primary subject from which it was coming to be 30 and which is present in it

animal

We agree with them in saying that nothing comes to be without qualification from what is not

et us, then, give our own account of coming to be, in the following way. And first let us deal with all of coming to be; for the natural procedure is to speak first about what is common to every case, and then to study what is special to each case

But one might be puzzled about whether cognition of the immediate principles is or is not the same <as knowledge of truths derived from them>; whether there is knowledge of each, or knowledge of one but something else of the other; and whether 25 the states are acquired rather than <innately> present in us without our noticing them. I

oth knowledge and truth are beautiful things, but the good is other and more beautiful than they. In the visible realm, light and sight are rightly considered sunlike, but it is 509 wrong to think that they are the sun, so here it is right to think of knowl-edge and truth as goodlike but wrong to think that either of them is the good-for the good is yet more pri

rates, you must also tell us whether you consider the good to be knowledge or pleasure or something else altogether.

s youths and children, they should put their minds to youthful education and philosophy and take care of their bodies at a time when they are growing into manhood, so as to acquire a helper for philosophy. As they grow older and their souls began to reach maturity, they should increase their mental exercises

hen there remains, Adeimantus, only a very small group who con-sort with philosophy in a way that's worthy of her

espite her present poor state, philosophy is still more high-minded than these other crafts, so that many people with defective natures desire to possess her, even though their souls are cramped and spoiled by the mechanical nature of their work, in just the way that their e bodies are mutilated by their crafts and labors

but their thought is unable to see and embrace the nature of the beautiful itsel

And the same account is true of the just and the unjust, the good and the bad, and all the forms. Each of them is itself one, but because they man-ifest themselves everywhere in association with actions, bodies, and one another, each of them appears to be many.

And surely it's also obvious that a younger person won't strike or do any sort of violence to an older one or fail to show him respect in other ways, unless the rulers command it, for there are two guardians sufficient to prevent him from doing such things-shame and fear.

Isn't it obviously the women exercising naked in the palestras3 with the men? And not just the young women, but the older ones too-like old men in gymnasiums who, b even though their bodies are wrinkled and not pleasant to look at, still love to do physical training.

s are pregnant,Socrates, both in body and in soul, and, as soon as we come to a certainage, we naturally desire to give birth. Now no one can possibly give birthin anything ugly; only in something beautiful.

t’s because we divide out aspecial kind of love, and we refer to it by the word that means the whole—‘love’; and for the other kinds of love we use other words

In music, therefore, as well as in medicine and in all the other domains,in matters divine as well as in human affairs, we must attend with thegreatest possible care to these two species of Love, which are, indeed, to be188found everywhere.

In short, medicine is simply the science of the effects of Love on reple-dtion and depletion of the body, and the hallmark of the accomplishedphysician is his ability to distinguish the Love that is noble from the Lovethat is ugly and disgraceful.

In view of all this, you might well conclude that in our city we considerthe lover’s desire and the willingness to satisfy it as the noblest things inthe world.

The well-ordered and wise soul follows the guide and is not withoutfamiliarity with its surroundings, but the soul that is passionately attachedto the body,

This then is the nature of the earth as a whole and of its surroundings;around the whole of it there are many regions in the hollows; some aredeeper and more open than that in which we live; others are deeper andhave a narrower opening than ours, and there are some that have lessddepth and more width. All these are connected with each other below thesurface of the earth in many places by narrow and broader channels, andthus have outlets through which much water flows from one to another asinto mixing bowls

irtue would be neither an inborn quality nor taught, but come to those who possess it as a gift from the gods which is not accompanied by understand-ing

And that only these two things, true belief and knowledge, guide cor-99 rectly, and that if a man possesses these he gives correct guidance? The things that turn out right by some chance are not due to human guidance, but where there is correct human guidance it is due to two things, true belief or knowledge?-I think that is so

Socrates, whether there are no good men either, or in what way good men come to be

I will tell you, Meno. I am not saying that it is wrong to say that virtue is teachable if it is knowledge, but look whether it is reasonable of me, to doubt whether it is knowledge. Tell me this: if not only virtue but anything whatever can be taught, should there not be of necessity people who teach it and people who learn it?-I think so

Then if the truth about reality is always in our soul, the soul would be immortal so that you should always confidently try to seek out and rec-ollect what you do not know at present-that is, what you do not rec-ollect

No one then wants what is bad, Meno, unless he wants to be such. For what else is being miserable but to desire bad things and secure them

I think, Socrates, that virtue is, as the poet says, "to find joy in beautiful things and have power." So I say that virtue is to desire beautiful things and have the power to acquire them

For if you do do that, it doesn’t seem that itwill be better for you here, or for any of your friends, or that it will be morejust or more pious. And it won’t be better for you when you arrive thereeither.

onetheless, ifdany Athenian—who has been admitted to adult status and has observedboth how affairs are handled in the city and ourselves, the Laws—isdissatisfied with us and wishes to leave, we grant him permission to takehis property and go wherever he pleases.

For there’s a lot that one might say—particularly, if one were anorator—on behalf of this law we’re destroying, the one requiring that legaljudgments, once rendered, have authority. Or shall we say to them, “Yes,that’s what we intend, for the city treated us unjustly and didn’t judge ourclawsuit correctly.” Is

onsider, then,47don’t you think it’s a sound argument that one shouldn’t value all theopinions people have, but some and not others, and not those of everyone,but those of some people and not of others?

Either one shouldn’t have children at all, or one ought to seetheir upbringing and education through to the end.

ve been amazed all this timeto see how peacefully you were sleeping,

I have to obey the law and defendmyself.

hen consider the next point. If the pious is a part of what’sjust, we must, it seems, find out what part of the just the pious is.

he god-loved, on the other hand, is so because it is loved bythe gods; it’s god-loved by the very fact of being loved. But it’s not becauseit’s god-loved that it’s being loved.

No one should set out to maximize his own advantage orsuppose that power used for one’s advantage is aret ̄e [virtue] andobedience to nomoi is cowardice. This is the most wicked thought, andit results in everything diametrically opposed to what is good: evil andharm.

but the state in which the soul continues calmly and stably,disturbed by no fear or superstition or any other emotion.

In fact it will be clear that to know in reality what each thing islike is a matter of perplexity [or, “that people are at a loss to know inreality what each thing is like”].

The visual impression is not formed directly in the pupil, butthe air between the eye and the object is contracted and stamped bythe seen object and by the seeing thing. For there is a continual ef-fluence from everything.

) Democritus holds that there is one kind of motion, that due topulsation

halfthe distance, but these are infinite, and it is impossible to get throughthings that are infinite..

since neither has any share of nothing.

they distinguished things opposite in body, andestablished signs55apart from one another—for one, the aetherial fire of flame,mild, very light, the same as itself in every direction,but not the same as the other;

The most beautiful kosmos is a pile of things poured out atrandom

Pigs rejoice in mud more than in pure water

The Kyke ̄on is a potion made of ground barley, grated cheese, and wine (some-times with honey)

but looking off to thewhole heaven he declares that the one is god.

he gives instructions for a symposium (a drinking party)and laments the over-glorification of athletes.

He argued that the earth is indefinitely broadand extends downwards indefinitely, thus rejecting the view that the suntravels under the earth.

What is the oracle at Delphi? Thetetractys, which is the harmony in which the Sirens sing. (b) Othersindicate what is something in the greatest degree. What is most just?To sacrifice. What is the wisest? Number, and second wisest is theperson who assigned names to things. What is the wisest thing in ourpower? Medicine. What is most beautiful? Harmony

he Pythagoreans apparently rejected the Ionian methods ofinquiry, and turned from searching out the basic stuff of the universe to astudy of the form that makes it a kosmos.

while still following aPythagorean way of life

he Milesiansmight make claims about the basic stuff of the cosmos, and might givearguments for these claims, but how could they claim to have knowledgeabout an original or basic state of the universe, which they had neverexperienced?

From Aristotle’s comments, it is clear that he thought that Thales’ claimwas based on reasoning from observational evidence