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6yov Anaxagoras Aristotle avrd avro avrov avTo become body cause circle Compare creator Demokritos dialogue earth Eleatic elements elvai equilateral eternal existence fiev finite fire flesh foil gods Herakleitos ical ideas intelligence irapa irdv irdvra irdXiv irepl irpos irvp irvpos Kara kind Kritias kvtos marrow material nature matter means metaphysical mode motion object octahedron olov ontology orav otov ovBev ovra ovre p,ev p.ev Parmenides particles passage perception Phaedo Phaedrus phenomena Philebus planets Plato Plutarch principle Proklos ravra reason region Republic rrjv seems sensation sense Sokrates soul space Stallbaum substance teal Theaetetus Theophrastos theory things thought Timaeus tion tovto Trepl triangles Trjs Trjv truth tt)v ttjs ttjv unity universe virb whole words Xoyov yevos
Page 341 - PLATO— THE REPUBLIC OF PLATO. Translated into English, with an Analysis and Notes, by J.
Page 322 - When it remains barren too long after puberty, it is distressed and sorely disturbed, and straying about in the body and cutting off the passages of the breath, it impedes respiration and brings the sufferer into extreme anguish and provokes all manner of diseases besides.
Page 199 - Maximum in rebus humanis, non solum inter gemmas, pretium habet adamas, diu non nisi regibus et iis admodum paucis cognitus. ita appellabatur auri nodus in metallis repertus perquam raro comes auri * nee nisi in auro nasci videbatur. veteres eum in Aethiopum metallis tantum inveniri existimavere inter delubrum Mercuri et insulam Meroen, dixeruntque non ampliorem cucumis semine aut colore dis56 similem inveniri.
Page 340 - Pindar. — THE EXTANT ODES OF PINDAR. Translated into English, with an Introduction and short Notes, by ERNEST MYERS, MA, late Fellow of Wadham College, Oxford.
Page 132 - There would be appointed a first incarnation one and the same for all, that none might suffer disadvantage at his hands ; and they were to be sown into the instruments of time, each one into that which was meet for it, and to 42. be born as the most god-fearing of living creatures ; and human nature being twofold, the better sort was that which should thereafter be called
Page 341 - TheOCritUS, Bion, and Moschus. Rendered into English Prose with Introductory Essay by ANDREW LANG, MA Crown 8vo. 6s. Virgil. — THE WORKS OF VIRGIL RENDERED INTO ENGLISH PROSE, with Notes, Introductions, Running Analysis, and an Index, by JAMES LONSDALE, MA, and SAMUEL LEE, MA New Edition.
Page 168 - Ideas, which indeed evidently lies at the root of Plutarch's account of the Field of Truth. We cannot attempt here anything like a complete exposition of this doctrine; we must content ourselves with a brief quotation from the Timaeus: There is first the unchanging idea, unbegotten and imperishable, neither receiving aught into itself from without, nor itself entering into aught else, invisible, nor in any wise perceptible — even that whereof the contemplation belongs to thought.
Page 94 - Now the framing of the world took up the whole of each of these four elements, for out of all fire, of all water and air and earth did the framer fashion it, leaving no part nor power of any without. Therein he had this intent, first that it might be a creature, perfect to the utmost 26 with all its parts perfect, next that it might be one, seeing that nothing was left over by which another of the kind should be formed : furthermore, that it might be free from age and sickness, for he reflected that...
Page 91 - Now that which came into being must be material and such as can be seen and touched. Apart from fire nothing could ever become visible, nor without something solid could it be tangible, and solid cannot i. . The ele- exist without earth ; therefore did God when he set about to in number. frame the body of the universe form it of fire and of earth...
Page 142 - or " different from that " contrary to the true facts, and show themselves mistaken and foolish '. When the tide of growth and nutriment flows in less strongly, the revolutions settle down into their natural course, ' and giving their right names to what is different and what is the same, they set their possessor in the way to become rational '. So in our passage, the true judgment correctly identifies its object (whether a Form or an individual thing which becomes) with whatever it is the same...