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	214
for the purpose of	108
for the sake of	92
one and the same	91
in regard to the	90
as well as the	89
on the other hand	89
in so far as	75
with a view to	74
in the case of	70
the death of sokrates	68
as well as in	68
false persuasion of knowledge	65
into the mouth of	63
the nature of the	60
he does not know	58
of the platonic dialogues	57
there can be no	56
on the part of	55
after the death of	55
of good and evil	53
as well as of	53
immortality of the soul	53
as well as to	51
the manner in which	50
in the same way	50
in the first place	48
by sokrates in the	48
appears to me to	47
we read in the	47
is said to have	47
one of the most	46
it appears to me	45
is not to be	45
the treatise de legibus	45
to me to be	45
of sokrates in the	44
under the name of	44
what do you mean	44
the immortality of the	44
is one of the	43
the close of the	43
me n ga r	43
as if it were	43
the one and the	42
to a certain extent	41
the way in which	41
that there is no	41
which of the two	41
i do not think	40
neither good nor evil	40
in reference to the	40
i do not know	39
the rest of the	39
that it is not	38
do you think that	38
in the same manner	36
that is to say	36
so far as it	36
we do not know	36
sokrates in the protagoras	35
as well as by	35
of the nature of	34
which we read in	34
at the time when	34
the same as that	34
in a state of	32
in the platonic apology	32
the doctrine of the	32
as much as possible	32
that he does not	32
in the minds of	32
one or other of	32
the beginning of the	32
at the close of	32
that he did not	32
it is to be	32
in the form of	32
and at the same	32
a part of the	31
to be found in	31
i will tell you	31
you do not know	30
in the presence of	30
well as in the	30
the end of the	30
by the platonic sokrates	30
but it is not	30
that which is not	29
the good and the	29
and that which is	29
at the end of	29
in the way of	29
one and the other	29
it is not the	29
the character of the	29
in the mind of	29
by plato in the	28
of plato and aristotle	28
the false persuasion of	28
is not the same	28
the platonic sokrates in	28
in the xenophontic memorabilia	28
the same with itself	28
ought not to be	28
of the human mind	28
to be able to	27
the case of the	27
for the most part	27
in which it is	27
as far as we	27
if i am not	27
the mind of the	27
the first of these	26
said to have been	26
the art of the	26
the idea of good	26
the use of the	26
the conversation of sokrates	26
persons of the dialogue	26
is the same as	26
in the history of	26
in one of the	26
that the soul is	26
the knowledge of the	26
the opinion of the	25
the part of the	25
that this is the	25
i should like to	25
of the two is	25
of plato in the	25
and i think that	25
the name of the	25
as one of the	25
i have already observed	25
that there is a	25
but he does not	25
the just man is	25
do not know what	25
and this is the	24
in the days of	24
of the same age	24
puts into the mouth	24
it ought to be	24
platonic sokrates in the	24
one to the other	24
appear to you to	24
sokrates in the gorgias	24
more or less of	24
i am not mistaken	23
of pleasures and pains	23
to say that the	23
mean to say that	23
in order that the	23
the mind of plato	23
far as we can	23
the friend of the	23
the meaning of the	23
if there be any	23
in the treatise de	22
the work of plato	22
for the first time	22
is a sort of	22
they do not know	22
part of the dialogue	22
that he is not	22
that there are some	22
the dialogues of plato	22
in the art of	22
of that which is	22
in relation to the	22
not the same as	22
i think that you	22
do not think that	21
a view to the	21
that i do not	21
put into the mouth	21
the doctrine of protagoras	21
to you to be	21
the history of philosophy	21
far as it is	21
so far as they	21
the authority of the	21
the happiness of the	21
what he does not	21
the mouth of sokrates	21
we shall see that	21
the existence of the	21
as if they were	20
in the republic and	20
that the just man	20
laid down by sokrates	20
is or is not	20
same as that which	20
what do you say	20
the sokrates of the	20
it is true that	20
this is the same	20
as i have already	20
is the friend of	20
could not have been	20
each of them is	20
the dialogues of search	20
is neither good nor	20
during the lifetime of	19
we must remember that	19
of the four elements	19
of his own mind	19
pleasures and pains of	19
that they do not	19
by the help of	19
toi s lo gois	19
of the treatise de	19
the facts of sense	19
the world of sense	19
but i do not	19
the minds of the	19
which he does not	19
the judgment of the	19
and do you think	19
different points of view	19
to be in the	19
under the influence of	19
manner in which the	19
appear to me to	19
of the platonic sokrates	19
is the nature of	19
the point of view	19
in the time of	19
the purpose of the	19
of the art of	18
of pleasure and pain	18
any one of them	18
conversation of sokrates with	18
i am sure that	18
by reason of its	18
what we read in	18
as a matter of	18
on the ground of	18
in his own name	18
at the beginning of	18
be the friend of	18
virtue can be taught	18
in the use of	18
they are to be	18
if one is not	18
he is said to	18
to go to war	18
in the opinion of	18
with that of the	18
on the one hand	18
seems to have been	18
is the meaning of	18
other than the one	18
do not agree with	18
in the course of	18
are not to be	18
in harmony with the	18
that it is a	18
book of the republic	18
i do not understand	18
as i was saying	18
the one is not	18
those who do not	18
sokrates is made to	17
is that which is	17
is to be found	17
of the one and	17
in respect to the	17
this point of view	17
the eleate in the	17
under the guidance of	17
not be able to	17
be true or false	17
a knowledge of the	17
for a man to	17
in the character of	17
that they are not	17
the same as the	17
the same with the	17
well as of the	17
to be a good	17
the first of the	17
but that which is	17
so far as to	17
to a certain point	17
i dare say that	17
the genuineness of the	17
to be regarded as	17
the essence of the	17
of the alexandrine library	17
that which is neither	17
of the just man	17
before the death of	17
there is no other	17
to that of the	17
i wish that you	17
it is plain that	16
of which he is	16
he did not know	16
the first book of	16
wish that you would	16
as well as for	16
that it is the	16
difference between the two	16
we ought not to	16
we must recollect that	16
so far as i	16
the condition of the	16
in the language of	16
the first and second	16
up to a certain	16
the theory of ideas	16
in the name of	16
how do you mean	16
my history of greece	16
the one which is	16
in which he is	16
to me to have	16
so as to be	16
if we are to	16
at variance with the	16
the same in all	16
other companions of sokrates	16
no such thing as	16
of the doctrine of	16
to be the same	16
in the platonic dialogues	16
which i do not	16
i think that the	16
know what virtue is	16
the knowledge of good	15
is supposed to be	15
tells us that the	15
be found in the	15
in his commentary on	15
same as that of	15
the works of plato	15
his commentary on the	15
both of them are	15
to a great degree	15
to take care of	15
in the nature of	15
the mouth of the	15
as far as i	15
with reference to the	15
the pleasures and pains	15
i am going to	15
the memorabilia of xenophon	15
it is in this	15
as well as a	15
that which we read	15
the rotations of the	15
it is impossible to	15
do you not know	15
it is better to	15
but in regard to	15
if the one is	15
that i am not	15
are not the same	15
appears to have been	15
on the subject of	15
pro s tou s	15
at the time of	15
so as to make	15
is the measure of	15
is the cause of	15
the one and many	15
so far as we	15
a man who has	15
the doctrine of ideas	15
the art of rhetoric	15
on account of the	15
the world of ideas	15
which is neither good	15
the form of the	15
it is in the	15
is the object of	15
both the one and	15
a portion of the	15
the greatest of all	14
it is certain that	14
as a means of	14
how are we to	14
the one will be	14
happiness of the just	14
the best of all	14
is declared to be	14
for a long time	14
the name of sokrates	14
as far as it	14
and in like manner	14
in the process of	14
far as we know	14
this part of the	14
the character of a	14
so far forth as	14
is the knowledge of	14
itself and the others	14
and that it is	14
n toi s lo	14
that there can be	14
in the first instance	14
that appears to be	14
there is no reason	14
that we ought to	14
do not know how	14
far as i can	14
measure of all things	14
the republic and the	14
the time when he	14
a part of virtue	14
is different from the	14
the doctrine of sokrates	14
he seems to have	14
science of good and	14
to show that the	14
than any one else	14
one or the other	14
to prove that the	14
i think that i	14
it would be a	14
by the name of	14
meaning of the word	14
what is the meaning	14
there could be no	14
in the hands of	14
the just and the	14
the lifetime of sokrates	14
it is not true	14
on the point of	14
in which they are	14
the government of the	14
in the same place	14
i have already remarked	14
but there is no	14
both like and unlike	14
hope that you will	14
and if any one	14
existence of the soul	14
though he does not	14
for there is no	14
in his own mind	14
the measure of all	14
one of them is	14
of sokrates and plato	14
of the immortality of	14
we turn to the	13
terrible and not terrible	13
as well as from	13
we find in the	13
so far as he	13
in consequence of the	13
the same to all	13
i thought that i	13
what is good and	13
of the works of	13
by the xenophontic sokrates	13
will be sure to	13
as that of the	13
and the rest of	13
sokrates in the platonic	13
as it ought to	13
in the beginning of	13
what you say is	13
the description of the	13
at a time when	13
the cause of all	13
distinction between the two	13
the love of the	13
is a part of	13
this portion of the	13
than that of the	13
the analogy of the	13
that you are right	13
the one that is	13
the platonic theory of	13
a great deal of	13
tou s lo gous	13
appears to me that	13
there is nothing in	13
the business of the	13
the difference between the	13
i do not see	13
be the work of	13
in the eyes of	13
the function of the	13
that all things are	13
purpose of the dialogue	13
brought to bear upon	13
which the platonic sokrates	13
genuine works of plato	13
that plato did not	13
in the first book	13
a certain measure of	13
in the same state	13
the battle of delium	13
the soul of the	13
one that is not	13
sense of the word	13
translated by benjamin jowett	13
what is just and	13
it is only the	13
close of the dialogue	13
in the spirit of	13
do you mean by	13
the sake of the	13
that there must be	13
as if he were	13
first of these two	13
to the mind of	13
if you do not	13
of that which he	13
appears to be the	13
of the platonic writings	12
is the art of	12
reason of its consequences	12
i do not agree	12
not know how to	12
we may remark that	12
plato puts into the	12
the time of plato	12
it is one of	12
by aristotle in the	12
this is the only	12
does not know what	12
you did not know	12
of his own ignorance	12
and what is the	12
that false persuasion of	12
when we read the	12
which ought to be	12
the language of plato	12
to that which is	12
of the same kind	12
things terrible and not	12
answer to the question	12
in such a way	12
in the face of	12
to say that he	12
of the platonic critics	12
he then proceeds to	12
the last half of	12
in favour of the	12
finding out of reality	12
be the cause of	12
the first part of	12
the other companions of	12
the pleasurable and the	12
one and the others	12
far as they are	12
here given by plato	12
who do not know	12
that you do not	12
may be compared with	12
the case may be	12
de n ga r	12
the object of the	12
know the nature of	12
to have been the	12
i hope that you	12
of the rational soul	12
that he ought to	12
rest of the world	12
others than the one	12
to n lo gon	12
this is the reason	12
in the alexandrine library	12
the just man will	12
that there was no	12
order of the dialogues	12
laid down by the	12
in the view of	12
but this is not	12
the search for truth	12
to the love of	12
be a part of	12
it is the same	12
as compared with the	12
to the doctrine of	12
the commencement of the	12
do you mean to	12
to do with the	12
in the habit of	12
the author of the	12
i ought not to	12
there would be no	12
neither more nor less	12
the argument of sokrates	12
i am of opinion	12
in one and the	12
there will be no	12
in his own way	12
the contrast between the	12
should like to know	12
to his edition of	12
conversation between sokrates and	12
we are told that	12
the history of the	12
as well as with	12
on the authority of	12
as if he had	12
not the same with	12
that he will be	12
of the platonic ideas	12
of the xenophontic sokrates	12
older and younger than	12
is the reason why	12
in the next place	12
from time to time	12
can you tell me	12
of things terrible and	12
parts of the body	12
would not have been	12
one or a few	12
he declares to be	12
the authenticity of the	12
by reason of the	11
i mean to say	11
at the age of	11
the form of a	11
his edition of the	11
the composition of the	11
by means of the	11
of the platonic republic	11
in order that he	11
in the sense of	11
different from that which	11
we know that the	11
be the same with	11
there is such a	11
from the fact that	11
set forth in the	11
of the existence of	11
is the opposite of	11
had in his mind	11
are both of them	11
the science of good	11
the platonic dialogues of	11
laid down in the	11
if he had been	11
in conjunction with the	11
the first half of	11
as far as they	11
inspiration from the gods	11
and that they are	11
there is no one	11
it is remarkable that	11
by plato and aristotle	11
in other platonic dialogues	11
the only way of	11
many of the platonic	11
that which is in	11
in the power of	11
in relation to itself	11
in the second place	11
of one and the	11
to n bi on	11
form or idea of	11
dear to the gods	11
been shown to be	11
as the case may	11
as distinguished from the	11
is and is not	11
nature of the soul	11
the soul or mind	11
because it partakes of	11
the nature of this	11
each of the three	11
can be no doubt	11
the nature of piety	11
the mind of a	11
point of view of	11
in this point of	11
in the sense which	11
it seems to me	11
are said to have	11
it is thus that	11
that you are not	11
the friend of like	11
a man who is	11
is a kind of	11
he would have been	11
if we turn to	11
of the life of	11
platonic dialogues of search	11
they are not the	11
we have seen that	11
the distinction between the	11
in his own person	11
the second and third	11
of the being of	11
there is a great	11
after the manner of	11
from one to the	11
what you do not	11
what has been said	11
last half of the	11
to have been composed	11
though i do not	11
how can there be	11
what is meant by	11
older or younger than	11
be in the same	11
that the art of	11
i agree with you	11
he is not a	11
who know how to	11
have already observed that	11
just man is happy	11
good and evil generally	11
what is good for	11
any one of the	11
i do not believe	11
say that it is	11
nothing to do with	11
the sum total of	11
i want to know	11
what ought to be	11
as well as his	11
that they may be	11
man is the measure	11
he is about to	11
there is no such	11
we may see by	11
be put to death	11
any one of these	11
si unum non est	11
in the service of	11
as we were saying	11
we are called upon	11
the same age with	11
are called upon to	11
one which is not	11
i was just now	11
greater or less than	11
should be able to	10
he at the same	10
that is what i	10
shall be able to	10
is the same in	10
as a condition of	10
members of the same	10
whether virtue is teachable	10
it will not be	10
do you believe that	10
believe that there are	10
that there may be	10
not that which is	10
that both of them	10
that you know what	10
knowledge of the truth	10
the words of the	10
the members of the	10
of those who have	10
the rotation of the	10
tau ta me n	10
if any one should	10
the main purpose of	10
in the manner of	10
of the soul is	10
in the human mind	10
we look at the	10
with those of the	10
the friends of forms	10
knowledge of good and	10
that he should have	10
to the idea of	10
that this is not	10
is nothing in the	10
what do you think	10
the truth of what	10
the finding out of	10
in the speech of	10
one who does not	10
seems to me to	10
nor is there any	10
by prayer and sacrifice	10
and do you know	10
as it appears to	10
and is it not	10
with that which is	10
of which it is	10
is not that true	10
different point of view	10
laid down by plato	10
any of the other	10
to all of them	10
in the person of	10
to the attainment of	10
between ens and non	10
he tells us that	10
between sokrates and the	10
if he does not	10
for i do not	10
the subject of the	10
good and the bad	10
are to be found	10
the course of the	10
in a mean between	10
was one of the	10
am i not right	10
which he professes to	10
of just and unjust	10
to which it is	10
of arithmetic and geometry	10
the same time the	10
if we look at	10
that i ought to	10
the one to the	10
of those who are	10
to be the work	10
compared with that of	10
which they do not	10
by plato and xenophon	10
or other of these	10
in like manner the	10
the knowledge of what	10
i should say that	10
he could not have	10
you say that the	10
in the dialogue called	10
of all other things	10
a few of the	10
and that of the	10
friend of the good	10
sense of the words	10
of glaukon and adeimantus	10
the man who is	10
pleasurable and the good	10
with the doctrine of	10
that a man is	10
of true and false	10
in the mouth of	10
between gods and men	10
knowledge is sensible perception	10
as a portion of	10
that a man who	10
such a thing as	10
is by no means	10
that he could not	10
in the first part	10
will be found to	10
so long as the	10
the same way as	10
and which is the	10
what it is that	10
the effect of the	10
we can make out	10
platonic point of view	10
that you did not	10
say that he is	10
what is the common	10
the express purpose of	10
the sense of the	10
that he is a	10
n toi s a	10
which i have just	10
by benjamin jowett introduction	10
when we come to	10
that of which he	10
the greater part of	10
it could not be	10
will be able to	10
you not think that	10
on the ground that	10
he ought to have	10
at the battle of	10
in the words of	10
if a man has	10
how can it be	10
the offspring of the	10
a point of view	10
as we can judge	10
for the same reason	10
do you not think	10
the language of the	10
in some of the	10
of the dialogues of	10
the opening of the	10
and the other companions	10
the republic of plato	10
or any one else	10
to the same purpose	10
very different from the	10
i do not concur	10
as we may see	10
of the peloponnesian war	10
will be found in	10
who does not know	10
i have endeavoured to	10
in the same sense	10
way in which the	10
the virtue of a	10
the rest of mankind	10
of plato in his	10
the soul is immortal	10
the others than the	10
the life of the	10
platonic theory of ideas	10
the parts of the	10
be supposed to have	10
we have already seen	10
nor any one else	10
we thus see that	10
in the platonic republic	10
that you and i	10
emotions and the will	10
the order of the	10
that it cannot be	10
of the dialogue is	10
the principle of the	10
is just as much	9
what is it that	9
as soon as he	9
the state of the	9
i am afraid that	9
about just and unjust	9
not to be the	9
be at the same	9
and i do not	9
that which he does	9
there are no teachers	9
in more than one	9
does it appear to	9
you not know that	9
question put by sokrates	9
of the idea of	9
to that of plato	9
knowledge of that which	9
not to be able	9
all of them are	9
to the works of	9
be both like and	9
the platonic sokrates is	9
which is dear to	9
think that you are	9
there is no difficulty	9
the comparison of the	9
nothing can be more	9
of the present day	9
the common property of	9
in a certain way	9
not merely in the	9
the defence of the	9
you are in the	9
as good as possible	9
the good of the	9
which it is the	9
a man ought to	9
a great number of	9
in one of his	9
one nor the other	9
as contrasted with the	9
genuine work of plato	9
i do not mean	9
at the head of	9
be the same as	9
of ethics and politics	9
one of the two	9
in a remarkable passage	9
is a science of	9
that in which he	9
if it were a	9
the argument of the	9
in the absence of	9
the death of the	9
the pleasures of the	9
well as to the	9
in the xenophontic dialogue	9
to the just agent	9
there is a difference	9
to either of them	9
to which of the	9
the affairs of the	9
an illustration of the	9
as that which is	9
the doctrine of herakleitus	9
in the place of	9
he says that the	9
when we speak of	9
to be capable of	9
different from the other	9
with respect to the	9
in the dialogues of	9
but that it is	9
the one or the	9
the good and beautiful	9
is likely to be	9
of the two dialogues	9
i would not have	9
the power of the	9
the society of sokrates	9
which we find in	9
is of the same	9
is just and unjust	9
of such a nature	9
in many of the	9
which is not the	9
within the limits of	9
of generation and destruction	9
the same doctrine as	9
i know not what	9
that he is the	9
which he has not	9
first of the two	9
of the soul from	9
the second of the	9
the truth of the	9
it would have been	9
ground for believing that	9
is the only one	9
shall i tell you	9
of one of the	9
good and the beautiful	9
the restoration of the	9
am of opinion that	9
that it was the	9
have nothing to say	9
to the end of	9
sokrates in the republic	9
commonwealth and the individual	9
a n me n	9
we shall find that	9
you mean to say	9
and both of them	9
we say that the	9
and if there are	9
is said to be	9
that the form is	9
but they do not	9
the influence of the	9
plato translated by benjamin	9
the second book of	9
but also of the	9
given by sokrates of	9
order that he may	9
the hypothesis of the	9
any one else to	9
a former state of	9
and in the same	9
which appears to be	9
of piety and impiety	9
that if a man	9
a passage in the	9
and for the sake	9
the interior of the	9
to say that a	9
think that there are	9
let me ask you	9
he is able to	9
the form or idea	9
by plato translated by	9
the art of war	9
to sokrates in the	9
the discourse of protagoras	9
first book of the	9
there was a time	9
the same time that	9
of which i have	9
authority of the alexandrine	9
decree of the city	9
seems to imply that	9
the trial of sokrates	9
in this way that	9
would you say that	9
the essence of things	9
to us in the	9
portion of the dialogue	9
is not that which	9
if it were not	9
use the phrase of	9
as in the case	9
it is better for	9
in his note on	9
in their own nature	9
the discourse of lysias	9
against the false persuasion	9
never in the same	9
the service of the	9
he would not have	9
you say is true	9
to be carried on	9
of the same opinion	9
to get rid of	9
which is the same	9
that it will be	9
in his old age	9
of justice and injustice	9
the conception of the	9
a certain number of	9
forms admit of intercommunion	9
is dear to the	9
in such a manner	9
seem to have been	9
know what it is	9
between the two is	9
pa nta tau ta	9
as a part of	9
the movements of the	9
what will be the	9
and i hope that	9
to advise the athenians	9
that it was not	9
than that which is	9
or other of the	9
you think that you	9
we may be sure	9
is not easy to	9
dare say that you	9
is of opinion that	9
under the idea that	9
to know whether you	9
that there is one	9
it is impossible for	9
remarks on the dialogue	9
think that there is	9
i think that he	9
if there had been	9
appeared to me to	9
regal or political art	9
in the middle of	9
to speak the truth	9
motion is different from	9
may see by the	9
his own individual reason	9
of the good and	9
because it is holy	9
to the theory of	9
be able to do	9
them as well as	9
to me that the	9
it is different from	9
as a sort of	9
other than the others	9
and of the other	9
just as much as	9
a different point of	9
after the battle of	9
to the exclusion of	9
another passage of the	9
is the sort of	9
this is the way	9
to be the most	9
is the same with	9
may or may not	9
it will be found	9
it to be a	9
but they are not	9
well as from the	9
but if any one	9
not think that he	9
do you mean that	9
of my history of	9
for that which is	9
but there is nothing	9
right in saying that	9
the same may be	9
but what is the	9
and i believe that	9
not to be found	9
so far as the	9
the character of sokrates	9
the works of the	9
reasoning of sokrates in	9
is here made to	9
before we were born	9
loved by the gods	9
what would you say	9
over and above the	9
books of the republic	9
is a good thing	9
that there is nothing	9
the beauty of the	9
out of the reach	9
to the happiness of	9
to use the phrase	9
carried on by sokrates	9
for the benefit of	9
of the reach of	9
far as i am	9
does not appear to	8
one of the dialogues	8
under the stimulus of	8
the works of demokritus	8
the presence of which	8
one of the many	8
the fourth and fifth	8
to any one who	8
of the protagorean formula	8
that the man who	8
the same manner as	8
to both of them	8
the life of a	8
i believe that you	8
that no man can	8
much the same as	8
that i am a	8
that he has no	8
way in which plato	8
as soon as they	8
to have been a	8
thirty years of age	8
so they are to	8
the testimony of aristotle	8
plato in the gorgias	8
to the gods is	8
a series of questions	8
the pleasure of the	8
he declares that the	8
tou s ne ous	8
the evidence of sense	8
that plato intended to	8
that we do not	8
first part of the	8
the philosopher and the	8
each of them a	8
training of the guardians	8
purpose of plato in	8
and the same thing	8
are among the most	8
it will be seen	8
each of the four	8
that knowledge is sensible	8
the regal or political	8
is concerned with the	8
it is difficult to	8
that he will not	8
as a branch of	8
the value of the	8
s tou s a	8
if there be such	8
to those who have	8
that justice is a	8
which plato puts into	8
the opinions of men	8
that there are no	8
a certain amount of	8
partake of the one	8
the wisdom of the	8
the name of plato	8
what is called the	8
we come to the	8
it is for the	8
and not of the	8
the nature of things	8
as i am concerned	8
worked out by plato	8
do not believe that	8
all that i have	8
the same time he	8
to be taken as	8
may be said to	8
would appear to be	8
the last of the	8
to deal with the	8
the idea of the	8
on the same subject	8
to which they are	8
is it to be	8
to the case of	8
do you not see	8
of the platonic commonwealth	8
when i come to	8
s te kai a	8
not a part of	8
love of the beautiful	8
i will endeavour to	8
this is a remarkable	8
of the sensible world	8
virtue cannot be taught	8
the manner of the	8
and if this is	8
a dialogue of search	8
and more powerful than	8
in motion and at	8
second book of the	8
a specimen of the	8
the centre of the	8
i want you to	8
in the platonic age	8
the companions of sokrates	8
is at variance with	8
a matter of fact	8
in the performance of	8
as i have before	8
of the things which	8
any more than the	8
art of the general	8
a man may know	8
what shall we say	8
there be any one	8
is the only way	8
n ga r e	8
half of the dialogue	8
the union of the	8
what you are saying	8
the things of the	8
the sophist and the	8
may be sure that	8
would have been the	8
the middle of the	8
true in the sense	8
in the age of	8
upon the doctrine of	8
for if it were	8
a man to be	8
you would tell me	8
then the one will	8
is not the case	8
first half of the	8
motion and at rest	8
can there be any	8
same may be said	8
it to be the	8
to do the same	8
in the midst of	8
that all of them	8
in relation to one	8
only for the sake	8
agency of the gods	8
by which they are	8
to be of the	8
of which they are	8
but if a man	8
former state of existence	8
as i said at	8
upon him by the	8
the reasoning of sokrates	8
is advantageous to the	8
of the platonic and	8
any thing contrary to	8
in the following manner	8
he is not satisfied	8
is no such thing	8
say that a man	8
to the knowledge of	8
you are going to	8
i have nothing to	8
for it is not	8
no knowledge of the	8
on the other side	8
i said at first	8
than to suffer wrong	8
why do you not	8
plato himself in the	8
appears to be true	8
that which you have	8
the unjust man is	8
is the science of	8
such a way as	8
present to his mind	8
that which is dear	8
the works of aristotle	8
the nature of a	8
the sixth and seventh	8
function of the copula	8
of subject and object	8
the duty of a	8
that a man should	8
there is no real	8
those who do the	8
that there was a	8
with the exception of	8
the place of the	8
as far as our	8
and there is no	8
the work of a	8
to be the best	8
of belief and disbelief	8
as little as possible	8
there may be a	8
the exigencies of the	8
the existence of a	8
in the estimation of	8
a way as to	8
to set forth the	8
present to the mind	8
by a series of	8
no doubt of it	8
sokrates in the apology	8
know what he is	8
as well as others	8
by the two sophists	8
the infinite or indeterminate	8
or of any other	8
in the management of	8
the natural state of	8
in the tenth book	8
what is that common	8
the one is the	8
i confess that i	8
what i am saying	8
then that which is	8
of the platonic compositions	8
be said to be	8
not know what he	8
on the one side	8
the name of protagoras	8
the theory of the	8
to a great extent	8
with more or less	8
be regarded as a	8
the art of persuasion	8
of fighting in armour	8
time when he composed	8
in place of the	8
each of the two	8
what he ought to	8
art of fighting in	8
as far as possible	8
of plato in this	8
must be able to	8
that the dialogue was	8
of them to be	8
the spartan and kretan	8
and the same in	8
of the truth of	8
the process of search	8
one as well as	8
the day before yesterday	8
that it would be	8
i am about to	8
the one wise man	8
what they do not	8
the hypothesis of a	8
for the use of	8
doctrine of sokrates in	8
the commonwealth and the	8
that virtue is knowledge	8
the founder of the	8
that they are the	8
the same as what	8
as well as that	8
the best and most	8
the two sophists in	8
i have already said	8
by plato of the	8
that there could be	8
that it was composed	8
believes himself to be	8
and all the other	8
as that which plato	8
of sight and hearing	8
a measure to himself	8
against the theory of	8
that there are many	8
he is made to	8
supposed to have been	8
between the philosopher and	8
neither one nor the	8
the laws of athens	8
to him in the	8
a large proportion of	8
of the general public	8
years of his life	8
for there is a	8
a man must be	8
for the production of	8
are of the same	8
this is true of	8
that the gods are	8
in order to make	8
far as it goes	8
the son of a	8
if we do not	8
into the nature of	8
the quality of vision	8
in respect of the	8
to the intelligible world	8
but it does not	8
as it is in	8
and what do you	8
the perfection of the	8
it is the only	8
what is the nature	8
in the same treatise	8
that the purpose of	8
the life of plato	8
in spite of all	8
the difficulties which he	8
but i see no	8
is different from ens	8
mistake of supposing that	8
he believes to be	8
but he is not	8
in an age when	8
to do what he	8
him to be a	8
is at the same	8
the question which i	8
here laid down by	8
seem to you to	8
from that which is	8
to n nou n	8
restoration of the democracy	8
that the unjust man	8
to the nature of	8
i would have you	8
what is said by	7
as well as men	7
is very different from	7
questions put by sokrates	7
that i should be	7
the proper way of	7
younger than the others	7
one of those who	7
in a certain sense	7
this is what i	7
passed his life in	7
there must also be	7
to the extent of	7
while at the same	7
me to have been	7
sokrates is represented as	7
men are lovers of	7
between rhetoric and dialectic	7
men as well as	7
and that he is	7
either of these two	7
no ground for believing	7
the conception of a	7
love is of the	7
it is said that	7
and this is what	7
the foundation of the	7
think that they are	7
i will endeavor to	7
in this very dialogue	7
the second part of	7
when the question is	7
be other than the	7
some one were to	7
or may not be	7
on the side of	7
minds of the citizens	7
the body of the	7
to the rest of	7
of the agent himself	7
in the best manner	7
i see no ground	7
not the art of	7
say the same of	7
one and the many	7
to me it seems	7
any one else who	7
in the judgment of	7
as we can make	7
nature of piety and	7
in the hippias major	7
of the platonic works	7
in order that i	7
and if there were	7
man ought to be	7
the discussion of the	7
is it not true	7
when a man has	7
it not appear to	7
does not partake of	7
it belongs to the	7
as a specimen of	7
in the highest degree	7
to show that there	7
and he who has	7
and for this reason	7
you think that the	7
n me n ou	7
of need and service	7
not appear to you	7
parts of the earth	7
that i did not	7
when you say that	7
the nubes of aristophanes	7
sokrates in the xenophontic	7
be divided into two	7
history of the human	7
if any one of	7
point of view in	7
have gone through the	7
that it is so	7
and persons of the	7
may be compared to	7
the nature of justice	7
another point of view	7
most of the platonic	7
passage of the republic	7
is to be remembered	7
the orders of the	7
is the duty of	7
soul of the kosmos	7
it is necessary to	7
the thing that is	7
this is one of	7
the description given by	7
of which we are	7
the limits of the	7
of the varieties of	7
world of sense and	7
you think that a	7
one of the three	7
but all of them	7
of the essence of	7
the body of guardians	7
become older or younger	7
part of the platonic	7
that they did not	7
the time of the	7
not agree with him	7
the sentiment of the	7
the attainment of good	7
of the unjust man	7
each in his own	7
about the nature of	7
is not at all	7
it will be in	7
to the present day	7
i have before remarked	7
an example of the	7
what is to be	7
speaks in his own	7
out of the mind	7
the passage in the	7
belongs to the city	7
according to his own	7
a large number of	7
such is the case	7
when he composed the	7
and what sort of	7
that these are the	7
the distribution of the	7
the same as those	7
the soul of a	7
the circle of the	7
in the contemplation of	7
one of the main	7
the soul is a	7
of the platonic philosophy	7
you to tell me	7
which can only be	7
of the hellenic world	7
common to all the	7
appear to have been	7
the platonic point of	7
of the true philosopher	7
do you suppose that	7
second of the two	7
point of view which	7
the love of beauty	7
is the greatest of	7
by reason of their	7
on the nature of	7
and the one is	7
in this way the	7
the politikus with the	7
the relations of the	7
of truth and falsehood	7
he is the most	7
things as they are	7
in the theory of	7
can the one be	7
and then you will	7
the emotions and the	7
the conclusion of the	7
the other platonic dialogues	7
would it not be	7
the same time i	7
what is the beautiful	7
and the cause of	7
is not this the	7
be what he is	7
better for him to	7
the age of plato	7
you not say that	7
and if he is	7
except in so far	7
reciprocity of need and	7
and when they have	7
the platonic and aristotelian	7
have no need of	7
in as far as	7
treatise de sophisticis elenchis	7
in the temple of	7
in the hope that	7
are all of them	7
be distinguished from the	7
would you say of	7
in the gorgias and	7
if i were to	7
that he knows what	7
why do you say	7
and in which the	7
it is that he	7
it appear to you	7
the fact of sense	7
the parts of virtue	7
not one of them	7
and the world of	7
the latter portion of	7
government of the republic	7
we take care of	7
to themselves and to	7
to the region of	7
it would not have	7
if i am to	7
in one or other	7
islands of the blest	7
a variety of the	7
only one of the	7
that is not the	7
to make use of	7
the soul from the	7
in spite of the	7
n me n a	7
this is not the	7
intermediate between the two	7
on a small scale	7
so also in the	7
the fact that he	7
in the company of	7
do you not agree	7
can a man be	7
with the view of	7
may be expected to	7
the sense of shame	7
the duty of the	7
which he did not	7
is the way in	7
but at any rate	7
and the other is	7
in comparison with the	7
he is not wise	7
philosophy or reasoned truth	7
the doctrine of parmenides	7
it does not appear	7
is one and the	7
that which does not	7
of the kosmos and	7
between the first and	7
that every citizen belongs	7
the reasoning of plato	7
to be what he	7
to tell the truth	7
of plato and xenophon	7
than those who do	7
to make out a	7
some of the platonic	7
to all the world	7
see no ground for	7
i have never been	7
there is also a	7
it would not be	7
the end to be	7
would be a great	7
the process of logical	7
of lots of land	7
a good deal of	7
and so on ad	7
his system of logic	7
of which we have	7
i do not doubt	7
so long as it	7
under the head of	7
the purity of the	7
just and the unjust	7
the reason of the	7
to keep up the	7
by sokrates of the	7
it is he who	7
to the analogy of	7
a genuine work of	7
there is no doubt	7
there is a certain	7
appears to be a	7
plato in other dialogues	7
and to make them	7
when he comes to	7
he goes on to	7
to be a physician	7
he ought not to	7
better than those who	7
in both of them	7
has been shown to	7
in its own nature	7
must be taught to	7
be said to have	7
out of his mind	7
from those of the	7
all the rest of	7
is no difficulty in	7
the reason why the	7
if he had not	7
if you were to	7
what he is about	7
just man will be	7
and the power of	7
citizen belongs to the	7
with reference to which	7
that each of these	7
of all the platonic	7
that we are not	7
to those of plato	7
that which we desire	7
when a man is	7
or in any other	7
he ought to do	7
is it that the	7
this is the case	7
any one of us	7
of his own accord	7
than in any other	7
is pronounced to be	7
is not satisfied with	7
in the earlier part	7
by the side of	7
kai toi s a	7
the nature of courage	7
you appear to me	7
in each particular case	7
on the emotions and	7
in such manner as	7
stand in need of	7
is there any one	7
and is not the	7
the desire of the	7
the earlier part of	7
in most of the	7
manner in which plato	7
of the wise man	7
ought to be a	7
before the time of	7
the sight of the	7
worse appear the better	7
a branch of the	7
the senses and the	7
this passage of the	7
are lovers of gain	7
more than any one	7
we see that the	7
which he declares to	7
the effect produced by	7
i believe that he	7
in another passage of	7
nothing more than a	7
that is my opinion	7
more or less in	7
cause of all things	7
not only of the	7
that which he has	7
to the judgment of	7
as well as he	7
short question and answer	7
of question and answer	7
are said to be	7
i am ready to	7
a court of justice	7
not in the least	7
it is not easy	7
of the two sophists	7
the platonic ideas or	7
as that which we	7
to the study of	7
we were just now	7
which he had before	7
of the human race	7
that virtue is not	7
he ought to be	7
of itself and of	7
rest of the company	7
by means of which	7
of the individual mind	7
the like is true	7
was just now saying	7
by the historical sokrates	7
of the just and	7
part of the whole	7
since it is not	7
by us to be	7
relation to each other	7
to the best of	7
a greater or less	7
of the special arts	7
to be wiser than	7
if a man be	7
we are unable to	7
to be the only	7
it to be so	7
by the presence of	7
may be supposed to	7
the end of his	7
science or art of	7
to the gods for	7
in a sort of	7
of the protagorean doctrine	7
in full harmony with	7
and character of the	7
from speech and music	7
is found in the	7
the value of his	7
as to say that	7
as well as upon	7
the nature of virtue	7
in the region of	7
say that they are	7
as well as on	7
and as to the	7
plato seems to have	7
the administration of the	7
of which you speak	7
was a time when	7
if they are not	7
in the public assembly	7
rotation of the kosmos	7
a man of sense	7
for its own sake	7
is no reason why	7
in the herakleitean theory	7
what is common to	7
may be summed up	7
capable of being taught	7
and that this is	7
at the hands of	7
the eyes of the	7
and i thought that	7
the actualities of life	7
is the father of	7
of all the four	7
that i know nothing	7
greater and less than	7
in the second book	7
and these are the	7
distinct points of view	7
the sake of which	7
the spirit of plato	7
it is not so	7
one man and another	7
illustration from speech and	7
twenty years of age	7
every citizen belongs to	7
two distinct modes of	7
of any one of	7
they are the only	7
i said to him	7
be a sort of	7
the antithesis between the	7
the life of sokrates	7
all men are lovers	7
things of the kind	7
have no difficulty in	7
which he is in	7
does not at all	7
as in the protagoras	7
between the commonwealth and	7
he admits to be	7
of forms or ideas	7
given by plato in	7
n ga r o	7
to be considered as	7
of replying to the	7
in one of its	7
may be said of	7
but we do not	7
like that of the	7
the canon of thrasyllus	7
to n theo n	7
and each of them	7
of sokrates and the	7
that virtue can be	7
the genuine works of	7
to the contemplation of	7
that the one is	7
tou s me n	7
the head of the	7
but this is a	7
plato could not have	7
not know what virtue	7
be able to tell	7
possession of the good	7
so on ad infinitum	7
there would have been	7
any other of the	7
authority of king nomos	7
for which he is	7
to the function of	7
that he was not	7
is proved to be	7
of the politikus with	7
the decree of the	7
which of the three	7
i do not admit	7
conceptions of the mind	7
fails in attaining the	7
that it is an	7
he will not be	7
not to be taken	7
the lover of gain	7
to that which he	7
those who held the	7
or any of the	7
i can tell you	7
open to the same	7
we are not to	7
to him by the	7
he is in want	7
the souls of men	7
ought to be done	7
like to know whether	7
there was no one	7
one part of the	7
is not the only	7
does it not appear	7
knowledge of the best	7
of the parts of	7
and not to be	7
to the effect that	7
it seems to be	7
that you may not	7
the beautiful and the	7
in order that we	7
is the business of	7
and the art of	7
the cause of the	7
in the order of	6
i should not be	6
persuasion of knowledge is	6
in the same case	6
a greater number of	6
am sure that you	6
and i should like	6
until after the death	6
and that holiness is	6
the order in which	6
of the second book	6
no reason to suppose	6
two distinct grades of	6
first protest of nominalism	6
have been composed by	6
between the two sexes	6
the larger portion of	6
as well as all	6
the hipparchus and minos	6
into the light of	6
by the eleate in	6
of the sun and	6
that a man may	6
you do not understand	6
any one of you	6
as well as i	6
they will not be	6
the doctrine laid down	6
the person of the	6
must have been a	6
you would not be	6
which is assigned to	6
and do not know	6
and personages of the	6
and younger than itself	6
i do not even	6
questions of sokrates to	6
and if there be	6
of the ionic philosophers	6
the intervention of the	6
i think that we	6
the treatment of the	6
that what you say	6
mistaking itself for knowledge	6
of his own to	6
it is evident that	6
relation to themselves and	6
us or our own	6
the nature of man	6
is proved by the	6
is of a nature	6
should be glad to	6
the persian invasion of	6
and if you would	6
is put into the	6
the art of fighting	6
coalescence of finite and	6
of the athenian public	6
we shall find him	6
given by plato of	6
as a young man	6
would you not say	6
a part of each	6
by sokrates in his	6
his description of the	6
look at the matter	6
be compared to the	6
is of the nature	6
we have now to	6
there are some things	6
an infinite number of	6
the management of the	6
and all of them	6
the rectitude of the	6
will not be the	6
personages of the dialogue	6
as they appear to	6
who are said to	6
of the one wise	6
in this portion of	6
the sophists and the	6
must of necessity be	6
know very well that	6
principles laid down by	6
and will not be	6
to be a man	6
the duties of a	6
carried on between sokrates	6
or lover of wisdom	6
that in which it	6
as we read in	6
a mixture of the	6
not less than the	6
by one of the	6
of plato himself in	6
implication of subject and	6
analogy of letters and	6
but also to the	6
of the mind to	6
pa nta ga r	6
this doctrine of the	6
the mouth of parmenides	6
to a life of	6
and if we are	6
is true of the	6
he said that he	6
to the word cause	6
i agree with him	6
what is to become	6
secundum quid ad dictum	6
is nothing else than	6
are in the same	6
of the nocturnal council	6
his own doctrine of	6
and he is the	6
the figure of the	6
of it as a	6
not long after the	6
of knowledge or intelligence	6
is pleasing to the	6
toi s me n	6
the theory of herakleitus	6
i conceive to be	6
from what we read	6
reason to suppose that	6
to the utmost of	6
protest of nominalism against	6
akin to us or	6
in the world of	6
in presence of the	6
of them in the	6
which would have been	6
upon the minds of	6
what i have said	6
who is to be	6
if it were the	6
who knows what is	6
of the platonic community	6
of the theory of	6
participate in the one	6
by most of the	6
he is in the	6
with that which we	6
may be said about	6
greater or less degree	6
argument to prove that	6
in any other dialogue	6
the fact that the	6
the speech of lysias	6
in the treatise of	6
and if you were	6
the xenophontic sokrates in	6
a reductio ad absurdum	6
and each of the	6
do not know the	6
it is not to	6
it is clear that	6
he is to be	6
any more than in	6
and suppose that he	6
contrary to each other	6
tell you what i	6
we shall find plato	6
courage is a sort	6
the displeasure of the	6
delivered by sokrates in	6
between philosophy and rhetoric	6
the death of theophrastus	6
if we read the	6
there is no use	6
of ideas or forms	6
to do with him	6
will you tell me	6
is common to all	6
classification of true and	6
like the parts of	6
about the education of	6
the phaedrus and symposium	6
and strength of body	6
of letters and syllables	6
can be made out	6
whom it is better	6
that virtue cannot be	6
are you not ashamed	6
in proportion to the	6
i am certain that	6
by a sort of	6
of the same thing	6
tou s theou s	6
s ga r ou	6
some time or other	6
but i should like	6
in the first half	6
that there are other	6
to the end that	6
is akin to us	6
do you say to	6
be no doubt that	6
and of those who	6
belonging to the love	6
of the first book	6
of the philosophy of	6
of justice in the	6
does not seem to	6
common to him with	6
the conditions of the	6
for it will be	6
what is the object	6
is relative to the	6
and that there is	6
to us or our	6
i should be very	6
it is not a	6
will be likely to	6
not necessarily connected with	6
is no use in	6
to the house of	6
man may know what	6
the real nature of	6
to pleasures and pains	6
end of the dialogue	6
is not in the	6
as well as those	6
have no knowledge of	6
my time of life	6
whether virtue can be	6
by every one else	6
that is my meaning	6
imposed upon him by	6
in motion nor at	6
then the one is	6
are in the right	6
a science of science	6
in each of the	6
after the restoration of	6
you and i are	6
tau ta pa nta	6
but what is this	6
if we were to	6
conscious of his own	6
as in the other	6
to the charge of	6
your father and mother	6
theory of the elements	6
the doubts and difficulties	6
the truth is that	6
the following passage from	6
union of the two	6
the cause of any	6
that this was the	6
we have no means	6
law of mental association	6
the treatise de sophisticis	6
be taken as a	6
the eighth and ninth	6
to him as a	6
s me n e	6
it is not merely	6
the sake of something	6
an indefinite number of	6
by the conversation of	6
the writings of plato	6
he is unable to	6
to that which we	6
produced by influx of	6
but there is another	6
of the knowledge of	6
after a certain time	6
in the enjoyment of	6
souls and one body	6
ens or the real	6
but it is still	6
a definite number of	6
which i was just	6
in doing good to	6
of plato respecting the	6
at the commencement of	6
of sokrates with aristippus	6
of the argument of	6
a description of the	6
this is exactly what	6
the ideas of plato	6
different from those of	6
it is not possible	6
and if it be	6
they may have been	6
in every act of	6
that which appears to	6
by the authority of	6
that each of them	6
with whom he is	6
seems to be a	6
to do what we	6
of the present work	6
the nature of love	6
it is assumed that	6
be other than one	6
that the sophist is	6
he does not recognise	6
that when a man	6
consists in doing good	6
it is by no	6
is no reason to	6
have a right to	6
the whole of virtue	6
but i am not	6
as it is said	6
not partake of the	6
to speak of the	6
one is other than	6
senses and the intellect	6
that there is any	6
geometrical theory of the	6
and did you not	6
of the things of	6
to the treatise de	6
in answer to the	6
dicto secundum quid ad	6
and if he were	6
or at least to	6
the question is one	6
as things appear to	6
to look out for	6
conducted according to fixed	6
impugns the doctrine of	6
admit the idea of	6
in that which is	6
does not admit the	6
towards the close of	6
be able to distinguish	6
he pronounces to be	6
nomi zei theou s	6
to the feelings of	6
if you would rather	6
that they shall be	6
by plato on the	6
and the other are	6
to make out that	6
is thus that the	6
that part of the	6
so as not to	6
in his conversation with	6
i do not feel	6
for if they were	6
of it in the	6
the source of all	6
in the year b	6
of gods and men	6
put out of sight	6
the meaning of this	6
may be true or	6
sokrates of the protagoras	6
of view from which	6
substantially the same as	6
that we know what	6
is the virtue of	6
there seems to be	6
other than one another	6
out of the way	6
know how to use	6
memorial tablet in the	6
the large majority of	6
but it appears to	6
the definition of the	6
will tell you what	6
the health of the	6
and when they are	6
it is useless to	6
i should be glad	6
care must be taken	6
persian invasion of greece	6
or other of them	6
on between sokrates and	6
know what he knows	6
one of the few	6
and if a man	6
sokrates is here made	6
of the platonic parmenides	6
this is not true	6
do what he likes	6
in his edition of	6
who knows how to	6
to the formation of	6
and the means of	6
of the gods in	6
soul from the body	6
as has been already	6
to plato and aristotle	6
which they are to	6
far as he is	6
in a fit of	6
there are some pleasures	6
in all and each	6
the presence of the	6
but if this be	6
of plato is not	6
of the present century	6
one point of view	6
that there are false	6
the relation of the	6
if you will allow	6
pro s ta s	6
that to which the	6
the art which is	6
can be known only	6
philosophy and political power	6
as soon as the	6
but on the other	6
to the measure of	6
own point of view	6
is the love of	6
of the way of	6
is to be done	6
you would agree with	6
of all the citizens	6
but at the same	6
on account of their	6
do not at all	6
is in this way	6
the origin of the	6
communion with each other	6
not believe that there	6
of the sokratic elenchus	6
think that i am	6
to the pleasures of	6
the reader will find	6
which is concerned with	6
reductio ad absurdum of	6
tablet in the mind	6
well as by the	6
which we do not	6
in common with the	6
the difficulty of the	6
the real and absolute	6
the feelings of the	6
the first chapter of	6
he is willing to	6
to the same effect	6
but also from the	6
is not allowed to	6
the contrast of the	6
if they are to	6
in the same words	6
what was best for	6
to be distinguished from	6
of the same family	6
remarkable passage of the	6
plato had in his	6
without being able to	6
of the other two	6
the solution of the	6
the date of the	6
the reputation of being	6
at any rate it	6
in the pursuit of	6
in praise of love	6
to be the truth	6
other part of the	6
i fear that i	6
no one has ever	6
at the house of	6
do you imagine that	6
and as he spoke	6
if they had been	6
the names of the	6
have a knowledge of	6
these forms or ideas	6
conditions of a good	6
the force of the	6
sokrates in the memorabilia	6
das kosmische system des	6
that there are in	6
be a knowledge of	6
the best of the	6
but he will not	6
the opinion of plato	6
take care of our	6
at any rate they	6
non posse suaviter vivi	6