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ADEIMANTUS Aeschylus ANALYSIS answer appear argument Aristotle Asclepius beauty become better body Cephalus Certainly character CHUS citizens common democracy desire dialectic divine enemies evil existence faculty foll GLAUCON gods greatest Greek guardians gymnastic happiness harmony heaven Hellenic Hesiod Homer honour human idea ideal Iliad imagine imitation individual injustice INTRODUC justice knowledge lives lover mankind manner marriage matter mean mind modern nature never oligarchy opinion pain passion perfect person Phaedo Phaedrus philosopher Piraeus Plato pleasure poetry poets Polemarchus political principle Protagoras question reason replied Republic III Republic VII rule rulers sense sight Socrates sort soul speaking spirit suppose tell temperance Tetractys things thought THRASYMA Thrasymachus Timaeus timocracy TION true truth tyranny tyrant unjust virtue whole wisdom women words youth Zeus
熱門章節
第 84 頁 - ... and also because he who has received this true education of the inner being will most shrewdly perceive omissions or faults in art and nature, and with a true taste, while he praises and rejoices over and receives into his soul the good, and becomes noble and good, he will justly blame and hate the bad, now in the days of his youth, even before he is able to know the reason why ; and when reason comes he will recognize and salute the friend with whom his education has made him long familiar.
第 210 頁 - You have shown me a strange image, and they are strange prisoners. Like ourselves, I replied; and they see only their own shadows, or the shadows of one another which the fire throws on the opposite wall of the caver True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
第 298 頁 - In heaven, I replied, there is laid up a pattern of it, methinks, which he who desires may behold, and beholding, may set his own house in order. But whether such an one exists, or ever will exist in fact, is no matter; for he will live after the manner of that city, having nothing to do with any other.
第 213 頁 - Glaucon, to the previous argument ; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed — whether rightly or wrongly God knows.
第 81 頁 - I ask you to leave; the strain of necessity and the strain of freedom, the strain of the unfortunate and the strain of the fortunate, the strain of courage, and the strain of temperance; these, I say, leave.
第 79 頁 - And so when we have anointed him with myrrh, and set a garland of wool upon his head, we shall send him away to another city. For we mean to employ for our souls...
第 265 頁 - I mean that the father grows accustomed to descend to the level of his sons and to fear them, and the son is on a level with his father, he having no respect or reverence for either of his parents ; and this is his freedom ; and the metic is equal with the citizen, and the citizen with the metic, and the stranger is quite as good as either.
第 110 頁 - Adeimantus, that the direction in which education starts a man, will determine his future life.
第 84 頁 - ... then will our youth dwell in a land of health, amid fair sights and sounds, and receive the good in everything; and beauty, the effluence of fair works, shall flow into the eye and ear, like a health-giving breeze from a purer region, and insensibly draw the soul from earliest years into likeness and sympathy with the beauty of reason.
第 ccxxxiv 頁 - The truth is, Socrates, that these regrets, and also the complaints about relations, are to be attributed to the same cause, which is not old age, but men's characters and tempers; for he who is of a calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden.