177} He who has an opinion has an opinion about some one thing?
55201	{ 188} Justice and health of mind will be of the company, and temperance will follow after?
55201	{ 202} The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
55201	{ 204} And do you remember the word of caution which preceded the discussion of them[8]?
55201	{ 230} Then shall we propose this as a second branch of knowledge which our youth will study?
55201	{ 242} What evil?
55201	{ 265} And is not their humanity to the condemned[10] in some cases quite charming?
55201	{ 274} And do they not share?
55201	{ 288} And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
55201	{ 28} And would he try to go beyond just action?
55201	{ 296} But can that which is neither become both?
55201	{ 297} You would allow, I said, that there is in nature an upper and lower and middle region?
55201	{ 311} What do you mean?
55201	{ 313}* 600A* Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
55201	{ 315} And the worker in leather and brass will make them?
55201	{ 321} Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
55201	{ 323} I dare say, Glaucon, that you are as much charmed by her* 607D* as I am, especially when she appears in Homer?
55201	{ 60} Of what tales are you speaking?
55201	{ 62}* 379B* And is he not truly good?
55201	{ 67} Then the superhuman and divine is absolutely incapable of falsehood?
55201	{ 77} And narration may be either simple narration, or imitation, or a union of the two?
55201	{ 81} Neither may they imitate smiths or other artificers, or* 396B* oarsmen, or boatswains, or the like?
55201	{ 92} Neither would you approve of the delicacies, as they are thought, of Athenian confectionary?
55201	{ xxiii} Another question has not been answered: Is the just or the unjust the happier?