trigram

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

trigram	frequency
as well as	763
one of the	293
that which is	286
i do not	276
there is no	271
in the same	269
of the platonic	267
that it is	257
of his own	257
it is not	256
to be the	243
of the dialogue	239
he does not	235
this is the	228
of the two	226
the same time	223
at the same	222
in regard to	220
of the same	218
the nature of	196
to have been	193
to be a	188
the art of	185
not to be	182
of the soul	180
sokrates in the	177
is to be	174
so far as	173
it is the	173
ought to be	173
point of view	172
the purpose of	172
part of the	170
both of them	167
so as to	165
is not the	165
do not know	160
of the gods	160
in the platonic	159
the doctrine of	156
and the other	152
in the republic	151
what is the	150
that they are	150
that of the	150
that he is	149
as to the	147
one and the	147
in the first	145
on the contrary	144
there is a	144
the platonic sokrates	144
the name of	143
and in the	142
on the other	141
that there is	141
and that the	139
out of the	139
as far as	139
in which the	139
good and evil	135
in like manner	134
in his own	132
according to the	130
and the same	129
of the city	129
all of them	128
be able to	127
for the purpose	127
appears to me	127
but it is	127
to the gods	126
that there are	126
more or less	125
in order to	123
it is a	123
the form of	119
of the other	118
of the mind	117
is the same	117
of all the	117
the same as	116
it to be	115
each of them	115
in the protagoras	115
it will be	115
the death of	115
of the body	114
would have been	113
it would be	113
regard to the	113
the platonic dialogues	113
in reference to	111
do you mean	111
they do not	111
i think that	111
the knowledge of	111
in the gorgias	110
between the two	110
which is the	108
and of the	108
as in the	107
the case of	105
that it was	103
to say that	103
pleasures and pains	103
the just man	102
i am not	100
of the republic	99
of the kosmos	99
does not know	99
plato and aristotle	98
this is a	98
which is not	98
that you are	97
you do not	97
they are not	96
to me to	96
in which he	96
the idea of	95
of their own	94
the character of	94
i have already	93
the sake of	93
of the one	93
the mind of	93
for the sake	92
we do not	92
with each other	92
in the mind	91
he did not	91
of those who	91
the opinion of	90
in the dialogue	90
do you think	90
well as the	90
the love of	89
which he is	89
one of them	89
he is not	89
the other hand	89
a part of	89
what do you	89
such is the	89
as it is	89
a sort of	88
that i am	88
as much as	87
to the same	87
n ga r	86
ought not to	86
the process of	85
we read in	85
if it were	85
that he was	84
that a man	83
which it is	83
that he has	83
do you not	83
of the most	83
each of these	82
the theory of	82
said to have	82
will not be	82
with a view	81
in order that	81
to the other	81
in relation to	80
of that which	80
that which he	80
the mouth of	80
is not a	79
at the time	79
plato in the	79
the one is	79
at any rate	79
the cause of	79
are to be	78
character of the	78
in the case	78
reference to the	77
it is in	77
in so far	77
portion of the	77
which he had	77
is it not	77
to each other	77
any one else	76
of the whole	76
appears to be	76
there is nothing	75
of sokrates in	75
is one of	75
and to the	75
of the good	75
false persuasion of	75
the work of	74
of plato in	74
and do you	74
of which the	74
a man who	74
a view to	74
the power of	74
if it be	74
the same with	74
which i have	73
dialogues of search	73
the existence of	73
the part of	73
as they are	73
nature of the	72
and it is	72
not the same	72
what it is	72
and what is	72
manner in which	72
the one and	72
n me n	71
that i have	71
in this dialogue	71
of the dialogues	71
death of sokrates	71
if a man	71
the son of	71
is in the	71
the meaning of	71
and that he	71
the works of	71
knowledge of the	71
which they are	70
which he has	70
or any other	70
to do so	69
the same thing	69
well as in	69
there can be	69
points of view	69
to a certain	68
to his own	68
persuasion of knowledge	68
is the only	68
if any one	68
you think that	68
those who are	67
the rest of	67
when they are	67
just and unjust	67
but in the	67
years of age	67
them to be	66
of what is	66
those who have	66
the time of	66
but this is	66
the use of	66
that this is	66
to be found	66
in other words	66
and this is	65
ga r e	65
in my judgment	65
say that the	65
the number of	65
to show that	65
it must be	65
the minds of	65
he is the	64
must have been	64
because it is	64
in the second	64
is made to	64
each of the	64
that he had	64
into the mouth	64
the object of	64
in this way	63
by sokrates in	63
the friend of	63
we shall find	63
he will be	63
of good and	63
it may be	63
pleasure and pain	63
it is to	63
as if it	63
some of the	63
by the gods	63
laid down by	63
and is not	63
the life of	63
is said to	63
a state of	63
with that of	62
in respect to	62
seems to have	62
the subject of	62
as i have	61
the treatise de	61
any one of	61
me n ou	61
the language of	61
could not be	61
the soul is	61
the end of	61
of plato and	61
to be so	61
which of the	60
can be no	60
by plato in	60
way in which	60
doctrine of the	60
treatise de legibus	60
most of the	60
the authority of	60
the necessity of	60
and that which	59
of the three	59
the good and	59
to those who	59
there are some	59
supposed to be	59
in a manner	59
he ought to	58
by reason of	58
purpose of the	58
one of these	58
not at all	58
n toi s	58
he would have	58
the beginning of	58
in his mind	58
different from the	57
not in the	57
the dialogues of	57
of them is	57
of the world	57
the close of	57
will be the	57
the first of	57
the presence of	57
if there be	57
to be in	57
it as a	57
parts of the	57
if he had	56
if i am	56
but there is	56
of the human	56
between sokrates and	56
such as the	55
that in the	55
apart from the	55
of a man	55
is the most	55
the condition of	55
appear to be	55
on this point	55
of these two	55
of the first	55
those of the	55
on the part	55
of all things	55
it cannot be	55
after the death	55
to the mind	55
we ought to	55
immortality of the	54
that he will	54
as that which	54
he will not	54
ga r a	54
the human mind	54
the pleasures of	54
me to be	54
by means of	54
to that of	54
close of the	54
it appears to	54
the world of	53
know how to	53
and the others	53
and he is	53
when he is	53
any one who	53
well as of	53
in the city	53
to prove that	53
than that of	53
he must be	53
the unjust man	53
it does not	53
of the earth	52
which we have	52
of the just	52
that the soul	52
to all the	52
to have a	52
read in the	52
me n a	52
in other dialogues	52
remarks on the	52
of his life	52
would be a	52
of such a	51
so that the	51
view of the	51
any of the	51
and if he	51
that which we	51
you are not	51
the point of	51
we are not	51
any more than	51
to be true	51
well as to	51
sokrates and plato	51
is different from	51
many of the	51
that the gods	51
a knowledge of	50
of them are	50
in which it	50
the same way	50
of the citizens	50
compared with the	50
do not think	50
the manner in	50
far as it	50
a man of	50
and the like	50
these are the	49
i should be	49
to that which	49
is not to	49
and do not	49
it is only	49
of the word	49
a man is	49
and at the	49
him to be	49
the first place	49
of which he	49
in one of	49
his own mind	49
be found in	49
would not have	49
this is not	48
seems to be	48
and if you	48
is there any	48
you say that	48
for it is	48
the platonic apology	48
the time when	48
then the one	48
in the xenophontic	48
belonging to the	48
the way of	48
to any one	48
than the one	47
there was no	47
if they are	47
of the greek	47
not know what	47
one is not	47
of the four	47
the whole of	47
the means of	47
by plato himself	47
of the philosopher	47
that they were	47
by no means	47
is a good	47
account of the	47
of the sokratic	47
he is a	47
more than one	47
the essence of	47
of the truth	47
toi s a	47
with respect to	47
forms or ideas	46
ta me n	46
to one another	46
but what is	46
the two sophists	46
under the name	46
what is good	46
and that they	46
neither good nor	46
and for the	46
to which the	46
to the platonic	46
dialogues of plato	46
by the platonic	46
plato does not	46
the best of	46
the immortality of	46
is that which	46
to which he	46
and he who	46
at the end	46
in the world	46
he could not	46
in which they	46
the fact that	46
the words of	45
from the gods	45
me n e	45
the man who	45
with reference to	45
the manner of	45
pro s a	45
the history of	45
of the many	45
to make the	45
it in the	45
comparison of the	45
all the other	44
the principle of	44
to me n	44
if they were	44
one and many	44
be in the	44
i should say	44
that there was	44
theory of the	44
first of all	44
on the subject	44
on the same	44
existence of the	44
there are two	44
that he does	44
did not know	44
or in the	44
of the general	44
tells us that	43
meaning of the	43
that all the	43
appear to me	43
of the best	43
be the same	43
that you will	43
idea of good	43
can only be	43
n te kai	43
me n ga	43
when a man	43
the platonic ideas	43
could not have	43
which we read	43
you will be	43
the age of	43
the xenophontic sokrates	43
true or false	43
from the other	43
the influence of	43
which are not	43
the same in	43
or at least	43
the truth of	43
is represented as	43
of the art	43
the definition of	43
you and i	43
they are the	43
one of his	43
who is the	43
of the sophists	43
which is a	42
works of plato	42
facts of sense	42
and all the	42
the distinction between	42
the difference between	42
as soon as	42
appear to you	42
the way in	42
s me n	42
that you would	42
half of the	42
on account of	42
from each other	42
to be good	42
which we are	42
also in the	42
far as we	42
and to have	42
that he who	42
that you have	42
do you know	42
the sense of	42
the state of	41
of its own	41
in the politikus	41
i agree with	41
as if they	41
they are to	41
at the close	41
other than the	41
some of them	41
with one another	41
the battle of	41
this is what	41
are in the	41
in such a	41
by the same	41
that he would	41
as that of	41
in a certain	41
the platonic republic	41
the science of	41
may have been	41
a certain extent	41
and when he	41
he may be	41
take care of	41
tou s a	41
in the body	40
use of the	40
that is to	40
it has been	40
the conversation of	40
ought to have	40
and there is	40
that virtue is	40
at variance with	40
that is not	40
good nor evil	40
is to say	40
condition of the	40
relative to the	40
rest of the	40
that he should	40
the alexandrine library	40
in the other	40
those who do	40
even in the	40
in the one	40
are not the	40
because they are	40
what you say	39
other platonic dialogues	39
work of plato	39
that is the	39
but they are	39
description of the	39
to you to	39
as if he	39
as one of	39
that he did	39
in the way	39
of the great	39
and will not	39
of the athenians	39
likely to be	39
or of the	39
it is that	39
a matter of	39
as you say	39
of the individual	39
to n e	39
in my opinion	39
all the rest	39
if he be	39
to do with	39
in all the	39
in a state	39
one who is	39
think that you	39
to every one	39
the things which	39
that he knows	38
be allowed to	38
of sokrates and	38
it is true	38
himself to be	38
he says that	38
belongs to the	38
same as that	38
if he were	38
in spite of	38
greater or less	38
of the present	38
it is this	38
are the same	38
the republic and	38
which may be	38
if you are	38
will be found	38
the protagorean doctrine	38
as a whole	38
as he is	38
that i should	38
conversation of sokrates	38
the soul of	38
end of the	38
so long as	38
the same manner	38
appears to have	38
declared to be	38
and does not	37
in this manner	37
him in the	37
in the last	37
what virtue is	37
in this respect	37
there be any	37
the measure of	37
they must be	37
to be an	37
said to be	37
either of them	37
there was a	37
of the nature	37
that is true	37
in the kratylus	37
you will not	37
the happiness of	37
the course of	37
is only a	37
them in the	37
of the negative	37
theory of ideas	37
is the good	37
and they are	37
happiness of the	37
the spirit of	37
to be of	37
all other things	37
both in the	37
in the apology	37
sense of the	37
seem to have	37
what he is	37
that in which	37
if you will	36
a man to	36
at that time	36
what is that	36
for a man	36
i believe that	36
only to the	36
that we are	36
i think it	36
passage of the	36
will tell you	36
a string of	36
given by plato	36
in any other	36
and will be	36
and not to	36
because he is	36
they will be	36
together with the	36
in the symposion	36
of plato himself	36
none of them	36
opinion of the	36
you to be	36
the xenophontic memorabilia	36
must be a	36
on the ground	36
of any one	36
which plato here	36
the other is	36
the business of	36
is of the	36
book of the	36
i shall be	36
the conception of	36
he seems to	36
in the form	36
which they have	35
say that he	35
in the sense	35
a life of	35
and with the	35
a kind of	35
not have been	35
the government of	35
like and unlike	35
it is impossible	35
distinction between the	35
any thing else	35
a young man	35
the question is	35
to the city	35
in the treatise	35
think that the	35
if one is	35
as to be	35
that the just	35
the hypothesis of	35
not think that	35
a variety of	35
the opposite of	35
the reason why	35
the wise man	35
for my part	35
they did not	35
of the latter	35
he is in	35
well as by	35
one or other	35
and to be	35
in harmony with	35
of what he	35
for i am	35
we must not	35
and i think	35
do you say	34
what are the	34
common to all	34
to make them	34
difference between the	34
good or evil	34
when it is	34
be regarded as	34
is not that	34
to make a	34
art of rhetoric	34
and i am	34
there must be	34
i should not	34
that he may	34
to the first	34
in the minds	34
what sort of	34
for they are	34
and that of	34
they ought to	34
of the beautiful	34
belong to the	34
and which is	34
this is true	34
the two is	34
of the state	34
man who is	34
there may be	34
s te kai	34
things which are	34
to go to	34
of the parmenides	34
to the question	34
that i may	34
that no man	33
the value of	33
he has not	33
they would be	33
he who is	33
love of the	33
from the body	33
and are not	33
but that the	33
i should like	33
that of a	33
the word greek	33
what is just	33
there are many	33
in respect of	33
good and the	33
plato and xenophon	33
of sokrates with	33
mind of the	33
have been the	33
given by sokrates	33
relation to the	33
we have no	33
at the beginning	33
that you know	33
that the good	33
he has no	33
it is an	33
the argument of	33
the principles of	33
there will be	33
we have seen	33
in a word	33
by plato and	33
the attainment of	33
men and women	33
plato in his	33
more than the	33
from the beginning	33
would not be	33
and that it	33
when he was	32
to n a	32
as it were	32
the practice of	32
but if you	32
he was not	32
the composition of	32
found in the	32
that no one	32
that justice is	32
this is an	32
which is in	32
the possession of	32
i have been	32
be said to	32
or other of	32
himself in the	32
think that he	32
that i was	32
state of the	32
a great deal	32
persons of the	32
are we to	32
what has been	32
and if we	32
to be done	32
who are the	32
they may be	32
for the most	32
who do not	32
beginning of the	32
the conditions of	32
that those who	32
the rational soul	32
by his own	32
can never be	32
passage in the	32
and on the	32
in the presence	32
though it is	32
the same things	32
to the end	32
that which has	32
is described as	32
by those who	32
than any other	32
much as possible	32
far as they	32
to me that	31
we know that	31
we are to	31
the fact of	31
that knowledge is	31
the first and	31
the causes of	31
as distinguished from	31
that there were	31
this was the	31
along with the	31
but he is	31
think that i	31
to use the	31
he would not	31
companions of sokrates	31
of all other	31
of pleasure and	31
of the agent	31
capable of being	31
if we are	31
why do you	31
the other two	31
or to the	31
has been already	31
the facts of	31
of plato to	31
i will tell	31
for there is	31
the function of	31
but that he	31
do not understand	31
s ga r	31
to the body	31
the judgment of	31
as i was	31
friend of the	31
in favour of	31
far as i	31
neither of them	31
the laws of	31
a portion of	31
contrast between the	31
the reality of	31
it is plain	31
than the others	31
and the good	31
in which plato	31
the parts of	31
of the guardians	31
authority of the	31
in the menon	31
of the poets	31
the absence of	31
that i do	31
between plato and	31
in place of	30
to their own	30
in the most	30
that of which	30
of a good	30
te kai a	30
pro s to	30
conception of the	30
they will not	30
the force of	30
in the latter	30
in saying that	30
all that is	30
seems to me	30
mean to say	30
he must have	30
the relation of	30
of the xenophontic	30
of which i	30
we shall see	30
you ought to	30
that the same	30
unum non est	30
the four elements	30
art of the	30
and by the	30
of the question	30
the just and	30
and we are	30
sokrates of the	30
of the elements	30
from that which	30
pro s e	30
which does not	30
of the people	30
of the public	30
of justice and	30
and i will	30
with that which	30
it ought to	30
on the one	30
he had been	30
in the right	30
members of the	30
to which it	30
with his own	30
of these things	30
by all the	30
of which we	30
order of the	30
the analogy of	30
may not be	30
can be taught	30
and those who	30
that what is	30
very different from	29
but if he	29
the false persuasion	29
just as much	29
as i am	29
which i am	29
for him to	29
as compared with	29
the sensible world	29
that they will	29
none of the	29
that they do	29
be a good	29
is not true	29
as his own	29
answer to the	29
and that you	29
that the two	29
in consequence of	29
he would be	29
the effect of	29
seem to be	29
the platonic critics	29
kai tou s	29
the most part	29
and therefore i	29
shown to be	29
by every one	29
one to the	29
case of the	29
the two dialogues	29
what he does	29
of the others	29
the speech of	29
by plato as	29
we see that	29
that the platonic	29
up in the	29
the intelligible world	29
that they have	29
to him by	29
kai pro s	29
with the same	29
it was the	29
the body of	29
a series of	29
of the treatise	29
and if i	29
i suppose that	29
but if the	29
if you have	29
doctrine of ideas	29
the same subject	29
the most important	29
the study of	29
the opinions of	29
which you have	28
of them in	28
there would be	28
same with itself	28
the days of	28
because of the	28
is in a	28
called upon to	28
the region of	28
if they had	28
the result of	28
of the argument	28
be made to	28
of the second	28
to what is	28
and in this	28
of the doctrine	28
in the following	28
would be the	28
more than a	28
that they may	28
who does not	28
and if there	28
they are all	28
platonic sokrates in	28
there is one	28
good or bad	28
gods and men	28
the author of	28
in their own	28
with all the	28
partake of the	28
the duty of	28
of his dialogues	28
of this kind	28
if you were	28
and if the	28
the help of	28
either of the	28
the sort of	28
the gods and	28
that i know	28
the dialogue is	28
it is better	28
to know what	28
i thought that	28
the view of	28
of any other	28
must also be	28
if this be	28
of sokrates to	28
in that case	28
it will not	28
a good man	28
the same age	27
in the art	27
to be able	27
is able to	27
all the world	27
justice and injustice	27
if the one	27
what is it	27
argument of sokrates	27
we say that	27
of virtue and	27
as the only	27
of his mind	27
on which he	27
the hands of	27
to be just	27
man who has	27
as we know	27
whether it be	27
to the second	27
and that i	27
what i have	27
by the mind	27
a science of	27
nothing more than	27
the task of	27
in the leges	27
than that which	27
of the ideas	27
out of his	27
respect to the	27
be compared with	27
would you not	27
pleasure or pain	27
it is therefore	27
made by the	27
have been a	27
he has a	27
which you are	27
of the kind	27
to be spurious	27
to be taken	27
be other than	27
any of them	27
but that which	27
a lover of	27
the historical sokrates	27
ideas or forms	27
that which the	27
the person who	27
every one else	27
of the athenian	27
to the general	27
i see no	27
what is not	27
of human nature	27
ga r ou	27
such a man	27
distinguished from the	27
explanation of the	27
in conjunction with	27
the feeling of	27
must not be	27
himself to the	26
parts of virtue	26
applied to the	26
portions of the	26
s tou s	26
to be sure	26
is supposed to	26
have been composed	26
which it was	26
in the public	26
no less than	26
first of these	26
of each individual	26
a time when	26
should like to	26
n kai e	26
which he himself	26
tell me what	26
of the sun	26
of my own	26
the greatest of	26
it would not	26
he tells us	26
have already observed	26
in the history	26
one who has	26
of the alexandrine	26
of the protagoras	26
a man may	26
of the real	26
are not to	26
n kai to	26
the discourse of	26
the same opinion	26
will be a	26
distinct from the	26
than in the	26
for the first	26
on the point	26
there are no	26
it is no	26
i shall not	26
from the same	26
there is an	26
you did not	26
that of plato	26
for he is	26
but he does	26
may be said	26
in the dialogues	26
of the lawgiver	26
we have already	26
under the same	26
does not admit	26
at one time	26
the habit of	26
we read the	26
of opinion that	26
his own name	26
i have not	26
is not in	26
like that of	26
or is not	26
that we have	26
you tell me	26
is a very	26
i should have	26
to do what	26
if it is	26
the want of	26
ens and non	26
if there were	26
should not be	26
several of the	26
n kai a	26
just or unjust	26
form of the	26
they have been	25
if you would	25
i know that	25
in the main	25
reason of the	25
there is another	25
to him in	25
is that of	25
the beauty of	25
of the community	25
name of the	25
of which is	25
to be one	25
but i am	25
shall we say	25
and that there	25
you know what	25
of one who	25
which has been	25
knowledge of good	25
of which you	25
which have been	25
could have been	25
but i do	25
just man is	25
nothing can be	25
is good for	25
to a man	25
the house of	25
with the platonic	25
not agree with	25
you would have	25
in the parmenides	25
a man has	25
to a great	25
the sentiment of	25
to the one	25
me n o	25
down to the	25
harmony with the	25
but when we	25
the virtue of	25
of the past	25
the same doctrine	25
for this reason	25
i dare say	25
speak the truth	25
the doctrines of	25
is not so	25
the names of	25
the right of	25
may be made	25
how do you	25
do not see	25
to those of	25
supposed to have	25
puts into the	25
to be made	25
is a great	25
the conduct of	25
the souls of	25
is about to	25
to us in	25
look at the	25
no one will	25
of sokrates is	25
to be called	25
the example of	25
and not the	25
the very same	25
in the days	25
the platonic writings	25
on one side	25
you are right	25
from his own	25
is in itself	25
of plato is	25
the dialogue called	25
we have the	25
say that you	25
do not agree	25
of this dialogue	25
the contrast between	25
is of a	24
either in the	24
or less of	24
the sokrates of	24
we shall be	24
is the friend	24
i am sure	24
as we can	24
with those of	24
upon his own	24
in this case	24
is the case	24
that we should	24
of the laws	24
it is so	24
i have no	24
the guidance of	24
mind of plato	24
better than the	24
can there be	24
to illustrate the	24
such was the	24
to which they	24
the human race	24
by saying that	24
view to the	24
i have never	24
of pleasures and	24
know what is	24
to kalo n	24
not of the	24
as long as	24
but does not	24
the limits of	24
it is for	24
for this purpose	24
the teaching of	24
of the multitude	24
to be not	24
it seems to	24
all the citizens	24
i am now	24
and the one	24
only in the	24
the first time	24
place in the	24
with the other	24
the art which	24
of the company	24
in the former	24
the source of	24
are said to	24
the man of	24
when he has	24
training of the	24
pro s tou	24
out of which	24
which in the	24
given in the	24
and all other	24
be considered as	24
the lover of	24
we must remember	24
tou s e	24
the service of	24
in the opinion	24
who is not	24
the title of	24
the philosophy of	24
the order of	24
that which they	24
and may be	24
can it be	24
and there are	24
and in a	24
to believe that	24
is the cause	24
comparison with the	24
the protagorean formula	24
and did not	24
generation and destruction	24
according to his	24
that any one	24
i think so	23
mi n e	23
and that is	23
the philosopher is	23
of the day	23
we may see	23
might have been	23
is the reason	23
brought to bear	23
we find in	23
if you had	23
in modern times	23
of one of	23
the contemplation of	23
and i should	23
many of them	23
with the body	23
you are in	23
in common with	23
as having been	23
order that the	23
glaukon and adeimantus	23
to do wrong	23
which had been	23
from that of	23
the young man	23
and therefore the	23
the platonic commonwealth	23
according to their	23
us that the	23
plato did not	23
ought to do	23
know what he	23
different from that	23
both of the	23
and when the	23
ascribed to the	23
as contrasted with	23
with which the	23
to the agent	23
and what are	23
the care of	23
one of those	23
i think not	23
i did not	23
to deal with	23
where there is	23
not to know	23
true and false	23
i ought to	23
that which you	23
a long time	23
the reasoning of	23
in what way	23
that the first	23
the sight of	23
is likely to	23
that is what	23
it is one	23
come to the	23
the others are	23
prayer and sacrifice	23
the pleasure of	23
the being of	23
the genuineness of	23
he was a	23
the perfection of	23
it was not	23
s to n	23
of the different	23
that he must	23
that all things	23
and must be	23
see that the	23
do not admit	23
of the words	23
there is also	23
different from ens	23
in this sense	23
the case is	23
the performance of	23
appear to have	23
but as a	23
historians of philosophy	23
in the phaedrus	23
what i am	23
whether it is	23
to find out	23
contrary to the	23
to the whole	23
he who has	23
to know the	23
the doctrine which	23
among the most	23
now it is	23
of the sophist	23
by plato to	23
in the manner	23
for the same	23
is the first	23
that you may	23
to see the	23
the treatise of	23
which the platonic	23
if i were	23
man ought to	23
in which i	23
am not mistaken	23
the ground of	23
would you say	23
it is by	22
ton me n	22
what is this	22
the sons of	22
of the god	22
that the dialogue	22
believe that the	22
form or idea	22
objects of sense	22
the writings of	22
the one or	22
instead of being	22
to explain the	22
the acquisition of	22
all the three	22
we have not	22
a person who	22
i was saying	22
as we were	22
the place of	22
there are other	22
essence of the	22
in the abstract	22
you are a	22
inconsistent with the	22
of them as	22
be the friend	22
by the name	22
the platonic theory	22
of one another	22
how can we	22
illustrated by the	22
the desire of	22
arithmetic and geometry	22
question and answer	22
put to death	22
that every man	22
that which plato	22
you have been	22
the duties of	22
his own ignorance	22
not only to	22
in the third	22
he proceeds to	22
just as the	22
you mean to	22
that if the	22
the things of	22
is not merely	22
the truth is	22
of human life	22
the gods are	22
whether virtue is	22
is common to	22
doctrine of protagoras	22
in his view	22
upon this point	22
i know not	22
part of virtue	22
of which they	22
of the evil	22
of the former	22
put into the	22
as we have	22
when you are	22
agree with him	22
virtue is knowledge	22
says that the	22
him by the	22
of the politikus	22
is dear to	22
the reason of	22
regarded as a	22
but if we	22
is also a	22
as i can	22
that you were	22
he may have	22
what is best	22
and the rest	22
so that he	22
laid down in	22
his theory of	22
no one can	22
sokrates and the	22
him as a	22
one will be	22
he thinks that	22
may be compared	22
john stuart mill	22
says that he	22
history of philosophy	22
but there are	22
ta toiau ta	22
it can be	22
i say that	22
the varieties of	22
in the human	22
for his own	22
no difficulty in	22
that you should	22
the testimony of	22
the only way	22
to have the	22
type of character	22
of the greatest	22
the maximum of	22
in the language	22
to him the	22
side of the	22
far from being	22
toi s e	22
government of the	22
do not mean	22
but also the	22
the only one	22
not only the	22
nothing else than	22
what is said	22
of the things	22
is a sort	22
ascribed to sokrates	22
is just and	22
not to the	22
contrasted with the	22
there is the	22
we find the	22
of the case	22
which must be	21
after his death	21
with which he	21
only for the	21
under the influence	21
the society of	21
in the soul	21
for the body	21
and when they	21
to do the	21
as of the	21
and when i	21
it appears that	21
not only of	21
of the name	21
of the parts	21
peculiar to himself	21
things that are	21
doctrine of sokrates	21
of king nomos	21
it had been	21
each of which	21
none of these	21
the education of	21
and not only	21
something different from	21
that is a	21
mouth of sokrates	21
not know how	21
justice and temperance	21
the basis of	21
of the subject	21
to ga r	21
which is called	21
prior to the	21
up to the	21
he said that	21
the one will	21
the first book	21
to be more	21
in his note	21
of the matter	21
suppose that you	21
less than the	21
he professes to	21
not say that	21
s lo gois	21
assumed to be	21
a great many	21
with whom he	21
judgment of the	21
a branch of	21
and is therefore	21
the one hand	21
as a matter	21
does it not	21
of the idea	21
if he has	21
may be the	21
best of all	21
not one of	21
the commencement of	21
not appear to	21
to the good	21
minds of the	21
declares to be	21
the law of	21
the father of	21
the fear of	21
but that it	21
shall see that	21
to him that	21
in the middle	21
had not been	21
of the future	21
only as a	21
he is said	21
up to a	21
the good of	21
the gods to	21
which can be	21
the advice of	21
a number of	21
i tell you	21
is not always	21
while it is	21
the friends of	21
not merely the	21
all the gods	21
so much as	21
and when we	21
on his own	21
or the other	21
there is not	21
in its own	21
pro s ti	21
of the universal	21
the contrary of	21
that love is	21
and is the	21
in the two	21
are among the	21
not admit the	21
this point of	21
be supposed to	21
the style of	21
gold and silver	21
ga r o	21
in what manner	21
in any way	21
and not of	21
at different times	21
to make out	21
say that i	21
according to your	21
in the present	21
which is neither	21
to find a	21
they cannot be	21
put by sokrates	21
common to both	21
his edition of	21
must have a	21
world of sense	21
the athenian public	21
history of the	21
of a few	21
you would not	21
as it was	21
but when he	21
if he is	21
you would be	21
saying that the	21
between him and	21
since it is	21
is intended to	21
is true that	20
of all men	20
is the object	20
he shall be	20
is full of	20
i am to	20
are not only	20
the charge of	20
the amount of	20
function of the	20
different points of	20
as the first	20
kai toi s	20
what they are	20
that there must	20
to suppose that	20
think that there	20
the head of	20
the eyes of	20
is or is	20
different from what	20
and the most	20
the objects of	20
what we read	20
as to make	20
the phrase of	20
that they who	20
two or three	20
that we may	20
will not allow	20
in the time	20
all things are	20
science or art	20
then proceeds to	20
of this sort	20
one or more	20
it is very	20
to the present	20
to be regarded	20
when they have	20
it is possible	20
is not only	20
one among the	20
is in this	20
many of his	20
the difficulty of	20
think that they	20
of truth and	20
by way of	20
turn to the	20
is only the	20
first of the	20
not less than	20
to the point	20
a specimen of	20
first and second	20
that we ought	20
is the more	20
a certain point	20
can hardly be	20
the one which	20
much of the	20
as you are	20
interest in the	20
it is good	20
arrive at the	20
to do this	20
of it in	20
him to the	20
is good and	20
down by sokrates	20
is given by	20
words of the	20
value of the	20
in the universe	20
it is neither	20
out of a	20
in a different	20
is neither good	20
is relative to	20
ignorant of the	20
no knowledge of	20
and which he	20
do the same	20
both the two	20
but to the	20
from the first	20
to the others	20
analogy of the	20
what is called	20
attention to the	20
other than one	20
as a means	20
out of sight	20
a man be	20
to think that	20
the search for	20
all men are	20
is the nature	20
of its consequences	20
subject of the	20
say that they	20
say the same	20
but if not	20
an assemblage of	20
force of the	20
what belongs to	20
the pleasures and	20
men who are	20
the exercise of	20
this to be	20
nothing at all	20
place of the	20
is among the	20
are they not	20
which he does	20
the human body	20
character of a	20
the phenomena of	20
the general public	20
we are told	20
of the commonwealth	20
he has been	20
and if they	20
dialogues of exposition	19
something which is	19
most likely to	19
can be found	19
what he says	19
was in the	19
te ga r	19
set forth in	19
which of them	19
is just as	19
body and mind	19
what he has	19
we shall not	19
a remarkable passage	19
corresponding to the	19
a man must	19
to them in	19
during the lifetime	19
is not one	19
one of us	19
sokrates is made	19
friends of forms	19
kai tou to	19
by the help	19
the first to	19
history of greece	19
the loss of	19
the affairs of	19
i have a	19
we speak of	19
the platonic parmenides	19
substantially the same	19
to take care	19
the herakleitean theory	19
in the next	19
because they have	19
in the earlier	19
has been said	19
to him as	19
this would be	19
the possibility of	19
the first who	19
know all things	19
for that reason	19
of the rest	19
say that a	19
to bear upon	19
arising from the	19
to us the	19
is other than	19
if you can	19
that we know	19
as if the	19
the relations of	19
one which is	19
not merely in	19
the description of	19
you have not	19
if you do	19
the solution of	19
every one who	19
to such a	19
but we must	19
in comparison with	19
requiring to be	19
the first part	19
is the meaning	19
that i ought	19
kai ga r	19
by which he	19
a teacher of	19
cannot be taught	19
here given by	19
things of the	19
make use of	19
virtue can be	19
edition of the	19
if we were	19
if there is	19
not for the	19
will be in	19
to tell me	19
the men of	19
that it will	19
not partake of	19
is what i	19
of all that	19
and that this	19
the act of	19
of them to	19
by any one	19
but for the	19
they appear to	19
when any one	19
in the character	19
of the thirty	19
you mean by	19
must remember that	19
any of these	19
said to him	19
and yet i	19
that he can	19
will not hold	19
the present day	19
are required to	19
if this is	19
the formation of	19
as good as	19
we must recollect	19
of the absolute	19
and as to	19
is equivalent to	19
in the name	19
which he was	19
all of us	19
analogous to the	19
to prove the	19
and as he	19
be the most	19
first book of	19
dionysius of halikarnassus	19
in the kriton	19
if you please	19
the maintenance of	19
the production of	19
for i have	19
and pains of	19
measure of all	19
rotation of the	19
would be no	19
are such as	19
in the symposium	19
that such a	19
the foundation of	19
are the only	19
other of the	19
to be studied	19
the choice of	19
the best and	19
the same general	19
much the same	19
in the words	19
will be more	19
author of the	19
in need of	19
is the best	19
go to war	19
on behalf of	19
idea of the	19
is the greatest	19
n tou to	19
it is necessary	19
in the lysis	19
it as an	19
that the sophists	19
the lifetime of	19
is for the	19
he is to	19
the delphian oracle	19
reasoning of sokrates	19
that he could	19
of every one	19
than any one	19
has been the	19
kai to n	19
agree with you	19
the athenian people	19
soul or mind	19
that the mind	19
you mean that	19
but he who	19
toi s lo	19
of things terrible	19
which cannot be	19
is true of	19
as belonging to	19
think that we	19
among all the	19
all sorts of	19
in the beginning	19
to other things	19
by virtue of	19
and would you	19
what is really	19
the question which	19
but also in	18
known to us	18
wish that you	18
of life and	18
the mode of	18
but of the	18
when you have	18
not know the	18
we should have	18
if i had	18
the light of	18
which he gives	18
must be made	18
the generation of	18
and are you	18
always the same	18
he had not	18
and the whole	18
the type of	18
man must be	18
and you would	18
i will not	18
is not this	18
do you believe	18
away from the	18
the defence of	18
which plato has	18
the same name	18
for which he	18
there could be	18
principle of the	18
the real sokrates	18
as a general	18
subject and object	18
one of your	18
here we have	18
required to be	18
would probably have	18
of the true	18
no man can	18
is one who	18
knowledge of what	18
to admit that	18
in a way	18
his own individual	18
declares that the	18
to the just	18
is the knowledge	18
than the other	18
the agent himself	18
are you not	18
is the art	18
in which we	18
it could not	18
tau ta e	18
from one to	18
i have said	18
be true or	18
it might be	18
the great king	18
and i believe	18
a definition of	18
i would not	18
which are the	18
and to make	18
the evidence of	18
sight and hearing	18
them to the	18
appeared to me	18
to the doctrine	18
they have no	18
ga r au	18
life of the	18
reason of its	18
of these three	18
to which i	18
such thing as	18
possession of the	18
both to the	18
of the person	18
that this was	18
carried on by	18
the explanation of	18
no need of	18
that the one	18
in this point	18
am sure that	18
what would you	18
point of departure	18
they seem to	18
what you are	18
but i will	18
in the use	18
such are the	18
the matter of	18
which appears to	18
that courage is	18
rotations of the	18
they would not	18
with the most	18
is the measure	18
than those who	18
an idea of	18
the true philosopher	18
be found to	18
but i think	18
the eleate in	18
participate in the	18
and do they	18
the megaric philosophers	18
the rotations of	18
not so much	18
upon which the	18
find in the	18
we cannot say	18
and out of	18
would never have	18
me to have	18
we turn to	18
to have no	18
is allowed to	18
such a thing	18
in each of	18
some one else	18
scheme of life	18
not to have	18
those who know	18
diogenes of apollonia	18
of the gorgias	18
in the process	18
it is certain	18
to know whether	18
such as are	18
in the laws	18
of the protagorean	18
know what virtue	18
conjunction with the	18
we find him	18
in the course	18
especially in the	18
older and younger	18
that pleasure is	18
to be impossible	18
given by the	18
to take the	18
on which the	18
the appearance of	18
in the preceding	18
all the platonic	18
the mind is	18
and character of	18
he who knows	18
of the theory	18
all the more	18
the side of	18
a great degree	18
i have heard	18
characteristic of the	18
but also to	18
may be a	18
is a part	18
when we read	18
of the author	18
is it that	18
the comparison of	18
which a man	18
is no other	18
one that is	18
and that if	18
is the true	18
believe to be	18
we learn from	18
plato in this	18
i wish that	18
does not appear	18
the same question	18
with the rest	18
the sophist is	18
the advantage of	18
the sokratic elenchus	18
that would be	18
and in which	18
the ideas of	17
the good is	17
of them were	17
distribution of the	17
they would have	17
we find that	17
before the death	17
of knowledge is	17
to be evil	17
to speak of	17
intended by plato	17
when he had	17
and many others	17
have the same	17
as conceived by	17
can a man	17
but how can	17
who is to	17
i am going	17
satisfied with the	17
is he who	17
he appears to	17
i hope that	17
opposed to the	17
as it appears	17
cognition of cognition	17
functions of the	17
genuineness of the	17
in the centre	17
over and above	17
it is said	17
by sokrates to	17
instead of the	17
and now i	17
memorabilia of xenophon	17
temperance and justice	17
for if it	17
as he can	17
us in the	17
which belongs to	17
same with the	17
has not yet	17
in which sokrates	17
and from the	17
ought to know	17
had in his	17
as we may	17
eleate in the	17
to the subject	17
until he has	17
the subject is	17
the relation between	17
in every way	17
be a part	17
proved to be	17
itself or other	17
say that it	17
the gods is	17
nothing of the	17
contained in the	17
far as he	17
the hippias major	17
phenomenal and relative	17
every one of	17
discourse of sokrates	17
dare say that	17
also of the	17
of the highest	17
in any of	17
no more than	17
between ens and	17
the exigencies of	17
what he knows	17
proof of the	17
this portion of	17
it is thus	17
founded on the	17
i am afraid	17
far as to	17
not be able	17
is unable to	17
in the speech	17
it appears so	17
is also the	17
what is to	17
which i do	17
the dialogue as	17
a multitude of	17
and the individual	17
as the great	17
and who is	17
the same place	17
that which was	17
but i should	17
him to do	17
be a great	17
of your own	17
to distinguish the	17
of his friends	17
and still more	17
as it does	17
no such thing	17
man is the	17
to belong to	17
of the works	17
if he can	17
it is also	17
of good things	17
not only in	17
show that the	17
objections against the	17
suppose that he	17
hot and cold	17
how it is	17
i have just	17
is such a	17
to keep up	17
of the divine	17
the reputation of	17
the figure of	17
the views of	17
against the platonic	17
that if they	17
variance with the	17
the discussion of	17
of the poet	17
so that it	17
that all men	17
same as the	17
all the four	17
out of their	17
the position of	17
the platonic and	17
speak of the	17
as he was	17
that plato had	17
prove that the	17
insisted on by	17
not only that	17
a passage in	17
part of it	17
be sure to	17
to the last	17
the knowledge which	17
we ought not	17
odd and even	17
was not the	17
which ought to	17
true and pure	17
unworthy of plato	17
an object of	17
that if he	17
identical with the	17
of the old	17
in the hippias	17
for believing that	17
they were not	17
the last of	17
and the bad	17
the same to	17
they could not	17
the person of	17
but to be	17
the platonic dialogue	17
nothing in the	17
want to know	17
to go through	17
soul of the	17
at a time	17
mode of life	17
and what he	17
world of ideas	17
kai nu n	17