quadgram

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

quadgram	frequency
at the same time	164
for the purpose of	104
in regard to the	87
one and the same	79
as well as the	74
the death of sokrates	68
with a view to	67
false persuasion of knowledge	65
into the mouth of	62
in so far as	59
on the other hand	58
in the case of	57
for the sake of	54
as well as in	53
of the platonic dialogues	53
after the death of	52
on the part of	51
immortality of the soul	50
by sokrates in the	48
we read in the	47
one of the most	46
the treatise de legibus	45
of sokrates in the	44
me n ga r	43
as if it were	43
the close of the	43
the immortality of the	43
he does not know	42
as well as to	42
there can be no	41
as well as of	40
is said to have	39
so far as it	39
under the name of	39
is one of the	39
the way in which	38
of good and evil	38
in reference to the	37
to a certain extent	36
we do not know	36
sokrates in the protagoras	35
which we read in	34
as well as by	33
by plato in the	33
the doctrine of the	33
in the platonic apology	32
more or less of	32
the same as that	32
at the close of	32
one or other of	31
the beginning of the	31
the manner in which	31
in the same manner	31
that there is no	31
a part of the	30
which of the two	30
in the way of	30
by the platonic sokrates	30
in the minds of	29
at the time when	29
that it is not	29
the false persuasion of	28
the platonic sokrates in	28
in the xenophontic memorabilia	28
of plato and aristotle	28
that he did not	27
in the time of	27
the first of these	27
i have already observed	27
it appears to me	27
is not to be	27
one and the other	26
it is to be	26
the conversation of sokrates	26
in the form of	26
as one of the	26
the character of the	26
but he does not	26
the end of the	26
of the human mind	25
the case of the	25
as much as possible	25
it is not the	25
the one and the	25
to that which is	25
the just man is	25
in which it is	25
the mind of the	25
puts into the mouth	25
as far as we	25
in the mind of	25
sokrates in the gorgias	24
but it is not	24
the part of the	24
for the most part	24
platonic sokrates in the	24
that he does not	24
in one of the	23
book of the republic	23
to be found in	23
of the two is	23
far as we can	23
in the same way	23
i do not know	22
the work of plato	22
at the end of	22
well as in the	22
in the first place	22
far as it is	22
in the treatise de	22
the mouth of sokrates	21
it ought to be	21
the doctrine of protagoras	21
in the history of	21
we shall see that	21
of plato in the	21
the mind of plato	21
as i have already	21
the minds of the	20
for the first time	20
put into the mouth	20
the dialogues of search	20
i do not think	20
the purpose of the	20
the judgment of the	20
the idea of good	20
laid down by sokrates	20
to be able to	20
to a certain point	20
that the just man	20
the sokrates of the	20
during the lifetime of	19
and that which is	19
of the four elements	19
so far as they	19
if there be any	19
we must remember that	19
toi s lo gois	19
the facts of sense	19
the happiness of the	19
of the treatise de	19
the meaning of the	19
the essence of the	19
you do not know	19
up to a certain	19
in order that the	19
pleasures and pains of	19
as if they were	19
of the platonic sokrates	19
of pleasures and pains	18
the authority of the	18
of his own mind	18
the world of sense	18
by reason of its	18
in his own name	18
each of them is	18
different points of view	18
do not know what	18
the good and the	18
same as that which	18
this is the same	18
the use of the	18
conversation of sokrates with	18
in respect to the	18
in the platonic dialogues	18
with that of the	18
the name of the	18
what we read in	18
one to the other	18
so far as i	17
in harmony with the	17
is the measure of	17
the eleate in the	17
to that of the	17
we are told that	17
and at the same	17
be true or false	17
ought not to be	17
the works of plato	17
his commentary on the	17
said to have been	17
the point of view	17
in his commentary on	17
of the alexandrine library	17
on the ground of	17
of the rational soul	17
seems to have been	17
of that which is	17
of the just man	17
sokrates is made to	17
my history of greece	16
in the name of	16
but i do not	16
on the subject of	16
other companions of sokrates	16
as a matter of	16
a view to the	16
one or the other	16
it is plain that	16
be found in the	16
of pleasure and pain	16
difference between the two	16
before the death of	16
we must recollect that	16
that this is the	16
any one of them	16
do not agree with	15
in the next place	15
in the republic and	15
the rotations of the	15
appears to have been	15
what he does not	15
so far as we	15
is the object of	15
under the influence of	15
the pleasures and pains	15
in a state of	15
part of the dialogue	15
at the age of	15
it is necessary to	15
to a great degree	15
is the cause of	15
the dialogues of plato	15
is the same as	15
the nature of the	15
at the beginning of	15
it is evident that	15
tells us that the	15
that which is in	15
the first book of	15
he is said to	15
with respect to the	15
that which we read	15
pro s tou s	15
so far as to	15
though he does not	15
it is true that	15
it is in this	15
of sokrates and plato	14
it is impossible to	14
could not have been	14
the lifetime of sokrates	14
the doctrine of sokrates	14
happiness of the just	14
the difference between the	14
that there can be	14
the time when he	14
so far forth as	14
same as that of	14
far as we know	14
in which they are	14
the name of sokrates	14
of the same age	14
as that of the	14
the opinion of the	14
both the one and	14
with reference to the	14
n toi s lo	14
so as to make	14
but in regard to	14
in his own mind	14
of the works of	14
genuine works of plato	14
that it is the	14
the theory of ideas	14
at variance with the	14
the same to all	14
the world of ideas	14
a portion of the	14
persons of the dialogue	14
the measure of all	14
manner in which the	14
this portion of the	14
neither good nor evil	14
the first of the	14
the condition of the	14
i have already remarked	14
is declared to be	14
as a means of	13
distinction between the two	13
in the eyes of	13
the function of the	13
it is not true	13
that there are some	13
to his edition of	13
was one of the	13
close of the dialogue	13
both of them are	13
we turn to the	13
in the hands of	13
to the exclusion of	13
that it is a	13
as well as for	13
science of good and	13
so as to be	13
in the nature of	13
tou s lo gous	13
to be in the	13
well as of the	13
that plato did not	13
the first and second	13
the memorabilia of xenophon	13
than any one else	13
the time of plato	13
the history of the	13
as well as a	13
to the doctrine of	13
as it ought to	13
which the platonic sokrates	13
the analogy of the	13
know what virtue is	13
in the presence of	13
is to be found	13
brought to bear upon	13
by the xenophontic sokrates	13
the platonic theory of	13
we find in the	13
sokrates in the platonic	13
what is just and	13
measure of all things	13
purpose of the dialogue	13
he did not know	13
is that which is	13
that they do not	13
in the character of	13
if we are to	13
by the name of	13
the same manner as	13
the same with itself	13
nothing more than a	13
in the opinion of	12
the fact that he	12
order of the dialogues	12
which he does not	12
in the alexandrine library	12
in the course of	12
here given by plato	12
conversation between sokrates and	12
the pleasurable and the	12
the argument of sokrates	12
of the xenophontic sokrates	12
in consequence of the	12
the case may be	12
that he is not	12
as well as with	12
the just man will	12
to n lo gon	12
in the language of	12
the mouth of the	12
de n ga r	12
the last half of	12
terrible and not terrible	12
on the other side	12
in the beginning of	12
plato puts into the	12
as if he had	12
the search for truth	12
the other companions of	12
in spite of the	12
of which it is	12
it is necessary that	12
the nature of things	12
the republic of plato	12
that false persuasion of	12
laid down by the	12
the language of plato	12
reason of its consequences	12
the theory of the	12
first of these two	12
appears to me to	12
of the immortality of	12
this is the only	12
the authenticity of the	12
in the view of	12
not be able to	12
in the first book	12
the first part of	12
in the use of	12
in the first instance	12
by aristotle in the	12
the time of the	12
to say that the	12
inspiration from the gods	12
existence of the soul	12
is different from the	12
the genuineness of the	12
there is no other	12
it is remarkable that	12
finding out of reality	12
are not to be	12
in one of his	12
that there is a	12
as far as it	12
far as i can	12
his edition of the	12
it is one of	12
when we read the	12
of the platonic critics	12
in his own way	12
as compared with the	12
to the mind of	11
is a sort of	11
is supposed to be	11
the platonic dialogues of	11
and that it is	11
in the face of	11
is said to be	11
things terrible and not	11
as distinguished from the	11
of the platonic republic	11
by plato and aristotle	11
that there must be	11
the sense of the	11
man is the measure	11
the soul or mind	11
as well as from	11
compared with that of	11
to the end of	11
had in his mind	11
of his own ignorance	11
as it is the	11
a certain number of	11
which i do not	11
last half of the	11
are called upon to	11
a certain measure of	11
i think that the	11
i do not agree	11
the distinction between the	11
appears to me that	11
many of the platonic	11
we may see by	11
we have seen that	11
to n bi on	11
it is only the	11
sense of the word	11
he declares to be	11
that which is not	11
to have been composed	11
he seems to have	11
set forth in the	11
the existence of the	11
of things terrible and	11
as well as his	11
as the case may	11
one or a few	11
the science of good	11
there is nothing in	11
it is certain that	11
if we turn to	11
the sum total of	11
laid down in the	11
the same time that	11
in the second place	11
have already observed that	11
on the authority of	11
be the work of	11
is not the same	11
in the process of	11
are both of them	11
si unum non est	11
this point of view	11
in relation to the	11
the same in all	11
meaning of the word	11
how are we to	11
as that which is	11
it is thus that	11
the object of the	11
each of the three	11
though i do not	11
at the time of	11
the knowledge of good	11
to use the phrase	11
platonic dialogues of search	11
just man is happy	11
from that which is	11
in other platonic dialogues	11
as if he were	11
the greatest of all	11
if we look at	10
laid down by plato	10
the form of a	10
we can make out	10
what is good and	10
the contrast between the	10
it would be a	10
of plato in his	10
by prayer and sacrifice	10
it is in the	10
which ought to be	10
between ens and non	10
the composition of the	10
platonic theory of ideas	10
use the phrase of	10
a man who has	10
of that which he	10
because it partakes of	10
i do not concur	10
the friends of forms	10
the main purpose of	10
of glaukon and adeimantus	10
the cause of the	10
out of the reach	10
so far as he	10
those who do not	10
what is the common	10
as a portion of	10
to the love of	10
whether virtue is teachable	10
to the idea of	10
emotions and the will	10
is at the same	10
form or idea of	10
the members of the	10
he tells us that	10
in a certain respect	10
we look at the	10
to prove that the	10
he would have been	10
will be found in	10
the business of the	10
what is meant by	10
with more or less	10
point of view of	10
by plato and xenophon	10
sense of the words	10
in the midst of	10
and on this account	10
the finding out of	10
and the other companions	10
the republic and the	10
we are called upon	10
that it cannot be	10
in the platonic republic	10
that it was the	10
of the peloponnesian war	10
of the reach of	10
in the sense of	10
at a time when	10
does not know what	10
the restoration of the	10
to deal with the	10
in one and the	10
the only way of	10
of the same kind	10
in the art of	10
parts of the body	10
is the only one	10
the cause of all	10
n toi s a	10
in the days of	10
from the fact that	10
or other of these	10
the second and third	10
the history of philosophy	10
the principle of the	10
between sokrates and the	10
it is the only	10
of one of the	10
when we come to	10
he at the same	10
over and above the	10
platonic point of view	10
as we can judge	10
we thus see that	10
knowledge is sensible perception	10
in the dialogue called	10
tau ta me n	10
pleasurable and the good	10
the express purpose of	10
the sake of the	10
any one of the	10
in many of the	10
are said to have	10
the state of the	10
as we may see	10
in his own person	10
of the doctrine of	10
decree of the city	9
authority of the alexandrine	9
of the human race	9
to sokrates in the	9
if he does not	9
or other of the	9
is by no means	9
of my history of	9
the best of all	9
than that of the	9
of true and false	9
to the intelligible world	9
that no man can	9
carried on by sokrates	9
good and evil generally	9
in place of the	9
with the doctrine of	9
the character of sokrates	9
the influence of the	9
genuine work of plato	9
that i do not	9
in a remarkable passage	9
yet at the same	9
that there may be	9
is just as much	9
it will not be	9
in the xenophontic dialogue	9
first book of the	9
of the sensible world	9
against the false persuasion	9
of one and the	9
in the manner of	9
for the same reason	9
his own individual reason	9
any one of these	9
is the principle of	9
regal or political art	9
may see by the	9
it is different from	9
the doctrine of herakleitus	9
given by sokrates of	9
as a part of	9
the life of the	9
to that of plato	9
the life of plato	9
before the time of	9
motion is different from	9
pa nta tau ta	9
within the limits of	9
the power of the	9
to the effect that	9
to which it is	9
on the point of	9
it is easy to	9
in the first part	9
it is for the	9
the same doctrine as	9
the best and most	9
forms admit of intercommunion	9
that both of them	9
reasoning of sokrates in	9
members of the same	9
we know that the	9
the author of the	9
a n me n	9
commonwealth and the individual	9
another passage of the	9
between the two is	9
on the one hand	9
with those of the	9
what is it that	9
the rotation of the	9
is here made to	9
is just and unjust	9
a specimen of the	9
the form or idea	9
the movements of the	9
are to be found	9
i have endeavoured to	9
it is the same	9
of arithmetic and geometry	9
ground for believing that	9
in favour of the	9
to the just agent	9
which we find in	9
the art of rhetoric	9
it would have been	9
years of his life	9
which it is the	9
to be carried on	9
that the form is	9
to the theory of	9
remarks on the dialogue	9
the society of sokrates	9
to the works of	9
is nothing more than	9
they do not know	9
any of the other	9
in conjunction with the	9
the form of the	9
the second book of	9
he is about to	9
the opening of the	9
of the nature of	9
question put by sokrates	9
the essence of things	9
for a man to	9
as a condition of	9
not the same as	9
to show that the	9
the platonic sokrates is	9
a point of view	9
the discourse of protagoras	9
so long as the	9
as contrasted with the	9
he then proceeds to	9
different point of view	9
which he professes to	9
of which i have	9
a passage in the	9
with reference to which	9
sokrates in the republic	9
the one or the	9
it will be seen	9
to have been the	9
the first half of	9
in his note on	9
the trial of sokrates	9
to the same purpose	9
we may be sure	9
the just and the	9
cause of all things	8
by a series of	8
of the present day	8
we have already seen	8
the exigencies of the	8
the words of the	8
a measure to himself	8
in the tenth book	8
and character of the	8
one of the two	8
of sight and hearing	8
and that of the	8
to n nou n	8
the orders of the	8
he declares that the	8
i do not understand	8
of which he is	8
the works of demokritus	8
not to be found	8
the man who is	8
that he should have	8
what do you mean	8
that the purpose of	8
that there could be	8
the spartan and kretan	8
in the estimation of	8
is the same with	8
mistake of supposing that	8
to the judgment of	8
he says in the	8
for the production of	8
do not know how	8
on account of the	8
the infinite or indeterminate	8
is different from ens	8
than to suffer wrong	8
for the benefit of	8
s te kai a	8
in more than one	8
here laid down by	8
of the platonic commonwealth	8
that all things are	8
upon him by the	8
true in the sense	8
it does not appear	8
which plato puts into	8
that knowledge is sensible	8
under the guidance of	8
that they are not	8
restoration of the democracy	8
the genuine works of	8
that the unjust man	8
n ga r e	8
against the theory of	8
of the general public	8
the rest of the	8
be said to be	8
may be sure that	8
and more powerful than	8
at the head of	8
the sixth and seventh	8
each of the four	8
the discourse of lysias	8
as far as our	8
the first chapter of	8
time when he composed	8
the mind of a	8
plato in the gorgias	8
the reasoning of sokrates	8
as well as that	8
agency of the gods	8
the works of aristotle	8
of the platonic compositions	8
in the human mind	8
so far as the	8
in the same treatise	8
the second of the	8
the last of the	8
that he was not	8
not merely in the	8
man of the world	8
it is probable that	8
so they are to	8
function of the copula	8
but there is no	8
on the one side	8
of the protagorean formula	8
sokrates in the apology	8
one of the dialogues	8
by the two sophists	8
way in which plato	8
that all of them	8
the companions of sokrates	8
of his own accord	8
the one wise man	8
in the platonic age	8
the commonwealth and the	8
there could be no	8
but i see no	8
what it is that	8
must be taught to	8
the fourth and fifth	8
tou s ne ous	8
the regal or political	8
of the life of	8
that the man who	8
the circle of the	8
in the mouth of	8
be divided into two	8
the same time the	8
we shall find that	8
that he could not	8
as that which plato	8
doctrine of sokrates in	8
the two sophists in	8
as i have before	8
in the service of	8
i have already said	8
the evidence of sense	8
in which he is	8
present to his mind	8
as a branch of	8
he goes on to	8
nothing can be more	8
far as it goes	8
if a man has	8
books of the republic	8
the philosopher and the	8
may be said to	8
a certain amount of	8
by plato of the	8
a large number of	8
he believes to be	8
second book of the	8
as soon as he	8
on the ground that	8
the fact that the	8
the description of the	8
under the stimulus of	8
the good and beautiful	8
to set forth the	8
a large proportion of	8
of ethics and politics	8
from those of the	8
is nothing in the	8
principle of all things	8
do not think that	8
well as from the	8
of plato in this	8
the defence of the	8
half of the dialogue	8
which i have just	8
to be the work	8
well as to the	8
is advantageous to the	8
this is a remarkable	8
will be found to	8
as that which we	8
they are to be	8
forty years of age	8
he is made to	8
in his old age	8
the commencement of the	8
one nor the other	8
a knowledge of the	8
to the attainment of	8
the order of the	8
would not have been	8
as well as others	8
much the same as	8
in the dialogues of	8
we come to the	8
different from that which	8
of the platonic and	8
very different from the	8
may be considered as	8
of the essence of	8
the philosophy of plato	8
worked out by plato	8
what is called the	8
a different point of	8
we may remark that	8
the centre of the	8
the unjust man is	8
as well as he	8
upon the doctrine of	8
between the philosopher and	8
s tou s a	8
he would not have	8
of the two dialogues	8
to the happiness of	8
in this way that	8
to be regarded as	8
purpose of plato in	8
the natural state of	8
that the soul is	8
the process of search	8
of belief and disbelief	8
the soul of the	8
a dialogue of search	8
training of the guardians	8
no such thing as	8
that justice is a	8
know what it is	8
are among the most	7
but this is a	7
men are lovers of	7
all of them are	7
n ga r o	7
to those of plato	7
he says that the	7
as well as upon	7
tou s me n	7
to advise the athenians	7
the sense of shame	7
say that it is	7
of the soul is	7
the argument of the	7
a description of the	7
kai toi s a	7
one man and another	7
the death of the	7
i do not feel	7
the platonic point of	7
reciprocity of need and	7
be at the same	7
to him as a	7
the actualities of life	7
the end of his	7
of truth and falsehood	7
from speech and music	7
far as they are	7
i do not admit	7
the process of logical	7
that it was composed	7
supposed to have been	7
in the hippias major	7
the nubes of aristophanes	7
are lovers of gain	7
the doctrine of parmenides	7
to the case of	7
the canon of thrasyllus	7
to the gods for	7
but that which is	7
i do not see	7
as little as possible	7
this passage of the	7
in each particular case	7
we ought not to	7
may or may not	7
if it were a	7
citizen belongs to the	7
passed his life in	7
better for him to	7
neither one nor the	7
the passage in the	7
part of the platonic	7
good and the beautiful	7
in another passage of	7
that it was not	7
manner in which plato	7
between the commonwealth and	7
which he had before	7
the value of the	7
while at the same	7
he will not be	7
the platonic and aristotelian	7
fails in attaining the	7
the side of the	7
is pronounced to be	7
that a man is	7
and both of them	7
except in so far	7
the hypothesis of a	7
we do not see	7
open to the same	7
the body of the	7
to the present day	7
conceptions of the mind	7
the comparison of the	7
that he will be	7
them as well as	7
i see no ground	7
when i come to	7
the earlier part of	7
as a specimen of	7
is a matter of	7
to all of them	7
the emotions and the	7
the sophist and the	7
plato himself in the	7
rotation of the kosmos	7
no ground for believing	7
under the title of	7
world of sense and	7
the latter portion of	7
but if a man	7
the lover of gain	7
of the true philosopher	7
what is said by	7
of the special arts	7
that it will be	7
the life of sokrates	7
of forms or ideas	7
all men are lovers	7
as is evident from	7
the proper way of	7
those who held the	7
thirty years of age	7
one as well as	7
not less than the	7
his theory of the	7
the common property of	7
that we do not	7
in the fact that	7
in that which is	7
of the art of	7
of the idea of	7
science or art of	7
illustration from speech and	7
of the agent himself	7
that the gods are	7
as it is a	7
in the order of	7
the sentiment of the	7
to me it seems	7
just the same as	7
of lots of land	7
to be taken as	7
in full harmony with	7
the thing that is	7
do you mean by	7
every citizen belongs to	7
two distinct modes of	7
questions put by sokrates	7
is indigent of the	7
common to all the	7
in his life of	7
every one of these	7
treatise de sophisticis elenchis	7
and is said to	7
have no means of	7
of generation and destruction	7
intermediate between the two	7
is a part of	7
short question and answer	7
speaks in his own	7
that the dialogue was	7
in one of its	7
of all the platonic	7
and in the republic	7
of the nineteenth century	7
different from the other	7
between rhetoric and dialectic	7
that he was a	7
in one or other	7
of the unjust man	7
given by plato in	7
by sokrates of the	7
plato in other dialogues	7
the works of the	7
but they do not	7
the government of the	7
in the herakleitean theory	7
like that of the	7
to which of the	7
when he composed the	7
and the cause of	7
belongs to the city	7
be put to death	7
the distribution of the	7
that there is one	7
in the second book	7
is it that the	7
in order that he	7
that plato intended to	7
plato seems to have	7
of the human body	7
the body of guardians	7
the senses and the	7
in the performance of	7
what is the beautiful	7
of the philosophy of	7
the difficulties which he	7
it is that which	7
just as much as	7
what he is about	7
not agree with him	7
by the historical sokrates	7
of the politikus with	7
first part of the	7
the doctrine of ideas	7
the description given by	7
a branch of the	7
the platonic ideas or	7
but it does not	7
between the first and	7
sokrates is represented as	7
the politikus with the	7
the decree of the	7
some of the platonic	7
of the platonic works	7
in the earlier part	7
of replying to the	7
most of the platonic	7
is at variance with	7
if you do not	7
the same as those	7
we see that the	7
philosophy or reasoned truth	7
of the platonic philosophy	7
the reasoning of plato	7
for its own sake	7
i confess that i	7
seem to have been	7
that every citizen belongs	7
the interior of the	7
n me n a	7
the one to the	7
as we have already	7
the perfection of the	7
that you do not	7
of the world of	7
the latter half of	7
n me n ou	7
the spirit of the	7
of plato is not	7
to him by the	7
as long as it	7
different from each other	7
a variety of the	7
which we do not	7
the end to be	7
of the theory of	7
the same as what	7
soul of the kosmos	7
stand in need of	7
in the words of	7
of all the four	7
not to be the	7
authority of king nomos	7
on a small scale	7
the pleasures of the	7
on the emotions and	7
of subject and object	7
minds of the citizens	7
the wisdom of the	7
is to be remembered	7
to make out a	7
will be sure to	7
i have before remarked	7
passage of the republic	7
so also in the	7
the only man who	7
what ought to be	7
of the individual mind	7
the art of the	7
after the battle of	7
to plato and aristotle	7
of men and women	7
there be any one	7
sokrates in the xenophontic	7
to the contemplation of	7
the laws of athens	7
of the death of	7
it will be found	7
in its own nature	7
the work of the	7
see no ground for	7
if he had been	7
the character of a	7
at the battle of	7
the attainment of good	7
between gods and men	7
of the kosmos and	7
in the sense which	7
believes himself to be	7
plato could not have	7
in the middle of	7
just man will be	7
a man may know	7
distinct points of view	7
of the hellenic world	7
the light of the	7
to the analogy of	7
as good as possible	7
when we speak of	7
in common with the	7
each of the two	7
by plato in his	7
the name of protagoras	7
of the protagorean doctrine	7
to have been a	7
as we can make	7
to n theo n	7
the pleasure of the	7
of all the citizens	7
the eyes of the	7
does not at all	7
in the theory of	7
from one to the	7
of need and service	7
it to be a	7
this is exactly what	7
it is better to	7
of the wise man	7
more or less in	7
is a kind of	7
and such as are	7
which he declares to	7
and it is the	7
by which it is	7
to keep up the	7
of sokrates and the	7
the language of the	7
but also of the	7
the head of the	7
there is a certain	7
more than any one	7
what is common to	7
and this is the	7
the reader will find	7
of the varieties of	7
which of the three	7
the fear of death	7
out of the mind	7
the same way as	7
different from those of	7
but it is still	7
there is no such	7
in the judgment of	7
will be seen that	7
in consequence of being	7
his system of logic	7
to the function of	7
the antithesis between the	7
the greater part of	7
that it must be	7
he admits to be	7
of plato and xenophon	7
as soon as they	7
is not easy to	7
the like is true	7
that is to say	7
that this is not	7
a genuine work of	7
this part of the	7
do you think that	7
so on ad infinitum	7
the fact of sense	7
and so on ad	7
to me that the	7
to show that there	7
to be considered as	7
the effect of the	7
is and must be	6
us or our own	6
point of view which	6
pro s ta s	6
of the platonic community	6
the force of the	6
in the world of	6
das kosmische system des	6
on the same subject	6
geometrical theory of the	6
kosmische system des platon	6
this is the most	6
answer to the question	6
is nothing else than	6
as belonging to the	6
sokrates in the memorabilia	6
and if it be	6
which they ought to	6
would have been the	6
akin to us or	6
the value of his	6
not being able to	6
set the example of	6
own point of view	6
the effect produced by	6
the man of the	6
the dialogue to be	6
that there was no	6
ta me n a	6
to the first of	6
the feelings of the	6
all the varieties of	6
in doing good to	6
of letters and syllables	6
law of mental association	6
the third book of	6
way in which the	6
towards the close of	6
that it is so	6
produced by influx of	6
as it appears to	6
comparison of the politikus	6
who is to be	6
the fourth century b	6
the exclusion of all	6
impugns the doctrine of	6
nothing to do with	6
in the exercise of	6
we have no means	6
neither more nor less	6
waxen memorial tablet in	6
he is not a	6
in many different ways	6
persuasion of knowledge is	6
to a great extent	6
as the basis of	6
ma lista me n	6
the testimony of aristotle	6
that which is moved	6
it is better for	6
in this portion of	6
of the athenian public	6
of sokrates with aristippus	6
in order to make	6
all the platonic compositions	6
implication of subject and	6
but at the same	6
be the cause of	6
of the platonic writings	6
of plato himself in	6
plato in his republic	6
the xenophontic sokrates in	6
if a man be	6
to do the same	6
the first and the	6
theory of the elements	6
not necessarily connected with	6
that there are many	6
a reductio ad absurdum	6
seems to imply that	6
and the same thing	6
nomi zei theou s	6
loved by the gods	6
it is possible that	6
a mixture of the	6
the intervention of the	6
in a previous note	6
is evident that the	6
each in his own	6
is akin to us	6
these forms or ideas	6
i cannot think that	6
be said to have	6
is the only way	6
of the first book	6
that he must have	6
well as by the	6
that the performance of	6
is a man who	6
to his translation of	6
but also from the	6
the larger portion of	6
of body and mind	6
the account given by	6
but this is not	6
if we read the	6
the first of all	6
to bear upon the	6
to us or our	6
the relations of the	6
have a right to	6
conditions of a good	6
to that which he	6
toi s me n	6
to the treatise de	6
the last of things	6
treatise de legibus is	6
tau ta pa nta	6
say that a man	6
to the whole of	6
in this point of	6
which they are to	6
is made up of	6
but according to the	6
after a certain time	6
the following passage from	6
under the general head	6
in the treatise of	6
consists in doing good	6
the conditions of the	6
of plato to the	6
read in the platonic	6
the definition given by	6
any thing contrary to	6
may be true or	6
as much as the	6
between the two sexes	6
a matter of fact	6
is proper and suitable	6
if it were not	6
nor any one else	6
senses and the intellect	6
of it as a	6
non posse suaviter vivi	6
in most of the	6
the minds of his	6
first protest of nominalism	6
is thus that the	6
and persons of the	6
a greater number of	6
questions of sokrates to	6
in the person of	6
is in every respect	6
upon the minds of	6
some one or more	6
principles laid down by	6
a large portion of	6
he does not mention	6
pro s mi an	6
painful consciousness of ignorance	6
of the platonic parmenides	6
the name of a	6
one or more of	6
of the dialogue is	6
one of the many	6
not know how to	6
to a life of	6
as well as on	6
s me n e	6
the discussion of the	6
by plato on the	6
in the hippias minor	6
by reason of the	6
three souls and one	6
i do not believe	6
by the side of	6
and the means of	6
imposed upon him by	6
according to fixed laws	6
if i were to	6
a series of questions	6
the doubts and difficulties	6
of the dialogues of	6
solution of the problem	6
remarkable passage of the	6
the subject of the	6
of the soul to	6
will be remembered that	6
what is to be	6
and the platonic sokrates	6
the name of plato	6
only man who can	6
thing that is not	6
as the first of	6
that the life of	6
in all and each	6
which he assigns to	6
rational soul rotating within	6
he does not recognise	6
the historians of philosophy	6
of sense and the	6
he is not satisfied	6
the peace of antalkidas	6
the battle of delium	6
of praise and blame	6
the treatise de sophisticis	6
that if a man	6
it belongs to the	6
carried on between sokrates	6
the purity of the	6
of ideas or forms	6
the life of a	6
point of view in	6
between philosophy and rhetoric	6
the writings of plato	6
the hipparchus and minos	6
in consequence of this	6
as things appear to	6
to make out that	6
of the argument of	6
this is what plato	6
and the other are	6
that there are false	6
an indefinite number of	6
of the other two	6
a definite number of	6
kai to n e	6
present to the mind	6
of the ionic philosophers	6
of the one wise	6
justice and the sense	6
of the platonic ideas	6
from time to time	6
it is assumed that	6
his description of the	6
only that it is	6
tou s theou s	6
that it should be	6
by most of the	6
both like and unlike	6
by the fact that	6
and the world of	6
the conclusion of the	6
to the necessity of	6
the knowledge of the	6
protest of nominalism against	6
by the conversation of	6
and the sense of	6
tablet in the mind	6
which we have seen	6
cognition is sensible perception	6
one who does not	6
in a certain sense	6
than those who do	6
but all of them	6
ta me n e	6
if it were the	6
there is no ground	6
the large majority of	6
desire to go on	6
s ga r ou	6
to say that a	6
his dialogues of search	6
the mind rises from	6
the definition of greek	6
key to the scriptures	6
to the region of	6
so that he may	6
what is proper and	6
may be divided into	6
laid down by protagoras	6
by sokrates in his	6
twenty years of age	6
tera de kaina daimo	6
to the formation of	6
for that which is	6
it could not be	6
what can be said	6
this doctrine of the	6
of the sun and	6
that each of these	6
in the temple of	6
first half of the	6
both one and the	6
is the man who	6
the theory of herakleitus	6
that the sophist is	6
the doctrine laid down	6
of the nocturnal council	6
in the spirit of	6
given by plato of	6
was not to be	6
which is in every	6
this is to be	6
the good of the	6
to the gods and	6
i come to the	6
in this very dialogue	6
the application of this	6
but also in the	6
to the feelings of	6
but it is the	6
or may not be	6
it will be remembered	6
by one of the	6
belonging to the love	6
of that which they	6
if he had not	6
the offspring of the	6
are assumed to be	6
is the most miserable	6
preservative and healing agencies	6
the extent to which	6
coupled with rational explanation	6
he considers that the	6
the time when plato	6
between sokrates and aristippus	6
by the same author	6
not long after the	6
but there is nothing	6
sokrates of the protagoras	6
to the best of	6
until after the death	6
to be the only	6
theory of his own	6
mention is made of	6
as a young man	6
be that which is	6
the displeasure of the	6
to the younger dionysius	6
as far as i	6
once material and mental	6
in his edition of	6
one of the few	6
between one man and	6
with the commentary of	6
with that which is	6
in every act of	6
coalescence of finite and	6
which he gives of	6
plato in the republic	6
so that it is	6
in the doctrine of	6
of just and unjust	6
the functions of the	6
but we do not	6
we are not to	6
cannot be had without	6
by the presence of	6
the same with the	6
the health of the	6
common to him with	6
have gone through the	6
of those who are	6
for which he is	6
but it is no	6
as the representative of	6
by looking into another	6
the sophists and the	6
sokrates is here made	6
and each of them	6
is necessary to observe	6
better than those who	6
not the work of	6
is in this way	6
without being able to	6
the forms or ideas	6
which is the same	6
in greater or less	6
that they are the	6
first of the two	6
can be made out	6
to the condition of	6
the death of theophrastus	6
there are some pleasures	6
personages of the dialogue	6
from what we read	6
ens or the real	6
to the form of	6
second of the two	6
so far from being	6
to that which we	6
and personages of the	6
he is one who	6
can be known only	6
does not recognise the	6
to the word cause	6
analogy of letters and	6
of the sokratic elenchus	6
de kaina daimo nia	6
of the two sophists	6
the theology of plato	6
as far as possible	6
memorial tablet in the	6
before the christian era	6
down to the present	6
souls and one body	6
the opinions of the	6
relative to some object	6
as we read in	6
the second part of	6
that which we desire	6
men are so through	6
he could not have	6
at once material and	6
i have already stated	6
that you know what	6
knowing it to be	6
we have now to	6
in his conversation with	6
that there should be	6
men as well as	6
conducted according to fixed	6
about just and unjust	6
as well as all	6
especially in regard to	6
health and strength of	6
no knowledge of the	6
not seem to have	6
in such manner as	6
the existence of a	6
one of the main	6
to the study of	6
prior to and more	6
pa nta ga r	6
to the opinions of	6
mistaking itself for knowledge	6
we shall find plato	6
it is useless to	6
in presence of the	6
two distinct grades of	6
communion with each other	6
of the present work	6
belonging to the mind	6
of science and health	6
is the purpose of	6
does not seem to	6
in like manner the	6
the presence of which	6
mind rises from sensation	6
mind of the respondent	6
hipparchus and minos are	6
is the same doctrine	6
to be capable of	6
when he comes to	6
the limits of the	6
substantially the same as	6
by every one else	6
the real and absolute	6
do xa and greek	6
as it is in	6
of the happiness of	6
on between sokrates and	6
is a variety of	6
persian invasion of greece	6
cannot be said to	6
is the same in	6
is taken in the	6
the rectitude of the	6
of right and wrong	6
of knowledge or intelligence	6
which he did not	6
good and the bad	6
put out of sight	6
is not the case	6
and i think that	6
we do not possess	6
and best of all	6
to those of the	6
he pronounces to be	6
was at that time	6
of the word greek	6
after the restoration of	6
plato had in his	6
philosophy and political power	6
of the second book	6
the duty of the	6
the opinion of plato	6
them to have been	6
to the purpose of	6
from the beginning to	6
we do not mean	6
to supply the wants	6
classification of true and	6
a remarkable passage of	6
argument of plato to	6
it is that he	6
the sixth form was	6
by the eleate in	6
it is not a	6
soul or mind is	6
the persian invasion of	6
an illustration of the	6
to which they are	6
in the public assembly	6
any part of the	6
as far as his	6
delivered by sokrates in	6
all the platonic dialogues	6
i have already given	5
i see no sufficient	5
you are going to	5
no notice is taken	5
receive the form of	5
to be the good	5
by historians of philosophy	5
idea of immorality with	5
the formation of the	5
nou s and greek	5
the principle of all	5
which is pleasing to	5
emotions in a proper	5
is true of the	5
is evident from his	5
is just and honourable	5
the dialogue as a	5
is the business of	5
seeing and not seeing	5
the scholion of alexander	5
the reason of the	5
belongs to the mind	5
the form is a	5
the same remark as	5
of the thing named	5
to ascend to the	5
the art of mensuration	5
this is true of	5
in point of fact	5
it is here that	5
of plato respecting the	5
two sophists in the	5
than air or earth	5
to gain from things	5
world has ever seen	5
it is that the	5
a place of its	5
the form of cognition	5
altogether at variance with	5
his point of view	5
same duties and training	5
n nou n e	5
not know what virtue	5
the middle of the	5
is a science of	5
feature in the character	5
be seen by the	5
always consistent with himself	5
after the manner of	5
the artisan of persuasion	5
goes on to say	5
it was aristotle who	5
in the same place	5
more or less true	5
to keep emotions in	5
of the negative case	5
the death of socrates	5
to the unjust agent	5
the temper of the	5
natural state of the	5
the advice of sokrates	5
in the platonic dialogue	5
no one of these	5
those who do the	5
according to his own	5
the example of the	5
of what is good	5
was the father of	5
is made to say	5
between the sophist and	5
we now read in	5
to a considerable extent	5
this is not true	5
theory in the politikus	5
but it would be	5
sense and the world	5
another point of view	5
as an illustration of	5
to the circumstances of	5
is common to the	5
which of them are	5
greater than that of	5
to be competent to	5
in which he had	5
in any other dialogue	5
that which is self	5
a right estimate of	5
not for that reason	5
the position laid down	5
unlike to each other	5
come down to us	5
which he ascribes to	5
discourse of sokrates with	5
dei s ga r	5
that justice consists in	5
is so far from	5
neither in motion nor	5
to confine himself to	5
that which is truly	5
sophists and the megarici	5
quarrel between philosophy and	5
in the region of	5
which i have given	5
from the delphian oracle	5
any more than the	5
no sufficient ground for	5
the passage just cited	5
what he says in	5
is not true of	5
the xenophontic sokrates with	5
to pleasures and pains	5
and the individual man	5
shall see that the	5
is not true that	5
the direct reverse of	5
and ought to be	5
we read in other	5
there is no reason	5
his translation of the	5
i dissent from this	5
different ways in which	5
every man is a	5
the persons called sophists	5
reason of most men	5
if he had said	5
for it does not	5
he did not mean	5
i do not doubt	5
and that he has	5
didactic or rhetorical homilies	5
each of these classes	5
this is not the	5
to the scrutiny of	5
show that there is	5
n me n o	5
happiness of the individual	5
man does evil voluntarily	5
to some of the	5
to their own sons	5
uncertainty of referring to	5
does not know how	5
only one among many	5
it is the principle	5
the law of nature	5
a greater or less	5
of plato on this	5
the pleasures of sight	5
we are informed that	5
accused of substituting physical	5
advantages of sight and	5
justice and injustice in	5
out of his mind	5
that it is an	5
the platonic doctrine of	5
but he will not	5
of the platonic protagoras	5
the beginning to the	5
the sophist is a	5
the total number of	5
which he had himself	5
is proved to be	5
universal regularity of sequence	5
some gain is good	5
the time of sokrates	5
how can there be	5
portion of the dialogue	5
the return of the	5
to show that it	5
the process of philosophising	5
as members of the	5
and not meddling with	5
the style of plato	5
as laid down by	5
man is happy in	5
is not so much	5
which he believes to	5
made by the platonic	5
tou ton to n	5
one of the speakers	5
as the platonic sokrates	5
of the man of	5
and by means of	5
with that which we	5
of the xenophontic memorabilia	5
every act of consciousness	5
no loans or interest	5
is to be made	5
sokrates undertakes to prove	5
laws are discharges of	5
against the platonic republic	5
internal happiness of the	5
by the rhetor thrasyllus	5
in a certain way	5
not in harmony with	5
the death of his	5
are just as much	5
the eighth and ninth	5
the ethical and emotional	5
insisted on by the	5
primary and secondary qualities	5
it can only be	5
is one and the	5
does not appear that	5
the alexandrine library and	5
in the discourse of	5
a measure of truth	5
body of reasoned truth	5
the tenth book of	5
little more than a	5
the definition of the	5
the age of twenty	5
have been composed by	5
gravest of all crimes	5
which he gives to	5
no name at all	5
position and character of	5
the part of others	5
relative to the observer	5
men and women who	5
are nothing in the	5
on a tall body	5
but at any rate	5
the same may be	5
protagoras and other sophists	5
it is the special	5
estimate of things terrible	5
as conceived by the	5
quid ad dictum simpliciter	5
the son of a	5
of substituting physical for	5
be such as to	5
eristic of his age	5
only a part of	5
ens is a real	5
that of the unjust	5
the efficacy of the	5
that it was a	5
to the just man	5
the platonic sokrates here	5
does not include memory	5
to those who have	5
a good per se	5
to the charge of	5
that of a man	5
but on the contrary	5
that it shall be	5
plato and aristotle as	5
to take care of	5
of virtue and happiness	5
are one and the	5
work in the universe	5
is the way in	5
as a sort of	5
there is a natural	5
in the first chapter	5
a few of the	5
of beauty in genere	5
declared to be the	5
affirmative and negative veins	5
is a source of	5
same manner as the	5
principle that every citizen	5
the rest of mankind	5
knowledge of the truth	5
more powerful than body	5
comparison of pleasures and	5
philosophical purpose of the	5
of the best and	5
in motion and at	5
both by plato and	5
in point of time	5
an answer to the	5
to the explanation of	5
is the first of	5
of the soul or	5
motion nor at rest	5
by the one scientific	5
of it in the	5
the art of war	5
laid down in other	5
is called by plato	5
is much the same	5
under the dominion of	5
sentence of the dialogue	5
it only as a	5
i think it is	5
when we turn to	5
of the existence of	5
if there were any	5
is to be done	5
not seeing at the	5
to the same effect	5
condition of reasoned truth	5
a kind of sedateness	5
with key to the	5
of them to be	5
of the alexandrine museum	5
his own mind and	5
ascribed to sokrates in	5
in order to be	5
it is not so	5
that of the platonic	5
in the notes on	5
is given in the	5
the only way to	5
compared with each other	5
the wise man alone	5
dicto secundum quid ad	5
but it cannot be	5
may be seen by	5
it was necessary to	5
nothing of the kind	5
in proportion to the	5
to the men of	5
us what it is	5
all and each of	5
christian scientists do not	5
sophi a and greek	5
with the same subject	5
they ought to be	5
but this is impossible	5
idea or form of	5
because it is holy	5
the bishop of cambray	5
special inspiration from the	5
which would have been	5
thei a moi ra	5
the image of the	5
of the intelligible world	5
be one of the	5
a string of successive	5
than that of one	5
is a measure to	5
his theory of ideas	5
such as those of	5
which may be called	5
of xenophon and plato	5
on one side and	5
the art of persuasion	5
platonic sokrates is made	5
logical phantoms as real	5
for the purposes of	5
he dwells upon the	5
that they may be	5
doctrine of plato in	5
such manner as to	5
chapter of my history	5
he puts into the	5
rotations of the kosmos	5
is good for the	5
and is not the	5
to the common consciousness	5
physical for mental causes	5
and pains of other	5
which sokrates in the	5
the picture of sokrates	5
the authority of king	5
for believing that plato	5
never speaks in his	5
teaching at the academy	5
the world has ever	5
in the platonic sense	5
to be unworthy of	5
to nature as an	5
plato tells us that	5
body of the kosmos	5
nothing but what is	5
to such as are	5
to the platonic school	5
are discharges of ethical	5
of aristotle and plato	5
analysis or classification of	5
this is a mistake	5
be a sort of	5
my remarks on the	5
music of the spheres	5
of most men as	5
of the political art	5
in the sensible world	5
poetical fancy and religious	5
in the last chapter	5
in the essence of	5
in the platonic city	5
many of his dialogues	5
of the platonic school	5
tou to me n	5
is evident from the	5
could not fail to	5
one of the best	5
figure of the earth	5
to the character of	5
right of satisfaction for	5
the chosen people of	5
that the influence of	5
contrast between the philosopher	5
for a long time	5
tell us what it	5
what he ought to	5
is the friend of	5
to be a good	5
different views as to	5
love of beauty in	5
of the present century	5
remark may be made	5
the foundation of the	5
causes of misguided proceedings	5
in such a manner	5
in the search for	5
one of the three	5
to speak falsely is	5
the cause of any	5
it is curious to	5
or at least to	5
kai pro s tou	5
of the most interesting	5
are said to be	5
to the interior of	5
at the bottom of	5
the most miserable of	5
must know how to	5
as soon as the	5
of the indian gymnosophists	5
must not be allowed	5
there are laws of	5
the form of likeness	5
perception does not include	5
to one and the	5
renders what is proper	5
as those of plato	5
to the requirements of	5
without beginning or end	5
it is against this	5
order that i may	5
declared to be spurious	5
the thing to be	5
in the scale of	5
substituting physical for mental	5
definition given by sokrates	5
will not be the	5
did not deny the	5
in the last half	5
are by no means	5
indicated by plato himself	5
the whole of it	5
in the two dialogues	5
there is nothing to	5
working of different institutions	5
that there are in	5
arrangement of the dialogues	5
the science or art	5
the exercise of intelligence	5
the names of the	5
with the platonic sokrates	5
it must be such	5
the good of another	5
that which is pleasing	5
dialogue between sokrates and	5
is pointed out by	5
of the most important	5
there may have been	5
discharges of ethical antipathy	5
or in other words	5
the artificer of the	5
and all the other	5
the type of the	5
different from what is	5
a distinction between the	5
be applied to the	5
speak falsely is impossible	5
in regard to all	5
as a sequel to	5
is in itself a	5
the same ground as	5
in regard to each	5
not belong to the	5
the origin of the	5
a continuation of the	5
in regard to these	5
such is not the	5
that the one is	5
justice consists in doing	5
in the speech of	5
n lo gon e	5
on the necessity of	5
from the fear of	5
third book of the	5
rest of the people	5
of one who dissents	5
or other of them	5
is in substance the	5
and that he is	5
what is best and	5
prove the immortality of	5
is the process of	5
to the other two	5
poets are required to	5
to the principle of	5
place of its own	5
from the gods to	5
and difficult to follow	5
the perpetual accumulation of	5
be no doubt that	5
in the absence of	5
as i can understand	5
intended by plato as	5
city and the individual	5
its connection with the	5
but only seems to	5
in each of these	5
but it is a	5
works of plato and	5
man is he who	5
more platonic than sokratic	5
if they had been	5
no man can be	5
compare this with the	5
not believe in the	5
the whole of the	5
of the despotised city	5
in the centre of	5
by plato himself in	5
branch of the just	5
what it is not	5
the one scientific man	5
all parts of the	5
the th book of	5
government of the mind	5
takes much pains to	5
doctrines of his own	5
must remember that the	5
of the platonic dialogue	5
in each of the	5
views as to a	5
in another point of	5
the mouth of protagoras	5
against the protagorean doctrine	5
not to be taken	5
just and the unjust	5
must have been composed	5
a sequel to the	5
that it is both	5
the theory here laid	5
are presented in the	5
main purpose of the	5
as an object of	5
knowledge of good and	5
considered by plato as	5
on principle that every	5
can be said to	5
every one of the	5
right in saying that	5
is among the most	5
works of the poets	5
that he knows what	5
to the world of	5
kaina daimo nia ei	5
secondary and generated gods	5
with a view of	5
in such a way	5
the truth of the	5
assemblage of individual judgments	5
analogous to those of	5
to the house of	5
is the greatest of	5
knowledge of the good	5
that the works of	5
absolute height and depth	5
so as not to	5
characteristic feature of the	5
the gods and the	5
po lis nomi zei	5
praying to the gods	5
beginning to the end	5
of the one and	5
of the soul from	5
not been able to	5
to have taken place	5
order of the platonic	5
a means of instruction	5
as to make the	5
to be applied to	5
on the same side	5
of the expository process	5
the maintenance of the	5
and for the purpose	5
so far as these	5
to me to have	5
we have here the	5
at work in the	5
there is no real	5
that he will not	5
have already said that	5
government of the thirty	5
aristotle against the platonic	5
primary and visible gods	5
of nominalism against realism	5
if it be true	5
on the same ground	5
they are the only	5
without the knowledge of	5
do not at all	5
nothing in the object	5
is the opposite of	5
islands of the blest	5
is founded upon the	5
in order that i	5
from the list of	5
the library at pergamus	5
that which is advantageous	5
remarkable passage in the	5
no object in nature	5
from the treatise of	5
of the human soul	5
in regard to his	5
any one else to	5
the individual and the	5
was the first who	5
the hypothesis that the	5
no man voluntarily wicked	5
would probably have been	5
the profession of a	5
do not mean any	5
toi s no mois	5
in my history of	5
interdependence of the dialogues	5
of the last century	5
the citizens of the	5
not with a view	5
the course of time	5
is in want of	5
assigned to sokrates in	5
earliest known attempt to	5
the general body of	5
and the life of	5
and those of the	5
others as well as	5
it to be the	5
of the mind to	5
the tables of kallimachus	5
what is the good	5
in spite of all	5
friend to the good	5
as those of the	5
shall see that this	5
point of view from	5
no analysis or classification	5
contrast between the two	5
but so far as	5
demonstration of the immortality	5
the different varieties of	5
which he intends to	5
may be said about	5
ought to be law	5
in some of the	5
with the spirit of	5
the symposion of xenophon	5
what we do not	5
n me n ga	5
is founded on the	5
do not concur in	5
do not belong to	5
such things as are	5
political or social art	5
the three varieties of	5
purpose of the platonic	5
that they shall be	5
and the infinite many	5
nu n me n	5
i agree with schleiermacher	5
either true or false	5
not always consistent with	5
no one of the	5
the study of astronomy	5
each man has his	5
for the good of	5
n ga r a	5
to any one else	5
unity of an idea	5
by sokrates and plato	5
this is a very	5
in the middle ages	5
this is the doctrine	5
as in the case	5
him to do so	5
at any rate it	5
reductio ad absurdum of	5
motion and at rest	5
of the middle class	5
from which it is	5
the islands of the	5
of the laws of	5
borne out by the	5
keep emotions in a	5
it is for you	5
it would not be	5
pro s to n	5
of the celestial bodies	5
the suitable or becoming	5
of memory and expectation	5
pa nu me n	5
to be put in	5
is not the less	5
his treatise de legibus	5
a striking passage in	5
it cannot therefore be	5
sokrates in this dialogue	5
with the world of	5
as well as men	5
purer than air or	5
only something different from	5
and pains of the	5
of the two sexes	5
kata mi an i	5
the dialogues composed by	5
upon the authority of	5
to view in the	5
he must be put	5
but he did not	5
deserve the name of	5
by saying that he	5
tou to ga r	5
distinct from the other	5
be the same as	5
but it is only	5
latter portion of the	5
in all of them	5
will be indigent of	5
things appear to me	5
in his dialogues of	5
the duties of a	5
analogous to that of	5
in the first half	5
are not the same	5
in the list of	5
it is in itself	5
the simile of the	5