trigram

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

trigram	frequency
as well as	720
it is not	337
that which is	319
there is no	309
one of the	303
that it is	282
of his own	272
it is the	269
of the platonic	255
in the same	245
this is the	242
of the two	231
in regard to	224
he does not	224
the same time	215
so far as	215
at the same	211
of the dialogue	204
is to be	203
of the same	200
the doctrine of	199
to have been	195
part of the	194
to be the	193
i do not	191
point of view	188
it is a	187
on the other	184
of the soul	181
sokrates in the	177
is not the	173
not to be	172
in the first	171
one and the	171
the nature of	170
the purpose of	168
the idea of	168
of the world	166
that of the	165
so as to	162
in the platonic	160
but it is	158
of the gods	156
ought to be	155
out of the	155
the case of	154
as to the	153
and in the	152
that there is	151
both of them	149
the theory of	149
in which the	149
what is the	148
is the same	146
the platonic sokrates	144
to be a	143
and the other	143
and the same	142
the name of	141
on the contrary	140
in the republic	140
more or less	138
that they are	138
the world of	132
in the case	130
the form of	129
of the mind	129
according to the	128
of all the	127
the same as	127
is not a	126
in his own	126
as far as	125
the death of	125
there is a	124
plato and aristotle	124
in order to	123
good and evil	122
of the other	122
the other hand	121
for the purpose	121
between the two	118
to the gods	116
of the one	116
do not know	116
we do not	115
as it is	115
and that the	115
it would be	114
that he is	112
of the city	112
the existence of	111
regard to the	111
the art of	110
which is the	109
the platonic dialogues	108
all of them	108
it will be	108
in so far	108
in the protagoras	108
it must be	108
in the gorgias	107
which it is	107
in reference to	104
which is not	104
each of them	103
of the body	103
it is in	103
that it was	103
the just man	102
of the individual	101
would have been	101
in the mind	100
the process of	100
that there are	100
in like manner	100
of the kosmos	99
it does not	99
the end of	98
this is a	98
to say that	97
pleasures and pains	97
it to be	96
i have already	96
in the world	95
as in the	95
and it is	94
in which he	94
the love of	94
of the whole	94
of all things	93
the fact that	93
they do not	92
the life of	92
of their own	92
the knowledge of	92
be able to	92
the one is	92
the character of	91
the work of	90
the cause of	90
said to have	89
with a view	89
of the most	88
each of these	88
to the same	88
in the dialogue	88
a part of	88
with each other	87
the man who	87
he did not	87
is said to	87
what it is	86
are to be	86
n ga r	86
there is nothing	86
of that which	86
doctrine of the	86
we read in	85
in other words	84
the same thing	84
well as the	84
and of the	84
to be found	84
portion of the	84
character of the	83
to the other	83
if it were	82
a view to	82
the mouth of	82
they are not	82
the mind of	82
for the sake	81
the sake of	81
that he was	81
in this way	81
plato in the	81
reference to the	81
but this is	81
in relation to	80
of the universe	80
it may be	80
as a whole	80
of which the	79
to each other	78
it is to	78
he is not	78
the object of	78
nature of the	78
seems to have	77
if a man	77
and all the	77
the principle of	77
is one of	77
as much as	76
said to be	76
of the republic	76
the time of	76
such is the	76
is the only	76
does not know	75
at the time	75
the one and	75
because it is	75
false persuasion of	75
of sokrates in	75
but in the	74
of the good	74
it cannot be	74
which he had	74
and to the	73
appears to me	73
is in the	73
at any rate	72
it is only	72
dialogues of search	72
in order that	72
knowledge of the	72
the opinion of	72
as they are	72
of what is	72
to his own	71
n me n	71
points of view	71
theory of ideas	71
death of sokrates	71
of plato in	70
of plato and	70
he is the	70
of those who	70
the part of	70
this is not	70
with that of	70
to a certain	69
some of the	69
the first place	69
of the state	69
we shall find	69
persuasion of knowledge	68
one of them	68
could not be	68
laid down by	68
into the mouth	68
the number of	68
the works of	68
a sort of	68
apart from the	67
there can be	67
the same with	67
in this dialogue	67
as if it	66
each of the	66
the history of	66
be found in	66
there must be	66
which i have	66
the wise man	65
of the first	65
of its own	65
which he is	65
will not be	65
ga r e	65
well as in	65
if it be	64
of the dialogues	64
by means of	64
that which he	64
with reference to	64
of the sophists	64
one of these	64
the necessity of	64
the power of	63
to show that	63
the minds of	63
by sokrates in	63
must have been	63
a state of	63
most of the	63
a matter of	63
the philosophy of	63
theory of the	63
which they are	63
is that which	63
in spite of	63
in my judgment	63
is made to	62
the pleasures of	62
on this point	62
for it is	62
of the three	62
by plato in	62
that he has	62
in respect to	62
of the four	61
the beginning of	61
the treatise de	61
can only be	61
any one else	61
and this is	61
in the second	61
me n ou	61
view of the	61
the distinction between	60
treatise de legibus	60
that this is	60
in which it	60
i think that	60
that in the	60
to be in	59
that is to	59
purpose of the	59
not the same	59
those of the	59
it as a	59
pleasure and pain	59
years of age	59
is not to	59
but there is	59
is to say	59
the subject of	59
the influence of	58
by reason of	58
the close of	58
the language of	58
n toi s	58
you do not	58
of his life	58
to that of	58
way in which	57
manner in which	57
which we have	57
can be no	57
say that the	57
as i have	57
just and unjust	57
parts of the	57
as that which	57
of good and	56
of these two	56
in his mind	56
on the part	56
world of sense	56
between sokrates and	56
so that the	56
the definition of	56
the first of	56
not at all	55
the same way	55
them to be	55
that a man	55
the way of	55
the meaning of	55
the use of	55
existence of the	55
to the mind	55
after the death	55
the sense of	54
the authority of	54
any one of	54
ga r a	54
must be a	54
or any other	54
the good and	54
far as it	54
a man of	54
the measure of	54
the essence of	54
close of the	54
to that which	53
a man is	53
he will be	53
the unjust man	53
appears to be	53
and what is	53
on the subject	53
many of the	53
in other dialogues	53
to prove that	53
tells us that	53
is the most	53
the state of	53
the point of	53
one is not	52
there are two	52
of the earth	52
read in the	52
of the human	52
me n a	52
do you mean	52
compared with the	52
different from the	52
such as the	51
of the many	51
the condition of	51
the age of	51
which of the	51
be regarded as	51
of them is	51
a man who	51
sokrates and plato	51
of the ideas	51
supposed to be	51
which he has	51
of the greek	51
the human mind	51
idea of the	51
of the word	51
and that he	50
plato does not	50
true or false	50
or at least	50
the teaching of	50
of the citizens	50
the reality of	50
his own mind	50
all the other	50
not in the	49
would be a	49
we shall see	49
it is that	49
would not have	49
the dialogues of	49
immortality of the	49
of the truth	49
will be the	49
account of the	49
and the others	49
as that of	49
and that which	48
if he had	48
the platonic apology	48
in which they	48
at the end	48
in the universe	48
any of the	48
remarks on the	48
if there be	48
of the just	48
in the xenophontic	48
in one of	48
on the same	48
the law of	48
then the one	48
by the gods	48
the whole of	47
from the other	47
belonging to the	47
if they were	47
the soul is	47
in the one	47
toi s a	47
well as of	47
the same in	47
than the one	47
of the sokratic	47
that he had	47
in all the	47
ought not to	47
in virtue of	47
and is not	47
forms or ideas	47
there are some	47
we have seen	47
than that of	47
that all the	46
the two sophists	46
ta me n	46
that which we	46
he would have	46
to do so	46
the function of	46
to all the	46
to the platonic	46
in a manner	46
well as to	46
that you are	46
by the platonic	46
of the sun	45
they are the	45
that the gods	45
half of the	45
of the philosopher	45
to be true	45
may have been	45
the time when	45
pro s a	45
it in the	45
found in the	45
the difference between	45
me n e	45
to which he	45
he ought to	45
a life of	45
to be so	45
is different from	45
to make the	45
as if they	44
to me n	44
of the elements	44
the world is	44
one or other	44
it has been	44
far as we	44
as soon as	44
and so on	44
by plato himself	44
the four elements	44
to which the	44
from the gods	44
the contrary of	44
all that is	43
is in itself	43
which are not	43
condition of the	43
me n ga	43
in the body	43
the manner of	43
of the general	43
it is true	43
the parts of	43
it is impossible	43
the xenophontic sokrates	43
of them are	43
and at the	43
the conception of	43
of the great	43
is represented as	43
under the name	43
n te kai	43
which we read	43
the science of	42
facts of sense	42
we are not	42
it is an	42
be in the	42
s me n	42
more than one	42
one and many	42
even in the	42
of which he	42
the ideas are	42
those who have	42
on the one	42
in the sense	42
works of plato	42
to explain the	41
the course of	41
we must not	41
the immortality of	41
the platonic republic	41
there was a	41
in the way	41
at the close	41
the way in	41
when he is	41
work of plato	41
one of his	41
comparison of the	41
on the ground	41
in the politikus	41
he must be	41
it was the	41
tou s a	41
to any one	41
that they were	40
there was no	40
he will not	40
we are to	40
relation to the	40
the relation of	40
description of the	40
it is this	40
from each other	40
the truth of	40
also in the	40
greater or less	40
by the same	40
i am not	40
with all the	40
sense of the	40
and for the	40
we know that	40
the alexandrine library	40
declared to be	40
in modern times	40
same as that	40
only to the	40
which it was	40
for the most	40
other than the	39
he could not	39
this is what	39
belongs to the	39
which we are	39
they must be	39
in favour of	39
in the form	39
relative to the	39
the rest of	39
what do you	39
is that the	39
so long as	39
that he will	39
are said to	39
the conditions of	39
of the idea	39
those who do	39
end of the	39
in a state	39
will be found	39
happiness of the	39
the platonic ideas	39
the means of	39
to n e	39
in the city	39
be said to	39
a certain extent	39
in respect of	38
conversation of sokrates	38
as to be	38
in a certain	38
in the apology	38
the happiness of	38
the ground of	38
the first to	38
not know what	38
the fact of	38
in the last	38
these are the	38
use of the	38
other platonic dialogues	38
the business of	38
is a good	38
that he should	38
members of the	38
the protagorean doctrine	38
that i am	38
if we are	38
the words of	38
that is not	38
meaning of the	38
in harmony with	38
those who are	38
he who is	38
seems to be	38
of sokrates and	38
common to all	37
the facts of	37
the result of	37
be the same	37
of the negative	37
to me to	37
he seems to	37
which plato here	37
distinction between the	37
and that of	37
or the other	37
the origin of	37
as one of	37
neither of them	37
we have no	37
the attainment of	37
the value of	37
the most important	37
in such a	37
far as they	37
appears to have	37
of the latter	37
book of the	37
is not in	37
for the first	37
as it were	37
case of the	37
the manner in	37
that there was	37
in the other	37
in the kratylus	37
the right of	37
of the beautiful	37
they did not	37
the spirit of	37
conception of the	36
the one or	36
the good of	36
in the symposion	36
we say that	36
he was a	36
of the absolute	36
of a man	36
just as much	36
the most part	36
because they are	36
a string of	36
up in the	36
to every one	36
of the present	36
which is in	36
could not have	36
is only a	36
any more than	36
must not be	36
a variety of	36
dialogues of plato	36
we ought to	36
him to be	36
can never be	36
any one who	36
though it is	36
the xenophontic memorabilia	36
the individual man	36
idea of good	36
but what is	36
and that it	36
the presence of	36
they are to	36
it is no	36
it is one	36
at that time	36
the two is	36
belong to the	35
at the beginning	35
of the subject	35
he has not	35
of plato himself	35
things which are	35
if any one	35
world of ideas	35
beginning of the	35
and he is	35
the hypothesis of	35
to those who	35
are we to	35
at variance with	35
plato in his	35
life of the	35
as a matter	35
in the treatise	35
he is in	35
together with the	35
the principles of	35
as if he	35
none of them	35
and on the	35
the basis of	35
of the community	35
know how to	35
out of which	35
is that of	35
the laws of	35
is the cause	35
if one is	35
passage of the	35
man is the	35
what sort of	34
plato and xenophon	34
well as by	34
or other of	34
of all other	34
to the question	34
the opposite of	34
the position of	34
given by plato	34
history of philosophy	34
more than the	34
s te kai	34
the being of	34
is of the	34
difference between the	34
to have a	34
both in the	34
of such a	34
the battle of	34
to the first	34
that which has	34
by plato and	34
in this respect	34
down to the	34
all things are	34
that knowledge is	34
with the same	34
we have already	34
the man of	34
or in the	34
i should be	34
the body of	34
do not think	34
now it is	34
and to have	34
from the beginning	34
the first time	34
seem to have	34
if they are	34
he tells us	34
like and unlike	33
given by sokrates	33
are not the	33
but they are	33
in common with	33
if it is	33
that of a	33
good or bad	33
the doctrines of	33
he is a	33
the view of	33
in place of	33
he says that	33
of sokrates with	33
the pleasure of	33
and that they	33
to the city	33
the possession of	33
it appears to	33
what is good	33
the argument of	33
it is plain	33
the word greek	33
to use the	33
is not true	33
as we know	33
is not merely	33
the rational soul	33
just as the	33
was the first	33
the problem of	33
of the best	33
than any other	33
that he does	33
as distinguished from	32
in the history	32
and by the	32
along with the	32
in this sense	32
in any way	32
passage in the	32
which may be	32
it is by	32
good or evil	32
there is the	32
is the first	32
of the doctrine	32
of the public	32
prior to the	32
of plato to	32
principle of the	32
who is the	32
to n a	32
whether it is	32
to which it	32
one to the	32
in this case	32
a portion of	32
of the others	32
you are not	32
of which we	32
we have the	32
of the parmenides	32
it was not	32
the first and	32
shown to be	32
of the nature	32
the human race	32
between plato and	32
of greek philosophy	32
the analogy of	32
of which is	32
his theory of	32
more than a	32
all other things	32
is the good	32
the conversation of	32
that the first	32
when they are	32
the best of	32
it ought to	32
what virtue is	32
by virtue of	32
the judgment of	32
the absence of	31
if he were	31
some of them	31
the light of	31
of which they	31
himself to be	31
to see the	31
by no means	31
i agree with	31
in the menon	31
would be the	31
of the agent	31
to be an	31
s ga r	31
us that the	31
with that which	31
to their own	31
and the good	31
but he does	31
there will be	31
of the guardians	31
does not exist	31
a series of	31
in which plato	31
this is an	31
gods and men	31
the question is	31
in their own	31
would not be	31
side of the	31
be allowed to	31
himself in the	31
such thing as	31
mind of the	31
cause of the	31
which is a	31
if there were	31
and there is	31
the other two	31
no such thing	31
in consequence of	31
ought to have	31
when it is	31
companions of sokrates	31
are the same	31
to the one	31
to him by	30
there is an	30
it can be	30
the soul of	30
see that the	30
all the rest	30
the task of	30
that he did	30
or of the	30
we see that	30
this is true	30
nothing more than	30
that in which	30
by his own	30
the government of	30
that those who	30
from that which	30
order of the	30
explanation of the	30
of the xenophontic	30
men and women	30
applied to the	30
up to the	30
to be able	30
you say that	30
i think it	30
unum non est	30
he may be	30
as compared with	30
one or the	30
that of plato	30
the sum of	30
to the individual	30
a man may	30
of pleasure and	30
is there any	30
in the minds	30
from out the	30
and with the	30
to the second	30
pro s to	30
on the whole	30
not have been	30
or to the	30
them in the	30
more and more	30
as we can	30
as we have	30
of any one	30
none of the	30
the beauty of	30
in its own	30
but if the	30
he was not	30
by all the	30
so to speak	30
te kai a	30
the one hand	30
the republic and	30
sokrates of the	30
the composition of	30
pro s e	30
is just as	30
himself to the	30
called upon to	30
first of all	30
and does not	30
what are the	29
state of the	29
pleasure or pain	29
that is the	29
of the school	29
the fear of	29
love of the	29
of his dialogues	29
the sensible world	29
as the only	29
the same manner	29
in the latter	29
the false persuasion	29
in the main	29
view to the	29
they may be	29
must be in	29
and if the	29
to be called	29
the hands of	29
that i have	29
that there were	29
the intelligible world	29
there be any	29
and the one	29
authority of the	29
this was the	29
in the most	29
they will be	29
to the whole	29
of the second	29
that the soul	29
kai tou s	29
kai pro s	29
of the treatise	29
measure of all	29
the things which	29
it is possible	29
to suppose that	29
harmony with the	29
the explanation of	29
the opinions of	29
of each individual	29
to do with	29
the platonic critics	29
to make them	29
man who has	29
must also be	29
when a man	29
with which he	29
they would be	29
they are all	29
with his own	29
the region of	29
the source of	29
made by the	29
by plato as	29
a theory of	29
a thing is	28
what is it	28
man who is	28
and will be	28
the son of	28
and the like	28
either of them	28
same with itself	28
the virtue of	28
the force of	28
but for the	28
him in the	28
of a thing	28
of sokrates to	28
the same subject	28
contrast between the	28
is the measure	28
that the same	28
that virtue is	28
it is therefore	28
have been the	28
to be done	28
shall see that	28
that no one	28
which in the	28
there are many	28
for the same	28
are in the	28
the two dialogues	28
is described as	28
as his own	28
platonic sokrates in	28
we may see	28
by every one	28
of plato is	28
than that which	28
the acquisition of	28
from his own	28
of truth and	28
to what is	28
through all the	28
do you think	28
the study of	28
as a means	28
if he be	28
if there is	28
the feeling of	28
distinct from the	28
that the platonic	28
it is for	27
from the first	27
be other than	27
he has no	27
by way of	27
it will not	27
which have been	27
portions of the	27
he must have	27
the objects of	27
ga r ou	27
the interests of	27
he is said	27
in the leges	27
to be spurious	27
are not to	27
of the athenians	27
the historical sokrates	27
on one side	27
we read the	27
objects of sense	27
neither good nor	27
the universe is	27
is no such	27
if the one	27
to the world	27
argument of sokrates	27
the order of	27
definition of the	27
and out of	27
to one another	27
seem to be	27
a knowledge of	27
either of the	27
with one another	27
ideas or forms	27
of the athenian	27
that of which	27
to the body	27
do not agree	27
the gods and	27
by those who	27
appear to be	27
of the stoic	27
than the others	27
to be of	27
and if he	27
for him to	27
have been composed	27
it is so	27
is impossible to	27
is a very	27
of this dialogue	27
good and the	27
of the parts	27
that the just	27
of the real	27
the causes of	27
the formation of	27
only in the	27
the same age	27
every one else	27
we find the	27
do you not	27
to those of	26
the state is	26
what is meant	26
ens and non	26
of the alexandrine	26
and do you	26
doctrine of ideas	26
for his own	26
is in this	26
the thought of	26
name of the	26
have already observed	26
there would be	26
and from the	26
in his view	26
as of the	26
the founder of	26
the matter of	26
from that of	26
s tou s	26
to be taken	26
on the point	26
to the general	26
of the lawgiver	26
with those of	26
the perfection of	26
if i am	26
the same to	26
in that case	26
is at once	26
and not to	26
the ideas of	26
of the question	26
he had been	26
the production of	26
for this purpose	26
as having been	26
from the same	26
in any other	26
answer to the	26
the title of	26
do you know	26
i see no	26
to the good	26
have been a	26
be made to	26
but as a	26
is common to	26
of the universal	26
puts into the	26
there may be	26
n kai a	26
on which he	26
you will not	26
the seeds of	26
out of his	26
in saying that	26
of the thing	26
n kai to	26
as it was	26
but if we	26
that the two	26
the author of	26
from the one	26
but that the	26
that we have	26
we are told	26
n kai e	26
the reasoning of	26
kinds of matter	26
the other is	26
me n o	25
with the platonic	25
partake of the	25
essence of the	25
and do not	25
the friend of	25
you think that	25
of which it	25
the sentiment of	25
form of the	25
which are the	25
to illustrate the	25
a man to	25
no less than	25
all the citizens	25
the discourse of	25
up to a	25
but also the	25
the same doctrine	25
by the mind	25
is true that	25
what is not	25
the genuineness of	25
the maintenance of	25
with which the	25
opinion of the	25
the contrast between	25
it would not	25
the foundation of	25
the centre of	25
whether it be	25
not only the	25
that justice is	25
is not an	25
as to what	25
that we are	25
that the good	25
by saying that	25
first of these	25
the only way	25
just or unjust	25
like that of	25
for its own	25
the phenomena of	25
to him the	25
but he is	25
plato did not	25
one will be	25
that they have	25
a man has	25
the sort of	25
to do the	25
to be more	25
to be sure	25
out of it	25
just man is	25
of the theory	25
that which the	25
we find in	25
think that the	25
to believe that	25
the heavenly bodies	25
much as possible	25
that the one	25
to be made	25
the dialogue called	25
that no man	25
is the best	25
persons of the	25
of sokrates is	25
a native of	25
better than the	25
the philosopher is	25
it follows that	25
or less of	25
is for the	24
with the other	24
the relations of	24
that he would	24
is not that	24
of the people	24
saying that the	24
the days of	24
the truth is	24
and not the	24
the service of	24
no one will	24
the mind is	24
is founded upon	24
this or that	24
each of which	24
very different from	24
an idea of	24
and in this	24
what is just	24
the testimony of	24
that i may	24
that all things	24
his own name	24
on behalf of	24
the protagorean formula	24
by which he	24
with regard to	24
derived from the	24
in the parmenides	24
is not so	24
in which we	24
all the gods	24
it seems to	24
matter of fact	24
doctrine of protagoras	24
under the same	24
at this point	24
to do wrong	24
to deal with	24
the first book	24
brought to bear	24
of what he	24
is it not	24
analogy of the	24
must be the	24
the dialogue is	24
the effect of	24
what is called	24
far as i	24
do not mean	24
to which they	24
generation and destruction	24
training of the	24
we must remember	24
but we must	24
a process of	24
that the earth	24
the doctrine which	24
true and false	24
in the former	24
tou s e	24
judgment of the	24
a kind of	24
to be regarded	24
is also the	24
pro s tou	24
what has been	24
is the universal	24
or is not	24
we come to	24
in the beginning	24
in the dialogues	24
to a great	24
we speak of	24
the maximum of	24
be considered as	24
many of his	24
and is therefore	24
in conjunction with	24
upon this point	24
to kalo n	24
is equivalent to	24
which he himself	24
for my part	24
that there must	24
and we are	24
nothing can be	24
only as a	24
of all that	24
by plato to	24
in the human	24
and must be	24
the sokrates of	24
we cannot say	24
under the influence	23
know what is	23
at one time	23
him as a	23
this would be	23
to know what	23
as contrasted with	23
prayer and sacrifice	23
in the process	23
the platonic commonwealth	23
appear to me	23
come to the	23
in the time	23
to the agent	23
of the protagoras	23
the varieties of	23
a number of	23
to the end	23
being and not	23
that what is	23
consists in the	23
and that there	23
is nothing but	23
of life and	23
is not always	23
is a mere	23
and will not	23
may not be	23
so that he	23
justice and injustice	23
historians of philosophy	23
says that the	23
may be made	23
the functions of	23
does not admit	23
virtue is knowledge	23
it could not	23
in need of	23
the treatise of	23
that the mind	23
the duty of	23
the good man	23
and when he	23
seems to me	23
among the most	23
the practice of	23
to prove the	23
the just and	23
of the argument	23
of them as	23
put into the	23
of the poets	23
is true of	23
come into being	23
that which was	23
on account of	23
form or idea	23
than in the	23
john stuart mill	23
the only one	23
back to the	23
on his own	23
and which is	23
and not of	23
is just and	23
is in a	23
what he does	23
the platonic theory	23
the first part	23
who do not	23
upon his own	23
of the different	23
glaukon and adeimantus	23
given in the	23
distinguished from the	23
because of the	23
which had been	23
is called the	23
do not admit	23
side by side	23
different from ens	23
of his mind	23
one or more	23
something which is	23
is good for	23
a certain point	23
in the state	23
that which plato	23
s to n	23
which they have	23
and the whole	23
what he is	23
there is in	23
did not know	23
do not see	23
mi n e	23
in the abstract	23
of the divine	23
and they are	23
the speech of	22
if they had	22
inconsistent with the	22
body and mind	22
must therefore be	22
he would not	22
not merely the	22
the example of	22
the person who	22
the fact is	22
influence of the	22
of the senses	22
minds of the	22
it is neither	22
a specimen of	22
of the true	22
to be one	22
a branch of	22
a young man	22
the contemplation of	22
his own ignorance	22
the amount of	22
the greatest of	22
which the platonic	22
they cannot be	22
to me that	22
all the three	22
as he is	22
all the more	22
the present day	22
ta toiau ta	22
that you will	22
there is one	22
a multitude of	22
participate in the	22
if he is	22
toi s e	22
much the same	22
the others are	22
sokrates and the	22
and when we	22
of my own	22
turn to the	22
because he is	22
the names of	22
of the case	22
of the politikus	22
such a man	22
the antithesis between	22
of the art	22
a time when	22
we find that	22
is he who	22
the reason of	22
in the following	22
according to their	22
by the fact	22
it is thus	22
does not follow	22
not agree with	22
ascribed to sokrates	22
it appears that	22
that they do	22
and those who	22
the performance of	22
on to the	22
ascribed to the	22
would be to	22
after his death	22
is at the	22
first book of	22
gold and silver	22
one who is	22
of the time	22
the soul or	22
ton me n	22
but when we	22
far as the	22
by the name	22
such was the	22
comparison with the	22
this point of	22
of the problem	22
many of them	22
characteristic of the	22
not less than	22
is it that	22
the same things	22
instead of being	22
and to be	22
both of the	22
due to the	22
you will be	22
the exercise of	22
will be a	22
in the public	22
the sun and	22
to make out	22
to us the	22
at different times	22
which can be	22
the platonic writings	22
an end in	21
it with the	21
the power to	21
force of the	21
laid down in	21
in the manner	21
the one will	21
would probably have	21
than any one	21
order that the	21
the belief that	21
belief in the	21
ga r o	21
of human nature	21
which does not	21
which of them	21
reason of the	21
first of the	21
present in the	21
what he says	21
virtue of the	21
not of the	21
by reference to	21
arithmetic and geometry	21
much of the	21
in the middle	21
they have no	21
science or art	21
in the third	21
to the doctrine	21
the friends of	21
peculiar to himself	21
and if we	21
is the end	21
is intended to	21
type of character	21
one who has	21
in the scale	21
that we should	21
to ga r	21
mouth of sokrates	21
but there are	21
from the fact	21
the good is	21
interest in the	21
the case is	21
so much as	21
him by the	21
state of mind	21
to bear upon	21
for a man	21
of the name	21
respect to the	21
could have been	21
attention to the	21
the search for	21
of mind and	21
he would be	21
which a man	21
but if he	21
the lover of	21
has been already	21
predicated of the	21
founded upon the	21
is the object	21
pro s ti	21
it is because	21
in this manner	21
but that he	21
function of the	21
place of the	21
the general public	21
the limits of	21
of king nomos	21
doctrine of sokrates	21
when he has	21
s lo gois	21
that the dialogue	21
set forth in	21
the rule of	21
of the pythagoreans	21
that he may	21
to be just	21
they are in	21
his edition of	21
is dear to	21
also of the	21
in the ideas	21
of a few	21
as long as	21
the house of	21
functions of the	21
put by sokrates	21
it to the	21
that he must	21
men who are	21
an object of	21
that which they	21
knowledge of good	21
regarded as a	21
i did not	21
he proceeds to	21
the development of	21
may be said	21
to make a	21
in the present	21
either in the	21
is full of	21
the duties of	21
it is better	21
it is also	21
of the eleatic	21
in the centre	21
in all its	21
is the one	21
in his note	21
we have to	21
in the name	21
between him and	21
the athenian public	21
since it is	21
when he was	21
to be good	21
in the course	21
known to us	21
it is good	21
no one can	21
and if there	21
common to both	21
art of rhetoric	21
possession of the	21
he was the	21
to him that	20
one of those	20
kai toi s	20
of the former	20
the first principle	20
at the bottom	20
they ought to	20
are among the	20
good nor evil	20
and which he	20
me to be	20
other than one	20
several of the	20
he may have	20
formation of the	20
not to the	20
which he was	20
love is the	20
one which is	20
the ideal of	20
both the two	20
contrasted with the	20
as a general	20
less than the	20
who does not	20
it had been	20
it is at	20
of the commonwealth	20
what we read	20
to have the	20
of the wise	20
idea of beauty	20
and the many	20
upon which the	20
in all cases	20
of the aristotelian	20
as i was	20
to be explained	20
in a way	20
so it is	20
it might be	20
analogous to the	20
and are not	20
the primal germs	20
of philosophy is	20
that i know	20
he professes to	20
the phrase of	20
not only of	20
something different from	20
in terms of	20
the same general	20
supposed to have	20
illustrated by the	20
the guidance of	20
then proceeds to	20
is only one	20
inasmuch as it	20
an assemblage of	20
diogenes of apollonia	20
to the just	20
look at the	20
might have been	20
and he who	20
that love is	20
which must be	20
is not only	20
must be made	20
is other than	20
of the self	20
to be not	20
of these three	20
one among the	20
of the law	20
not merely to	20
of this kind	20
the same opinion	20
a world of	20
the individual is	20
down by sokrates	20
what is really	20
of the life	20
and pains of	20
and cannot be	20
in the presence	20
of its consequences	20
how are we	20
capable of being	20
is among the	20
to see that	20
the summum bonum	20
a point of	20
declares to be	20
of things is	20
the doctrine that	20
first and second	20
be compared with	20
mind of plato	20
the charge of	20
of the words	20
but that which	20
to other things	20
the eyes of	20
can hardly be	20
place in the	20
of the being	20
nature of man	20
not know how	20
what is said	20
to the highest	20
the universal law	20
to the last	20
higher and lower	20
have seen that	20
in the days	20
the same is	20
a piece of	20
as belonging to	19
of pleasures and	19
depends upon the	19
to the present	19
we have not	19
such are the	19
in the kriton	19
at once to	19
to the state	19
the absolute is	19
part of his	19
are the only	19
the one to	19
if this be	19
connected with the	19
of it as	19
all men are	19
far from being	19
kai to n	19
is a part	19
the commencement of	19
away from the	19
pleasures of the	19
in the nature	19
a wise man	19
end of life	19
cause of all	19
consequence of the	19
rest of the	19
kai tou to	19
the application of	19
here given by	19
and the individual	19
such and such	19
i say that	19
dionysius of halikarnassus	19
be in a	19
is a matter	19
of a good	19
nothing to do	19
sokrates is made	19
to know the	19
the bodies of	19
must remember that	19
a good man	19
during the lifetime	19
the question of	19
speak of the	19
this does not	19
nothing of the	19
as those of	19
arising from the	19
down to us	19
appeal to the	19
plato and the	19
was in the	19
the subject is	19
is relative to	19
his own individual	19
of the special	19
there are no	19
words of the	19
as to make	19
truth and falsehood	19
we must recollect	19
the passage of	19
the body and	19
te ga r	19
to a man	19
in the very	19
it as an	19
identical with the	19
application of the	19
reason of its	19
as conceived by	19
space and time	19
soul or mind	19
end in itself	19
object of the	19
his own way	19
to the others	19
is better than	19
n tou to	19
you know what	19
will not hold	19
of the species	19
is in fact	19
the herakleitean theory	19
and i think	19
kind of matter	19
in point of	19
which he gives	19
reasoning of sokrates	19
for the body	19
an example of	19
to be known	19
the school of	19
at the age	19
not merely in	19
the society of	19
is able to	19
and the most	19
of the gorgias	19
is meant by	19
of the sophist	19
will be in	19
at least a	19
the gods are	19
scheme of life	19
centre of the	19
they could not	19
be true or	19
know all things	19
is the more	19
there is not	19
in the opinion	19
the ultimate reality	19
question and answer	19
man and the	19
say that a	19
of the existence	19
what is that	19
friends of forms	19
kai ga r	19
itself and the	19
it is more	19
there could be	19
the relation between	19
is declared to	19
and therefore the	19
far as to	19
are required to	19
have the same	19
a means of	19
is plain that	19
best of all	19
value of the	19
the quality of	19
present in a	19
and what are	19
here we have	19
and may be	19
the members of	19
you and i	19
toi s lo	19
say that he	19
the human soul	19
the lifetime of	19
different points of	19
in the preceding	19
is also a	19
we turn to	19
position of the	19
the act of	19
will tell you	19
origin of the	19
the gods to	19
from all the	19
edition of the	19
dialogues of exposition	19
where there is	19
subject to the	19
there is another	19
that pleasure is	19
find in the	19
can be found	19
on which the	19
what i have	19
to do this	19
as he was	19
of the sky	19
the platonic parmenides	19
the one which	19
i shall be	19
the possibility of	19
to be such	19
and each of	19
when we read	19
two or three	19
according to plato	19
that each of	19
art of the	19
of the greatest	19
a remarkable passage	19
the agent himself	18
aristotle in the	18
the case with	18
must have a	18
older and younger	18
for that which	18
is identical with	18
that to which	18
the difficulty of	18
to take the	18
the feelings of	18
history of greece	18
the style of	18
the solution of	18
reason is the	18
to the subject	18
must be one	18
of any other	18
of view of	18
how do you	18
to admit that	18
of the past	18
would be no	18
that he can	18
both to the	18
of this sort	18
is of a	18
substantially the same	18
opposed to the	18
to be false	18
the gods is	18
the real sokrates	18
a passage in	18
the habit of	18
by any one	18
the views of	18
the eleate in	18
in the two	18
the delphian oracle	18
for which he	18
the rotations of	18
of the fact	18
that there can	18
but does not	18
of our own	18
when we are	18
the evidence of	18
it has no	18
movements of the	18
in the next	18
plato in this	18
as good as	18
a source of	18
the scale of	18
ga r au	18
odd and even	18
has been said	18
subject of the	18
and therefore i	18
but if you	18
plato is not	18
cannot be said	18
that the absolute	18
in the soul	18
contained in the	18
we learn from	18
in the hands	18
that such a	18
of the philosophy	18
justice and temperance	18
come down to	18
was not the	18
he who has	18
subject and object	18
which plato has	18
which is to	18
if we have	18
as the first	18
the generation of	18
is not one	18
is only the	18
point of departure	18
this doctrine of	18
requiring to be	18
how can we	18
good of the	18
of the old	18
of the protagorean	18
in that of	18
for what is	18
there are other	18
and character of	18
the union of	18
to keep up	18
corresponding to the	18
and variety of	18
down in the	18
to the idea	18
nothing in the	18
the very same	18
that they will	18
with the rest	18
that we cannot	18
i have not	18
but we cannot	18
that one is	18
the statement of	18
be applied to	18
that the sophists	18
all the platonic	18
those of plato	18
as the most	18
in the right	18
the megaric philosophers	18
the list of	18
the side of	18
we see the	18
sight and hearing	18
may be seen	18
is capable of	18
in the earlier	18
the year b	18
is one who	18
that in this	18
if we look	18
other of the	18
to go through	18
carried on by	18
for believing that	18
that which you	18
history of the	18
as i can	18
of the day	18
from one to	18
the type of	18
for all the	18
believe that the	18
is the real	18
different from what	18
the pleasures and	18
is composed of	18
rotation of the	18
the first is	18
do the same	18
the method of	18
included in the	18
tell me what	18
we find him	18
of the things	18
man must be	18
if you are	18
for that reason	18
is an end	18
tau ta e	18
for there is	18
in the individual	18
author of the	18
rotations of the	18
its own sake	18
to him as	18
the reason why	18
declares that the	18
it in a	18
the sokratic elenchus	18
and in a	18
out of sight	18
we have now	18
he thinks that	18
treatment of the	18
mode of life	18
is or is	18
of all these	18
the description of	18
says that he	18
is the common	18
of true and	18
a period of	18
of one and	17
when we come	17
along with it	17
the whole is	17
what he has	17
is one and	17
n lo gon	17
is predicated of	17
distribution of the	17
before the death	17
the dialogue as	17
the souls of	17
he has the	17
memorabilia of xenophon	17
platonic theory of	17
founded on the	17
of the works	17
pleasure of the	17
of the laws	17
spirit of love	17
those which are	17
is the case	17
of good things	17
with the doctrine	17
was a man	17
in the light	17
virtue is teachable	17
system of logic	17
show that the	17
to the love	17
variety of the	17
the last of	17
a definition of	17
of the thirty	17
and there are	17
of the infinite	17
not to know	17
does not appear	17
but that it	17
to such a	17
the best and	17
in which sokrates	17
no man can	17
or to be	17
of human life	17
but even if	17
no one of	17
that he could	17
all the four	17
exposition of the	17
he has been	17
that he who	17
but on the	17
against the platonic	17
objections against the	17
insisted on by	17
all manner of	17
and in what	17
in the words	17
different from that	17
but i do	17
of which i	17
search for truth	17
arises from the	17
said that the	17
as it does	17
may be a	17
of the eternal	17
to be studied	17
the sophist is	17
can it be	17
i suppose that	17
according to his	17
can be said	17
it would have	17
not one of	17
for the time	17
only for the	17
more than any	17
given by the	17
of which all	17
the exigencies of	17
male and female	17
we need not	17
of the author	17
do not understand	17
of one of	17
its own nature	17
to form the	17
by the sophists	17
among all the	17
proof of the	17
than those who	17
can there be	17
that he knows	17
as if the	17
the first who	17
the true and	17
a great degree	17
that it should	17
had in his	17
hot and cold	17
and it was	17
be present in	17
must be something	17
the place of	17
the defence of	17
that if the	17
an aggregate of	17
in each of	17
the ionic philosophers	17
is supposed to	17
the first instance	17
to something else	17
this portion of	17
the human body	17
with the most	17
cognition of cognition	17
the real and	17
assumed to be	17
we shall not	17
we may be	17
in the passage	17
open to the	17
that the whole	17
had not been	17
what is true	17
of life is	17
so far forth	17
the father of	17
it would seem	17
if he has	17
no knowledge of	17
of the leges	17
the destruction of	17
was to be	17
than those of	17
the standard of	17
speaks of the	17
end to be	17
purpose in the	17
him to the	17
is sensible perception	17
the lesser hippias	17
is nothing to	17
eleate in the	17
be a part	17
in either case	17
by its own	17
solution of the	17
even as the	17
plan of life	17
of thought and	17
it was in	17
that they may	17
may be the	17
always the same	17
if you were	17
does not mean	17
kai nu n	17
and the world	17
of the master	17
pronounced to be	17
is about to	17
such a way	17
not partake of	17
the denial of	17
merely as a	17
between ens and	17
copy of the	17
the mode of	17
the form is	17
to have no	17
nor is there	17
any of them	17
a good deal	17
of them in	17
it is with	17
the art which	17
no more than	17
virtue of which	17
independent of the	17
well as for	17
set forth by	17
in the hippias	17
to be impossible	17
i thought that	17
of the highest	17
with the body	17
the aid of	17
phenomenal and relative	17
true and pure	17
by sokrates to	17
that they should	17
it should be	17
discourse of sokrates	17
essential to the	17
this means that	17
which you have	17
as a fact	17
genuineness of the	17
intended by plato	17
and since the	17
the hippias major	17
how it is	17
but also to	17
is no longer	17
they can be	17
in a sense	17
soul of the	17
it to others	16
homer and hesiod	16
motion and rest	16
of every one	16
it did not	16
the assumption of	16
how to use	16
that you know	16
is good and	16
what we have	16
it shall be	16
of the ordinary	16
in the whole	16
which has no	16
are apt to	16
in preference to	16
books of the	16
of matter and	16
likely to be	16
dia tau ta	16
as a teacher	16
that it has	16
which we find	16
te kai e	16
the central fire	16
the writings of	16
the end to	16
are such as	16
to find a	16
he had no	16
of them all	16
the sphere of	16
from off the	16
to whom the	16
appear to have	16
of justice and	16
to n o	16
as you say	16
of the ancient	16
to give a	16
what he calls	16
to find out	16
the absolute reality	16
man will be	16
and that this	16
know what virtue	16
is the true	16
is what we	16
to us in	16
government of the	16
which ought to	16
questions of sokrates	16
kata phu sin	16
in a few	16
which has been	16
nothing at all	16
what is best	16
which cannot be	16
are made to	16
things are not	16
in no way	16
the men of	16
the sight of	16
the conclusion that	16
is a sort	16
and as a	16
he shall be	16
of the rest	16
and all other	16
in his commentary	16
of our nature	16
the memory of	16
we know from	16
of the man	16
that the world	16
o n te	16
truth and reality	16