{"1": {"fulltext": "", "height": "4588", "width": "2734", "jp2-path": "platophilebusofp00post_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nUNITED STATES OF AMERICA.\\nSHELF-\\n9\u00e2\u0080\u0094404 i a.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0002.jp2"}, "3": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0003.jp2"}, "4": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0004.jp2"}, "5": {"fulltext": "THE PHILEBUS\\nOF PLATO,\\nWITH\\nREVISED TEXT AND ENGLISH NOTES.\\nBY\\nEDWARD POSTE, M. A.,\\nFELLOW OF ORIEL COLLEGE, OXFORD.\\nOXFORD\\nAT THE UNIVERSITY PRESS.\\nM.DCCC.LX.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0005.jp2"}, "6": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0006.jp2"}, "7": {"fulltext": "PREFACE.\\nNo edition of the works of Plato quite calcu-\\nlated to meet the wants of the student has as yet\\nappeared. This deficiency it is proposed to\\nsupply by the joint labours of some members of\\nthe University of Oxford. The present edition of\\nthe Philebus is therefore to be regarded as one of\\na series.\\nThe whole series is intended to follow a uni-\\nform plan as, however, each dialogue will be\\nentrusted to a single editor, differences of in-\\ndividual taste or opinion may possibly appear in\\nthe execution.\\nAn introduction, indicating the general scope\\nand character of each dialogue, will be prefixed.\\nMany difficulties in the interpretation of Plato\\nvanish before an insight into the arrangement of\\nparts, or plan of structure, of a dialogue. This\\narrangement, though always artistic, is often\\nintricate. A running analysis will, therefore, be\\ngiven in the margin, sufficient, it is hoped, to\\nfurnish a clue to the course of the argument\\nthrough its occasional mazes.\\na 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0007.jp2"}, "8": {"fulltext": "iv\\nPREFACE.\\nAs scholars are generally agreed to refer to\\nthe edition of Stephanus in their references to\\nthe writings of Plato, the corresponding pages of\\nthat edition will be indicated in the margin.\\nThe conceptions unfolded or made the subject\\nof passing allusion in the Philebus have been\\nchiefly elucidated in the notes by a comparison\\nof Plato s with previous or subsequent specula-\\ntions. Where it was necessary to examine any\\npoint at greater length, longer notes, or rather\\nessays, have been appended at the end of the\\nvolume.\\nAn English translation, intended to be suffici-\\nently close to perform the office of a philological\\ncommentary, is published separately for the use\\nof the English reader, or of such students as may\\nrequire any further assistance in comprehending\\nthe original.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0008.jp2"}, "9": {"fulltext": "INTRODUCTION.\\nThough Socrates directed speculation to moral\\nproblems, he did not himself construct any definite\\nmoral creed. After his death two opposite ethical\\nschools arose. The form that the fundamental pro-\\nblem of morality assumed was What is the High-\\nest Good, or, the End of life This the Megarians\\nmaintained to be Knowledge, the Cyrenaics Pleasure.\\nIn the Philebus these rival doctrines are proposed\\nand examined, and contrasted with Plato s own more\\ncomprehensive theory.\\nIt is first inquired whether either Pleasure or\\nKnowledge is the Absolute Good, and fit to be pro-\\nposed as the End of life.\\nThis question is soon determined. Our precon-\\nception of the Highest Good involves three charac-\\nters. It must be Desirable, Adequate, and Perfect.\\nNeither Pleasure nor Knowledge satisfies these con-\\nditions. They are each of them but partial Ends,\\nand a combination of them is clearly a more Perfect\\nGood.\\nA second problem is next proposed Which of\\nthe two, Pleasure or Knowledge, approaches more\\nnearly to whatever is the Perfect Good.\\nThis problem, like the former, is easily deter-\\nmined by the consideration of three characters\\nassumed to belong to the Perfect Good. These are\\nTruth, Measure, and Beauty, and it is decided with-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0009.jp2"}, "10": {"fulltext": "vi\\nINTRODUCTION.\\nout much difficulty that these conditions are satis-\\nfied in a higher degree by Knowledge than by\\nPleasure. This is the whole substance of the dia-\\nlogue if we only consider the inquiries originally\\nproposed.\\nAnother question, however, though not expressly\\nstated, receives at least a partial solution What is\\nthe exact composition of that Highest Good of which\\nPleasure and Knowledge are but fractional ingredi-\\nents and what kinds of Pleasure and Knowledge\\nare its components\\nThis question is approached more methodically\\nthan the others. At the commencement of the\\ndialogue it is stated, with the solemnity befitting\\nthe inauguration of a new Method, that no\\nquestion can be treated Scientifically without Ge-\\nneralization and Division. To answer, then, the\\nquestion just proposed we must ascertain the Ge-\\nnera and Species of Pleasure and Knowledge.\\nAccordingly both Pleasures and Sciences are\\nClassified, and this broad distinction is found to\\nrun through the species of both, that some are\\nPure, others Mixed. It is first agreed that the\\nPurest portions of each have the best title to be\\nconsidered as components of the Highest Good.\\nBesides these, however, all the Mixed kinds of\\nKnowledge, and, even of the Pleasures Mixed with\\nPain, those that are necessary to life and in alle-\\ngiance to the virtues, are admitted as elements.\\nThe Greatest, however, and the Vicious Pleasures\\nare pronounced to be the Greatest, are thus ex-\\ncluded. So the third ethical problem is solved.\\nBut it is the characteristic of Plato s philosophic", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0010.jp2"}, "11": {"fulltext": "INTRODUCTION.\\nvii\\ntreatment of any subject that it presents the three\\nbranches of speculation, Ethical, Logical, Physical\\ninquiries in intimate and organic combination.\\nThe Ethical element we have found in the subject\\nof the problems,\\nThe Dialectical element forms the vestibule of the\\ndialogue, where the doctrine of Method is enunciated\\nin somewhat mystic tones, but with unrivalled im-\\npressiveness. The Dialectical Method is afterwards\\npartly exemplified in the Classification of Pleasure\\nand Knowledge.,\\nThe Physical or Metaphysical element is intro-\\nduced by a further application of the Method, the\\nreference of Pleasure and Knowledge to higher\\nGenera. This involves a systematic exposition, with\\nmore or less elucidation, of the four great Principles,\\nthe Limit, the Infinite, the Product, and the Cause\\na list that resumes the highest philosophic abstrac-\\ntions of Plato s predecessors, and was not much\\nvaried in subsequent Greek philosophy.\\nThe final comparison, too, of Pleasure and Know-\\nledge assumes a Metaphysical character, as it de-\\ntermines not only their position in respect of the\\nEthical Good, but, partially at least, in relation to\\nthis catholic system of Principles. The highest\\nplace in this more general arrangement of things\\nplaced in their order of excellence, belongs to\\nnothing within the worldly sphere, but to the Abso-\\nlute Cause, the Divinity, the Eternal Good and\\nMeasure of all perfection. Second is the Perfect\\nDerivative Good, Physical or Moral, the latter of\\nwhich, the highest End of created life, was the\\nsubject of the Ethical problems. The third rank", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0011.jp2"}, "12": {"fulltext": "viii\\nINTRODUCTION.\\nbelongs to the highest kind of Knowledge, Wisdom,\\nor Reason in its apprehension of the highest truth.\\nThe fourth rank is assigned to the lower kinds of\\nKnowledge, the Scientific comprehension of truths\\nof a less exalted order. The fifth to the Pure\\nPleasures. The sixth to such of those Mixed\\nwith Pains as are necessary to man s physical exist-\\nence, and sanctioned by the moral law.\\nFrom the wealth of thought which Plato has\\nlavished on this, as indeed on every other subject\\nthat he handled, it has been disputed what is the\\nleading idea of the Philebus.\\nIt is obvious that the fundamental problem is\\nEthical, the character of the highest attainable Good.\\nThe most distinctive feature of the dialogue, how-\\never, is perhaps, not the subject, but the mode of\\nhandling the question, the instrument employed for\\nits solution, Classification and Division of the Plea-\\nsures and Sciences. That Plato intended to direct\\nthe attention to this, we may infer from the emphatic\\nmanner in which this is indicated as the true philo-\\nsophic Method at the commencement of the dia-\\nlogue. This Classification then, eclipsed as it became\\nin the execution by more striking features, seems to\\nhave been the germinal idea of the Philebus. It\\nis the portion earliest in development, about which\\nthe other members of the organism grow and cluster;\\nthe mass in the picture which, though somewhat\\npale in colour, dominates the composition, as the\\ncentre to which the other masses converge or from\\nwhich they radiate. It is the key applied to de-\\ntermine, partly at least, the elements in the Pla-\\ntonic definition of the Highest Good, or wdiat we", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0012.jp2"}, "13": {"fulltext": "INTRODUCTION.\\nix\\nhave called, the third Ethical problem. And this\\nagain is introduced by a collision of the narrower\\nviews of the Cyrenaic and Megarian schools a col-\\nlision which assumes the form of the first and second\\nEthical problems. And the treatment is so broad as\\nto involve a sketch, sufficiently definite to disclose\\nPythagorean features, of the outlines of a Meta-\\nphysical system.\\nTo inquire into the chronology of the Philebus,\\nand its connexion with the other dialogues, belongs\\nto a more general consideration of the consecution\\nand relation of Plato s writings. We may observe\\nhere that the maturity of views presented by the\\nPhilebus proves that it is among the latest. Specu-\\nlations on the End of life, on the Method of Science,\\non the laws of the Universe, in which we may trace\\nthe impulsion of Socrates, of the Megarians, and of\\nthe Pythagoreans, are all fused into one philosophic\\nsystem, and presented in an harmonious artistic\\nform. And, as has been observed, this triple\\nthread of speculation, Ethical, Logical, and Phy-\\nsical, is the badge of Plato s most perfect dialogues.\\nIn this respect the Philebus may claim to be classed\\nwith the Republic and Timseus. Of this trilogy,\\nhowever, it is doubtless the least. This is probably\\ndue to the subordination in Plato s mind of Ethical\\nto Political philosophy. At all events there is not\\nso full a presentation of Ethical ideas in the Phi-\\nlebus, as of Political in the Republic, or of Physical\\nin the Timseus.\\nb", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0013.jp2"}, "14": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0014.jp2"}, "15": {"fulltext": "Works by the same Author.\\nPHILEBUS, a Dialogue of Plato on Pleasure and Know-\\nledge and their relations to the Highest Good, translated\\ninto English.\\nLondon J. W. Parker and Son, West Strand.\\nTHE LOGIC OF SCIENCE, a translation of the\\nLater Analytics of Aristotle, with an Introduction and\\nNotes.\\nLondon Francis Macpherson, King William Street.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0015.jp2"}, "16": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0016.jp2"}, "17": {"fulltext": "$IAHBOS\\nfell. TA TOT AIAAOTOT nPOSOHA\\ned. Steph.\\nP. ii. 2QKPATH2, ITP0TAPX02, X IAHB02.\\nOpa\\nXrjQov Bi^ecrOat vvvl koi irpos rlva rov Trap 1 rjpuvS\\nb dp pio-(3r}T\u00e2\u0082\u00acLV, idv /nrj aot Kara vovv y Xeyofievo?.\\n(3ovX\u00e2\u0082\u00aci avyKf.(paXaLcoaco f ueOa ixdrepov\\nIIPO. Haw fJL\u00e2\u0082\u00acV ovv.\\n20, lXr]l3os fJLtv roLvvv dyaObv dval (p7]ai to\\n4. \\\\6yov Se^eo-^ai] This phrase\\nbecame a sort of technical\\nterm of Dialectic. It appears\\nto have been a custom for one\\ndisputant to hand on a thesis\\nto another, who had to defend\\nit, not on his own principles,\\nbut on those of the disputant\\nwhom he succeeded, av 6\u00c2\u00b0 \u00c2\u00a3t\u00c2\u00a3-\\npov 86\u00c2\u00a3av biacpvXaTTr) 6 aiTOKpivo-\\nfievos, drjXov on rrpbs tt)v ineivov\\n8idvocav a7ro(3XenovTa Oereov eKaara\\nko\\\\ dpvrjTeov. UoLovat 8e tovto nal\\nol nap dXXrjXcov 8e^6pevoi ray Be-\\nads o~TO)(d\u00c2\u00a3ovTai yap cos av ewroi\\n6 Oepevos. Aristot. Topic. 8,5. If\\nthe Respondent is defending the\\nopinion of another person, of\\ncourse he must be guided by\\nthe views of that person in the\\npremisses he concedes or de-\\nnies to the Opponent. And in\\npractice even those who follow\\nanother in the defence of a\\nthesis observe this rule, for\\nthey are guided by what they\\nimagine its original advocate\\nwould have said.\\n9. Instead oidyaOovwe should\\nhave expected apto-rov, or to\\ndyadov. That a Greek might\\noverlook the difference of mean-\\ning produced by the article we\\nlearn from Aristotle, who thinks\\nit necessary to remind us of the\\ndistinction ejrei 8 oi tclvtov\\nearn to eivai tt)v r)8ovr)v dyadov Kal\\nto eivai ttjv r)8ovi)v to dyadov, oi)(\\nopoiats Oereov tovs opovs. Anal.\\nPrior. 1. 40. To say that Plea-\\nsure is a Good and to say that\\nit is The Good are two different\\npropositions, and so must the\\nterms be into which we resolve\\nthem. The Stoics, however,\\nwould have defended the ex-\\npression in the text, as they\\nmade all Good homogeneous\\nand equal in degree, and re-\\ncognized no difference between\\nGood and Best or The Good.\\nThis view they seem to have\\nA. Two\\nproblems\\nare pro-\\nposed\\n(1) Is Plea-\\nsure or\\nKnow-\\nledge the\\nHighest\\nG ood", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0017.jp2"}, "18": {"fulltext": "riAATONGS\\nyaiptiv iracFL \u00c2\u00a30001$ koll tt)v rjoovrjv kol T\u00e2\u0082\u00acp\\\\jsiv, kcu p. 1\\nocra rov yevovs earl tovtov avpLCpcova to oe Trap\\ni)li(2v djMfiio-ftrjTTjpd io~TL prj ravTa, dXXa to (f)poveiv\\nkol to voeiv KOi to p^e/jLvrjadat Kai tol tovtcov av $;vy-\\nsyevrj, 8o^av re opdrjv kol dXriQeis Xoyiapovs, tt}s ye\\nrjoovrj? dptelvco kol Xcoco ylyveaOai j-vpnraoiv oaarrep e\\navTCov Sward jieTaXafielv dwaTOis oe pieTaa\\\\elv\\ndxpeXijjLooTaTOV airdvTcov eivai irdai toi? oval re ko!\\niaopievoig. Mcov ov\\\\ ovtco irco? Xeyoptev, co QlXrjfie*\\niO\u00e2\u0082\u00acKa,T6pOl\\n01. HdvTCov pcev ovv pidXicrTa, co Sco/c^arey-\\n20. Ae)(\u00e2\u0082\u00acL 8rj tovtov top vvv SiSofievov, co Ylpco-\\nTapye, Xoyov\\nI1P0. AvdyKT] Be^eaOar O/A^/Soy yap rjpuv 6\\ni5KaXo? direiprjKev\\n20. Aet brj irepi avTcop Tpoirco iravTi TaXrjOes Try\\nTrepavOrjvai\\nnPO. Aet yap ovv. d\\n(2) if some II. 20. ,f \\\\0i drj, irpos tovtols SLopoXoyr]crcopLe6a\\nother G-ood v\\nexcels both 20 /cat T006.\\nPleasure nD n T v\\nand Know- 1 1 FI2 1 O TTOLOV I\\nadopted from the Megaric\\nschool, whose ethical doctrine\\nis represented by Socrates at\\nthe opening of the dialogue.\\nWe read in Diogenes Laertius,\\novtos h to ayaQbv a7re(paiveT0\\njroXkois bvopaai Kakovjxevov ore\\nfiev yap (ppovrjcriv, ore be Oeov, kcu\\naXXoT\u00e2\u0082\u00ac vovv Kai ra Xonrd. 1 1. Io6.\\nEuclid of Megara said Good\\nwas one thing with many names,\\nWisdom, God, Reason, and the\\nlike. The Cyrenaic school, who\\nidentified Good with Pleasure,\\nand allowed of no difference be-\\ntween Pleasures, probably also\\nwould use Good as synony-\\nmous with The Good. Possibly,\\ntherefore, in omitting the article\\nin the present passage Plato\\nhas followed a mode of speak-\\ning habitual to the two schools\\nwhose opinions are contrasted\\nin the present dialogue with\\nhis own.\\n8. o) j! eAi/XG)Taroj i. e. not\\nonly Better in comparison with\\nPleasure, but absolutely Best,\\nor the Sovereign Good. This\\nlatter proposition is afterwards\\nabandoned,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0018.jp2"}, "19": {"fulltext": "MAHB02. 3\\np. ii. 20. 0? vvv rjficov eKarepo? ei~iv y\\\\rvyrjs kou Sid- ledge, is\\nn v v it more\\ntiter iv airocpaiveiv riva eTn^eLprjaei rrjv ovva\\\\iz.vr\\\\v av- nearly aiii-\\nn n ed to Plea-\\ntipCOTTOLS TTOXTL TOV pLOV evOCtLfAOVa TTape^eLV. ap OV% sure or to\\ntf Know-\\nOVTCOS ledge\\nIIPO. Ovtco f\u00c2\u00a3\u00e2\u0082\u00acV ovv. 5\\n20. Ovkgvv vfjieis fiev tt)v tov yaipuv ij^C\u00c2\u00a3 5* ai;\\n7t)p rot; (ppoveiv\\nIIPO. Eart TOLVTCL.\\n20. T/ \u00c2\u00abV aAA?; to Kpelrrcov tovtcov (pavr)\\nftcoz/ oy/c, aV /*eV fjSovfj fiaXXov (palvrjTcu ^vyyevrj?, io\\ne r)TTCQ/JL60a ptev a/Mporepoi tov tclvtol eypvros fiefiaim\\np. 12. /3/oi Kparei Se 6 ttjs rjSovr/? tov tt}9 (ppovrjaeco?\\nnpo. Na/.\\n20. ,N A^ ye ppOVT)CT\u00e2\u0082\u00acL, VLKOL fJL\u00e2\u0082\u00acV (ppOVrjOTL? TTJV\\nrjSovrjv, r/ Se tjttoltcll tclvO* qvtcos opcoXoyovpievd 15\\n(f aT\u00e2\u0082\u00ac, i] ttcos\\nIIPO. E/xoi you* 5o/cet.\\n20. T/ Se iXr}f3cp tl (j)rf?\\n#L E/Xoi /iiV TTOLVTOOS VLKO.V TjSovrj 8oK\u00e2\u0082\u00acL KCli 86^\u00e2\u0082\u00acL\\nav Se, UpcoTapye, avTo? yvcoaei. 10\\nIIPO. UapaSovs, co PlXi]8e, rjpuv tov Xoyov ovk\\nGiV \u00e2\u0082\u00acTL KVpiO? \u00e2\u0082\u00acLT]9 TTjS TTpQS HoiKpaTTj opLoXoyla? fj KOU\\nTOVVOLVTIOV.\\nb j I. AXfjOrj Xeyet9 dXXd ydp dcpoaiovpicu koll\\n/JLCtpTV pOjLLCtl VVV aVTTJV T7]V \u00e2\u0082\u00acGV. 25\\nITPO. Ka5 rjpLtis croL tovtcov ye avTcov avuptdp-\\n3. euSaijUOi/a] i. e. tlie ques- 20. avrbs yiwet] must de-\\ntiou relates to tlie theory of cide, determine, for yourself:\\nHappiness an intimation that must take your own course.\\nthe ensuing dialogue is of an So in the Gorgias, with the\\nEthical character. same expression of impatience\\nIT. tov ravra e-^ovros (Seftalas] tl ovv di) 7roirjao^v juera^u tov\\nThat perfectly has this power Xoyov KaraXvofxev avros yva)o-\u00e2\u0082\u00acL\\n(of producing happiness). Gorgias, p. 505 C.\\nb 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0019.jp2"}, "20": {"fulltext": "4\\nflAATONOS\\nrvpes av elptev, co? ravra tXeyes a Xeyei?. AAAa 8rj p. 12.\\nra fiera ravra e^r}?, co *2ooKpar\u00e2\u0082\u00ac?, ofiods Kal ptera\\nbiXr)f3ov tKovros rj ottcos av iOeXrj ireipoopLeOa 7TC-\\npalveiv.\\nB. What is 5 HI 20. Yleipariov, anr avrm 8e riis Oeov. r\\\\v\\nthe right\\nmethod g\u00c2\u00a3 e A ppo8trrjv p}v XeyeaOaL (j)rjai, ro 8* dXrjOeara-\\nquiry? T0V avrrjs ovopa r)8ovr)V elvai.\\nisnotuS EIPO. OpOorara.\\nform, but -srr^ ss* v r \u00c2\u00bbtt v v v\\nmultiform. ^A*- 10 epLOV 0\u00e2\u0082\u00ac0?, CO LlpCOrap)(\u00e2\u0082\u00ac, a\u00e2\u0082\u00acL 7Tp09 Ta C\\nio roov Oeoov bvopcara ovk tan kot avOpooirov, dXXa\\niripa rod jxeylarov (j)6/3ov. Kal vvv rrjv fiev A(ppo8[-\\nrrjv, ottt} \u00e2\u0082\u00acK\u00e2\u0082\u00acLvrj iplXov, ravrrj irpoaayopevoo rrjv 8e\\nrjdovrjp oi8a 009 tan ttolkiXov, koll oirep ehrov, anr\\netcewr)? rjfjias- dpypfievovs IvOvfieiaOaL 8el Kal aKonelv\\nlirjVtiva (pvaiv tyei. tan yap, aKOveiv pkv ovrcos\\na7rXco? 9 ev n, pioptyds oe 8rj7rov iravroias elXrjcpe Kal\\nnva rpOTrov dvopcolovs dXXrjXaLs. 181 yap, rj8eaOai\\npAv (fyaptev rov aKoXaaraivovra avOpcoirov, fj8ea6ai 8e d\\nkoI rov acofppovovvra avrco rep acocfipoveiv rjSeaOai\\n20 8e Kal rov dvorjralvovra ko! dvorjrcov 8o^cov Kal eAtt/-\\n8oov ptearov, fj8ea0at 8 av rov (ppovovvra avrco rco\\n(f)pov\u00e2\u0082\u00acLV Kal rovrcov roov r)8ovoov eKarepa? ttcos av\\nri9 opLola? dXXrjXai? eivat Xeycov ovk dvorjros ipa(~\\nvotro ivSiKcos\\n2 5 ITPO. Elo i p}v yap drf evavrlcov? co IZcoKpares,\\n15. aKoveiv fiev ovtcos anXoos]\\nto judge prima facie from the\\nsingleness of her name. The\\nmeaning of the phrase appears\\nfrom Demosth. Lept., quoted\\nby Stahlbaum eart 8e rovro oii-\\ntghti pev ciKovaai Xoyov nva e^ov\\nel 6V tis dicpificos e^erctaeLe, rj/evdos\\nav ov qyavdr]. A parallel passage\\nin the Symposium shows that\\novrois dnXcos must be taken to-\\ngether ov ko\\\\g s jxoL doicel npo-\\nfofiXrjadiu r]jxiv 6 \\\\6yos, to curXas\\novtg) naprjyyeXOai iyKoapLa^iv E-\\npa)Ta. el fxeu yap els r)v 6 Epa s, Ka-\\nXojs av et^e, vvv t)e ov yap eartv\\nels. p. 1 80 C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0020.jp2"}, "21": {"fulltext": "MAHB02.\\n5\\np. i2.avrai TTpayfidrcop, ov \\\\xr\\\\v avral ye dXXrjXais evav-\\ne rial. 7TC09 yap rjdovrj ye rjSovf) ptrj ov)( optoiOTaTOV dv\\ne trj, tovto avrh eavrco, irdvTtov -^p^pLaTCov\\n212. Kai yap xpcopa, co Sai,p,6vie, ^pcDfxari Kara\\nye avro tovt ovSev Scoto-ei, to \\\\pcop.a elvai 7rav, to 5\\nye pjjv peXav tcd XevKcp irdvTes yiyvcocrKopev 7rphs\\ntcd Stdcpopov elvai Kal evavTicDTarov ov Tvyydvec Kal\\nSr) Kal a\\\\rjfjia cyrnxaTt Kara Tamov yevei pAv Ictti\\nTrav ev, ra Se peprj tols- pepecriv avTov ra pev evavTt-\\np. 1 3. coTaTa dXXrjXois, ra Se SiacpopoTrjTa eyovTa pvplav 10\\n7rov Tvyyavei. Kal 7toXX erepa ovtcds e)(pv evprjcro-\\npcev, ScrTe tovtco ye tco Xoycp purj irlaTeve, tcd vrdvTa\\ntol evavTLcoTara ev ttoiovvti. (j)o/3ov ptai Se pj] Tivas\\nrjSovas rjSovals evprjaoptev evavTias.\\nIIPQ/ IaW dXXa TiTOvff rjpicov f3Xd\\\\j/ei tov Xoyov; 5\\n212. Oti Trpocrayopevei? aura dvopLOta oVra ire-\\n1 2. Adyta] mode, method, of\\nreasoning, i. e. only regarding\\nthe generic element in plea-\\nsures. Aoyos is sometimes used\\nfor the forin^ principle, or arti-\\nfice of an argument, or objec-\\ntion to an argument, abstracted\\nfrom the particular matter. In\\nthis sense all arguments that\\nare the application of the same\\nlogical canon, that fall under\\nthe same head or locus com-\\nmunis, are one and the same\\nXdyos. Immediately below Xo-\\nyov seems to mean thesis or\\noriginal proposition (that all\\nPleasures are Good). It may\\nhowever have the same sense\\nas before proof, argu-\\nment, syllogism, or rather,\\ndefence or enstasis, (that\\nPleasures may have a common\\nproperty, Good, as they have a\\ncommon genus, Pleasure.) The\\nMetaphysical principle upon\\nwhich this Logical method is\\nbased is presently discussed, and\\nis also called Xoyos. See p. 14 c.\\nI^. Otl irpoaayopeveis avra dvo-\\njioia ovra irepco, Cp-qaopev, ovopartj\\nbecause the predicate (ovopa)\\nyou apply to them, dissimilar\\nas they are, is distinct (erepov)\\nfrom the subject. If Pleasures\\nare opposite species of one ge-\\nnus, we can say all Pleasures\\nare Pleasure, i. e. predicate one\\ngenus of all of them but we\\nhave a slight presumption\\nagainst any other general pro-\\nposition of the form all Plea-\\nsures are X because if X is\\nconnected with the specific dif-\\nference of one Pleasure it will\\nbe excluded by the specific dif-\\nference of another. The ques-\\ntion accordingly will be, in the\\nlanguage of Logicians, whether", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0021.jp2"}, "22": {"fulltext": "6 DAAT0N02\\npep, (j)rjo-of.iep, oPopaTi. Xeyeis yap dyaOd iravra eipai p.\\nra rjSea. to peep ovp pur] ov)( rjdea eipai ra rjSea \\\\6yos\\novSeis d/uLfpia /3r)T\u00e2\u0082\u00aci kglko, Se opt clvtcop tol jroXXa kolI b\\ndyaOd Se, wy rjptei? (f)ap.ep, opicos \\\\jv6lptol\\\\ o~v irpoa-\\n5 ayopeveis dyaOd avrd, optoXoycop dpopoia eipai rc3\\nXoyco, ell r/y ere irpoaapayKa^pi. tl ovp Srj tolvtop\\nIp tolls kolkcus opolco? Kal ip dyaOais ipop Trdaas\\nrjdopds dyaOop eipai Trpocrayopeveis\\nITPO. II coy Xe yeis, co 2co/cyoarey oiei yap TLPa\\nio crvy^coprjo-eaOai, Oepuepop rjdoprjp eipai TayaQop, eha\\ndpe^eaOal crov XeyoPTO? ray pip eipai Tipas dyaOds c\\nrjdopdsi ray Se Tipas eTepas avTcop /ca/cay\\n20. AAA ovp dpopLolovs ye cprjaeis 1 awds ctAA?;-\\nXais eipai Kal Twas epaPTias.\\n5 ITPO. Ovti Kaff oaop ye rjdovai.\\n20. OaA^ ety top avTOP (pepopieOa Xoyop, co\\nUpcoTap^e, ovS dpa rjSoprjp rjSoprjs Std(popoPj dXXd\\nTrdaas bpLolas eipai (prjaopiep, Kal rcc irapaSeiypLora\\nrjpas Ta pvp Srj XeyQepTa ovSep TiTpcoaKei, ireiao-\\n2o jiieOa Se Kal epovptep direp oi irdpTcop (pavXoTaTol re d\\nKal we pi Xoyov? dp.a peoi.\\nITPO. Tec vroia Srj Xeyeis\\n20. Qti ae pipiovpiepos eyco Kal dpcvpopiepos eap\\nToXptco Xeyeip coy to dpopLOioTaTOP eoTi tco dpopoio-\\n?bTaTCd TraPTCdP bpioioTaTOP, e^co Ta avTa aol Xeyeip,\\nX is the specific property of called the fallacy Plurimum In-\\none special Pleasure or the ge- terrogationum, i. e. so frames\\nneric property of all Pleasures, his question that Protarchus\\nProtarchus of course must cannot answer it simply with-\\nmaintain that Goodness is con- out conceding the point in de-\\nnected with the generic cle- bate.\\nment in Pleasures. In inviting 1 9. ia6pe6a] A happy emen-\\nProtarchus to point out this, dation of Badham for the napa-\\nSocrates, to try his acutcness, aopeOa of the Zurich edition,\\nattempts what, was afterwards The Bodleian MS. gives rr^pn/jfOn.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0022.jp2"}, "23": {"fulltext": "0 IAHBO2. 7\\np. 13. koll (j)ai ovfj,\u00e2\u0082\u00ac0d ye vecorepoi rod SeovTOs, koll 6 Xoyos\\nTjiuv eKireacov ol)(r)aerat. ttolXlv ovv olvtov duaKpovco^\\nfieOa, koll tol\\\\ aviovres e2? ras o/xo/ay Zcrcoy olv 7rco?\\naXXrjXoi? avyxcoprjcraijULeis.\\ne XIPO. Aeye irons 1 5\\nIV. 20. E/X6 6h V7F0 CTOV irdXlV ipCOTCOpLevOV, Science\\ny also is not\\nCO llpCOTapy(\u00e2\u0082\u00ac. uniform,\\nnnn nn N c but multi-\\nilriZ. 1 O TTOLOV 07] form.\\n20. fypovrjaris re kol hriorrj/M) koll vovs koll ttolvO*\\n07r6aa St) kolt iffyas eyco Qepuevos ehrov ayaOov, Sie- 10\\npCOTCDfieVOS O TL 7T0T6 \u00e2\u0082\u00ac0~TL TOLyaOoV, dp 01) TOLVTOV\\n7T\u00e2\u0082\u00acL0~ OVTOLL TOVTO OTT\u00e2\u0082\u00acp 6 (70? XoyO?\\nnpo. n\\n20. YloXXai re al ^vvdiraaai eTTLaTrfpcaL So^ovaLv\\neivoLL koll dvojiOLoL TLves avrcop dXXr]Xais\\\\ el Se koll 15\\np. l^.lvOLVTLOLL 7T7] ylyVOVTOLL TLVe$, dpOL CL^LOS OLV ELTjV TOV\\nSLaXeyeaOaL vvv, el (pof37]@el? tovto ccvto firjSefxlav\\navofxoLov paL7]i eirLo-T7]\\\\i7]v eiTLo-TripLi] yiyveorOai^ kol-\\nireiff rjfiLV ovtos 6 Xoyos wairep (jlvOos diroXofievo^\\nol^olto, avrol Se crcD^oLfjieOa hrl tlvos dXoytas 20\\nITPO. AAA ov fJirjv del tovto yeveaOaL^ ttXtjd tov\\nacoOrjvaL. to ye jult/p /jlol Xcrov tov aov re kol ifxov\\nXoyov dpeo~KeL 7roXXal i\u00c2\u00b1ev rjSovoH koll dvopiOLOL yi-\\nyveaOcov, 7roXXal Se iwLO-T7]/JLai kol SidtyopoL.\\n20. akoylas] The breach of cpdapTiKrj. Arist. Topic. 8. 7. A\\nthe laws of disputation which Eespondent who refuses to ad-\\nSocrates here deprecates, i. e. mit an Opponent s premiss,\\nrefusing to admit an evident though he can neither meet it\\ntruth, bore in the Dialectical by an adverse Syllogism nor by\\ncode the name of Avo-KoXla. el an adverse Instance, incurs the\\novv firjTe avremxeipew ex v firjre reproach of Perversity. For\\nivio-Tao-dai ov TiOrja-t, 8rj\\\\ov on Perversity in Dialectic is an\\nSvo-Ko\\\\aivei. ean yap rj iv Xoyois answer preventing an adverse\\ndvo-KoXla dnoKpio-is Trapa roiis el- syllogism by any but these two\\nprjpevovs Tponovs avWoyicr/JLOv methods.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0023.jp2"}, "24": {"fulltext": "8 IIAATONOI\\n20. Tt)v to lvvv 8ia([)opoT7]ra, co UpcoTapxe, roup. 14.\\nayaOov rod r ep,ov Kai tov crov pr] d7roKpv7TTopevot y b\\nKOLTOLTl6ivT\u00c2\u00a3 $6 el? TO pteCTOV, ToXpCOpieV CIV 71 Tj eXey~\\nyopevco iii-jVvcTGXTL, iroTepov 7]Sovr]v TayaOov del Ae-\\nbyetv y (ppovTjaiv rj [ti] rplrov aXXo eivai. vvv yap\\nov 8r}7rov irpos ye avro tovto (pLXoveiKovpev, ottcqs\\nay co TL0\u00e2\u0082\u00ac/tiai, ravr ear at tol viKcovTa, rj ravff a av,\\nrep cT aXr/Oeararco Sec rrov avppayelv 7]pas apL pco.\\nIIPO. Ael yap ovv.\\nUnity and to V. 20. ToVTOV TOLVVV TOV XoyOV e.Tl pLaXXoV Si C\\nMultipli- n r s\\\\\\ncity are opLoXoytas pepaicocrcopeOa.\\nsometimes T-m*^\\nfound to llrli. iOV 7T0L0V 07]\\ncoincide, A\\nand their 2,12. I ov iraat irapeyovTa avupcoirois irpaypaTa\\ncoinci- v v y\\ndencehas eKOVCTL T\u00e2\u0082\u00ac Kai aKOVCTLV eviOlS Kai eViOTe.\\nthr s iibject 15 I1P0. Aeye aa(j)eaTepov.\\nof certain ^r^rn v x\\ncelebrated 212. iov vvv 07] TrapaireaovTa Xeyco, (pvcreL ttcos\\nparadoxes jl /i v v\\nand one 7re(pvK0Ta uavpao~TOV. ev yap or] ra iroXXa eivai Kai\\noccasion! T0 V KoXXa OaVpLaCTTOV Xe)(OeV, Kai paBiOV apL(j)LO-f37]-\\nthe funda- c\\nmental T7]CTaL TCp TOVTCOV OTTOTepOVOVV TLUepevCp.\\nItelZo-\u00e2\u0084\u00a2 nP J Apo5v Xeyets, oTav tls eile (prj UpcS T ap-\\nideas f X ov va y^yovoTa (pvaei, ttoXXov? elvai 7t6lXlv, tovs\\nepe Kai evavTiovs aXXrjXoi? p,eyav Kai apiKpov Tide- d\\npevos, Kai (3apvv Kai Kovcpov tov avTov, Kai aXXa\\nptvpla\\n25 20. 2t pev, co Ylpcorap^e, e lpyKas tol Sedrjpev-\\npceva tcov OavpacrTcov 7repl to ev Kai iroXXa, crvyKe-\\nyc\u00c2\u00a3 p7]pieva Se co? eiTOs elirelv vtto ttolvtcov rjdr], prj\\ndelv tcov tolovtcov awTeaOaL, TraiSaptcodr] Kai padia\\n3. iXeyxo/jievco (sub. too ayada\\nwas probably altered by the\\ntranscriber into eXcyxopwoi, the\\nreading of the MSS. and re-\\ntained in the Zurich edition.\\non account of the plural \\\\lt]vv-\\ncroxri which follows.\\n20. T A// ouv \\\\eyeis, C.] See\\nAppendix A.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0024.jp2"}, "25": {"fulltext": "f IAHB02.\\np. 14. Kal (T(l)68pa tois Xoyots eprroSia v7roXapf3av6vTcov\\ne ylyveaOat, ewel purjde ra roidde, orav ns eKaarov ra\\npeArj re KCtl dpa p^prj SieXcov rS Aoyco, irdvTa ravra\\nto ev \u00e2\u0082\u00acK\u00e2\u0082\u00acivo elvai diopoXoyrjcrdpevo? eXey^rj koltcl-\\nyeXcov oti TepaTa SvqvayKotxrTCU (pdvai, to te ev cosz\\nwoXXd io~Ti Kal a7T\u00e2\u0082\u00acipa y Kal tol ttoXXol cos ev povov.\\nnPQ. 2v 8e drj Troto, co ^coKpare?, ere pa Xeyeis,\\nd firjTrco avyKe^coprjpeva deSrjptevTat wepl tov cwtov\\ntovtov Xoyov\\np. 15. 212. Ottotolv, co iral, to ev firj tcov yiyvopevcov 10\\nT\u00e2\u0082\u00ac kcu aTroXXvpievcov tl$ TiOrjTciL, KaOdirep dpTico?\\nrjpM? ehropev, evTavBoi pev yap Kal to tolovtov ev,\\n077 6/) eliropuev vvv Srj, crvyK\u00e2\u0082\u00ac)(cop7]TaL to pur) Seiv eXey-\\nX HP orav Se Ti$ eva dvOpcoirov eTnyetprj TiQeo Oai Kal\\nj3ovv eva koI to koXov ev Kal to dyaOov ev, irepi tov- 15\\ntcov tcov evdScov Kal tcov tolovtcov rj ttoXXt) cnrovSr)\\n/i\u00e2\u0082\u00acTa Siaipecrecos dp pLo-j3rjT7]cris ylyverai,\\nb IIPO. nc3y;\\n212. IlpcoTOV pi\u00e2\u0082\u00acv et Tivas del TOiavTas dvai ptovd-\\nIO. Ottotclv co nai, k.t.X.~\\\\ The\\nZenonian identity of unity and\\nmultiplicity is involved in all\\nProposition, whether scientific\\nor unscientific, and is the iden-\\ntification of the one individual\\nSubject with its many Predi-\\ncates. That which forms the\\nmotto of Plato s dialectic im-\\nplies Classification, that is to\\nsay, the commencement of sci-\\nence, and is the identity of the\\none Species with the many In-\\ndividuals which it comprehends.\\nIn Zeno s view Socrates is one\\nas a subject, and at the same\\ntime many things Wi se, Brave,\\nAthenian, c. in respect of his\\nattributes. In Plato s view\\nSocrates, Callias, Coriscus are\\nmany as individuals, and at the\\nsame time one in respect of\\nMan, their common species.\\nIn Zeno s paradox the unity is\\nthe individual, Protarchus in\\nPlato s, Protarchus the indi-\\nvidual is part of the multipli-\\ncity, and the unity is Man, the\\nuniversal. Eva avOpairov there-\\nfore is Opposed to eva UpodTapxov\\nabove. Ataipecris, logical divi-\\nsion, the cause of multiplicity,\\nis the opposite of avvayayrj,\\ngeneralization, the process which\\nterminates in unity.\\n18. Hpmrov pev ylyveadaij\\nThis embarrassing passage is\\nsatisfactorily explained by Bad-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0025.jp2"}, "26": {"fulltext": "to\\nnAATONOS\\nThe disco-\\nvery of\\nUnity in\\nMulti-\\nplicity, and\\nMulti-\\nplicity in\\nUnity, and\\nthe reduc-\\ntion of Mul-\\ntiplicity to\\nNumber, is\\nthe true\\nprocess of\\nScience.\\n8a? vrroXapL^dveiv dXrjOeo? overas elra wco? av rav- p. 15.\\nras, plav tKaerrrjv ovtrav del rrjv avrrjv Kal pj]re\\nyeveeriv /nrjre oXeOpov 7rpoeT$c-ypnevr)v, ojacos eivai\\n(3e(3ai6rara plav ravrrjv, fxera Se rovr ev rois yiyvo-\\n5 pevois av kou dire ipois eLre hieerrraerpuevriv Kal 7roXXa\\nyeyovviav Oer eov^ eiff oXrjv avrrjv avrr)s \\\\copis b drj\\nrrdvrcov ddvvarcorarov (f)alvotT av, ravrbv Kal ev d/Jia\\nkv kvi re Kal 7roXXois yiyveerOai. ravr eerri ra 7re pi\\nrd roiavra ev kol rroXXa, dXX ovk eKeiva, co TIpco- c\\n10 rap^e, aTrd jy)s diroplas atria fxrj KaXoo? bpioXoyirjOevra\\nKal evTToplas av av KaXco?.\\nII PO. Ovkovv ypr) rovQ rj/Jtas, co ^coKpare?, ev\\nrco vvv rvpcorov hiairovrjcracrOai\\n20. O? yovv eyco \u00c2\u00a7air)v av.\\n*5 nPO. Kal iravras ro ivvv r) fids v7rbXa/3e crvy-\\n)(CDp\u00e2\u0082\u00acLV a 01 rover Se ra roiavra lXr/f3ov 8* icrcc?\\nKpdriarov ev rco vvv errepcorcovra fir) Kivelv ev Kel-\\nfievov.\\nV] 20. IZiev. rrbOev ovv ris ravrrjs dpijrjrai d\\niottoXXt}? ovcrrjs Kal ivavroias rrepi ra dfKpter^rjrovfieva\\np dyr)$ dp evdivSe\\nHPO. Yl60ev;\\n20. afiev ttov ravrbv ev Kal 7roXXa vrrb Xoycov\\nham. There are not three pro- world of sense\\nblems proposed, as might ap- 17. Kivelv $l\\\\r)fiov ev Kei-\\npear at first sight, but only p.evov\\\\ is an allusion to the pro-\\ntwo. Oficos refers to nothing\\nin its own clause but to the\\nnext, and gives /nera Se tovto\\nthe force of, and yet. The first\\nproblem, then, is, Have the ideas\\na real existence 1 The second,\\nHow are we to reconcile their\\nverb fj.r) Kivetv kclkov ev Keifxevov,\\nand below, irdvra Kivel \\\\6yov,\\nleaves not a syllogism un-\\nturned, is an allusion to the\\nphrase navra Kivelv \\\\L6ov.\\n23. ravrbv ev kol 7voWa vno\\nXoycov yiyvofieva] dialectical\\nunity with their apparent divi- identifications of Unity and\\nsion or multiplication in the Plurality conversions by lo-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0026.jp2"}, "27": {"fulltext": "cMAHBOS. 11\\np. 15. yiyvbpeva irepiTpeyeiv iravrr} Kaff eKao~Tov tcov Xeyo-\\npcevcov del Kai iraXat kol vvv. kgu tovto ovre prj\\nTTtWG TJTCLL 7T0T6 OVT\u00e2\u0082\u00ac rjp^OLTO VVV, GtAA 6CTTL TO TOl-\\novtov, cos \u00e2\u0082\u00acfiol (palverrxiy tcov Xbycov avrcov dOdvarov\\ntl Kai dyrjpcov irdOos iv fjpuv. 6 8e 7rpcoTOV avTOvS\\ne yevcrdpevos eKaarore tcov vecov, rjcrOels cos riva crocplas\\nevpi]Kcos Orjaavpov, v(j) rj8ovr/s evOovoria re Kai iravra\\nKivei Xoyov dcrpLevos, rore ptev errl Odrepa kvkXcov kol\\n(TVpUpVpCDV \u00e2\u0082\u00acLS \u00e2\u0082\u00acV, TOT6 Se TTaXlV dveiXlTTCOV Kol 8lOLpL\u00e2\u0082\u00ac-\\npl^cov, els diroplav avrbv p,ev TTpcoTOV kol pidXiara 10\\nKara/3dXXcov, Sevrepov del tov e\\\\6pevov, dv re\\nvecoTepos dv re TrpeaftvTepos dv re fjXi^ cov Tvyydvuj,\\np. 16. (pei86pevos ovre Trarpbs ovre prjTpbs ovre dXXov tcov\\naKovovTcov ovSevos, oXtyov Se Kai tcov dXXoov {^cocov,\\nov piovov tcov dvOpcoircov, eVel (3ap/3dpcov ye ov8evbs 15\\ndv (petaaLTO, e brep piovov epprjvea iroOev eypt.\\nI1P12. A/o, co Scofcparey, ov\\\\ bpas rjpcov to\\nTrXrjOos, or 1 vioi irdvTes eapaev kol ov (poftei prj a at\\npeTa S iXr)j3ov ^vve7ri0cope6a, eav -qpcds XoiSopfjs\\nopccos 8e, pcavOdvopev yap Xeyeis, el tis Tpoiros ecrTito\\nKai prjxavrj ttjv pev TOiamiqv Tapayrjv rjplv e^co tov\\nb Xoyov ev pev cos ttcos direXOeiv, 6dov Se Tiva KaXXlco\\nTavTTjs e7r\\\\ tov Xoyov dvevpeiv, av re irpoSvpov tovto\\ngic of Unity into Plurality, and 4. ra v \\\\6ycov. ird6os\\\\ e an\\nPlurality into Unity. Perhaps incident of reason. Plato ex-\\nvnb X6yo v alludes to the magic plains in the Sophista that\\nwords by which the sorcerers Zeno s paradox is an incident\\nof epic fable effect their trans- of all reasoning his own being\\nformations. As Plato has al- based on the relation of Uni-\\nready dismissed the Eleatics and versal to Particular belongs\\nMegarici, he seems here to be chiefly to scientific reasoning,\\nridiculing his own disciples for See Appendix A.\\ntrifling with his Dialectical 22. eufxevtos ttcos d7reK6eiv\\\\ as\\nparadox. if it were an aXdtrrcdp.\\nC 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0027.jp2"}, "28": {"fulltext": "L2 IIAATONOS\\nKal rjfi\u00e2\u0082\u00acL? avpaKoXovOrjcropep els SvpaptP ov yapp- 16.\\napiKpos 6 Trapcop Xoyos, co IZcoKpares.\\n20. Ov yap ovp, co 7ral8es, cos (prjcrip vpas irpoa-\\nayopevcop [Xrjf3os. ov pxjv eari KaXXlcop 68os ov8*\\nSap yevoLTOy f]s eyco epaarrjs pep elpt del, iroXXaias 8e\\npie rjSr) 8ia pvyovcra eprjpiov Kal airopov Karearrjaep.\\n1TPO, TV s* avTTj XeyeaOco p,opop.\\n20. SyXaxrotL pip ov ttolvv yaXeirop, yprjaOaL c\\n8e TvayyaXeirov Travra yap oaa re\\\\pr]s eyopepa\\n\\\\odpevpeOr\\\\ TrcoTrore, Sid ravrr/s (papepa yeyope. aKoiret\\n8e rjp Xeyco.\\nII PO. Aeye pop op.\\n20. Qecop peep els dpQpcoirovs 8oo~is, cos ye Kara-\\n(palperat epol, iroOev e/c Oecop eppkf)r} Sia tlpos Ylpoparj-\\n^sOecos apLU (papordrco tlpI irvpL Kal ol peep TraXaioi,\\nKpeiTToves rjpLCDV Kal eyyvrepco Oecop olKovvres, ravrrjp\\n(ftrjprjp Trape8ocrav cos e\u00c2\u00a3 epos p~ev Kal \u00c2\u00a3k 7roXXoop\\novtcov tcop del XeyopLepcop elpai, irepas 8e Kal direLplap\\nep avrols ^vpL(j)vrop eypprcop. 8elp ovp rjpds tovtcop\\nioovtcq SiaKeKoorpLr/pepcop del pitap ISeap rrepl 7rapros d\\neKaarore Oeptepovs ^rjrelp evprjaetp yap epovcrap.\\neap ovp per aXafico peep, perct piiap 8vo, el ttcos elcrl,\\naKOwelp, el Se p.rj, rpeis rj ripa aXXop apiQpop, Kal\\ntcop ep eKelpcop eKaarop iraXiP cocravrcos, pLeypnrep dp\\n16. eyyvrepco 6ea v olicovvres] a fragment of the Niobe of\\nwhat this means appears from iEschylus\\nOi Oecov dyxLcnropoi,\\noi Zrjvos eyy\\\\J9, cov tear y \\\\baiov irdyov\\nAtos narpepov (3cop,6s ear ev aide pi,\\nkovttco (r ptv ei~lrrjkov aipa haipovuiv.\\n24. rcov ev eKelvcov eK.acrrov~\\\\ This eneivtov (rcov Ibecov) eKaarrf (dpiO-\\nis ungrammatical. The sense p.6v) or, rcov ev eKeiva (rep dpid/xco\\nrequires something like rov ev dpi6p.cov) eKaarov.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0028.jp2"}, "29": {"fulltext": "MAHB02.\\n13\\n16. TO KOLT dpX X S \u00c2\u00a3V ftV OTL 6V KOI TToXXd KOL direipd \u00e2\u0082\u00ac0~TI\\n(jlovov t8rj Ti9, dXXd Kai OTrocra. ttjp 8e tov dueipov\\n\\\\8eap rrpos to 7rXrj@os p r} irpoa(j)epeiP irpiv dp tl? top\\ne dptOpop avTOv TrdvTa KaTi8r) top pueTa^v tov direlpov\\nT\u00e2\u0082\u00ac KOL TOV \u00c2\u00a3p6$ TOT\u00e2\u0082\u00ac 8rj 8ei TO \u00e2\u0082\u00acP eKaCTTOP TCOP 5\\nTfdvTCOP el? to diveipop peOePTa, yaipeip lap. ol pep\\novp 6eoi, oirep ehrop, ovtoos rjplp jrapedocrap aKoirelv\\nkol papQdpeip kol Bidder kelp dXXrjXov? ol 81 pvp tcop\\n17. dpOpcoTTcop ao pol ep pep, ottco? dp TV^coai, kol TroXXa\\nQolttop kol /BpaSvTepop TTOLOVOri TOV 8eOPTQ\u00c2\u00a5, peTa 8e 10\\nto ep direipa evOvs Ta 8e pea a clvtovs \u00e2\u0082\u00acK(j)evyei ol?\\n8iaKey((Dpio-Tai to re 8iaXeKTiK(D9 iraXip kol to epicr-\\ntlkcos rjpids iroielcr6a*7rpos dXXrjXovs tov? Xoyovs.\\nVII. II PC Tot pceP 7T(D?, CO ^CDKpOLTes, 80KCO The theory\\nA v v i a of Music\\no~ov pLOLPuapeip, Ta oe eTi ca peo~Tepop oeopai a Xeyei? 15 furnishes\\nan example\\naKOVO~ai. how Scien-\\nr t-t tific know-\\n2,12. Za(pes pri)P, 00 llpooTapye, eaTiP ep tol? ledge im-\\nv r\u00c2\u00bb s r plies a cer-\\nypappacrLP o Xeyco, Kai XapLfdape avTO ep tovtois tain power\\nt v /\u00c2\u00a3v ofNume-\\nb OLorirep Kai ireTraibevaai. ratio and\\nIIPO. UCO?; ^proS-Sy\\nVO rfS vv r r ^~l v successive\\n212. Q CDP7] peep [rjpLLP J eo~TL ttov pua Oia tov cfto- D ivision\\nparos iovaa, Kai aireipos av irXrjOei, rrdpToop re Kai through 11 7\\ndefinite\\n6KCUTTOV. Number to\\nI1PQ. Tlptrjp; Infinit y-\\n20. Kat ov8* ep eTepco ye tovtcop ecrpep rrco cro(j)ol, 25\\n9. ev fxev OTTcos av rv)((\u00c2\u00a3 ari\\\\ ev Kai\\n7roXXa seems equivalent to ev irn\\ntt6X\\\\o v, and to express a single\\nidea, the Manifold One. See\\nbelow, 7rept navTos ivos Kai 7roX-\\nXcov. To generalize too rapidly\\nis to suppose what is hetero-\\ngeneous to be homogeneous to\\ngeneralize too slowly to suppose\\nwhat is homogeneous to be he-\\nterogeneous.\\n25. Keit oi/S ev erepco ye tovtcov\\neo-fxev] So the Bodleian MS.\\nFor the use of ev compare ev\\nrovrcp (rep TraiSeias Kai 8iKaioavvrjS\\n7T(os e-^eiv) rj Tvcxra evdaifjLOVLa ecrriv.\\nGorgias, p. 470. The Zurich\\neditors read Kai oubev, k.t.X.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0029.jp2"}, "30": {"fulltext": "14\\nIIAATONOS\\nOft/ ort to aireipov ccuttj? lapev ova otl to W aAA P-\\noti tt ocr a T\u00e2\u0082\u00ac iaTt kol oTrola tovt eoTL to ypappa-\\nTLKOV \u00e2\u0082\u00acKOLO-TOV TTOLOVV TjflCDV.\\nITPO. AXrjOeo-raTa.\\n5 20. Kal jxqv Kal to povcriKov o Tvyyavei ivoiovv,\\nTOVT 6CTTL TaVTOV.\\nnPO. IIav;\\n20. cdvi-j piv ttov KaT eKe ivr/v ttjv Ttyviqv earl c\\nfi ia kv avTrj.\\nio npo. na$ s* oS;\\n20. Avo Se Owpev, fiapv Kal 6\u00c2\u00a3v, Kal Tp tTOV bpo-\\ntovov. 7] irons\\nnPO. OvTm.\\n20. AAA ovttcd cro^o? av etrj? ttjv povarLKrjv\\ni5\u00e2\u0082\u00acl\u00c2\u00a7cos TavTa /nova, per) 8e el8co9 g V y erros- eirreiv els\\nTavTa ovSevo? al^ios ecrei.\\n9. iiia iv avrr/j This seems\\ncorrupt. The context requires\\nsomething equivalent to ko.\\\\\\naireipos av rrXrjOei.\\n1 2. Pitch (raois) is the degree\\nof acuteness or gravity of a\\nsound. Perhaps to make 6\u00c2\u00a3v\\nand fiapv correspond to S/iotovov,\\nof the same pitch, we should\\ntranslate them as if they were\\ncomparatives, as Acuter and\\nGraver. Interval (Stao-Tjy/xa) is\\nthe distance between two sounds\\nof different pitch. Opoi seems\\nto mean the extreme limits of\\npitch within which the whole\\nscale of sounds is included.\\nTovos, tone, is an interval of a\\ncertain length, that through\\nwhich the voice is naturally\\nraised at one effort. Svo-r-qfxa,\\nsystem, e. g. the Tetrachord or\\nOctachord, is a series or scale\\nof sounds separated from one\\nanother by various intervals.\\nThe Genus of a system depends\\non the magnitude of the inter-\\nvals between the sounds, e. g.\\nin the Diatonic genus the three\\nintervals between the sounds of\\nthe Tetrachord were a semi-\\ntone, a tone, a tone. In the\\nChromatic a semitone, a semi-\\ntone, a tone and a half in the\\nEnharmonic a quartertone, a\\nquartertone, a double tone. The\\nSpecies of a genus is the order\\nin which these intervals occur\\ne. g. in the Diatonic genus of\\nthe Tetrachord the order might\\nbe semitone, tone, tone or\\ntone, semitone, tone or tone,\\ntone, semitone. The Species\\nwere also called Modes, or Har-\\nmonies, and were named Dorian,\\nPhrygian, Lydian, Ionic, c.\\nPlato here uses System as equi-\\nvalent to Species.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0030.jp2"}, "31": {"fulltext": "I IAHB02.\\n15\\n7. IIPO. Ov yap ovv.\\n20. AAA*, co (plXe, irreiSdv XdfSrjs rd dtaaTrjfJLara\\nbirocra earl tov dptOpiov rrjs (pcovrjs o^vttjtos 1 re wept\\nd KOL /3apVTT)T0?, KCiL OTTOLtl, KOL TOV? 6pOV9 TCOV 8l(X0~TTJ~\\nfidrcov, Kal tol Ik tovtcov otra cTvarrj/jiaTa yeyovev, as\\nKOLTLbovTe? ol irpoaOev 7rapeSoo~av r)plv toIs eVo/xeVotf\\ntKeLvoLs KaXelv avrd dpfjiovlas, ev re reus Kivrjaecriv av\\nrod acojxaTog erepa roiavra evovra, TrdOrj, ytyvopteva, d\\nSrj Si dpiOpLCQV fJL\u00e2\u0082\u00acTp7]0\u00e2\u0082\u00acVTtZ 8etV (XV (pOLOi pvOfAOVS KOL\\npeer pa eirovopid^eiv, Kal a/xa evvoeiv cos ovtco del 7rep\\\\ 10\\nTravros evo9 Kal ttoXXcov aKoirelv orav yap ravrd re\\ne Xafirjs ovrco, rore eyevov crocpos, orav re aXXo tcov\\novtcov ev otlovv ravTT] aKoirovfievos 1 eXrjs, ovtcos\\nepappcov irepl tovto yeyovas. to aireipov ae eKacrTcov\\nKal ev \u00e2\u0082\u00acKaaToi9 ttXtjOos arret pov eKaarore iratei rod 15\\n(ppovelv Kal ovk iXXoyipiov ovS* evaptOfiov, dr ovk\\nels dpiOphv ov8eva ev ovdevl tt coir ore diriSovTa.\\nVIII. IIPO. KdXXio-ra, co ^/A^/Se, fyoiye rd TheAl-\\nj phabetfur-\\nvvv Aeyofieva etprjKevat (paiverai ZcoKparrjs. nishesan\\nQ rf\\\\J IT v example of\\no. P1. iVeu epLOL ravra ye avra. aXAa tl orj iroTe 20 a progress\\nv by success-\\nirpos rjfias o Xoyo? ovros vvv eLprjrai Kat tl irore i ve Gene-\\nn A ralization,\\nf30vX0{ieV0S from Infi-\\n20. OpOcos pJevroi Tavff rj/uias, co UpcoTapye, through\\n/Ty n definite\\nrjpcoTTjKe (PiXrifios. Number to\\nIIPO. riaz/u yLte^ ovv, Kal diroKplvov ye avTCo. 25 Unit\\n20. Apdaco TavTa SieXOcov a/niKpov eri irepl\\namcov tovtcov. coairep yap ev otlovv ei tls it ore\\n8. ivovra, iraB-q, yiyvofxeva] An ml yiyvofxeva.\\nasyndeton. The Zurich editors 16. ovk eXkoyifiov ov kvaplQ-\\nread without interpunctuation \\\\liov\\\\ An allusion to an oracle\\nivovra irdB-q yiyvofxtva. Perhaps given to the Megariaus\\nthe true reading is, ivovra ixadys\\nvoxels 5 g Meyapels ovre rpiroi ovre reraproi\\novt\u00e2\u0082\u00ac bvwStKciTOi, ovt iv Xoyw out iv dpiOfACp,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0031.jp2"}, "32": {"fulltext": "Hi\\nI1AATQN02\\nXd/3oi, tovtov, cos (papev, ovk hr chreipov (jwcriv del p.\\nfiXeiruv ei)6vs ctAA hri Tiva apiOphv, ovrco kou tov-\\nvavriov QTciv tls to djreipov dvayKaaOfj irpcoTov Aa/x-\\nfidveiv, fJLi] \u00e2\u0082\u00ac7rl to ev evOvs aAA eV dpiOjxov av tlvol b\\niTvXvfios eKaaTOV eyovTct tl KaTavoeiv, TeXevTav re e/c\\nirdvTcov els ev. irdXiv Se ev tols ypd/jL/maac to vvv\\nXeyopevov XdfScopev.\\nnPQ. Tied?;\\n20. .Hsrreidr) (pcovrjv direipov KaTevorjtrev eire tls\\noOeos ehe kou Oeios avOpcorros^ cos Xoyos ev AlyvnTcp\\nGev(3 Tiva tovtov yeveaOai Xeycov, 09 irpcoTos to\\\\\\n(pcovrjevTa ev tco direipco KaTevoijcrev oi ev ovtol d.XXa\\nirXelco, kou tcolXiv eTepa (pcovrjs ptev ov, (pOoyyov Se\\npieTeypvTa twos, dpiOpov he Tiva kou tovtcov elvar c\\n5 TptTov he ethos ypapcpdrcov hiecrTrjcraTO ra vvv Xeyo-\\npceva depcova r)piv to pteTa tovto hiypei ra re dcpOoyya\\nkou depcova p xpi vo eKaaTOV, kou ret (pcovrjevTa kou\\nra piecra Kara tov olvtov TpoTrov, ecos dpiOpov avTcov\\n4. pr) err\\\\ to ev evdiis aAA eV\\ndpiBpov av Tiva nXrjdos eKaorov\\neypvTa ti Karavoelv^ E^ovtci is\\nequivalent to fiXenovTa, and the\\nconstruction is pr) e\\\\ovTa i. r. I.\\ne. a. e. a. d. r. k. it. e. r. looking\\nnot at first for unity, but for\\nsome number, detect each sepa-\\nrate multitude, (i. e. each unit\\nof this number. Thus in the\\nAlphabetic generalization, the\\nnumber of species is (say) 24,\\nand each of these 24 is a mul-\\ntitude or infinity of individual\\nsounds.\\n9. Plato makes a similar\\ndivision of the Letters in the\\nCratylus ap* ovv na\\\\ rjpas ovtco\\ndel irpwTOv pev to. (pcovrjevTa dl\u00e2\u0082\u00ac-\\nXecrdai e neiTa tcov erepcov Kara e ldrj\\nto. T\u00e2\u0082\u00ac ciepcova Ka\\\\ clcpdoyya ovraxri\\nyap nov Xeyovaiv oi Beivol nep\\\\\\ntovtcov Ka\\\\ to. av (pcovrjevTa p.ev ov\\nov ptVTOi ye acpdoyya, p. 42 1 C.\\nIn the Theaetetus he uses \u00e2\u0096\u00a0fyocpos\\nfor p66yyos. Ka\\\\ yap drj to tr7ypa\\ntcov cicjjccvcov eaTi, yj/ocpos tis povov\\noiov trvpiTTovo~r)s Tr/s yXccTTr]s tov\\n8 av (3r)Ta ovTe (ptovrj ovtc \\\\j/6(pos,\\novt)e T03V itkeitTTcov tTTOiyeicov p.\\n203 B. What Plato calls a(pcova,\\nlater Grammarians called avp-\\nepeova (consonants) reserving the\\nname aepcova (mutes) to those\\nwhich he calls aepcova al acpBoyya,\\n(tt, 0, 0, k, y, x r, 8, 6.) What\\nhe calls p.eo~a, or, (pcovrjevTa pev\\nov, ov pevTOi ye a p6oyya, they\\ncalled rjpiepcova, (semivowels, i. e.\\nthe liquids X, p., v, p, and the\\nsibilant s.)", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0032.jp2"}, "33": {"fulltext": "d IAHB02.\\n17\\n8. Aa/3cQi kvi re eKaarco kcu ^vpnrao-i aroL^elov eVco^o-\\nfxaae. KaOopcov g ovSeh r}\\\\xoyv ovo av ev avro\\nkolO avro avev irdvrcdv avrcov uo\u00c2\u00a3ol 7 tout op top\\nSecr/iop av XoyLcrdpiepos 00? ovra iva kol ttolvtcl ravra\\nep 7r x iroLovvTCL, fiiav eV avroi? coy ovaav ypafifia- 5\\nd tlktjp t^ptjp iirecfiOey^aTo irpoo~em(\u00c2\u00a3 v.\\nM; Tavr ert aafpearepop iiceivcov avrd ye 7rpo$\\naXXrjXa f co Ylpcorap^ efiaOov ro S* avro plot tov\\nXoyov pvp 76 koI apuKpov epirpocrOev eXXeiTrerai.\\n5\u00c2\u00bb \\\\uo.v eV avTols ois ovaav\\nypappaTLKrjV Ttyyr\\\\v enecpdeygaTO\\n7rpoaeind)v] assuming there was\\nonly one over them he called it\\nby name the Grammatical art.\\nVoltaire complains that no lan-\\nguage has a single term to de-\\nnote the theory of the Alphabet.\\nIn Plato s time we see it was\\ncalled ypaiAfiariKr). In the time\\nof Aristotle ypappaTiKrj signified\\nthe art of Beading and Writing\\neri, et npos 7rXeto Xeyopevov tov\\nopi^opivov prj npos iravra aivebaiKeV\\nolov ei rrjv ypappaTiKrjv \u00e2\u0082\u00acinaTr]pr]v\\ntov ypafyai to vnayopevdeV ivpoar-\\ndelTai yap, on kol tov avayva vai\\novhev yap paXkov tov ypatyai rj tov\\ndvayvoovai 6 anodovs piaTai\u00c2\u00b0 coot\\novdirepos, aXX 6 apcpco TaxiT elnav,\\n\u00e2\u0082\u00ac7rei8r) 7rXei ovs ovk ivbi\\\\eTai tov\\navTOv opiapovs etvat, Topic. 6, 5*\\nA definition is incorrect if the\\nthing defined relates to several\\npoints, and only some of them\\nare mentioned e. g. if a man\\ndefines Grammar to be the art\\nof Writing from dictation for\\nand of Beading requires to be\\nadded. For he no more de-\\nfines it who calls it the art of\\nWriting, than he who calls it\\nthe art of Beading. Therefore\\nneither of the two have defined\\nit, but he who mentions both.\\nFor the same thing cannot have\\nmore than one definition.\\nWhen however the professors\\nof the art of Beading and Wri-\\nting began to teach the rules\\nof speaking and composing cor-\\nrectly, the name Grammar was\\nconsecrated to this latter part\\nof their instruction, thus ac-\\nquiring its modern signification,\\nwhile the art of Beading and\\nWriting was designated by the\\nhumbler title of Grammatis-\\ntica. When afterwards the\\nGrammatistse began to teach\\nthe rules of Grammar, the\\nGrammatici undertook the in-\\nterpretation and criticism of\\nthe classical literature, and thus\\nGrammatica came to denote a\\nhigher kind of science than we\\nnow ascribe to the mere Gram-\\nmarian.\\n8. The impatience of Logical\\ndiscussions expressed by Phi-\\nlebus is not without its signifi-\\ncance. Aristippus, whose views\\nhe represents, rejected Logic\\nand Physics from Philosophy\\ndoKovai Se Kara Tivas Ka\\\\ oi cnrb Trjs\\nKvprjvrjs povov aaTra^ecrdaL to t)6ikov\\npepos, Tvapanepireiv de to (pvcrinbv\\nKa\\\\ to XoyiKov cos pr)8ev npos to\\nevdaipovcos (Biovv crvvepyovvra.\\nSext. Emp. adv. Math. 7, 11.\\nD", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0033.jp2"}, "34": {"fulltext": "18 I1AAT0N02\\n20. Mcov, oh i\\\\r}l3e 9 to tl 7rpo9 tiros av ravr* p. 1\\nicrrlv\\nJ I. Na/, tovt ko-TLV o irakou tjrjTovfiev eyco re /cat\\nYlpco rapyps.\\n5 20. H pLrjp eir ai)r ye rjdr) yeyovores ^retre,\\nb? (j)rj?, TrdXai e\\nApplying IX. 20. Ap* OV 7T\u00e2\u0082\u00acpl (j) pOVrjaeCO? T}V KOI rjSovrj?\\nthis me- e t t\\nthod to the ?7/XtJ e\u00c2\u00a3 0Lp\\\\7]S AOyO$ 3 OTTOTepOV aVTOLV aipZTtOV\\nsolution of v 3/\\nthe present 10 OI. IlO)? ya/3 Of\\nquestions, v N r t 9\\nwe ought to 2,12. ivat ez ye eKarepov avroiv eLvaL (papiev.\\nbegin by in- 9\\nquiring PI. lla^U pL\u00e2\u0082\u00acV OVV\\nhow many rr ,v t t\\nand what 212. 1 OVT GLVTO TOIVVV YjpLas O TTpOaoeV AoyOS aTTCU-\\nare the t v v v\u00c2\u00ab\\nvarious spe- T\u00e2\u0082\u00acl, TTCO? eCFT LV ev KCLl TTOXAa aVTCOV \u00e2\u0082\u00acKOLT\u00e2\u0082\u00acpOV, KOLL 7TCD? pL7] p. I\\nciesofPlea- v /i n -v /1 N J/\\nsure and J 5 (Mreipa \u00e2\u0082\u00acVUV9, aXXa TIVOL 7T0T\u00e2\u0082\u00ac apLUpLOV \u00e2\u0082\u00acKaT\u00e2\u0082\u00acpOV epL7rpOCT-\\nScience. /i v\\nThe first \u00e2\u0082\u00acZ/ K6KTTJTCCL tov a7T\u00e2\u0082\u00actpa avTcov e/cacrra yeyovevat\\nSated. nP O c els (padXov ye epcoTrjpta, co ^t A^e,\\nOVK Ol8* OVTLVa TpOTTOV KVKXcp 1TC0S 7T\u00e2\u0082\u00ac pLayayCOV TjpLOLS\\n\u00c2\u00a3pLf3el3Ar)K\u00e2\u0082\u00ac ^(OKpdrrj?. /cat aKoiret 8rj iroTepos rjpicov\\nlodiroKpivelTaL to vvv epcoTCoptevov. taw 8rj yeXolov to\\ne/xe tov Xoyov Sidftoypv jravTeXco^ imoaTavTa Sid to\\nfAr) 8vvaa6aL to vvv epcoTrjdev aTTOKplvaaOat ao\\\\ irdXiv\\ntovto irpocTTdTTUV yeXoLOTepov 8* olptai 7roXij to\\n/jLr)8eT\u00e2\u0082\u00acpoi rjpLcov dvvaaOar aKoiru 8rj tl dpdao/nev. b\\ni$eldr) ydp pcoi ook\u00e2\u0082\u00acl vvv ipcoTav rjdovrj? rjptd? ^coKpaTt)?,\\n\u00e2\u0082\u00acit ecTTiv eire par), kcu biroaa eVrt xal birola ttjs t\\nav (frpovrjaecos wept Kara Tama ooaavTcos.\\n20. AA^eirrara Aeyety, (6 iral RaAA/ou* purj yap\\nSvvdfxevoL tovto Kara iravTos evos kol bpiolov kcu.\\n$oTavTOv 8pav Ka\\\\ tov evavTLOv, 009 6 TrapeXOcov Xoyos^\\nepLr/vvaev, ovde\\\\? eh ovdev ovSevbs av rjpicov ovSeTTOTe\\nyevotTO dijios.\\nnPO. ^xeSbv eoiKev ovtco?, eo 2a K/)are$ e^e^. c", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0034.jp2"}, "35": {"fulltext": "(MAHBOS.\\n19\\n9. aAAa KaXov puev to ^vpmavTa yiyvcocrKeiv tco crco-\\n(f)povL, devTcpo? 8 eivat irXovs Sokcl prj XavOaveiv\\navTov amov. tl 8rj /jlol tovto elprjTai tol vvv, iyco\\ncroi (ppdaco. crv Trjvde r/puv ttjv ovvovcrtav, co\\nKpares, hreBmRas Tracri kou cravTov irpos to SieXeaOaLS\\ntl tcov avO pcoirlvcov KTrjjxaTCdv apLCFTOV, iXrjfiov yap\\nehrovTOs rjdovrjv Kal T\u00e2\u0082\u00acp\\\\j/LV kou yapav kou iravO*\\nbirocra TotavT 9 ccttl, crv irpo? avTa avTtiires cos ov\\nTama aAA eKeivd icrTiv, a ttoXXolkis rjpas avrovs\\nd dvapupvrjaKopev tKOVTes, 6p8co$ 8pcovT\u00e2\u0082\u00ac$, Iv iv ptvrjprj 10\\n7rapaK\u00e2\u0082\u00acLpeva CKOLTepa $acravi g)Tai. (f)rj9 tV cos colke crv\\nto irpoapTj6rja6jJL\u00e2\u0082\u00aci op opQcos apLCLVov rjBovrjg ye dyaffov\\neivai vovv, ciruTTrjpLriVj crvvecriv, Tcyyiqv kou irdvTa av\\ntol tovtcov Ijvyyevfj, a KracrOai Sew, dXX ov)(L eKeiva.\\ntovtcov 8rj p,\u00e2\u0082\u00acT ctpLCpicrfirjTrjcrecos CKaTepcov XcyOivTcov\\nrjfxeis croi peTct Traumas rjTrciXrjcrapLev cos ovk dcprjaopLCv\\no tKaSe ere, irpiv av tovtcov tcov Xoycov irepas lkovov\\nyevrjTai tl SioptcrOevTCov. crv Srj avve)(Cop7]cra$ Kal\\ne ScoKa? els Tavff* rjplv cravTov, rjpels 8e 8rj Xeyopev,\\ne KaOanrep ol 7ral8es 9 otl tcov opOcos SoOevrcov ac/yalpecri? 20\\novk can. rravaat drj top Tpoirov r/p?v cmavTcov tovtov\\neirl tol vvv Xeyopeva.\\n20. Tlva Xeyeis\\nI1P0. Ely airoplav ififidXXcov Kal dvepcoTcov cov\\npxj Svval/JL\u00e2\u0082\u00ac@ av LKavrjv diroKpicriv iv tco irapovTL 8l- 25\\nSovai croi. per) yap olcopLeOa TeXos rjpuv elvai tcov vvv\\nTTJV TTOLVTCOV TjpLCOV (XTTOplaV, GtAA \u00e2\u0082\u00acL 8pOLV TOV rjpL\u00e2\u0082\u00acLS\\ndBvvaTOvpicv, croi SpacrTCov virecrypv yap, fiovXevov\\n8rj 7rpbs TavTa avros, woTepov -qSovrjs etdr) croi kou\\n\u00e2\u0082\u00ac7ricrTrjpr]? diaipcTtov rj Kal eareoi/, et Try Ka@* erepov 30\\nTiva Tpoivov 616$ t ei Kal fiovXei SrjXcoaal ttcos aXXcos\\ntol vvv apLCpicrfirjTOVpLeva Trap rjpuv.\\n20. Aeivov pev tolvvv eri TrpocrSoKav ovdev del\\nD 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0035.jp2"}, "36": {"fulltext": "20\\n0AAT0N02\\nIt may be\\nsolved,\\nhowever,\\nwithout\\nemploying\\nthe scienti-\\nfic method,\\nby the con-\\nsideration\\nthat the\\nHighest\\nGood has\\nthree attri-\\nbutes it\\nis Perfect,\\nSufficient,\\nand Desir-\\nable and\\nthat nei-\\nrov epe, i7T\u00e2\u0082\u00aciSr) rovO ovtg ehres to yap el fiovAei,^\\nprjOev kveL iravra (j}6,8ov eKaaTcov irept. rrpos 8e av\\nT0L9 pLVr)fJLT]V TLVa 8oK\u00e2\u0082\u00acL Tl$ jJLOL SeOCOKevai 6e00V rjjUUV.\\nITPO. Jlcos 8r) koll tlvcov\\n5 X. 212. Aoycov 7Tore tlvcov iraXaL aKovcras ovap\\n7] koll eyprjyopoos vvv evvoco irepl re rjdovrjs koll (j)po-\\nvrjaecos^ cos ovSerepov avTolv ecrri rayaOov, ctAA aAAo\\ntl TpiTOv, erepov pev tovtcov, apeLvov he apL(j)OLV. koll\\nto lout o ye av evapycos -qplv (pavfj vvv, amr\\\\WaKTai Q\\nio p,ev rjbovr) tov vLKav to yap dyaOov ovk av eri TavTov\\navrrj ylyvoiTO. rj it cos\\nflPO. OVTCO?.\\n212. Tcov Se ye els rrjv Stalpecnv elScov rjdovrjs ov-\\ndev en TrpoaSerjaopeOa tear eprjv 86^av. TTpo iov en\\n15 aa(f)ecTTepov Sel^ei.\\nnPC KaWiaTa elircov ovtco Kal SLarrepaive.\\ni. tov e/xe] Plato is fond of\\njoining the article to a pro-\\nnoun as if it were a noun, e. g.\\ne So\u00c2\u00a3e nov, (prjai, rfj fiovXj) Kal rco drjpco\\nr} dpcpoTepoLs, Kal bs eiVe, tov eavTov\\ndrj Xeycov pdXa aepvCas. Phsedrus.\\nThe effect can hardly be repro-\\nduced in another language. In\\nthe present instance Socrates\\nspeaks of himself as a third\\nperson An intimidated indi-\\nvidual here need no longer fear\\nany danger.\\n5. Xoycov ttot\u00e2\u0082\u00ac tlvov ndXai aKov-\\no-as ovap] The conceptions of the\\nhighest Good, and other antici-\\npations of reason that cannot\\nbe drawn from experience, Plato\\nsometimes, as in the present\\npassage, in accordance with his\\ndoctrine of preexistence and\\ninnate ideas, treats as remi-\\nniscences (dvdpv7](ris). At other\\ntimes he speaks of them as\\nprophecies or divinations, e. g.\\n(rdyaBbv) dr) Stco/cet pev dirao-a\\n^VXV Kai t \u00c2\u00b0vtov evetca iravra npdr-\\nTei, a7ropavT\u00e2\u0082\u00acVopevrj tl elvai, dno-\\npovaa di Kal ovk e^ovcra Xafieiv t/ca-\\nVU S TL 7TOT icTTLV OXlbi Tv l0~T\u00e2\u0082\u00acL XP*]~\\naaaOai poviptp. Repub. p. 5 i 5j e\\nSee also p. 44, c and 67, e of\\nthis dialogue. Even Aristotle\\nsometimes makes the divina-\\ntions of the heart or feelings\\n(jiavTeiat) grounds of ethical and\\ntheological reasoning, e. g. ra-\\nyadov Se oIk{l6v tl Kal dvcracpaiperov\\neivai pavT\u00e2\u0082\u00acvopeda. Eth. Nich. I,\\n5. dXXa Kal tt) pavrela rfj nepl tcov\\n6eS)v povcos av e^oipev ovtcos opo-\\nXoyovpev(os dTvo(paiveo-6aL o~vp(ptb-\\nvovsXoyovs. DeCcelo, 2,1. This\\npavreia was that the Gods live a\\nblessed life not devoid of wise\\nrepose, {orjv aXvirov Kal paKapiav\\nnot acrxoXov Kal 7rdar)s a7rr)XXaype-\\nvrjv pqtTTcovqs ep(ppovos. How this\\nappeal to pavTeiai can be recon-\\nciled with Anal. Post. 2,19, which\\nseems to refer all knowledge to\\nsensation, becomes a question.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0036.jp2"}, "37": {"fulltext": "$IAHB02.\\n21\\no. 20. ^2jiLKp arra to ivvv epnrpocrQev en SiopioXoyr}-\\nCT(D/JL\u00e2\u0082\u00ac0a.\\nnPO. Ta TTolci\\n20. Trjv rdyaOov pcolpav irorepov dvdyKrj reXeov\\nt] pLrj reXeov elvai\\nd FIPO. Yldvrcov \u00c2\u00a7r) wov reXecorarov, co *2cok pares.\\n20. Tl 5e lkolvov rdyaOov\\nITPO. II coy yap ou koL irdvrcov ye els rovro Sea-\\n(pepeiv rcov ovrcov.\\n20. Tode ye pLrjv, cos olpcaL, we pi avrov dvayicaio-\\nrarov elvai Xeyeiv, cos ttolv to yiyvcoaKov avro Orj-\\npevei koll icplerat, fiovkopcevov eXeiv Kcti 7repl avro ktt)-\\nther Plea-\\nsure nor\\nKnow-\\nledge, if is-\\nolated, sa-\\ntisfies\\nthese con-\\nditions\\nso that the\\nlife that\\ncombines\\nthem both\\nis more\\nPerfect\\nthan the\\nlife that\\nconsists of\\n10 either\\nalone.\\n12. ekeiv] This verb implies\\nalperov, which is presently used\\nto denote the third preconcep-\\ntion. The three ideas reXeov, Ua-\\nvov avTapKes, see section 42)\\nalperov, are nearly the same, and\\nonly one of them, alperov, is\\nused as the middle term of the\\nsyllogism that excludes Pleasure\\nand Wisdom from the rank of\\nsupreme Good. TeXeiov, avrap-\\nKes, alpercorarov, are three terms\\nselected by Aristotle at the\\ncommencement of his ethical\\ninquiry to characterize the\\nhighest Good.\\n(1) TeXeiov he thus defines\\nreXeiorepov 8e Xeyopev rb Ka6* avro\\nBlcoktov rod 6V erepov ko\\\\ to prjbe-\\nTTore 6Y aXXo alperov tcov Kai Kad\\navro Kai did rov6* alperav Kai d-\\nnXcos drj reXeiov to Kad avro al-\\nperov del Kai prjderrore di dXXo.\\nEth. Nich. 1,7. What is de-\\nsired for itself is more final\\nthan what is desired as a means,\\nand what is never desired as a\\nmeans than what is desired\\nboth as a means and as an end.\\nThat is absolutely final which is\\nalways desired as an end and\\nnever as a means. Perhaps,\\nhowever, Plato uses reXeov in\\nthe ordinary sense of Perfect\\nrather than in the more tech-\\nnical sense of Final.\\n(2) To 6\u00c2\u00b0 avrapKes riBepev o\\npovovpevov alperov Troiei rbv fiiov\\nKai prjdevos evdea. Ibid. That\\nis Selfsufficing which by itself\\nalone makes life desirable and\\nfree from want.\\n(3) *Eri 8e ndvTcov alpeTcordrrjv\\n(tov evbaipoviav olopeOa eivai) prj\\ncrvvapidpovpevrjV o-vvapi6povpevrjv\\nbe drjXov o)S alpereorepav perd rod\\neXa)(lo~Tov rcov dyaOaiv. Ibid, [pr)\\no~vvapi6povpevrp povovpevov, or,\\nin the language of the Philebus,\\nX^pis, or apiKTov ovaavj Happi-\\nness is most to be chosen of all\\nsingle goods still more to be\\nchosen, of course, when in com-\\nbination with even the least\\nother good. [Aristotle, unlike\\nthe Stoics, made human happi-\\nness affected to a certain extent\\nby good and ill fortune, and\\nconsequently a variable quan-\\ntity. When therefore, in con-\\nsequence of the frowns of for-\\ntune, it is at its minimum, or\\nat any degree short of its max-\\nimum, of course it is susceptible", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0037.jp2"}, "38": {"fulltext": "22\\nIIAAT0N02\\naaaOai, Kai tcop aXXcop ovSep (ppoprl^ec irXr)P rcop p. 20.\\nairoreXovpLepcop a/xa ayaOols.\\nII PO. Ovk eari rovrot,? aprenreip.\\n20. ^K07T(6/jLeP Srj KOU KpLPCOfXeP TOP T\u00e2\u0082\u00ac TjSoPrjs KCU e\\n5 rbp (fypoprjaecD? filop idopres \\\\copi9.\\nITPO. ITcoy ehres\\n20. M.r/T\u00e2\u0082\u00ac ep rep rr/s rjSovrjs ipearco (f) poprja 19 /Jirjre\\nep rep rr}$ (ppoprjereeos rjdoprj. Set yap, ehrep irorepop\\navreop icrrl rdyaOop, fxrjSep pLrjSepb? en tt poabelaOar\\nloSeofxepop cf ap (j)apfj irorepop, ovk eern 7rov rovr en\\nrb opreo? fjfuv ay Bop. p. 21.\\nof augmentation from a return\\nof her favour.] Alperov, we have\\nseen, enters into the definition\\nboth of the Final and of the Suf-\\nficing but it also has a distinc-\\ntive technical meaning which\\nmay be easily overlooked. In\\nits distinctive sense it expresses\\nwhat is relatively, rather than\\nwhat is absolutely, good what\\nis indispensable at the moment,\\nunder the circumstances, or to\\nthe individual, rather than what\\nis abstractedly desirable. In the\\nfollowing passage it is opposed\\nto ra \u00e2\u0082\u00acK irepiovalas ra eK nepiov-\\ncrias rcov dvayKalcov (3eXrlo), eviore be\\nKai alperoorepa eviore be ra fieXrlco\\nou^i /cat alpertorepa, rb yap (ptXo-\\naocpelv fieXriov rod xP r 1f JiaT \u00e2\u0082\u00aca ai t\\naXX ovx alpereorepov rco evbeet ra v\\ndvayKalcov. rb etc nepiovo-ias\\nzariv orav vrrapxdvroov roov dvay-\\nKalcov aXXa riva npoo-irapacrKevd^T]-\\nrat rcov KaXcov. ax^bbv be Xacos\\naiperarepov rb dvaymlov eari,\\nfteXriov be rb eK irepiowlas.\\nArist. Top. 3,2. Superfluities\\nare better and sometimes more\\nto be chosen than necessaries.\\nFor what is better is not always\\nto be preferred. So philosophic\\nthought is better than money\\nmaking but not more to be\\nchosen by a man in want of the\\nnecessaries of life. Superfluities\\nare graces of life over and\\nabove aDd additional to its ne-\\ncessaries, and generally the ne-\\ncessary is more to be chosen,\\nthough the superfluous is bet-\\nter. We must not however\\nsuppose that ro alperbv always\\nmeans material goods for in the\\nnext passage ra. alpera, as im-\\nplied in aipelo-Oai, are opposed\\nto ra anXoos dyaOd, i. e. material\\nprosperity 6 dbiKos rrepl ra dyaOa\\ncarat, ov ndvra, aXXa irep\\\\ oo~a ev~\\nrv^i a Kai aru^ta* a earl pev cnrXcos\\ndel dyaBd run be ovk del 01 be av-\\nBpconoi ravra ev^ovrai Ka\\\\ bicoKovai,\\nbel 6\u00c2\u00b0 ov, aXX ey^eo-Oai pev ra.\\nanXcos dyaOa Ka\\\\ avrols dyaOa eivai,\\naipeicrOai be ra avrols dyaOa. Eth.\\nNich. 5, 1. The goods at\\nwhich the unjust grasp are\\nthose in fortune s power, which\\nthough always absolutely good\\n(good, that is, to those who\\nhave the virtue to make the\\nright use of them) are not al-\\nways good relatively to the indi-\\nvidual. Men pray for these\\nand choose these, though they\\nought not, but ought to pray\\nthat what is absolutely good\\nmay be good relatively to\\nthem, and choose the relatively\\ngood.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0038.jp2"}, "39": {"fulltext": "MAHB02. 23\\ni. IIPO. TlcQ? yap dp\\n20. Ovkovp kv aroi weipcofxeOa fiaaavi^ovTts ravra\\nIIPO. Ylavv pep ovp.\\n20. AwoKplpov 8rj+\\nnPO. Aeye. 5\\n20. Ae^aio dp, UpcoTap)(\u00e2\u0082\u00ac 3 crv \u00c2\u00a3fjp top /Slop airav-\\nra r)86pepos r)8opds ray /xey/o-ray\\nnPO. Tig o$;\\n20. Ap* ovp en tlpos dp aoi 7rpoo~8eLP r)yolo, el\\ntovt e^ois iravTeX(Ds io\\nnPO. OvSapu s.\\n20. Opa 8rj, rod (ppoveiv koll rod poelp koi XoyL-\\nb ^eaOai ra 8eoPTa, koi ocra tovtcop d8eX(j)d, /jlcdp p.r)\\nts J/\\noeoL ap tl\\nITPO. Kat tl irdpra yap eypLpu dp irov to yal- 15\\npetz; eycop\\n20. Owcoup ot r ael /i\u00e2\u0082\u00aci/ a /8/01) raty /xey/-\\notolls r)8opai9 ycdpois dp\\nI1PO. T/S off\\n20. Novp 8e ye koll pprjprjp koll eirLGTrjpLrjp koll 20\\nSo^ap pr) KeKTrjpepos dXrjOij, 7rpcoTOP pep tovto avTO,\\nel r) yaipeis r) prj yalpeis 9 dpdyKrj 8rj ttov ere dyvoeip,\\nkcpop ye ovra 7rdar]s (ftpoprjo-eoos.\\nIIPO. ApdyKr).\\nc 20. Kdi prjp dxravTCos pprjprjp prj KeKTrjpepopis\\ndvdyKrj 8rj7rov firjS otl 7roTe eyaLpes pbepprjaOai, tyjs\\nt ep tco Trapa^prjpLa r)8opr)$ irpoa-iTLirTovcrr]^ pr}8*\\nrjPTLPOvp pLPrjpuqp vTropeveLP Soljap 8* av p,r) KeKTTj-\\npuei/OP d\\\\r)0r] per) So^d^ELP yaipetv yaLpoPTa, XpyLcrpov\\n8e crTepopepov pL7]8* ely top hreura yjpopop d s X al PV 3\u00c2\u00b0\\n13. fxS v fATj beoi av rt] This is Badham s emendation of fxrjdi\\nSpav ti, the reading of the MSS.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0039.jp2"}, "40": {"fulltext": "24\\nIIAAT0N02\\naeis SvvaTov eivou Xoyl^eaOaL, \u00c2\u00a3rjv 8e ovk dv0pco7rov p. i\\nfilov dXXd tlvos irXevpiOvos rj tcov oaa OaXarria fxer d\\n6cTTp\u00e2\u0082\u00acLVC0V \u00e2\u0082\u00acpL\\\\jfV)(d JTL (TCOfiaTGdV 6CTTI TaVTOl, TJ\\nnapd ravra eyopLtv d XXois ttcds 8tavorj0rjvaL\\n5 IIPO. Kal ttcos\\n20. Ap ovv alperos rjpuv /Bios 6 tolovtos\\nIIPO. Efc dcfyaaiav -wavTairao-i /xe, co ^LtoKpares,\\novtos 6 Xoyos \u00e2\u0082\u00acpL/3e/3X7]K\u00e2\u0082\u00ac ra vvv.\\n20. M.rj7rco Tolvvv /JLaAOaKi^cD/JieOa, tov Se rod vov\\nThe second 10 pL\u00e2\u0082\u00acTGtXaf36vT\u00e2\u0082\u00ac? CLV fiiOV lS(OLL\u00e2\u0082\u00acV.\\nrestated: XT. IIPO. II OLOV 8r} Xeyei? e\\nIs Pleasure v*r^ niV i y~ j\\nor Know- ^12- ii^ TO 0\u00e2\u0082\u00act;CUT CLV CLV ($V TjLlCOV (ppOVrjCTlV LLCV\\nledge more\\nnearly al- KOLl VOW KOU \u00e2\u0082\u00ac7T LCFTT) /JLTJV KCLI pLVTJLlTJV TTCLCTCLV 7TCLVTC0V\\nlied to the\\nprinciple of K6KTTJLL6V0?, 7]60V7]S 0\u00e2\u0082\u00ac ^Te^COV fM7]T\u00e2\u0082\u00ac LieyCL LL7]T\u00e2\u0082\u00ac CTLLL-\\nin\u00c2\u00b0thePer- 15 KpOV, {17)8* CLV Xv7Trj^, dXXci TO WapdlTaV CtTTaOrjS 7T01V-\\nfect life\\nTCDV TCDV TOLOVTCOV.\\nIIPO. OvSeTepo? 6 filos, co ^EcoKpoiTe?, e/moiye tov-\\ntcov cupeTOSy ov8* ocXXco lltj 7roT\u00e2\u0082\u00ac, cos iycopLou, (j)CLvfj. p. 2:\\n20. T/ 5 6 ijvvapicfroTepos, co TlpcoTapye, e\u00c2\u00a3 dp.-\\nio(J)olv avjipLiyOeis kolvo? yevoptevos\\nIIPO. HSovrj? Xeyeis kou vov kou (ppovrjcrecos\\n20. Ovtco kou tov tolovtov Xeyco eycoye.\\nIIPO. Has Srj7rov tovtov ye ouprjcreTCLi TrpoTtpov\\n7] ifCeiVCOV 07TOT\u00e2\u0082\u00acpOVOVV, KOU 7TpOS TOVTOIS y\u00e2\u0082\u00ac, 0V)( 6\\n25 /Key o ov.\\n20. NlavOdvopiev ovv o tl vvv rjpuv iari to u/x-\\nfiouvov iv toIs TrapovaL Xoyois\\nIIPO. Ilafw /xey oi5^ ori r/)\u00e2\u0082\u00acty /Ltez^ filot irpovTeOrj- b\\n(7a^, ro^ 8volv 8 ovSeTepo? iKavo? ov8e alpeTos ovt\\n30 dv0pco7rcov ovt6 fyooov ov8evi.\\n20. M.COV ovv ovk rj8rj tovtcov ye irepi 8rjXov\\novSeTepo? avTcov et^e TayaOov rjv ydp dv lkolvos kou", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0040.jp2"}, "41": {"fulltext": "$IAHB02.\\n25\\nreXeo? kcu ttolctl (pvroi? kcu \u00c2\u00a30001? cuperos, oiawep\\novvoltov i)v ovrcos aei oca piov (r)V. u oe tls aAAa\\nypdO* rjficov, wapa (pvaiv av rrjv rov d\\\\r)6co$ aiperov\\n4Xdpifiavev olkcov i{j ayvoias rj twos avdyKrjs ovk\\n\u00e2\u0082\u00acv8al/JL0V0?. 5\\nnPO. Kolke yovv ravO ovrcos e\\\\eiv.\\n20. 0? pkv Toivvv ttjv ye QiXrjftov Oeov ov del\\nSiavoucrOat ravTov kcu rdyaOov, tKavcos elprjaOal fioi\\n8oK\u00e2\u0082\u00acl.\\nM. Ovde yap 6 crbs vovs, co ^coKpares, eari 10\\nrdyaOov, aAA eijei irov ravrd eyK\\\\r//JLara.\\n2\u00c2\u00a32. Ta^ aV 5 co O/A^/Se, o y ifws ov \\\\xIvtoi\\n3. aKoov a\u00c2\u00a3 ayvoias rj twos dvdy-\\nkt)s ovk evdalfxovosj A wrong\\nchoice may be regarded as in-\\nvoluntary when it proceeds from\\nthe blindness (dyvoia) of a de-\\npraved will (novrjoia) or the vio-\\nlence (dvdyKrj) of passions over-\\npowering the control of reason\\n(aKpaaia). To apply the term\\naKovaiov (involuntary) to this\\nclass of actions is a peculiarity\\nof Plato.\\n7. Qs pev toIwv] Aristotle\\nalludes to this argument in the\\nfollowing terms irdv yap pe\\nerepov dyadov atper Tepov r) p.ovov-\\nfievov. toiovtco Br) \\\\6ya xa\\\\ HXdrav\\nuvaipel on ovk eo~TW r)8ovr) rdya66v\\naipeTooTepov yap elvat p,era (ppovq-\\naecos rov fjftvv filov rj ^copiV el de\\nTO fllKTOV KpetTTOV, OVK elvai TTjV\\nr)8ovr)v rayaSov, ovBevos yap rvpov-\\nTtflevTOs aired rdyaOov alpeToore-\\npov yweadai, Eth. Nich. IO. 2.\\nEvery Good is better in com-\\nbination with others than alone,\\nwhich indeed is the very argu-\\nment by which Plato proves\\nPleasure not to be the highest\\nGood. For the Pleasant life is\\nmore desirable with Wisdom\\nthan without. But, if the com-\\nbination is better, Pleasure is\\nnot The Good, for no addition\\ncan improve The Good. It\\nmay be observed that the pro-\\nposition, ovdevos Trpoa-reOivTos\\navra Taya bv alpercoTepov ylveaOai,\\nis not to be found in the Phi-\\nlebus, and does not even belong\\nto the train of thought in which\\nthe argument proceeds. For\\nthe preconception which forms\\nthe middle term whereby So-\\ncrates proves Pleasure not to be\\nThe Good is aiperov reXeov was\\nprepared for use but was not\\nactually used. The proposition\\ngiven by Aristotle could only\\nhave been a premiss, if rekeov\\nhad been the middle term.\\nPerhaps, however, it is implied\\nin section 37, where the argu-\\nment is recapitulated.\\n12. ov fxevroL rov ye dXrjdwov\\nap,a Kai Beiov oip.ai vovv] The\\nexplanation of this short allu-\\nsion to the result of much spe-\\nculation can be merely sketched\\nin the brief space of a note.\\nPlato generally distinguishes\\nReason from the Ideas or eter-\\nE", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0041.jp2"}, "42": {"fulltext": "c 26\\nnAATQNOS\\ntov ye aArjOivov a/xa kou Oelov oIjjlou vovv, gcAA p. 22\\naAAcoy 7TW9 e)(\u00e2\u0082\u00aciv. twv \\\\x\\\\v ovv viKrjTrjplcov irp6s tov\\nnal Kealities which it appre-\\nhends, and which in the Phas-\\ndrus are represented as objects\\nof beatific contemplation to the\\nGods. As the Supreme Good\\nis an Idea, how can it, as is\\nintimated in this passage, be\\nidentical with Reason 1 The\\nanswer is that there are two\\nkinds even of the divine Reason,\\none distinct from, the other\\nidentical with, eternal Being.\\nWe read in the Sophista ri be,\\nirpbs Albs, wy aX-qdoos Kivqaiv Kai\\n\u00c2\u00a3c\u00c2\u00bbr)v Kai yj/V)(TjU Kai (ppovrjaiv rj pa-\\nbias ireiadrjcropeBa t 5 7ravTe\\\\cos\\novti prj napeivai d\\\\\\\\d aepvbv Kai\\nayiov vovv ovk exov ^vrjrov ecrrbs\\neivai Aeivbv pevT civ Xoyov ovy-\\nxapolpev, p. 248 E. Shall we\\nbe easily convinced that the\\nAbsolute Being has neither\\nmotion, nor life, nor soul, nor\\nwisdom, but stands, majestic\\nand holy as it is, reasonless and\\nmotionless 1 It cannot be\\nthought. As there is no\\nground to suppose that Ari-\\nstotle differed from Plato as to\\nthe relation of the divine and\\nhuman Reason, and as the state-\\nments of the former are more\\nexplicit, we will avail ourselves\\nof them to solve the difficulty\\nwe have proposed. One Reason\\nis Passive, the other Active, and\\nthe latter is identical with eter-\\nnal Being. The Passive Reason\\nis so called not as being devoid\\nof activity or spontaneous power,\\nbut as being, like physical\\ncauses, a secondary force, de-\\npendent for its powers on the\\nActive Reason. Enei 6\u00c2\u00b0 anep iv\\ncinda-r} ttj pva*i eari ti to pev v\\\\r)\\n(Kaarco yevei (tovto be 6 ndvra\\nbvvdpei eKeiva) erepov be to oitiov\\nKai 7roiT)TiK6v, tw iroielv irdvra, olov\\n7) rexvr] npbs ttjv vXtjv tt\u00e2\u0082\u00acttov6(V,\\ndvdyKrj Kai iv rfj yjfvxf) virdpxetv\\nravras ras bia(popds, Kai evnv 6\\npev toiovtos vovs to) navra ylyveo--\\n6ai, 6 be tw ixdvTa iroielv uy e\u00c2\u00a3is\\ntis, oiov to pS)s rpoirov yap riva\\nKai to (pas noiel to. bvvdpei ovra\\nXP opora evepyela ^pco/xaTa, De\\nAnima, 3. 5. As in the rest of\\nnature we everywhere find in\\nevery class both a material, which\\nis the class potentially, and a\\ncausative and creative agent,\\nwhich is the class creatively, re-\\nlated to the former as art to what\\nit works upon, so in the mental\\nworld analogous elements must\\nexist the Psychical Reason is\\nmanifested by becoming all\\nthings, the other by creating\\nthem, being itself an actuality,\\nanalogous to light in its conver-\\nsion of potential colours into ac-\\ntual colours. The Passive in-\\ntellect he calls in another pass-\\nage more expressly the Psy-\\nchical intellect. O apa koXov-\\npevos ttjs ^vx^s vovs, Xey o be vovv\\nw biavoelrai Kai vno\\\\apfidvei f)\\ntyvxr), ovbev io~Tiv evepyela to v\\novtoov irpXv voelv, ib. 3, 4. The\\nPsychical intellect, I mean the\\nthinking and apprehending\\npower of the Soul, is nothing\\nactually till it thinks. We see\\nthen that Aristotle would have\\nobjected to the expression of\\nthe Sophista so far as it attri-\\nbutes Movement (klv^o-ls) and\\nSoul to the Absolute, as there is\\nan element higher than the Soul\\nand Psychical Reason. It is\\nthis latter that we must ascribe\\nto the gods of the Phaedrus and", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0042.jp2"}, "43": {"fulltext": "DIAHB02. 27\\np. 22. KOLVOV filOV OVK dpLCpLCrfirjTCO 7TCO V7T\u00e2\u0082\u00acp VOV, TCOV 8e 8r)\\n8evT\u00e2\u0082\u00acp\u00e2\u0082\u00acLcop bpav Kal ctkottuv XPV ^P 1 tl 8pdo~opi\u00e2\u0082\u00acv.\\nraya yap av tov kolvov tovtov filov alTLcopeO* av\\n\u00e2\u0082\u00acKOLT\u00e2\u0082\u00acpOS 6 pi\u00e2\u0082\u00acV TOV VOVV OLLTLOV 6 8* 7]8oVTJV elvCLL, KOCL\\novtco to pjkv dyaffbv tovtcov dpL(f)OTepcov ov8eT\u00e2\u0082\u00acpov av 5\\neJr;, Ta\\\\a 8 av diTLOv tls viroXafioL woTepov amcov\\ndvai. tovtov 8rj irepi Kal paXXov eri wpoy fclAr)/3ov\\n8LafXO)(0LpUY]V CLV, 0)9 iv TCp fXLKTCp TOVTCp fitCD, O TL\\n7tot eo~TL tovto o Xaficov 6 /3lo$ ovto? yeyovev alp\u00e2\u0082\u00acT09\\ndfia Kal ayaOoS) ov% rj8ovrj aXXd vovs tovtco ^vyye- 10\\ne veaTepov Kal opLOLOTepov iaTi. Kal /cara tovtov tov\\nXoyov ovt av tcov ivpcoTUcov ov8* av tcov 8evT\u00e2\u0082\u00acpeicov\\nTj8ovrj pLETov dXrjOcos av 7T0T\u00e2\u0082\u00ac XeyoLTO. TToppoorepco 8e\\nicTTL TCOV TpiT\u00e2\u0082\u00acLCOV, \u00e2\u0082\u00acL TL TCp ifXCp VCp 8eL 7TLaT\u00e2\u0082\u00acV6LV r/pLa?\\nTOL VVV, 15\\nIIPQ. AAAa /jltjv, co IZcoKpaTe?, epLOLye 8ok\u00e2\u0082\u00acl vvv\\nr)8ovrj ctol izeiTTCOKkvaL KaOairepel TrXriyucra wro tcov\\nvvv 8rj Xoycov tcov ydp vLKrjTrjpLcov wepL payppkvr)\\np. 23. K\u00e2\u0082\u00acLTaL. TOV 8e VOVV, CO? \u00e2\u0082\u00acOLK\u00e2\u0082\u00ac, XeKT\u00e2\u0082\u00acOV CO? \u00e2\u0082\u00acpL(j)p6vC0?\\novk avT\u00e2\u0082\u00ac7T0L\u00e2\u0082\u00acLT0 tcov viKrjTrjplcov* tol ydp avTa \u00e2\u0082\u00ac7Ta0\u00e2\u0082\u00acV 20\\nTimseus. Of the Active intellect\\nhe thus speaks eari tolwv n 6\\nov Kivovpevov Kivel, dtdiov koi ovcrla\\nKai ivepyeia ovcra. Kivel de code to\\nopeKTOv. Kai to vorjTov Kivei ov\\nKCvovfievov. tovtcov di ra 7rpa ra ra\\navTd...^ov\\\\r)Tov 8e 7rpa Tov to ov\\nkqXov, opeyopcOa 8e otl donei. .vovs\\nde V7TO TOV VOTjTOV Kiveurai o~Te\\nravTov vovs Kai votjtov, Met. II, 7.\\nThere is an immovable source\\nof motion, eternal, substantive,\\nactual. This is the way the\\nobjects of Volition and Reason\\nmove, which are ultimately the\\nsame, namely, the absolute\\nBeauty. The will is moved by\\nthe (Passive) Reason the\\n(Passive) Reason is moved by\\nthe object of Reason the object\\nof Reason is the (Active) Rea-\\nson. Thus, as Socrates sug-\\ngests in the Philebus, Reason\\nin the sense of the vorjTov, or\\nthe vovs 7toit]tik6s, may be iden-\\ntified with the ov Kakov, or Su-\\npreme Good. However, after\\nthis passing allusion to his phi-\\nlosophic doctrine, Plato in the\\nremainder of the dialogue treats\\nof the Reason in its usual sense\\nof the Psychical, Subjective,\\nPassive, or Human intellect.\\nE 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0043.jp2"}, "44": {"fulltext": "IIAAT0N02\\nav. tcov Se 8rj SevTepeicov crTeprjOelcra rjSovrj iravTa- p.\\nTvacriv av nva Kal aTtpiav ayo ir) irpos tcov avrrj?\\nipaarcov ovSe yap eKelvois er av bpolm (f)alvoiTO\\nKaXrf.\\n5 2,11. 1 1 ovv ovk apetvov avrrjv eav 77077 Kai prj\\nrr)v aKpi/BeaTaTrjv avrfj irpoafyepovTa fidaavov Kal\\ne^eXey^ovra Xvireiv\\nriPO. OvSev Xeyei?, co *2cok pare?.\\n2Q. 9 Ap otl to dhvvarov elwov, Xvirelv rjdovrjv b\\nio I1P12. Ov povov ye j dXK otl Kal ctyvoels cb?\\novSel? wco ae rjpcov peOrjaet, irpiv av els TeXo9 eire-\\n^eXOy? tovtcov rep Xoyco.\\n20. Ba/3ou apa, co YlpcoTapye, crvyyov pev Xoyov\\ntov XonroVy a^eSbv 8e ovSe padiov irdw tl vvv. kol\\n15 yap 8rj tyalveTat Selv aXXr]? prjyavr)? eirl tol Sevrepeia\\nvrrep vov iropevopuevov oiov fieXrj e^eLV erepa tcov\\nepnrpoaOev Xoycov eo~Ti 8e taco? evia Kal tovtol. ovk-\\novv xpv\\n1 7 icrn 5 ifrcos %via Kai tovto^\\nAs weapons serviceable in\\nboth contests Socrates seems\\nto refer to the proposition that\\nall being is a union of Unity\\nand Multiplicity as well as to\\nthe method of generalization\\nand division. We may observe\\n(1) that though this proposition\\nand this method have been\\nmentioned, they were really not\\nthe weapons by which the for-\\nmer contest was decided, for\\nthat was settled by reference to\\nour preconceptions of The Good.\\n(2) Though Plato invites us to\\nconnect the Unity and Infinity\\nof the beginning of the dialogue\\nwith the Limit and Infinite\\nthat he is going to introduce,\\nand though perhaps they are\\nreally connected, yet they are\\ncertainly distinct, and must not\\nbe immediately identified. They\\nare attributes of different sub-\\njects. For the sake of distinc-\\ntion we may call the infinity of\\nParticulars as opposed to the\\nunity of the Genus a Logical\\ninfinity and the lawlessness of\\nMatter as opposed to the cir-\\ncumscription of the Form, a\\nPhysical infinity, though it ex-\\ntends also to the aesthetic and\\nmoral worlds and to every\\nsphere of Being. The Logical\\ninfinity is only found within a\\ngenus, and belongs to the indi-\\nviduals which it comprehends\\nthe Physical infinity is found in\\nan individual, and belongs to\\nthe material elements of which", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0044.jp2"}, "45": {"fulltext": "DIAHB02.\\np. 23. IIPO. Tim yap ov;\\nc XII. 20. Tr)v Se ye dpyfjv uvrov SievXafBeicrOai in order to\\nA solve this\\n7TeLpCO[XeUa TlUe/ULei/Ol. problem by\\nrrnn tt v the method\\nUrll. lloiav or] Aeyeis that has\\nvn ttt \\\\\u00c2\u00ab3/ v 5, w been deli-\\n2,\\\\L. Llavra ra vvv ovra ev rco ttolvti oiyr) oiaXa- 5 neated,\\nficofxev, jxaXXov 8\\\\ el fiovXei, rpLxfj* ties, or\\nITPO. Ka0 O Tlj (j)pd\u00c2\u00a3oi9 dv. genera! are\\nA r O v X s assumed:\\n212. Aapcofiev arra rcov vvv or) Xoycov. namely\\nnPQ. Sic\\n20. Tov Oeov eXeyo/Jtev 7T0V TO /JLeV OLTVeipOV delicti 10 Qause ai a^id\\nrwv Svtcov, to Se wipas is\\nit is composed. The Physical\\ninfinity, as we shall presently\\nsee, may be treated as a Logical\\nunity, or summum genus, com-\\nprehending a multiplicity of in-\\ndividual infinities.\\n5. navTa ra vvv ovra k. r. X.]\\nThis division of Things is really\\na division of First Principles\\n6p,oia s de fyrovcrt Kai of ra ovra\\ngrjrovvres irocra e\u00c2\u00a3 hv yap ra ovra\\neorl fyrovcri irparoav, ravra nrorepov\\nev t) 7ro\\\\\\\\d, /cat, el iroXXa, el ireire-\\npao-peva rj aneipa ware rf]v apxv v\\nKa\\\\ to aroix^ov proven norepov\\nev rj 7roXXa, Phys. Ausc. I, 2.\\nIt is a similar problem to in-\\nquire into the number of Things.\\nAre the primal Elements, it is\\n-really asked, one or more, and\\nif more than one, finite or infi-\\nnite So that it is the Principle\\nand Element which is the sub-\\nject of inquiry.\\nIO. to pev aireipov helt-ai rS v\\n6vtg v to be Trepas] For an exam-\\nination of the meaning of airei-\\npov see Appendix B. The re-\\nsult of this examination is\\nbriefly as follows indepen-\\ndently of its analysis into vXr;\\nand o-reprjais, (to aireipov and 17\\ndireipia) aireipov has two or even\\nthree meanings that require to\\nbe carefully distinguished.\\n(1) Its obvious and ordinary\\nmeaning, which it would have\\nfirst suggested to any Greek, is\\nInfinity, i. e. quantity without\\nend the negation of all quan-\\ntitative limit. To make to\\npaKXov and r6 r^rrov imply this,\\nwe must supply a very con-\\nsiderable ellipsis that which is\\ngreater or less (than any finite\\nquantity or, than any quantity\\nhowever great or small that\\ncan be named or conceived).\\nBut, if we except Infinity of\\nnumber, Infinity of space, or\\nImmensity, and Infinity of time,\\nor Eternity, the existence of In-\\nfinity in the world of nature in\\nthis sense is perhaps untenable\\nand this meaning of aireipov,\\nthough essential to the early\\nphilosophies to which nature is\\nthe immeasurable and unfathom-\\nable, perhaps does not belong\\nto later speculation.\\n(2.) A more Platonic meaning\\nof aireipov, and perfectly war-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0045.jp2"}, "46": {"fulltext": "30\\nriAATQNOS\\nnPO. Haw p.ev ovv. p.\\n20. Tovtcov Srj tcov elScov tol Svo TiOcofieOa, to\\nSe rpiTOV i\u00c2\u00a3 apxfyolv tovtolv ev tl ijvpfJLLcryofjLevov.\\nelfu 8* eoLKev, iyco yeXolos tl$ LKavcos kglt elSr] d\\ns Bllo Tols koll crvvapLOpLOVfievos,\\nFTPO. Tl (f)r)?, co y yaOe\\n20. TeTapTOv /AOL yevovs av Trpocrfteiv.\\nII PO. A eye t ivos.\\n20. Trjs IjvfifJiltjeco? tovtcov 7rpos aXXrjXa ttjv\\n*0 (UT LOU/ Opcty KOLL TL0\u00e2\u0082\u00acL fXOL TTpO? TplCTLV \u00e2\u0082\u00acK\u00e2\u0082\u00acLVOL? TZTapTOV\\nTOVTO.\\nITPO. M.COV OVV (J 01 KOLL TvipiYTOV 77 pOa8e^CT\u00e2\u0082\u00acL 8lGL-\\nKpLOTLV TLV09 8vV0LfJL\u00e2\u0082\u00acV0V\\nranted by its etymology, is, the\\nIndefinite or Indeterminate. In-\\ndeterminateness is the negation,\\nnot of all determination, [Infi-\\nnity] but, of a single determina-\\ntion. The Indeterminate is that\\nwhich admits of a plurality or\\nmultiplicity of determinations,\\nor even an infinity, between, how-\\never, certain definite limits. To\\nfiaXXov and to rjrrov can express\\nthis, i. e. excess or defect above\\nor below a certain single finite\\nquantity, multiplicity of grada-\\ntion, or divisibility of extension,\\nwithout any violent ellipsis.\\nThis is the antipov that we find\\nin nature. There are many\\ngradations of colour but we\\ncannot get beyond pure blue,\\npure red, pure yellow. No-\\nthing is whiter than pure white,\\nnor blacker than pure black.\\nThere are many gradations in\\nthe pitch of sounds, but a few\\noctaves bring us to the ex-\\ntremes.\\n(3) Why does Indeterminate-\\nness, as we find it does in the\\nPhilebus, imply Imperfection\\nBecause, if we assume with\\nPlato that Perfection is a Mean,\\ni. e. some single quantitative de-\\ntermination, even if some one\\ngradation of the anetpov coin-\\ncides with this, all the remain-\\nder must be either excessive or\\ndefective. T6 ancipov in this\\nsense is that which violates a\\nStandard that which falls on\\nthis side or that side of the line\\ntraced by the Right the ele-\\nments, or their state, before\\nthey are arranged by the orga-\\nnizing Law, or after they have\\nbroken from its control. The\\nLimit (nepas) of which it is the\\nviolation, is to pirpiov, Due Mea-\\nsure, Due Proportion, the con-\\ndition of goodness and beauty.\\nTo /naXXoi/and t6 rjrrov now signify\\nExorbitance and Inadequacy,\\nand may be translated, the Too\\nMuch, and the Too Little.\\n12. Mail/ ovv o-oi K. r. X.] The\\nreadiness with which Protarchus\\nproposes to add to the list of\\nprinciples an agent of decom-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0046.jp2"}, "47": {"fulltext": "I IAHB02.\\n31\\np. 23. 20. Tax av ov ixrjv ol/jm ye ev rco vvv. eav\\ne he tl hey, avyyvcoaeL irov fioi av fieTahicoKOVTi 7refi-\\n7TT0V [filOV~\\\\\\nJJP0. T/ fify\\n20. II/ \u00c2\u00bb7-oj /zez/ hrj rc\u00c2\u00bbj T\u00e2\u0082\u00acTTapcov tol Tpla eAo- 5\\npuevoi, tol hvo tovtcov 7reipcop,e0a woXXa eKarepov\\np. 24. kayiapjevov koll hieairaafxevov thovTe?, ei? ev ttolXlv\\neKarepov avvayayovTe?, vorjaai 7rrj wore rjv avTcov ev\\nKOI 7T0XXa \u00e2\u0082\u00acKGLT\u00e2\u0082\u00acpOP.\\nIIPO. E? /jlol aa(peaTepov eri irepi avTcov elnroLs^ 1\\nto){ av e7rol/JL7]v.\\n20. Aeyco tolvvv ra hvo, a ivpOTl6e\\\\xai, tovt\\nelvai awep vvv hrj, to fiev ameipov, to he irepas e\\\\ov.\\nposition, besides the agent of mena are explained by two an-\\ncombination, may be attributed tagonistic forces, Love, the\\nto his familiarity with the poem cause of union, and Hate, the\\nof Empedocles, where all pheno- cause of separation\\nKai ravT dXkdo-aovTa Siauirepes ovftaua. A^yft,\\naXXore p.ev (fiikoTrjTi avvepxoaev els ev airavTa t\\naXkoTf 6 av dix eicaaTa tfiopevfieva Neifceos ex^ei.\\nSocrates rejects it as unneces- Infinite and the Generated\\nsary, because the Cause (ama) of\\nwhich he speaks is not a blind\\nelementary principle with a sin-\\ngle necessary operation, but of an\\nintelligent, artistic, nature, and\\ntherefore possesses both powers,\\nthat of separation as well as\\nthat of combination. In the\\nTimseus Causation (ama) is only\\nascribed to rational agents.\\n5. Hp Tov pev ac. t. X.] The\\nreason of this separation first of\\nthree, then of two, from the list\\nof principles seems to be this\\nthe Cause is especially charac-\\nterized by its ultimate unity,\\nand therefore is not divided\\ninto species. The Limit again\\nhas but few divisions as com-\\npared with the other two, the\\nclass. It therefore is princi-\\npally the latter that need divi-\\nsion and generalization. Ac-\\ncordingly to irepas ex ov will de-\\nnote not to irepas, but to piKT0V\\\\\\nfor it is said to have many spe-\\ncies (rcoKka icrxio-pevov), which\\nsuits the fiiKTov, (to irXrjdos o~e\\ne^eiikrj^e Trjs tov TpiTov yeveaeas)\\nbut not the irepas, (to ye irepas\\nov iroXKa elx*v.) The only ob-\\njection is, that to v irepas exdvrav\\nis presently used in a different\\nsense, as equivalent to t v ire-\\nparaiv. See below to v T\u00e2\u0082\u00ac direiptov\\n/cat t5)v irepas exovrav avppix^ev-\\nT(ov: and, vopov Ka\\\\ to\u00c2\u00a3iv irepas\\nex6vTo\u00c2\u00bbv edeTo. In 6, how-\\never, irepas exovrcov was used of\\nra piKTa.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0047.jp2"}, "48": {"fulltext": "32 IIAAT0N02\\non Se Tpoirov tlvol to ameipov iroXXa icrn 7reipdaopai p. 24.\\n(ppdfav to 8e 7repas e\\\\ov r\\\\pds Trepipjeverto.\\nIIPO. Mevei.\\n20. 2/ce\\\\//m 8rj. yaXeirov fxev yap Kal dfi^urfiif-\\n5 T-qcripLOV b KeXevco ere aKcmelv, o/jlco? 8e gkottu. 6ep-\\nfXOT\u00e2\u0082\u00acpOV KOL \\\\f/VXpOT\u00e2\u0082\u00acpOV 7T\u00e2\u0082\u00acpi TTpCOTOV Opa 7T\u00e2\u0082\u00acp(l9 \u00e2\u0082\u00acL\\n7T0T\u00e2\u0082\u00ac TL V07]0~aiS CLV, J] TO pidXXoV T\u00e2\u0082\u00ac Kal TjTTOV \u00e2\u0082\u00acV\\navToi? oiKOvvTe tol? yevecnv, ecoenrep av evoiKrjTOV,\\nTeXos ov k av iiriTpeyf/aLTrjv ylyveaBaC yevopevrj? yap b\\nlOTeAevTT]? Kal avTco TeTeXevTrjKaTOV.\\nnPO. AXr/OeaTaTa Xeyei?.\\n20. Aet 84 ye, (f)apev, ev re rep SeppoTepco Kal tg\\n\\\\jsvxpoTepcp to paXXov re Kal tjttov evi.\\nOPO. Kal pidXa.\\n*5 20. Aei tolvvv 6 Xoyos arjpalvei tovtco prj re Aoy\\nevens dreXr) 8* ovTe 8rj7rov TravTcmaaiv direlpco yi-\\nyveaOov.\\nnPO. Kat a(j)68pa ye co 2 WAC^ares\\\\\\n20. AAA ev ye, (6 (plXe YlpcoTapye, vTreXa/Se?,\\n20 kol dvepLvrjaas otl Kal to or p68pa tovto av vvv c\\ne(f)Oey^co Kal to ye r/pepta ttjv avTrjv 8vvapiv eyerov\\nt x paXXov re Kal tjttov. O7rov ydp av evrjTOv, ovk\\neaTOV elvai ttooov eKao~Tov, dXX* del o~(f)o8pOTepov\\nrjav\\\\aLTepov Kal TohvavTiov eKacrTais wpd^eaiv epiroi-\\n25 ovvTe to irXeov Kal to eXarTOV direpyd^ecrOov, to 8e\\niroabv d(f)avl^eTOV. yap eXe^Ori vvv 8rj, prj depavi-\\naavTe to ttovov, dXX* eduravTe avTO re Kal to perpiov\\nev TTj tov pdXXov Kal tjttov Kal a(f)68pa Kal rjp epa d\\ne8pa eyyeveaOai, amd eppet Tama e\\\\ tt}? avTcov\\nio^copas ev fj evrjv. ov yap tn OeppoTepov ov8e yfsvxpo-\\nTepov e lTrjv av Xa/3ovTe to iroaov irpoycopel yap Kal\\nov pevei to re OeppoTepov del Kal to yf/vyporepov", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0048.jp2"}, "49": {"fulltext": "MAHB02.\\n33\\np. 24. coaavTcos, to Se iroaov earrj kou irpoiov eiravaaTo.\\nKara Srj tovtov tov Xoyov aireipov yiyvour av to\\nOepporepov /cat tovvolvt iov dpa.\\nHPO. Qalverai yovv, co ^coKpares eori S\\\\ oirep\\nelires, ov pdSia ravra ^vveireaOai. to Se elaavOls res\\ne kcu avOis la cos XeyOevTa tov re epcoTcovTa kcu top\\nepcoTCopevov iKavcos av \u00c2\u00a3vp(pcovovvTas dirocprjveiev.\\n20. AAA* eS pev Xeyei?, kcu ireipaTeov ovrco\\nTroueiv vvv pkvroi aOpei tt)s tov aireipov (pvaecos el\\ntovto Se^opeOa arjpelov, tva prj irdvr eire^iovTes 10\\nprjKvvcopev.\\nnPO. To irolov Srj Xeyeis\\n20. *Oir6a av rjplv (palvrjrai paXXov re Ka\\\\\\nfjrrov yiyvopeva koi to acpoSpa kcu rjpepa Seyopeva\\np. 25. Kai to Xlav /cat oaa TOiama irdvTa, el? to tov aireipov 15\\nyevos cos els ev Set irdvTa TavTa TiOevcu, /caret tov\\nepirpoaOev Xoyov, ov ecpapev, oaa SieairaaTai /cat\\nBieayiaTai avvayayovTas \\\\prjvat /caret Svvapiv plav\\niiriarjpalveaOai Tiva (pvaiv, el pepviqaai.\\nE[PO. Wlepvjjpai. 20\\n20. Ovkovv ret prj Seyppeva Tama, tovtcov Se to,\\nevavTia iravTa Seyppeva, irpcoTOv pev to laov kcu\\nlaoTYjTa, peTa Se to Xaov to SiirXaauov /cat irav o ti\\nirep av irpos dpiOpov dpcOpos rj perpov fj irpos pe-\\nb Tppv, Tama ijvpiravTa els to irepas diroXoyiippevot 25\\nKaXcos av SoKOipev Spav tovto, rj ireos av (pys;\\nnPO. KaAAicrra ye, co IE cok pares.\\nXIII. 20. YleV TO Se TpLTOV TO piKTOV CK TOV- Limit and\\n,5,/ v Product\\nTOLV apCpOLV TiVa LOeaV (prjaopev e^eiV are defined.\\nIIPO. 2i /cat epol (ppdaeis, cos olpai. 30\\n20. Qeos pev ovv, av irep ye epals evyais eirrj-\\nkoos ylyveral tis Oecov.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0049.jp2"}, "50": {"fulltext": "34 nAAT0N02\\nHPO. El^Of 8rj KGU aKOWU.\\n20. 2/co7ra kolL /jlol Sokcl -ny, oh Ylpcorap^ avTcov p.\\n(plXos rj/uup vvv Srj yeyovevaL.\\nIIPO. II toy Aeyejy rovro /cat tjw TeKjxrjplcp y^pf} c\\n212. Ppd(TQ) SrjXov otl. av Be jxol avvaKoXovOrjaov\\ntco Aoyco.\\nIIPO. Aeye /jlovov.\\n20, OeppLOTepov etyOeyyofieOa vvv Srj ttov tl koll\\n\\\\j/V)(p6T\u00e2\u0082\u00acpov. rj yap\\nIIPO. Na/.\\n20. UpocrOes Srj ^rjpoTepov koll vyporepov avroi?\\nKOU 7r\\\\\u00e2\u0082\u00acQV KOLL eAoLTTOV, KOI OoLTTOV KOLL (3paSl T\u00e2\u0082\u00acpOV,\\nKCU /JLtL^OV KOL (TfJLLKporepOV, KOLL OTTOCTOL kv TCp TTpOG~6eV\\nrrjs to fiaXXov re koll t\\\\ttov de)(0fiev7]9 irlOepiev elg ev\\n(pvaeeo?.\\nI1P0. Trj? tov airelpov XeyeL$ d\\n20. Net/. avpLfjLLyvv Se ye ei$ avrrjv to /xerct\\nravra ttjv olv tov irepaTQs yevvav.\\nIIPO. Uolav;\\n20. *Uv koll vvv Srj Seov rjfJLa?, KaOdirep ttjv tov\\naTrdpov o-vv7]ydyo/uL\u00e2\u0082\u00acv ei? ev, ovtco koll ttjv tov irepa-\\nToeL^ovs avvayayelv, ov avvrjydyo/uLev. aAA lcfcds kclI\\nvvv tccvtov SpdaeL tovtcov d/jL(j)OTepcov avvayofievcov\\nKOLTa(fioLvr}s KaKelvr) yevrjaeTOLL.\\nIIPO. Uolav koll 7T(os Xeyeis\\n20. Ttjv tov laov koll dL7rXaalov, Kal biroarj Travel\\nTrpos aXXrjXa TavavTLa 8La(j)6pcDS eypvTa, avpLfxeTpa e\\n8e Kal avpL(j)cova evOelaa dpL0fJi6v a7repyd(^eTai.\\n27. The idea of av^TpLa is feet is produced by the joint\\nwell developed by Paley under action of different instruments\\nthe name of Relation When the fitness of such- parts or in-\\nseveral different parts contri- struments to one another, for\\nbute to one effect or, which the purpose of producing, by\\nis the same thing, when an ef- their united action, the effect,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0050.jp2"}, "51": {"fulltext": "(MAHB02.\\nnPO. ^HavOdvco (pallet yap /jlol Xiyuv, fxtyvvcn\\nravra, yeveaets rivds d(f eKaarcop avfi^aweiv.\\ngoodness of every product of\\nis what I call Relation and\\nwherever this is observed in\\nthe works of nature or of maa,\\nit appears to me to carry along\\nwith it decisive evidence of un-\\nderstanding, intelligence, art.\\nNatural Theology, chap. 15.\\nThe word avppeTpia will express\\nthose Correlations that belong\\nto the category of Quantity\\ne. g., Throughout the uni-\\nverse there is a wonderful pro-\\nportioning of one thing to an-\\nother the size of animals, of the\\nhuman animal especially, when\\nconsidered with respect to other\\nanimals, or to the plants which\\ngrow around him, is such as a\\nregard to his conveniency would\\nhave pointed out. A giant or\\na pigmy could not have milked\\ngoats, reaped corn, or mowed\\ngrass we may add, could not\\nhave rode a horse, trained a\\nvine, shorn a sheep, with the\\nsame bodily ease as we do, if at\\nall. A pigmy would have been\\nlost among rushes, or carried off\\nby birds of prey, ib. chap. 17.\\nTo jv\\\\x\\\\LtTpov is defined by to\\nfxea-ov in the following passage,\\nwhere the perfection of natu-\\nral and artificial products is\\nsaid to depend on the due\\nproportion (o-vppeTpla) of their\\nefficient and material causes\\nov pr)v aXka Kai del o~vppeTpias\\nirpbs aXXr/Ka navra yap ra yiyvo-\\nfieva Kara T\u00e2\u0082\u00acx vr v r) (pvaiv Xoyco\\ntiv l ecTTL to fie Beppbv Xlav pkv\\ntcpciTovv t-rjpaivei to. vypd, tto\\\\v de\\neXkeiTrov ov o-uviarqa-iv dXXa Sel\\n7rp6s to drjpcovpyovpevov %x uv T0V\\nrod fieo-ov \\\\6yov. De Gen. An.\\n4. 2. The forces of the effi-\\ncient and material causes should\\nbe proportionate. For the\\nArt or Nature depends on a\\nratio between these terms.\\nToo powerful a heat solidifies\\nentirely where too weak a heat\\nproduces no condensation. The\\nefficient therefore ought to\\nbear a Mean proportion to the\\nmaterial on which it operates.\\n2vp,peTpia, like peo-6ri]s, is op-\\nposed to excess and defect.\\ne H 8e 6eppoTT]s ivvirdpxei roaavTrjv\\nKai TOiavTTjv \u00e2\u0082\u00acX 0V(Ta tt)v Kivrjcriv\\nKa\\\\ Tt]v evepyeiav oar} crvppeTpos ei?\\n\u00e2\u0082\u00acKao~TOV tcov poploov, Kad 60-ov 8 av\\neXXeiVi? rj vnepfidWr) rj x^pov noiel\\nr) dvdivqpov to yiyvopevov. ib. 2. 6.\\nThe heat is provided by nature\\nin quality and quantity duly\\nproportioned to the organs that\\nhave to be formed. Excess or\\ndefect mars the product or\\nmakes a monstrous birth. Ti-\\nyverac o\u00c2\u00b0 dreXeia 6V evheiav tov (pv-\\no~ikov Beppov Kai aavppeTpiav npbs\\nto vypbv to neTTaivupevov. Meteor.\\n3.3. The fruit is imperfectly\\nmatured from the deficiency of\\nthe natural heat and its want\\nof proportion to the juices to\\nbe ripened. The moral mean\\nis always determined by some\\ngiven term to which our act or\\nemotion stands in relation it\\nis therefore always a symmetry\\nor proportion. It seems there-\\nfore to have been chiefly a desire\\nto have a term distinctive of his\\nown philosophy that made Ari-\\nstotle prefer peaoTrjs to the more\\nconcrete and intelligible o-vp-\\nperpia in his definitions of moral\\nand physical goodness.\\n1. piyvvo-i. So Klitsch reads\\nfor piyvvs, which is retained by\\nthe Zurich editors.\\nf 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0051.jp2"}, "52": {"fulltext": "36 11AAT0N02\\n20. QpOcos yap (paivoixai. p. 25\\nII PO. Aeye toivvv.\\n20. Ap ovk ev piv voaois rj tovtcov bpOrj kolvco-\\nvia ttjv vyieias (fivcriv iyevvrjaev\\n5 E[PO. TiavTWRaat pcev ovv. P- 26\\n20. Ej he oijei Kai fiapel Kai rayel Kai /3pa8et,\\ndire ipocs ovaiv, dp ov ravroc eyyiyvopieva ravra apia\\nirepas re aTreipydaaro Kai povaiKrjv ^vpmaaav TeXeoi-\\nTara ^vvearrjaaro\\no I1P0. KaAAtora ye.\\n20. Kai purjv ev ye -^eL/ncoaL kol irvlyecriv eyyevo-\\nfieva to plv ttoXv Xlav kol aireipov d(pelXeTO, to 8e\\nepLpLeTpov koll dpia avppceTpov aTreipydcraTO.\\nI1P0. T/ pj]v\\n5 20. Qvkovv e/c tovtcov copal T\u00e2\u0082\u00ac KOL oaa KaXd b\\nirdvTa r)plv yeyove^ tow re diveLpeov Kai rcov lit pas\\ne\\\\6vToov avfifitydevTcov\\nHPO. Urn Soil;\\n20. Kol aXXa 8rj pvpla eiriXe nrto Xeycov, oiov\\no p,eff vyielas kolXXos kol \\\\cryyv, kol ev -fyvyais av irapi-\\nwoXXa erepa kol irdyKaXa. vfiptv yap ttov Kai \u00c2\u00a3vpL-\\niraaav irdvrcov iroviqpiav avrr/ Kandovaa y Oeos, co\\nKaXe lX7]/3e, wepas ovTe rjdovcov ovSev ome irXrjapLo-\\nvcov evov ev avTols, vopcov Kai tol^lv Trepas eypvTtov\\n12. to fiivnoXv Xiav kcu aneipov tion of Law, or Privation. The\\nd pel\\\\eTo] The Aristotelian ana- Privation is the true opposite\\nlysis of to arreipov into Matter of Limit. Matter is not the\\n(v\\\\rj) and Privation (aTeprjais) opposite of either Limit or Pri-\\nis here necessary to prevent vation, but is indifferently re-\\nconfusion. How can the aneipou ceptive of either. It is the\\nbe an element in all things that Privation or disorder that is\\nexist if it is destroyed before exterminated the Matter re-\\nthey come into being 1 The mains as an element of the\\nanswer is, that the word aneipov Cosmos.\\ndenotes two objects, the Ele- 19. vopov Kai ra^i/] This is\\nments or Matter, and the nega- the reading of the Bodleian MS.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0052.jp2"}, "53": {"fulltext": "I IAHB02. 37\\n2 c eOero Kal av pev diroKvaiaai pfj$ avTrjv, eyco 8e rov-\\nvavTiov chroacoaai Xeyco. 2ol 8e 9 co UpcoTap^e,\\nttcos (palverai\\nIIPO. Kal /uidAa, co IcoKpare^ epoiye Kara vovv.\\n20. Ovkovv ra p,ev 8rj rpia ravra elpr/Ka, el ijvv- 5\\nvoeis.\\nIIPO. AAA* olpm Karavofiv ev p,ev yap poi\\n8ok\u00e2\u0082\u00acl$ to airetpov Xeyecv, ev 8e kcu Sevrepov to Trepas\\nev Toh ova i. Tpurov 8e ov a(po8pa Kareyca tl fiovXei\\n(ppd^eiv. io\\n20. To yap 7rXrj6o9 ere, co Oavpdaie, e^ejrXrj^e\\nT?j9 tov Tphov yeveaecos. Kal tol iroXXd ye Kal to\\nd airetpov irapeayero yevrj, opco? 8* eiriafypayiaOevTa\\ntco tov piaXXov Kal evavTiov yevei ev e(j)dvr).\\nIIPO. AXrjOr}. 15\\n20. Kal pirjv to ye irepas ome iroXXd dyev, ovt\\ne8vo~KoXalvopL\u00e2\u0082\u00acv cos* ovk t\\\\v ev (pvaei.\\nIIPO. Uco? ydp av\\n20. Ov8apicos. dXXd Tpwov (pdOi p,e Xeyeiv, ev\\nBadham inserts ix6vra v after\\navrois and omits it after rrepas.\\nOther MSS. read 7repas ex 0V7?\\n\u00e2\u0082\u00ac0\u00e2\u0082\u00acTO.\\n1 9. rpLrov (pdOi pe Xeyeiv to tov-\\ntg v enyovov anav] In the Timseus\\nwe have the Limit, Product (ye-\\nycvrjpevrj ovo-La) and Infinite, un-\\nder the names of rrapdfteiypa,\\npiprjpa, and viroBoxr]. Tore pev\\nyap dvo e l8rj 8ieiX6pe6a, vvv 8e\\nTpirov aXXo yevos r]plv 8rjX oTeov.\\nra pev yap 8vo tKava rjv errl rots\\nep.7rpocr6ev XexOelcriv, ev pev as\\nnapadeiypaTOs eidos VTVoTeOev, vorj-\\ntov Kal del Kara Tavrd ov, plprjpa\\n8e irapaheiypaTOs bevrepov, yeveo-iv\\ne%ov Kal oparov, rplrov de Tore pev\\nov dietXopeda, voplaavres rd 8vo\\ne\u00c2\u00a7eiv iKavcos, vvv 8e 6 Xoyos eoiKev\\nelcravayKa^eiv x a eTr01/ Kai dpvbpbv\\neidos iircx^ip^v \\\\6yois epcpavlaai\\nriva ovv ex ov ^vvapiv Kara (pvaiv\\navTO imokrjTTTeov TOidvbe pakiaTa,\\nirdo-qs elvai yeveo-eeos vnodoxrjv avro\\nolov ri6r)vr)v. p. 48 E. We first\\ndivided things into two classes,\\nnow we must point out a third.\\nTwo were enough on the former\\noccasion first a pattern, the\\nobject of reason and possessed\\nof eternal being second a copy\\nof the pattern, generated and\\nthe object of sense. No third\\nwas then added because we\\nthought that two would suf-\\nfice, but now the investigation\\nforces us to try to show a sort", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0053.jp2"}, "54": {"fulltext": "38\\nDAATONOS\\nNature of\\nthe fourth\\nclass or\\nCause.\\nThe most\\nexcellent\\nhuman life\\ntovto tiQIvtol to tovtcov eKyovov anrav, yeveaiv ety p. 26.\\noverlap 6K tow fitTa tov irepaTos a7r\u00e2\u0082\u00acipyao~fievedv\\n/JL\u00e2\u0082\u00acTpCDV\\n5 XIV. 212. AAAct 8rj TTpOS TplCTl TtTapTOV TL e\\ntot\u00e2\u0082\u00ac e pajuL\u00e2\u0082\u00acv eivat yivos aKeiTTeov. kolvt) 8 rj en \u00e2\u0082\u00ac\\\\j/L$\\nopa yap el o~oi 8ok\u00e2\u0082\u00acl dvayKaiov elvai iravTa tol yiyvo-\\npceva Sid Tiva air Lav yLyveaOac.\\nof thing hard to explain and\\ndim. What is its natural func-\\ntion 1 This of all generation\\nto be the receptacle and nurse.\\nAfterwards the term eKyovov, as\\nin the present passage, is ap-\\nplied to the sensible world. Ei/\\nS ovv to) ndpovTi xpq ykvr] biavorj-\\nBrjvat TpiTTa, to pev yiyvopevov, to\\ncf ev co yiyveTai, to 6\u00c2\u00b0 odev dcpopoi-\\novpevov (pveTai to yiyvopevov. Kai\\nSrj Kai TrpocreiKaaai npejrei to pev\\noeyppevov prjrpl, to S odev TraTpl,\\nTtjv $e peTa\u00c2\u00a3i) tovtcov (pvcriv e, yovco.\\np. 50 c. Now we must as-\\nsume three classes, first a pro-\\nduct, next a material, thirdly an\\narchetype in whose image the\\nproduct is and we may liken\\nthe recipient material to a mo-\\nther, the archetypal cause to a\\nfather, and the intermediate\\nnature to their progeny.\\nT yeveaiv els ovalav^ We\\nshould have expected yeyevrjpevrjv\\novo-iav which occurs afterwards.\\nThe expression however is not\\naccidental, nor merely an inac-\\ncuracy, but is a mode of speak-\\ning of temporal or phenomenal\\nexistence borrowed from the\\nMegarians, an idealistic school,\\ncongenial to Plato. Their con-\\ntroversy with Democritus and\\nthe Materialists is alluded to\\nin the Sophista. Toiyapovv ol\\nTrpos cjvtovs dpcpurfirjTovvTes pdXa\\nevXa[3a s avcodev e\u00c2\u00a3 dopciTOV nodev\\ndpvvovTai, vo7]Ta aTTa Kai dcrccpciTa\\ne lftrj j3ia\u00c2\u00a36pevoi ttjv dXrjSivrjv ovaiav\\neivai, tol e eKelvcov acopaTa Kai ttjv\\nXeyopevrjv vn avTcov dXijOeiav Kara\\napiKpa. diaOpavovTes ev toIs Xoyois,\\nyeveaiv out ovalas (pepopevrjv Tiva\\nrrpocrayopevovai Yevecriv ttjv 8e\\novcrlav ^copis tvov dieXopevoi XeyeTe\\nvat. Ka\\\\ aa paTi pev rjpds yeve-\\ncrei 6Y alcrdrjaecos Koivcoveiv, bid Xo-\\nyicrpov de i|/wv^ rrpbs tt]v ovtcos ou-\\nuiav, fjv del Kara Tav-rd tocravTcos\\ne%eiv (paTe, yevecriv Se aXXore dXXcos.\\np. 246 B. Their opponents\\ndefend themselves with very\\ncautious tactics from a sort\\nof invisible citadel, contending\\nthat real Being is certain con-\\nceived and bodiless Ideas, and\\nbreaking to pieces by their\\nlogic the Body and so called\\nreality of the others, instead\\nof Being, they call it a rapid\\nstream of Becoming. ..You dis-\\ntinguish Being and Becoming i\\nYes. And you say we ap-\\nprehend Becoming with the\\nbody by the faculty of sensa-\\ntion, Being with the soul by\\nthe faculty of Beason, and that\\nthe one is unchanging, the\\nother unresting.\\n7. TvdvTa tci yiyvopeva did Tiva\\naiTiav ylyveadaij Plato confines\\nCausation to intelligent, volun-\\ntary agents. Blind, elementary,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0054.jp2"}, "55": {"fulltext": "MAHB02.\\n39\\n26. UPO. EjuLOLye yap OLV YWpl? TOVTOV y l- is com-\\nposed of\\nyVOVTO 5 various in-\\nn A v gredienta,\\nSO. (JVKOVP 7] TOV TTQLOVVTOS (pVCTLS OVO\u00e2\u0082\u00acV 7tXt)v and there-\\ny f /*x 5^ v fore is a\\nOVOfJLOLTL TTjS aiTLOLS OMMpepH, TO 06 TTOIQVV KOLl TO OU- member of\\nA n of the third\\nT\u00c2\u00a302^ OpiJCDS aV \u00e2\u0082\u00ac17) KeyopeVOV \u00e2\u0082\u00acV 5 or Compo-\\nnPO. Opdm. siteclass\\n27. 20. Kai pr)v to ye Troiovpievov av Kai to yiyvo-\\npevov ovbev 7TAt)p ovopaTi, KaOdnep to vvv 8r/, Sia-\\n(f)epov evprjoropev. r) 7rco9\\nII PO. QvT(D9. 10\\n20. Ap OVV 7]y6LT(U plv TO TTOIOVV del KOT0L (j)V~\\naiv, to Se iroiovpevov OLKoXovOel yiyvopevov exeivcp\\nnPO. Ildvvye.\\n20. AAAo dpa Kai ov tclvtov ahla r ecrri kol to\\nSovAevov eh yeveaiv cut la. 15\\nmaterial principles he calls aw-\\navna. Tavr ovv ttclvt eo~Ti tcov tvv-\\naiTicov ols 6ebs vTrrjpeTovcn XPV\u00e2\u0084\u00a2\\nTT)V TOV dpi(TTOV K.CLTCL TO hwCLTOV\\nIdeav diroTeXcoV bo^d^erai 8e vno\\ntcov rikelcrTodv ov avvaiTia dXX aiTia\\neXvai tcov ndvToov, ^vypvTa Kai 6ep-\\nfxalvovTa TT-qyvvvTa re Kai bia^eovTa\\nKai oaa ToiavTa dnepya\u00c2\u00a36peva, \\\\6yov\\nbe oideva ovbe vovv els ovdev bvvaTa\\neyeiv \u00e2\u0082\u00ac0~ti...t6v be vov Ka\\\\ eTVLO Tr]-\\np.r]S epaaTrjv dvdyKrj Tas Trjs ep ppo-\\nvos (pvaeoos aiTias rrpcoTas peTabico-\\nKeiv, ocrai be vtt aXXcov pev Kivovpe-\\nvcov e\\\\epa 6 e\u00c2\u00a3 dvdyKrjs kivovvtoov\\nyvyvovTaij bevTepas. TroirjTeov br) Kara\\nTavTa Ka\\\\ rjpw XeKTea pev dpCporepa\\nto. tcov alTicovyevr),)(cop\\\\s be oo~a p.eTa\\nvov KaXcov Ka\\\\ dyaOcov Srjpiovpyol Ka\\\\\\noaai povcoOeiaai (f)povr)0~eoos to tv\\\\ov\\naTaKTOV eKao-TOTe e\u00c2\u00a3epydgovTai. Ti-\\nmseus, p. 46 c. These are the\\nNecessary Conditions (second-\\nary causes) that minister to the\\ndivine power when it produces\\nthe Best that is possible under\\ngiven circumstances. Most peo-\\nple think them to be not Con-\\nditions but Causes, heating and\\ncooling, contracting and ex-\\npanding, and the like, without\\nplan or reason Whosoever\\nloves reason and knowledge\\nmust first investigate the ra-\\ntional causes, afterwards the\\nnecessary chain of those that\\nare both cause and effect. So\\nwe must do now. We must\\nindicate both kinds of cause\\nbut distinguish the intelligent\\ncause of what is fair and good\\nfrom the unintelligent and plan-\\nless. When the Efficient cause\\nis assumed to be intelligent, of\\ncourse it is intimately connected\\nwith what Aristotle called the\\nFinal cause. For an intelli-\\ngence always acts with the de-\\nsign of accomplishing some\\nEnd.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0055.jp2"}, "56": {"fulltext": "40\\nriAATON02\\nriPO. Tl firjv P\\n20. Ovkovv ra fxeu yiyvo^va koll e\u00c2\u00a3 d v yiyverau\\nttclvtol ra rpla 7rapecr)(\u00e2\u0082\u00acTO i]plv yevr]\\nII PO. Kai fidXa.\\n5 20. To Be 8rj ttolvtcl TCtvTCC Srj/jaovpyovi Xcyofiev b\\nTerapTov, Ti)v curious, coy ikolvws irepov eKelvcov 8e8r]-\\nXcoptvov\\nII PO. Ere pop yap ovv.\\n20. OpOtoS /JLTJP \u00e2\u0082\u00ac)(\u00e2\u0082\u00acL, 8lCOplO-fjL\u00e2\u0082\u00aclSQ)V T(\u00c2\u00a3 V T\u00e2\u0082\u00acTT(Xp(OV,\\nio\u00e2\u0082\u00acv6$ eKaarov pvrjprjs eveica efei;?]? aura KarapL0prj-\\naacrOai.\\nITPO. Ttfiqv;\\n20. Upcorov p\u00c2\u00a3v to lvvv aireipov Aeyco, devrepov\\n13. UptoTov fxev to lvvv aneipov\\nXeyco] The best comment on\\nthis list will be a comparison\\nwith the four principles or four\\nmethods of explanation that\\nAristotle considers to exhaust\\nevery problem. Era pev ovv\\nrpoTvov dniov XkytTai to e\u00c2\u00a3 ov yi-\\nveral ti ivvTrapxovTos, olov 6 ^oXkos\\ntov dvdpidvTos Kai 6 apyvpos rrjs\\n(pidXr/s Kai ra tovtcov ykvr). aXXov\\n8\u00c2\u00a3 to eidos Kai to napddeiypa, tovto\\nd* iarriv 6 Xoyos 6 tov tl rjv eivai,\\nKai to. tovtov ykvt] oiov tov did\\nTvacra v to. bvo rrpos ev Kai oXcos 6\\ndpidpos Kai tcl pepr) to. iv tco Xoyco.\\n\u00e2\u0082\u00acTi 80\u00e2\u0082\u00acV f) apxh T rjs peTafioXrjs f)\\nTrpcoTrj rj TTjs rjpeprjo-ecos oiov 6 /3ou-\\nXcvaas a LTLos Kai 6 7raTrjp tov re-\\nKVOV Kai oXcOS TO TT010VV TOV TTOl-\\novpevov Kai to peTafidXXov tov /xera-\\nfiaXXopevov. Ztl cos to TeXos tovto\\n(f ear! to ov eveKa oiov tov irepi-\\nTraTeiv r\\\\ vyleia dia tl yap rrepi-\\nnaTel (papiv iva vyiaivrj, kol et-\\n7t6vt\u00e2\u0082\u00acs ovtcos olopeOa dnobedcoKevai\\nto aiTiov. Phys. Aus. 2.3. One\\nkind of Cause is the Material\\nof which a thing is made in\\nwhich sense brass is cause of a\\nstatue, or silver of a cup, or the\\ngenera of brass and silver. An-\\nother is the Form and pattern,\\nor definition, and its genera\\nin which sense the double num-\\nber of vibrations in an equal\\ntime is the cause of an octave,\\nand, generically, number or the\\nelements of the definition. An-\\nother is the Origin of motion\\nor rest in which sense the\\nplanner is the cause of an ac-\\ntion, the father of the child,\\nthe producer of the product,\\nand the changer of the change.\\nAnother is the End or motive\\nin which sense health is the\\ncause of a man s walking. Why\\ndoes he walk 1 For the sake of\\nhealth, we answer and consider\\nwe have assigned the cause.\\nThe three first of these are\\nclearly identical with three on\\nPlato s list. The piktov may\\nseem to be rather Aristotle s\\navvoXov or 6 avv Trj vXrj crvveiXrjp-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0056.jp2"}, "57": {"fulltext": "i IAHB02.\\n41\\n7. Se 7T\u00e2\u0082\u00acpa?, eireiT e/c tout coif Tpurov fjLiKrrjv kol yeyevrj-\\np\u00c2\u00a3vr)v ovaiav ttjv Se rrjs pcl^em an Lav Kai yeveaem\\nc TerapTTjv Xeycov dpa ir\\\\r)iJLiAe\\\\our)v av tl\\nIIP12. Kai irm\\n212. Oepe Sr], to jxera tovO* r]\\\\uv tl$ 6 Xoyos 5\\nKa\\\\ tl 7tot\u00e2\u0082\u00ac (3ov\\\\r}0evT\u00e2\u0082\u00ac? eh Tama a fyiKop,e6a dp ov\\nToSe r/v Sevrepela e^Tovfxev iroTepov rjSovrj? ylyvour\\ndv rj (fipovrjcrecos. ov^ ovrcos- rjv\\nI1P12. Ovrco jxev ovv.\\n212. Ap ovv vvvj 67i-(Ei3r) TavTa ovrco SieiXofxeOa, 1\\npevos Xoyos. Metaph. 6. 15. (the\\nconcretion of matter and form,)\\nthat is, the Kaff emo-rov or Indi-\\nvidual of the sensible world,\\nthan the rekos or Final cause.\\nThe living and acting Indivi-\\ndual, however, is the Final cause\\nof the elementary matter and\\nthe efficient processes. The\\nclose connexion of the End with\\nan intelligent Efficient cause\\nwas perhaps the reason why\\nPlato does not mention it here\\nmore distinctly as a separate prin-\\nciple, for he has fully developed\\nthe conception in the Phaedo. In-\\ndeed the whole of the Philebus,\\nas discussing the highest Good,\\nmay be regarded as an investi-\\ngation of the Final cause of\\nhuman life. In the Timseus it\\nis contrasted with the Material\\ncause in nearly the same man-\\nner as we saw the Efficient cause\\ncontrasted in the preceding note.\\nTavra br/ navra Tore ravrr] 7re(pv-\\nKora dvdyKrjs 6 rod KaXkiarov re\\nKM dplarov dr/piovpybs iv rois yi-\\nyvopevois TrapeXdpfiavev rjv iKa top\\navrdpicr) re kol rbv Tekedyrarov 6e6v\\niyivva, \\\\pd pevos pev rals nepl\\nravra airiais virrjperovo-ais, to de\\nev reKraivopevos iv nacre rols yiyvo-\\npevois avros. t)i6 drj %prj 8v y alrias\\ne tdrj dioplfcadai, to pev avayKaiov\\nto Se Belov, Kai to pev delov iv diracn\\nfyrelv KTrjaecos eW/ca evbaipovos fiiov\\nKa6 ocrov fjpcov rj (fivcris eVSe ^erai,\\nto Se avayKaiov sKeivcov xapiz koyi-\\n\u00c2\u00a3opevovs go? avev rovratv ov b)vvara\\navrd ii elva ic\\\\ ols cnrovdd^opev p,6va\\nKavavoeiv ovb* av kafielv ovb* akka s\\n7r\u00c2\u00a3 s perao-x^tv. p. 68 E. The\\nartist of the best and fairest\\nwork pressed into service all\\nthese elements with their ne-\\ncessary laws at his creation of\\nthe absolute and most perfect\\nGod, using their subservient\\nagencies but himself contriving\\nthe good. Wherefore two kinds\\nof cause are to be distinguished,\\nthe Necessary (Material) and\\nthe Divine (Final), and we\\nmust seek the divine cause in\\norder to attain to happiness so\\nfar as our nature allows and\\nthe necessary cause as a means\\nregarding it as indispensable to-\\nwards contemplating, grasping,\\nor in any other way attaining,\\nthat other object that we prize.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0057.jp2"}, "58": {"fulltext": "42 I1AAT0N02\\nkolXXlov av kcu rqv Kplcriv eirLTeXecralpeOa rrpcoTOv p. 27.\\nirept kcu SevTepov. irepl cov 8rj to irpcoTOv rjpcpLadijTrj-\\ncrapev\\nnpo. Iw.\\n5 20. *\\\\6l Si], VLKCOVTU plv eOepeV 7TOV TOV piLKTOV d\\nfilov i]Sovrj9 re koli (ppovrjcrecos. rjv ovrcos\\nnpo. Hv.\\n20. OvKOVV TOVTOV pkv TOP f3loV bpCOpeV 7TOV TLS\\nt4 iaTL kcu ottoIov yevovs\\n10 IIPO. Ylm yapov;\\n20. Kcu pepos y avrov (prjcropev eivai rod rplrov,\\nolp.cu, yevov?. ov yap Svolv tlvoIv iari puKros eKelvos,\\naXXci ^vpiravTcov tcov aTrelpcov vtto tov ireparos Se-\\nSepevcov, coare opOcos 6 vLKi](popos oirros filos pepG$\\ni?\u00e2\u0082\u00acK\u00e2\u0082\u00acivov yiyvoiT av.\\nIIPO. OpOorara pev ovv.\\nPleasure X\\\\ 20. YAev TV Se 6 (70S 4 CO ^/Al/jSe, 7)8v? e\\nbelongs to A\\nthe class of Kai apLKTOS COV \u00e2\u0082\u00acV TLVL y\u00e2\u0082\u00acV\u00e2\u0082\u00acL TCOV eipTjpeVCOV XeyopieVOS\\nInfinites. v T v\\nopvcos av Tvore Aeyoiro code o arroKpivai pot irpiv\\n20 airo(prjva(j6aL.\\nI I. Aeye povov.\\n20. HSovt) ko.) Xvirr) rrepas e^eTOv, rj rcov to\\npdXXov re Ka\\\\ -qrrov Se^opLevcov iarov\\n4 I. Na/, tcov to pdXXov, co Sco/cparey ov yap av\\n2-?r)8ovrj wav ayaOov rjv, el pr) aireipov eTvyyave rrecpv-\\n/co9 Ka\\\\ irXi -jOei /ecu tco pdXXov.\\n20. Oide av, co QlXrjPe, Xvirq rrdv KaKOV coctt p. 28\\naXXo Tl VCpV CTK\u00e2\u0082\u00acTTT\u00e2\u0082\u00acOV TJ TT)V TOV dlTelpOV (f)VCTLV, O\\nirapeyeraL tl pepos reus rjSovais dyaOov. tovto Srj\\n$ocroi tcov direpavrcov yeyovbs eaTco. (ppovrjacv Se Ka\\\\\\niirtcTTrjprjv Kal vovv eh tl iroTe tcov irpoeLprjpevcov, co", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0058.jp2"}, "59": {"fulltext": "DIAHBG2. 43\\n28. YlpcoTapye re /cat ^IXy/Se, vvv 6evTeg ovk dv dae/3oL-\\npev ov yap pot Sokel crptKpos rjpiv eivai 6 kivSvvos\\nKaropOooaacTL kol prj 7rep\\\\ to vvv epcoTcopevov.\\nb I I. ^epvvveis yap, co 2co/c/)are$*, tov aeavTov Oeov.\\n20. Kat yap crv, co iralpe, rrjv cravrov to 8 5\\nepcoTcopevov opco? rjpcv Ae/creW.\\nIIPO. OpBco^ rot A eye. 1 Sco/cpar???, kol avrcp\\nTreicTTeov.\\n3 I. Ovkovv vrrep ipov av, Ylpcorap^e^ Trporjprjcrai\\nXeyeiv 10\\nIIPO. Haw ye vvv pevTOi cryeKov dwopco, kol\\ndeopai ye, co ItcoKpaTe?, avTov ae rjpiv yevecrOai wpo-\\n(prjTTjv, Iva prjdev repels aoi irepi tov dycovicrTrjv e^a-\\npapTavovTes irapa peXos (pOey^copeOd tl.\\nc 20. YleicrTeov, co HpcoTapye ovde yap yaXeirov^\\novdev eTTiTOLTTeLs. aXX ovtcos 1 ere eyco, KaOdirep ebre\\ni iXrjfio?, aepvvvcov ev tco Tvai^eiv eOopvfirjcra, vovv\\nKal eTnaTrjprjv epopevos otto lov yevovs elev\\nIIPO. UavTarracrl ye, co 2 compares*.\\n20. AAAa prjv paSiov. TrdvTes ydp crvp pcovovcriv 20\\noi crocpol, eavTOv? ovtcos crepvvvovTes, cos vovg eori\\nfiacriXev? rjpiv ovpavov re /cat yrjs. Kal tcrcos ev Xe-\\ny over 1. Sid paKpoTepcov d\\\\ el (BovXei, tt\\\\v crKe^riv\\namov tov yevov? irouqcrcDpueOa.\\nd IIPO. Aey ottcos fiovXei, prjdev prjKOs r)piv vtto- 25\\nXoyitppevos, co Sw/c^arey, cos ovk aTreyOrjcropevos.\\nXVI. 20. KaAco? elires. dp\u00c2\u00a3cope0a 8e ttco? code Reason is\\nn akin to the\\neiravepcoTcovTes Spirit that\\nttt^/-v t-t animates\\nIIPO. Um the Uni-\\n20. YloTepov, co YlpcoTapye, ret ^vpnravTa /cat 3\u00c2\u00b0 belongs to\\nv N c/ v family of\\nTOOe TO KaXovpeVOV 0X0V e-KlTpOTVeveiV Cpcopev TTjV TOV Cause.\\ndXoyov Kal elKrj Svvapiv Kal to 07777 ervyev. r) Tavav-\\nG", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0059.jp2"}, "60": {"fulltext": "44\\nnAAT0N02\\nTia KaOdirep ol irpocrOev rjpicov eXeyov vovv Kal (f)po- p. 28.\\nvrja iv tlvol Oavpaarrjv avvrdrrovaav SiaKvfiepvav\\nI1P0. OvSev tgjv avrcov, co Oavpdcne LcoKpare?. e\\no pev yap av vvv Srj Xeyei?, ovd ocriov elvat pot (pal-\\n5 verar to Se vovv rrdvra SiaKoapelv aura, (pdvai kgu\\nrr)9 oyj/ecos rod Koapov kgu rjXlov kgu o-eXrjvrjs kgu\\ndarepcov kgu rrdaris rrjs 7repi(popd$ d^cov, kgu ovk\\naXXcos eycoy av wore rrepl avrcov iliroipLi ovK av 80-\\ni-dcraipi.\\n10 212. BouAet Srjrd tl Kal rjpeis rols epmpocrOzv 6/jlo-\\nXoyovpevov ^vpL(j)rjcrcopev, cog ravO ovrco? e x h Kat H-V P- 29.\\nfxovov olcopeOa Selv rdXXorpia avev klvSvvov Xiyetv,\\naAAct Kal crvyKivdvvevcopev Kal pere^copev rov \\\\j/6yov,\\norav dvrjp deivbs (pfj ravra prj ovrcos dXX draKrcos\\nIIP12. Hoo? yap ovk av fiovXolpuqv\\n212. YOi Srj, rov hriovra irtpl rovrcov vvv rjfxiv\\nXoyov dOpu.\\nIIP12. Aeye fxovov.\\n10 212. Ta ire pi rrjv rcov crcopdrcov (frvcnv drrdvrcov\\nTCOV {cOCOV, TTVp Kal vScOp Kal 7TV\u00e2\u0082\u00acVpa, KaOopCOplv 7T0V,\\nKal yrjv, KaOdirep ol yeipLatppLevol (pacriv ivovra iv rfj b\\no-vardaet.\\nnPO. Kai paXa ^eipa^opeOa yap ovrcos vtt\\nizdiroptas iv rot? vvv Xoyois.\\n20. epe Srj, irepl eKacrTov row irap rjpuv Xa/3e\\nto roiovSe.\\n3. Ol8ev t v avrcov] The same It therefore seems to mean,\\nphrase occurs in the epistles of We will not merely re-echo\\nPlato. Yarepov de kcu clkovco ye- what others have said We\\nypacfievai avrov nepl cov Tore fjicovcre, will not rest on authority\\n(rvvOevTa s avrov rex v V v ov v Without iteration On\\ntcov avrcov cov aKovoi. p. 34 1 b. our own responsibility.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0060.jp2"}, "61": {"fulltext": "I IAHB02.\\n45\\nm- IIPO Ylolov\\nSO. On a/uiLKpOV T\u00e2\u0082\u00ac TOVTCOV \u00e2\u0082\u00acKQL(TTOV Trap T//JUI/\\n\u00e2\u0082\u00acP\u00e2\u0082\u00ac(TTL KCU (paDXoV KOLL OvSapXj OvSa/JLCD? eiXlKplVe? OV\\nKal rr]v hvvap.iv ovk dtjlav tt)s (pvcretos eyov. ev evt\\nSe Xaftcov irepl irdvTcov voei ravrov. olov irvp pev s\\neon 7tov irap r)piv, eo~Ti 0* kv tcq iravrl.\\nIIPO. Tl pufjv\\nc 20. Oi)kouj crpLLKpov pcev ti to Trap r)piv Kal\\ndaOeves kol (ftavXov, to 8* iv rep iravTi irXrjOei re 6av-\\np.ao~Tov Kal KaXXei Kal Trocar] Svvdpiei Trj irepl to irvp 10\\novarj.\\nIIPO. Kal pidXa dXrjOes b Xeyeis.\\n20. TV Se Tpe(j)eTai Kal yiyveToi iic tovtov Kal\\napteral to tov iravros irvp vtto tov Trap rjpuv irvpos,\\nrj TOvvavTiov vir eKeivov to t epbv Kal to abv Kal to is\\ntcov dXXcov (jcocov dnravT tcryei raura\\nE[PO. Tovto pev ovo* diroKpiorecos d^iov epcoTa?*\\nd 20. *Op0co9 TavTOL ydp epei?, oip.ai, irepl re Trjs\\niv tois (jcooi? yrjs Trj? evOdSe koL tt)s ev rep iravTi^ Kal\\ntcov dXXcov Sr) TrdvTcov ocrcov r)pcoT7]o~a bXlyov epfirpo-20\\ncrOev, ovrcos aTroKpivel.\\nIIPO. Tiff yap aTroKpivbpuevos aXXcos vyiaivcov dv\\nTTOT\u00e2\u0082\u00ac (f)aV\u00e2\u0082\u00acLTJ\\n20. ^xedbv ovS* octtictovv. aXXa to /xera tovto\\ne f^ff eirov. TrdvTa yap ry/xels* raura ra vvv Sr) Ae- 25\\nyOivTa dp ovk els ev avyKelpceva ISovTes eircovopd-\\naapev acopa\\nnPO. Tifirjp;\\ne 20. Tamov Sr) Xa/3e Kal irepl TovSe bv Koapiov\\nXeyopev. Sid tov ambv yap Tpbirov dv etrj ttov acopa, 30\\ncrvvOeTOV ov Ik tcov avTcov.\\nIIPO. ^OpOoTara Xeyeis.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0061.jp2"}, "62": {"fulltext": "40\\nI1AAT0N02\\n20. YloTepov ovv 4k tovtov rod aoo/naros oAcoy p.\\nto irap rjpcv acofia rj e/c rov Trap rjpuv tovto Tpe(j)eTal\\nT\u00e2\u0082\u00ac Kal oaa vvv 8rj irep\\\\ avTCOv eiiropLev, elXrfCpe re /cat\\nia X ei\\nnP12. Kal TOV0* \u00e2\u0082\u00acT\u00e2\u0082\u00acpOV, CO *2cOKpaT\u00e2\u0082\u00ac$, OVK CtfjlOV\\nepcoTrjaecos.\\n20. T/ oY To8e dpa dtjiov rj ttcos ipeis P-\\nI1P0. Aeye to ttolov.\\n20. To Trap rjpuv acofia dp ov y\\\\rvyrjv (prjcropev\\ne X eLi\\nITPO. ArjXov otl (prjcropev.\\n20. YloOei/, co 0/Ae UpcoTapx^, Aa/3oV, eforep pj]\\nto ye tov ttolvtos crco/na epu^rvypv ov eTvyyave, tovtol\\nye eypv tovtco kcu ere ttolvtti kolWLovcl\\nITPO. Arjkov cos ovdapoOev d\\\\Xo6ev, co 2co-\\nKpccTes.\\n20. Ov yap 7rov SoKovfiev ye, co YlpcoTapye, tol\\nTeTTdpa eKeiva, irepas kcu ameipov kcu kolvov kcu to\\nTYjs curias yevos, ev cmacTi reraprov ev6v, tovto ev b\\npev T0L9 7rap rjuiv y^rvyiqv re Trape^ov kcu crcouacrKiav\\n20. ylfvxr)v re 7rapexoi 111 the\\nTimseus the Soul is composed\\nof three elements corresponding\\nto the Trepas, aireipov, and uiktov\\nof the Philebus. 1% dp.epicrrov\\nkcu del Kara ravra e\\\\ovcrr]s ovcrias\\nKal rrjs av nepl ra crcop-ara yiyvo-\\np.evrjs p.epi TTrjS rp iTOv e apbCpoiv ev\\np.eo~a avveKepdcraro ovcrias eidos, rrjs\\nre ravrov pvaea s av rrepl kcu rrjs\\n8drepov, kcu Kara ravra avvearrjaev\\nev uecrcp rov re dp,epovs avraiv Kal\\nrov Kara ra crdouara uepiarov. Kal\\nrp ia \\\\a(3a v avra ovra avveKepdcraro\\nels uiau udvra ISeav, rrjv Oarepov\\n(pvaiv dvapuKrov ovaav els ravrov\\navvapp.6rra v /3i a. puyvvs t)e p.erd\\nrrjs ovcrias Kal ck rptcov TTOU]adp.evos\\nev, rraXiv to o\\\\ov tovto p.oipas oaas\\nTrpocrrjKev dieveiue. p. 34 C. Be-\\ntween Indivisible and immut-\\nable substance and what is Di-\\nvisible among bodies the divine\\npower made a third kind of sub-\\nstance composed of Identity and\\nDiversity and set it between the\\nIndivisible and the Divisible.\\nHe then took the three and\\nmoulded them into one, forcing\\nreluctant Diversity into har-\\nmony with Identity. And when\\nhe had mixed them with the\\nother substance and wrought\\nthe three into one he divided", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0062.jp2"}, "63": {"fulltext": "MAHB02.\\n47\\np. 30. epUTTOLOVV KOLl TTTOLlCTaVTQS (TCQ/JLaTO? LCLT pLKTjV KOLL W\\naXXoi? aXXa avvriOlv koll aKovfievov Tracrav koll ttolv-\\nto iolv crotylav eiuKaXelcrOcu, tcov avrwv tovtoov ov-\\ntcdv kv oXco re ovpav(h koll Kara fxeyaXa fJiepr}, kou\\nTrpoaerL kolawv koll elXiKpLvwv, kv tovtols 5 ovk apa 5\\npLeixr\\\\yavr\\\\cr6ai rr\\\\v rcov KaXXiarcov koll Ti\\\\xmraT(\u00c2\u00a3 v\\n(pvcriv.\\nthe whole into such parts as\\nbehoved. Here the Indivisible,\\nDivisible and Compound clearly\\ncorrespond to the nepas, aneipov\\nand fxiKTov of the Philebus\\nthough it is not quite clear\\nwhether the elements of the\\nCompound substance, Identity\\nand Diversity, should be re-\\ngarded as the same with the\\nIndivisible and Divisible. Whe-\\nther these elements of the Soul,\\nthe Indivisible and Divisible,\\nor Identity and Diversity, are\\nthe same with the elements of\\nthe Material world, the Trepas\\nand aireipov of the Philebus, or\\nwith the elements of the Ideal\\nworld, the One and the Infinite\\nDyad, of which we hear else-\\nwhere, Plato does not intimate.\\nIf we trust Aristotle, they are\\nto be regarded as the same\\nfor he even assigns as a reason\\nwhy they must be the same the\\nnecessity that a cognizant power\\nshould be identical with the ob-\\njects of cognition. Tov avTbv\\nTporrov iv t 5 Tc/icua UXdraiv ttjv\\ntyvxqv i tcdv (rroixeiav tvolo. yt-\\nva TK\u00e2\u0082\u00ac(T0ai yap opoico opoiov, ra 8e\\nirpaypara Ik tu v dpx v eivai. De\\nAnima, 1.2. So Plato in the\\nTimseus composes the soul of\\nthe elements because the cogni-\\nzant faculty must resemble the\\nobjects of cognition, and these\\nare composed of the elements.\\n5. ev 8e tovtols ovk apa peprj-\\nXavrjO-Qai cpvaivj It is difficult\\nto trace the reasoning in this\\npassage. Plato perhaps is in-\\ntentionally obscure because he\\nmeant to excite a curiosity, the\\nsatisfaction of which he reserved\\nfor another dialogue. However,\\neven with the clue furnished by\\nthe Timeeus it is not easy to\\nthread our way.\\npepr}xavrjo-6ai is active and\\nemphatic is an intelligent\\ndesigner has contrived in\\nthe form of Art in the guise\\nof an Artist.\\nTT)V TG V KaKkicTTUiV .(f)VO~lV, g 0~\\nverned by peprjxavr)o-6ai, is not\\nthe Soul, for that is first intro-\\nduced presently, but the Cosmos\\nor visible World. Thus peprjxa-\\nVrjO~6ai TTjV TG)V KaXklo~T(0V Ka\\\\ Tipico-\\nTaToiv cpvaiv may be paraphrased\\nin the words of the next sen-\\ntence, KtKoo~pr]Kevai re ml o~vptc-\\nTax^vai eviavTovs re Kal oopas Ka\\\\\\nprjvas, ao(plav Ka\\\\ vovv Xeyopevop\\ndiKaioTar av.\\nThe result of the whole pass-\\nage is that the Human Eeason,\\nas derived from the Soul of the\\nUniverse, is akin to that supra-\\nmundane Cause to which the\\nSoul of the Universe is akin.\\nThere is an obscurity in the\\ntrain of thought, because it\\nseems all along assumed [tovto\\n(to abnov) ivTols Trap rjplv .Tvao~av", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0063.jp2"}, "64": {"fulltext": "48\\n0AAT0N02\\nIIPO. AAA OvftdflCDS TOVTO J OV XoyOV \u00e2\u0082\u00ac)(OL Jj*\\n20. Ovkovv el fiy tovto jll\u00e2\u0082\u00act eKeLvov tov Xoyov dv\\neirofJievoL /3eXtlov Xeyoc/xev, coy eaTiv, a 7roXXaKi$ el-\\nprjKa/jLev, dnreipov T\u00e2\u0082\u00ac iv rco iravTi ttoXv Ka\\\\ ir epas iKa-\\n5 vov, Kai tl? \u00c2\u00a3tt avTols atTta ov (pavXrj, Koa/jiovcrd re\\nKa\\\\ avvTOLTTOvaa eviavTOvs re Kal aipa? Kal jmrjva^\\nao(j)la Kal vovs Xeyopkvr) StKaioTaT av.\\nIIPO. AiKaiOTaTa SrjTa.\\n20. 2o0/a firjv Kal vovs avev ^rv^rjs ovk av 7T0T\u00e2\u0082\u00ac\\nto yevolaOrjv.\\nI1P0. Ov ydp ovv.\\n20. Ovkovv ev ptv Tjj tov Aihs epels (pvaec (3acn- d\\nXiKTjv fiev tyvyrjv, fiacnXiKov 8e vovv eyyiyvecrQai hid\\nTTjv TYjs airlas fivvapciv, ev Se aXXoi? aXXa KaXd,\\niSKaff b (j)lXov eKacrTOLs Xeyeaflai.\\nKal Travrolav aocfrlav eViKaXetcr^ac]\\nthat the Human Reason belongs\\nto the Causative class, so that\\nwe seem to have made no ad-\\nvance when we make the pro-\\nposition stated above. An ad-\\nvance, however, has been made,\\nas the Cause is invested with a\\nnew and grander character so\\nsoon as it appears as the origin\\nof the Soul of the Universe.\\nIn the words peprj^avrjaBai TtjV\\nra v KaWiaTGiV Kal TiixLcordrcov (pv-\\nriv, the supramundane Cause is\\nsaid to perform what is imme-\\ndiately the function of Zeus, or\\nthe Soul of the World. Simi-\\nlarly above (iv Se aXkoLS aXXa \u00c2\u00a3vv-\\nTi6ev Kal aKOVfievov crocplav eVt-\\nKaKeladai) artificial constructions\\nand reparations are attributed\\nto the Cause which are properly\\nthe functions of the Human\\nSoul when created by the Cause.\\nThis confusion of the physical\\nagent with the extramundane\\nCause to which it owes its being\\nis characteristic of the Ideal\\ntheory which leaves undeter-\\nmined the amount of identity\\nbetween the Idea and that which\\nderives its existence from the\\nIdea.\\ng. Socpla prjv Kal vovs avev tyv-\\nXrjs ovk av ivore yevoicr6r]v^ From\\nthis and a similar passage in\\nthe Timseus it might be inferred\\nthat Plato denies the existence\\nof Reason apart from the Soul.\\nAoyicrdpevos ovv \u00e2\u0082\u00acvpio~K\u00e2\u0082\u00acP (6 Oeos)\\n\u00e2\u0082\u00acK reov Kara (pvaiv oparcov ovbev\\ndvorjTov tov vovv e xovros 6\\\\ov okov\\nKaXKiov eaeadai ttot epyov, vovv\\nav ^coply ^^XV S aSvvdrov napayeve-\\no-6ai rco. p. 30 A. It may be\\nobserved however in both these\\npassages that the terms em-\\nployed (yevoia qv, irapayevko-Qai\\nro)) exclude from consideration\\nthe Eternal Reason, or extra-\\nmundane Cause.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0064.jp2"}, "65": {"fulltext": "DIAHB02. 49\\np. 30. IIPO. MaXa ye.\\n20. Tovtov 8t] tov Xoyov rjpids pnq tl pariqv\\nSoljys, to UptoTapye, elprjKevai, dXX ecrri rots* ptev\\nwaXai diro^vapevots cos del tov navTos vovs apyei\\n^vjApLayps eKelvois. 5\\nIIPO. EoTi yap ovv.\\n20. Trj Se ye eprj {^rjTrjaet ireiropLKcos aTTOKpicnv,\\ne oTi vovs ecrrl yevovaTrjs tov irdvTcov alrlov Xe^OevTOs\\ntcov rerTctpcoVy cov rjv rjpxv ev tovto. e^ets yap 8r)7rov\\nvvv rjpicov rj r) ttjv diroKpiGiv. 10\\nFTPO. E^co Kal paXa iKavtos KaL rol pee anvoKpi-\\nvdpevos eXaOes.\\n20. AvdwavXa yap, to YlptoTapye, Trjs airovBrjs\\nylyverai evLore rj iraihid.\\nITPO. KaXco? elires. 15\\np. 31. 20. Nvv Srj vovs, co troupe, ov piv yevovs earl\\nKal Tiva irore Svvapuv KeKTr/rai, ar^edov emeLKcos rjplv\\nret vvv SeSrjXcorai.\\nI1P0. Haw pev ovv.\\n20. Kal pirjv rjSovrjs ye coaavrcos iraXat to yevos 20\\necfidvrj.\\nnPO. Kod p,aXa.\\n20. MepvcopieOa Srj Kal ravra irepl dpMpolv, on\\nvovs piv alrlas rjv Ijvyyevrjs Kal rovrov cr)(eSbv tov\\nyevovs, rjSovrj 8e cmeipos re avrrj Kal tov pjjre dpyrjv 25\\npyre pecra prjre reXos ev eavrco d(j eavrov e^ovros\\nprjBe etjovros wore yevovs.\\nb nPO. MepLvr)o~opLe6a Trees yap ov\\nXVII. 20. Aei Srj to pterd tovto, ev cb re d. Divi-\\n/1 t sion of (a)\\necrriv eKaTepov avTOiv Kat 01a tl iraoos, ytyveaoov, 30 pleasure,\\n9 t and (b)\\n9. tcov reTTapcov, inv fjv rjfXLV ev Tcov TeTTapcov o r)v rjpiv ev tovto. Science\\ntovto~] For this, which is unin- hv is omitted in the best MSS. into va-\\ntelligible, Stallbaum proposes rious\\nH", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0065.jp2"}, "66": {"fulltext": "50\\nJIAATQNOS\\nkinds\\n(a) Plea-\\nsures may\\nbe divided\\ninto two\\ngreat\\nclasses, the\\nMixed and\\nthe Un-\\nmixed. The\\nformer are\\nsubdivided\\ninto three\\nsubordi-\\nnate kinds.\\nOne kind\\nof Mixed\\nPleasure is\\nthe Resto-\\nration of\\nviolated\\nLimit to its\\nascendency\\nin the ani-\\nmal world.\\n15\\nbnbrav ylyvrjaOov, Idelv rjpia? irpwrov rrjv rjdovrjv p.\\ncocnrep to yevos OLVTTjs irpbrepov e/3aaavlaapev ovrco\\nKai ravra irpbrepa. Xv7rr} 8* av ^co/h? rrjv rjdovrjv\\novk av wore 8vvalpLe0a ikolvcds fiacravicrai.\\n5 FIPO. AAA el ravTj] y^prj iropeveaOai, ravrrj iro-\\npevcopeOa.\\n20. Ap ovv o 01 KaOairep epcol (jyalverai rrj? yeve-\\norecos avrcov rrepc\\nIIPO. To irolov c\\no 20. Ez/ tco Koivw ptoi yevei apta (palveaOov Xvirrj\\nre kcu rjdovrj ylyveaOai Kara (pvaLv.\\nIIPO. Koivbv Se ye, co (plXe ^EoiKpare?, viropLi-\\npLVYjcTKe ijpcas 1 rl rrore rcov 7rpoeipripLevGyv fiovXei Srj-\\nXovv.\\n20. EiCTTai ravr ei? Svvafuv, co OavpLacrie.\\nIIPO. KaAco? cirres.\\n20. Kolvov rolvvv viraKovcopev b drj rcov rerrd-\\npcov rpirov eXeyopiev.\\nIIPO. *0 per a rb aireipov Kai irepas eXeyes ev\\nco Kai vyieiav, oipcai 8e Kal dpptovlav, erlOecro\\n20. KglXXlctt eirres. rbv vovv 8e o n pudXicrr d\\nrjdrj Trpbcreye.\\nFIPO. Aeye pibvov.\\n20. Key co roivvv rrjs dppiovlas pkv XvopLevr)s fjpuv\\n2 2. rrjs dppovlas pev Xvopevrjs,\\nc] This definition of Pleasure\\nmay be illustrated by what is\\nsaid on the same subject in the\\nTimseus. To 6 ttjs fjdovrjs Kal\\nXvtttjs code Set diavoelaOai. to pev\\ntvapd pvo~iv Kal $laiov yiyvopevov\\nddpodv nap rjplv ndOos dXyeivov,\\nto 8 els (pvaiv ambv rrakiv adpoov\\nf)8v, to 8e rjpepa Kal Kara o-piKpou\\ndvaiadrjTov, to d ivavTiov tovtols\\nevavTicos. to Se /xer evneTelas yi-\\nyvopevov airav alo~6r)Toi pev 0V1 pa-\\n\\\\10~Ta, \\\\v7rrjs 8e Kal rjbovrjs ov /xer-\\ne.\\\\oi oiov to. rrepl ttjv o\\\\jsiv avrrjv\\n7ra6r]paTa, rj Sf] acopa iv toIs 7rpocr-\\n6ev \u00c2\u00a3ppr)6r) Ka6 fjpepav avpcpves\\nr)pwv yiyveaOai. TavTr\\\\ yap Topal\\npev Kal Kavaeis Kal a XXa oaa ira-\\no-^ei Xu7ras ovk ipiroiovo-iv ovbe\\nfjdovds naXiv eVi TavTov a7novat]s\\n\u00e2\u0082\u00aci8os, p\u00c2\u00a3yio~Tai 8e alo-drjcreis Kal\\no~a p\u00e2\u0082\u00acaTaTat Ka6* otl t dv ndOrj ko.1\\noo~a v dv axiTt] 7rj] 7rpoo-(3a\\\\ovora\\ne fid7TTr)Tai. fiia yap to Trdpirav ovk\\new 777 diaKplo-ei re avrrjs Kal o~vy-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0066.jp2"}, "67": {"fulltext": "MAHB02.\\n51\\neV rots fyooi? ana Xvctlv ty}? (pvaecos 1 kcu yevtaiv aA-\\nyy)hov(\u00c2\u00a3 v eV tco rore yiyveaOai ^povcp.\\nKpiaei. rd he e/c pei^opcop pepcop\\naa para poyis e lKOpra r w hpcopri,\\nhiahihopra he els oXop rds Kipr/aeis,\\nrjhopds ur^ei Kai Xvnas, dXXorpwv-\\npepa pep Xvnas, KaOiardpepa he els\\nto avrb rraXiv rjhopds oaa he Kara\\napiKpbp rds dno^oiprjO eis eavra p ml\\nKevtocrets etXrjepe rds he 7rXr)pcoaeis\\ndOpoas Kai Kara peydXa, Kep aecos\\npep dpa iaBrjra 7rXrjp6 aea s he ala-\\nOrjTiKa yiypopepa, Xvnas pep ov\\nTrapexei r\u00c2\u00abw Ovrjrco rrjs ^vx^s pe-\\nyiaras he r)hovds eari 8 ev-\\nhrjXa irepl rds eveohias. oaa he\\nd.7raXXorpiovrai pev ddpoa, Kara\\ncrpiKpa he poyis re els ravrop 7rd-\\nXiv eavrols KaOlararai, rovpavr iop\\nrois eprrpoadep rtdvra dnohihtoai\\nravra h* av irepl rds Kavaeis Kai\\nropds rod aoaparos yiyvopeva eari\\nKardhrjXa. p. 64 c. Pleasure\\nand Pain are thus to be ex-\\nplained. A violent and sud-\\nden derangement of nature is\\npainful, and a sudden return\\nto the natural state is plea-\\nsant. A gentle and gradual\\naffection is not attended with\\nsensation the opposite is. A\\nrapid and facile affection is\\nattended with keen sensation,\\nbut not with pleasure or pain.\\nThis is instanced in vision which\\nwe said was our incorporation\\nby day with external nature.\\nFor the incision and combus-\\ntion and other concomitant af-\\nfections cause no pain, nor the\\nre-establishment of the natural\\nstate pleasure, but the strongest\\nand clearest perception of the\\nobjects touching or touched by\\nthe visual organ, because there is\\nno violence in the concomitant\\ncompositions and decomposi-\\ntions. But the organs of grosser\\ntexture by resisting the action\\nof the sensible object, and dis-\\nseminating the shock far and\\nwide, produce pleasure and\\npain, the latter from the dis-\\nturbance, the former from the\\nreascendency of the natural\\nstate. When the decrements\\nand deperition of the organ are\\ngradual, and its renovation sud-\\nden and by great increments,\\nit will be insensible to the pro-\\ncess of inanition but sensible of\\nthe renovation, and impart to\\nthe mortal part of the soul no\\npains but much pleasure. This\\nis instanced in fragrant smells.\\nBut when an organ is deranged\\nsuddenly and returns to its\\nformer condition gradually and\\nslowly, it presents the opposite\\nphenomena. This is instanced\\nin burns and wounds. The\\nparticular senses are afterwards\\nexamined in detail, and the\\npleasant to Taste is thus de-\\nfined ^vprraai he rots nepi ravra\\nelprjpepois rrdOos epaprlop a-n evap-\\nrlas ear 1 irpocpdaecos, onorap f] ra p\\nelaiovroop \u00c2\u00a3uaraais ip vypols oiKeia\\nrfj rrjs yXcorrrjs e\u00c2\u00a3-ei TrecpvKvia Xei-\\naiprj pep enaXeicpovaa rd rpa\\\\vp-\\nBepra, rd he rrapd (pvaip \u00c2\u00a3vpearS ra\\nfj Ke-ftyptva rd pep ^vpdyrj rd he\\n^nXa Ka\\\\ napd* on pdXiara Ihpvy\\nKara (pvaiv, rjhv Ka\\\\ npoacpiXes\\nrraprt nap rd roiovrop Lapa rap\\nfiiaioop 7ra6f]pdra p yiypopepov Ke-\\nffX?;rat yXvKv. p. 66 b. There\\nis an opposite feeling produced\\nby an opposite cause. When\\nthe entering liquids are con-\\ngenial to the constitution of\\nthe tongue, and smooth with\\noily influence its corrugations,\\nand separate what has been\\nunnaturally joined, or join\\nwhat has been unnaturally se-\\nH 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0067.jp2"}, "68": {"fulltext": "52\\n17AATON02\\nnP\u00c2\u00a32. Ylavv Xeyeis el/cos 1 p.\\n20. IldXiv 8e ap/uL0TT0/jL\u00e2\u0082\u00acpr]9 re kcu eh tt)v avrrjs\\n(pvaLV aTTiovar}? rjhovrjv ylyveaOai XeKreov, el Set Si\\nbXlyoov irepi fieylarcop o rt Tayiara piqOrjvai.\\nITPO. Oipai ixev ere opOcos Xeyeiv, co IZcoKpare?, e\\nepLcjyavearepov he en ravrd ravra 7reipcope0a Xeyeiv.\\n20. Ovkovv tol hrjjioaid irov kcu 7rept(j)avrj pa-\\n(ttov avvvoeiv\\nI1P0. Uola;\\n20. Ylelvr] p.ev ttov Xvltis kcu \\\\v7rr)\\nnPO, Nai\\n20. RScoSrj 8e\\\\ TrXrjpGXTLs ytyvopevr] irdXiv,\\nrjdoprj\\nnPO. NaL\\n5 20. Atyos 5 av (pOopd kcu Xvttt] [kcll Xvcti?^,\\nr) 8e rov vypov iraXiv to ^rjpavOep vrXrjpovcra 8vi a- p\\nfits fjhovr]. SiGLKpKJis 8e y av kcu SidAvcTLs r) wapd\\n(pvcriv, rod irvlyovs TrdOrj, Xv7rrj Kara (pvcriv 8 rj\\nttclXiv chroSocTLs re Kai yfrv^L^ rjSovrj.\\na FIPO. Yldvv p,ev ovv.\\nparated, and re-establish the dfj eVrt rov Kara cpvcriv dvanX-qpco-\\nnormal disposition of the organ, crt? rjdovrj, ev a f) dvanXrjpcocris\\nthis medicinal counteraction of tovt av kcu ^oWo* to aa ixa apa\\nviolent affections is always plea- ov SoK.fi \u00c2\u00a7e* ovk ecrTtv apa dvanXr]-\\nsant and welcome, and is called p o-i? 77 rjbovrj dXXd yivouevrjs\\nby the name of Sweetness. pev dvaTrXrjpcao-ecos r\\\\boiTo av tls ko\\\\\\nSimilarly what is pleasant to Tepvopevos XvttoIto. Eth. Nic. 1 o.\\nthe other senses is shown to 3. They say Pain is the want\\nattend the restoration of cpvcris of the normal quantity of ele-\\nor to perpiov, which are equiva- ments, and Pleasure the supply,\\nlent to to nepas, and are differ- But these are bodily affections,\\nent names for the normal con- If then Pleasure is the comple-\\ndition of the sensitive organ. tion of the normal quantity,\\n12. et)(o8r) de nXrjpaicns yiyvouevr) the recipient of the completion,\\nirdXiv r}bowj\\\\ The inaccuracy of that is, the Body, will be the\\nthis expression is pointed out recipient of Pleasure which\\nby Aristotle Kot Xeyovat Be rrjv all deny. Replenishment, then,\\npev Xvnrjv evDeiav elvai rod Kara is not Pleasure, though it may\\ncpvcriv, rrjv ~c? f)c ovr)v dvanXrjpcoo-iv be an antecedent condition of\\nroCra Be a-wpariKa ia-n nd9rj- el Pleasure, as incision is of Pain.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0068.jp2"}, "69": {"fulltext": "DIAHB02.\\n53\\n2. 20. Kal piyovs rj pev irapa (pvatv rod \u00c2\u00a3coov tt)s\\nvyporjros irrj^is Xv7rr) irdXiv 8 els ravrov clttlovtcov\\nKOI SiaKpiVOpLeVCDV Tj K0LTOL (pVCTlV 6S S rjSoVTJ. KGCl \u00c2\u00a3vl\\nXoyco crKoirei el o~oi pteTpios 6 Xoyos, o? av Pf) to etc\\nb rod airelpov kcu irepaTOs Kara (pvcriv epj^rvypv yeyovo? 5\\nelSos, oirep eXeyov ev tco jrpoaOev, otclv ptev tovto\\n(f)0\u00e2\u0082\u00acLp7)Tai, rrjv pcev p6opav Xv7rr)v eivac, ttjv 8* els\\nttjv avTcov ovalav odov, tolvti]v 8* av ttoXiv ttjv dva-\\ny(\u00c2\u00a3 pr]CTiv ttolvtcov rjdovrjv.\\nIIPO. Eotgt SoKel yap p.01 tvttov ye Tiva e\\\\eiv. to\\n20. Tovto ptev to lvvv ev eWos TiOcopteOa Xv7tt]9 re\\nKal rjdovrjs ev tovtol9 rols irdOeaLv eKorepois\\nnPO. KelaOco.\\nII. Tovto pev to ivvv ev eidos,\\nTi6cope6a kvnrjs re Kal rjBovrjsj\\nTins definition only professes\\nto apply to one kind of Plea-\\nsure. In the Republic however\\nan equivalent definition is ex-\\ntended to all kinds of Pleasure,\\nincluding intellectual. Ovkow\\nokcos ra irepl ti\\\\v tov crcopaTOS\\nBepaireiav yevt] tcov yevcov av tcov\\nnepl ttjv ttjs if/vx^s Oepajveiav tjttov\\ndkrjBeias re Kal ova ias peTe%ei\\n7ro\\\\v ye. ~2copa be avro ^v^s\\novk o lei ovtcos I eycoye. Ovkow\\nto tS)v paXkov ovtcov nkrjpov-\\npevov, Kal avTO paXkov bv, ovtcos\\npaXkov nXrjpovTaL rj to tcov tjttov\\novtcov Kal avTO tjttov ov ttcos yap\\nov el apa to nkrjpovadaL tcov\\n(fivaei TrpoarjKovToov rjdv eo~Ti, to\\ntoo ovtl Kal tcov ovtcov Trkrjpovpevov\\npaXkov paXkov ovtcos re Kal dkr]6e-\\no-Tepcos x aL p* LV a- v ttocoi rjdovfj aikr)-\\n6el, to 8e tcov tjttov peTaXapfiavov\\ntjttov Te av dkrjdcos Kal j3ej3aicos\\nTvkrjpolTO Kal a.7Tio~TOTe pas av fjciovrjs\\nKal tjttov dkrjdovs peTaXapfidvoi, g.\\np. 585. Has not the aliment\\nof the body compared with the\\naliment of the soul less truth\\nand reality 1 By far. And has\\nnot -the body itself compared\\nwith the soul likewise 9 It has.\\nIs not that which more real\\nthings fill and which itself is\\nmore real, more really filled\\nthan that which less real things\\nfill, and which itself is less real 1\\nIt must be. If therefore to be\\nfilled with things requisite for\\nour nature is pleasant, that\\nwhich is more really filled, and\\nwith more real things will more\\nreally and truly cause us to be\\ndelighted with true pleasure,\\nand that which is filled by less\\nreal thiogs will be less really\\nand substantially filled, and re-\\nceive less solid and true Plea-\\nsure. If we did not suppose\\nthe definition had been thus ex-\\ntended, we could hardly under-\\nstand statements like the fol-\\nlowing okcos ovk dyadov cpaal\\nttjv rjdovrjv, OTi Tidcra rjbovrj yeveaLs\\neo~Tiv els (pvaiv aladrjTr), ovdepla de\\nyeveais (rvyyevrjs rot? Tekeai, Eth.\\nNic. 7,it.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0069.jp2"}, "70": {"fulltext": "a diviner\\ncondition\\nthan that\\nof these\\nkinds of\\n54 I1AATON02\\nA second XVIII. 20. Tl0\u00e2\u0082\u00acl TOLVVV GLVTr/S T7]? ylfVYr}? p. 32\\nkind is the x v A r\\nExpect- Kara to tovtcov tcov 7raurjpaTCov irpocrooKrjpa to pev c\\nancy of v r y f t v v f\\nthis resto- TTpO TCOV 7]0\u00e2\u0082\u00acCOV eXTTl^OpCVOV 7]0V KOLl OappaAeOV TO 06\\nration. The N v\\nneutral TTpO TCOV Xv7TT]pC0V (pOptpOV KOLl aXy\u00e2\u0082\u00acLVOV\\nthe absence 5 IIPO. EaT\u00c2\u00a3 ya/) Ot5^ TOL^ 7]8oV7]? KOLL Xv7n]?\\nOf both r/ lis V\\nPleasure \u00e2\u0082\u00acT\u00e2\u0082\u00acpOV \u00e2\u0082\u00ac100?, TO ^COpiS TOV CTCOpaTOS OLVTrjS TTJS yf/V^T]?\\nand Pain, v\\nmay attend Ota 7T pOO~OOKLOL$ yiyVOfltVOV.\\npur^Know- SO. OpOcos inreXafies. Iv yap tovtol? oipai, Kara\\nis perhaps 7 T V V WW Sotjav, uXiKpivecn T\u00e2\u0082\u00ac 6KaT\u00e2\u0082\u00acpOL? yiyvo-\\n\\\\opL6VOL9, CO? $OK\u00e2\u0082\u00acl, KOLL OLjXLKTOL? XV7T7]? T\u00e2\u0082\u00ac Kal Tj^OVTjSf\\nepKpave? eaeaOac to ire pi ttjv rjSovrjv, iroTtpov 0X0 v\\nPleasure TL T 7^\u00c2\u00b0$ do~7raO~TOV f] TOVTO p\u00e2\u0082\u00acV \u00e2\u0082\u00acT\u00e2\u0082\u00acpCp TCDV d\\n7T poupr\\\\pAvcov 8ot\u00e2\u0082\u00acov Tjpuv yevcov, rjdovrj Se Kal Xvwy,\\nKaOdirep Sep pep Kal yj^vxpeo Kal ttolctl tol? tolovtol?,\\nr 5 Tore pep denracrTeov aura, rore 5e ovk dcnracTTiov, cb?\\ndyaOa piv ovk ovTa, ivloTe Se Kal evia Seyopueva ttjv\\ntcov dyaOcbv eo~Tiv ore (pvcriv.\\nIIPO. OpOoTaTa Xeyec? otl TavTj] 7777 del Stano-\\npevOrjvat to vvv peTaBicoKopevov\\n20 20. YlpcoTOv puev Toivvv ToSe ^vvlScopev, cos ehrep\\novtcos ecTTi to Xeyopevov, SiacfiOtipopevcov pev avTCov e\\naXyrjdcov, avacrco^opevcov Se rjdovrj, tcov pur/Te 8ia(p-\\nOeipopievcov prjTe avacrco{p/.i\u00e2\u0082\u00acvcov evvorjcrcopev irepi,\\nTLva 7tot\u00e2\u0082\u00ac etjiv del tot\u00e2\u0082\u00ac iv tKacTTois elvai toIs (^coois,\\n7-sOTav OVT009 icrxV o~(j)6Spa 8e irpocre xcov tov vovv\\nenvi dp ov iracra dvdyKrj 7rav iv too tot\u00e2\u0082\u00ac XP\u00c2\u00b0 vc P\\ni^coov pr]Tt Tt XvireicrOaL, prjT\u00e2\u0082\u00ac TjSeaOai, pr)T\u00e2\u0082\u00ac peya\\nprjTe apuKpov\\nI7P0. AvdyKT] piv ovv.\\n30 20. OvKOVV \u00e2\u0082\u00acCTTl Tl? TpiTT] T)pCOV 1] TOiaVTX] Sid-\\nflecri? irapd re ttjv tov x aL P 0l T0 Kai a P^ T W T \u00c2\u00b0v P-33-\\nXv7rovpevov", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0070.jp2"}, "71": {"fulltext": "DIAHB02. 55\\n33. I7P0. Tl prjv\\n20. Aye 5?) tolvvv, ravrrjy 7rpo0vpov pepvrjaOaL\\nirpog yap rrjv rrjs rjftovrjs KplaLV ov afiiKpov pLepLvrj-\\naOai ravr-qv ea0 rjpLLv rj pur), fipayy Be tl ire pi avrrjs,\\nel fiovXei, dLaTrepavcopLev. 5\\nnPO. Aeye ttoiov.\\n20. Tco tov tov (jypovelv eXopcevco /3lov oia@ coy\\nTOVTOV TOV TpOTTOV Ov8eV dlTOKCoXveL \u00c2\u00a3fjv.\\nb E[PO. Tov tov prj ^alpeLv purj8e XvirelaOaL \\\\eye15\\n20. EpprjOrj yap 7rov TOTe ev tt} 7rapa/3oXfj tcov 10\\nfilcov pLrjSev 8elv pr/Te peya prjTe apcLKpov -^alpeiv rco\\ntov tov voeiv koll (j)pov\u00e2\u0082\u00aciv Blov eXopevco.\\nIIPO. Kai pcaXa ovtcd? eppr/Or).\\n20. Ovkovv ovto? dv ifceivcp ye virapyoi koll laws\\novdev oltottov el iravTcov tcov /Blcdv IcftX OeioTOLTOs. 15\\nIIPO. Ovkovv elKo? ye ome -^alpeiv tov9 Oeovs\\novTe to evavTiov.\\n20. Yldvv pcev ovv ovk eLKos ao )(rjpLOV yovv\\navTcov eKarepov yiyvoptevov eo~Tiv. dXXd 8rj tovto\\nc ptev m koll elaav0L$ e7naKe\\\\jrcope0a, edv 7rpo$ Xoyov 20\\ntl fj, Kai tco vco 7rpos tol 8evTepeIa, edv pur) 7rpos ret\\nTrpcoTeia 8vvcope0a 7rpoa0eLvaL, 7rpoa6rjaopev,\\nIIPO. OpOoTaTa XeyeL$.\\n1 6. Ovkovv el 6s ye ovre ^cupeif Pleasure is said to be a reflex\\nBeovs ovre to ivavrlov] The Peri- of the Divine activity e#c roi-\\npatetics differed from Plato on avrrjs apa dpxqs fjprriTai 6 ov-\\nthis point. We read in the pavbs Kai r) (pvais. hiayayr) be\\nNicomachean Ethics el tov rj eo~Tiv oia re f) ap io~T-q fxiKpbv xpovop\\npvo~is dnXr} e lrj del rj avrrj Trpd^is tj/mv enel kcu fjdovr) f) evepyeia\\nrjSiorTr) eaTai, 816 6 6e6s del fxiau tovtov, Kai dia tovto eyprjyopais\\nKai a.7r\\\\rjV ^ai pei f)dovr)V, *J 1 4. atadrjcris vorjcris fjfticrTOV, II, *J\\nA being whose nature is not Such then is the principle on\\ncomplex will always take the which hang the heavens and\\ngreatest pleasure in the same earth. Its life is like the best\\nactivity. Therefore the Divi- of ours momentarily. Pleasure\\nnity has the fruition of an incom- is its activity, and hence con-\\nplex and unchanging pleasure. sciousness, sensation, intellec-\\nIn the Metaphysics human tion, are the highest Pleasures.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0071.jp2"}, "72": {"fulltext": "56\\n[IAAT0N02\\nXIX. 20. Kat fjirju to ye erepov eidos tcov p. 33.\\nkind S of 0nd ySovoiv, b Trjs ^vyrjs ami)? ecpa/mev elvai, did pLvrfprfs\\nPleasure earl yeyovos.\\ninvolves\\nMemory. J^PO. Um\\n5 20. M.prj/xrjv, co? eoucev, o rl wot eari, rrporepov\\navaXrfiTTZov koll Kivhvvevet irdXiv eri irporepov ala-\\nOrjaiv /jLvr/fjLrjs, el fie XXei ra nepl ravO tj/jllv Kara\\nrpoTvov (pavepd ttt} yevrjaeaOai. d\\nFIPO. f rf S\\n10 20. TCDV 7T\u00e2\u0082\u00acpl TO adj/HCC TjjJLOJP \u00e2\u0082\u00acKOLG T0T6 TTaOt]-\\npaTcov toc /nev ev tc2 acofiaTL Karaaftevvvpeva irpiv\\nhri TTjV ^\\\\tvyj]v e\u00c2\u00a3eA#e\u00c2\u00ab cmaBy] eKelvrjv edcravTa, tol\\n6Y dfJL(f)OLP LOVTOL KOLL TIVOL CTTVep aeiCTfJLOV IvTlOlvTOL\\nIhlOV T\u00e2\u0082\u00ac KOLL KOIVOV \u00e2\u0082\u00acKaT\u00e2\u0082\u00acp(p.\\ni-5 nPO. KelaOco.\\n212. 1 a /xez/ o?; prj 01 apcpoiv iovtol eav Tf]v\\ny\\\\rv\\\\r]V tj/ulcop (j)(op,ev XavOdveiv, toc Se oY dpxj)oiv fxrj\\nXavBdvetv^ dp opOoTtxTa epovptev\\nITPO. Uco? yap ov e\\n20 20. To Tolvvv XeXiqOevai pLr/Sapicos VTroXdfirjs\\nXeyco XrjOrjs evTavOd ttov yevecriv. eo~Ti yap XrjOrj\\nfivrjfir]? ei;o8o? 9 rj ev tS Xeyoptevcp vvv ovttco ye-\\nyove tov 5?) pLryre ovtos pbrjTe yeyovoTOS 1 ttco ylyve-\\naOai (f)dvai Tivd aTrofioXrjv oltottov. rj yap\\n25 IIPO. T/ pirjv\\n20. Ta tolvvv ovo/maTa /xera/3aAe puovov.\\nnPO. Tim\\n20. Avti fi\u00e2\u0082\u00acP tov XeXr/Oevai ttjv tyvyfiv, oTav\\ndeafly}? avTTj ylyvrjTai tcov aeurficov tcov tov o-cofxaTO?,\\nsofjv vvv XrjOrjv KaXel?, dvaiaOrjcriav eirovbpauov. p. 34.\\nnPO. E/xa6W.\\n24. 7ra)] So Stallbaum reads instead of ncos which is retained\\nin the Zurich edition.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0072.jp2"}, "73": {"fulltext": "*IAHB02.\\n57\\n34. 20. To S* eV ev\\\\ wdOec rrjv fyvyfjv kou to acop,a\\nKOLvfj yiyvo\\\\JLevov Koivfj kcu KivelcrOai, ravTrjv av\\nrrjv KLvqaw ovofiafav cdaOrjaiv ovk otto rpowov\\n(j)6eyyoi av.\\nnPO. AX-qOeaTOLTa Xeyei?. 5\\n20. Ovkovv rjdr) iiavOavopjev o (BovAofxeOa KaXelv\\nrr)v dlaOiqaiv\\nII PO. Tl ixrjv\\n20. ^CQTrjpiav rolvvv aicrOr)G\u00e2\u0082\u00acG)s rrjv fjLvrjfxrjv\\nXeycov 6p6(Q9 av tis Xeyoc Kara ye rrjv ijxrjv 86^av. IO\\nb IIPO. *Op6m yap oU\\\\\\n20. M-vr/pr)? Se avapLvrjoriv dp* ov oia fiepovaai\\nXeyopev\\nnPO. lam.\\n20. Ap ovv ov roSe l5\\nI1P0. To TTolov\\n12. Mvrjprjs de dvdfj.vrj a iv ap\\nov Siaqbepovcrav Xeyopevj The two\\ncases of Eeminiscence that fol-\\nlow are not very distinctly con-\\ntrasted. In the Phaedo, how-\\never, we have the same division\\nidv t ls ti eTepov rj l\u00c2\u00a7o)v rj dicovcras\\nrj Tiva aXXrjv a lcrdrjaiv Xafiav prj\\nfxovov eiceivo yvco aXXa fcai eTepov\\nevvorjo rj ov fxr) r) avTr) emo-Trjprj\\naXX aXXrj, ap* ov^l tovto diKaicos\\nXeyopev on dvepvrjadrj ov tt)v evvoi-\\nav eXafiev noos Xeyeis oiov to.\\nToiade aXXr) rrou iTno~Tr)pr) dvBpoo-\\nnov Ka\\\\ Xvpas 7ra s yap ov j\\novkovv- oio~6a oti oi epao~Ta\\\\ otov\\niSaxn Xvpav t] Xp,aTiov r) aXXo tl\\nois to. 7raidiKa a\\\\)Ta v ela 6e ^p^cr^ai\\n7rdo~)(ovcri tovto, eyvcoadv re Tr)v\\nXvpav Kal iv ttj diavoia eXafiov to\\neidos tov nai^os ov f)v r) Xvpa\\ntovto S eariv dvdpvrjacs. ./taXiara\\np.evToi otov tis tovto 7rd6rj nep\\\\\\neKelva a vtto xP\u00c2\u00b0 vov kc t \u00c2\u00b0v H-V\\neTZiarKOTTe Lvfjbr] emXeXrjaro. When\\nthe sight or hearing, or any\\nother sensation of an object,\\nbesides giving a perception of\\nthat, awakens the thought of\\nsomething else which is the ob-\\nject of a different perception,\\nis not the thought of the second\\nobject a reminiscence 1 Ex-\\nplain your meaning. Are not\\na man and a lyre objects of\\ndifferent perceptions 1 True.\\nWhen a lover sees the lyre or\\ngarment, or any thing else that\\nthe person he loves is wont to\\nuse, this happens he no sooner\\nsees the lyre than his fancy pre-\\nsents to him the form of the\\nperson to whom it belonged,\\nand this is Eeminiscence. ..Par-\\nticularly if the object which\\nthus recurs is one which time\\nor inattention had effaced from\\nmemory. See Appendix C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0073.jp2"}, "74": {"fulltext": "58 TIAAT0N02\\n20. Orav a perd rod acopiaros eiracrye ivaQrj Tj p, 34\\n^v^rj, ravr dvev rod crcoparos avrrj ev eavrrj o ri\\np,aXio~ra dvaXap/Bdvr) rore dvapipv-qaKeaOal irov\\nXeyopev. r) yap\\n5 IIPO. YJdvv pev ovv.\\n20. Kal pjjv kou orav airoXeaaaa pvr)pr]v e lre\\nalar6r)crecos Of av pLaOrjparos 1 avOis ravrrjv dva7roXrjar)\\niraXiv avrrj ev eavrrj, kou ravra ^ypiravra dvapvrjcreLs c\\nkou fJLvrjfJLas 7rov Xeyopbev.\\nio IIPO. *Op0m Xeym.\\n20. Ov Si) -)(apLV diravr elprjrat ravra, eari rode.\\nnPO, To irolov\\n20. *\\\\va Sr) rrjv rrj? ^X^ y ffiovrjv ycopls croofia-\\nro9 o ri paXiara Kal evapyecrrara XafioLpiev, Kal ap,a\\n15 eTriOvpiLav diet yap rovroov ttcos ravra dp,(p6repa\\neoLKe SrjXovcrOai.\\nIt accom- W rrnrii a 9 v vo\\npaniesDe- -/VA.. Ilrii. Aeycopev roivvv, co ZcoKpare?, rjorj\\nsire which v v\\nis a mental T0 \u00e2\u0082\u00acTa Tavra.\\nfnvdvfrg noAAcc ye irepl yevecriv rjSovrj? kou iracrav\\nmory of the 20 T v M\u00c2\u00b0i\u00c2\u00b00 7 7 z/ owrrjs dvayKolov, ch? eoLKe, Xeyovras d\\nac-rtaht\u00c2\u00b0 f CTKoirelv. Koi yap vvv trporepov en (palmer at Xrjwreov\\nfaction^ tTnOvfilav elvai, rl it or eari koi ttov ylyverai,\\nriPO. ^K07roopev roivvv ovcSev yap arroXovpLev.\\n20. AiroXovpev pev ovv, Kal ravra ye, co Ylpco-\\n2 Ta PX e tvpovres o vvv (jrjrovpev arroXovpLev rrjv irepl\\nair a ravra diropiav.\\nI1P0. *Op6cos rjjxvvco ro 8* ecpe^rj? rovrotg Treipco-\\npeQa Xeyeiv.\\n20. Ovkovv vvv Srj 7relvr]V re Kal S[\\\\f/os Kal ttoXX\\n30 erepa rotavra ecpapcev elvai rivas emOvplas 1 e\\n29. vvv drj efafxev] Nothing strengthen the hypothesis sug-\\nof the kind has as yet been said, gested in the note on 33, p.\\nThis is one of the passages that 53 C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0074.jp2"}, "75": {"fulltext": "MAHB02. 59\\np. 34. IIPO. ^(podpa ye.\\n20. YlpOS TL 7T0T6 apa TVLVTOV fiXtyaVTtS OVTCO\\n7roXv 8ia(pep0PTa ravO* iin irpoaayopevopev bvo\\\\xari\\nIIPO. Ma At* ov paSiou lctcds uireiv, co ItcoKpaTe?\\naAA opioos Ae/creW. 5\\n20. YtKeWev drj e/c tcov clvtcdv ttolXlv avaXaficopev.\\nnPO. YloOev S77\\n20. Ai\\\\jsy] ye ttov Xeyopcev eKaarore n\\nnpo. n s$oS;\\n20. Tovro Se y earl Kevovrcu 10\\nnPO. Ttfirjv;\\n20. Ap ovv to dlrf/os iarh hriOvpla\\nITPO. N\u00c2\u00ab4 TTCQpLOLTO? y\u00e2\u0082\u00ac.\\np. 35- 20. YI(qiaoltos, r] TrXrjpcoaeoog iroapaTOs\\nIIPO. Oipiai piv TrXrjpcoaeoo?. 15\\n20. O Kevovpevos fjpicov apa, coy eoutev, hviOv-\\npL\u00e2\u0082\u00act tcov evavTiwv 7] iTaa^i. Ktvovpevos yap epa 7rXr)-\\npovcrOai.\\nIIPO. 2a06crrara ye.\\n20. Tl OVV 6 TO TTpOOTOV KtVOVptVOS tCTTLV OTTO- 20\\n6ev \u00e2\u0082\u00aclt alaOrjaei irXripooaeoo^ icpawTOLT av e /re p^vr/prj,\\ntovtov b pnqr iv rep vvv \\\\povco 7r( z\u00c2\u00b0~X ei M 7 7 v TC P\\nirpoaOe 7TC07TOT eiraOev\\nIIPO. Kai 7rco9\\nb 20. AAAa pLYjv o y iwiOvpGov nubs eiruOvpuely 25\\npap,ev.\\n8. ,Af.\\\\|/-7/ 7rov \\\\eyofxev eKaarore Xeyeis. p. 75 D. You, no\\nrL You know the meaning of doubt, use the words Termina-\\nthe word Thirst You use tion and End in a certain ac-\\nthe word Thirst with a definite ceptation. That is the sort of\\nsignification. SointheMeno: thing I mean nothing recon-\\naXXa o~v ye ttov m\\\\els TrervepavOai ri dite. 1 attach a sense to the\\nKai rerekevr-qKevai to rolovbe fiov- terms, and I think I know\\nXo/zcu Xeyeiv, oidev ttolklKov. what you mean by them.\\naXXa Kokca Kai oifiai jxavdaveiv o\\nI 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0075.jp2"}, "76": {"fulltext": "60 FIAATON02\\nIIPO. II coy yap oil P-\\n20. Ouk apa o ye Traoryei, tovtov eiriQvpei. Svtyr)\\nyap, tovto 8e KtvcoaLs* 6 8e eiriOvpel 7rXrjpcocrecos.\\nIIPO. Nat.\\n5 20. TTXrjpcoorecD? y apa irrj ri tcov tov Siyj/covTO?\\nav ityaTTTOiTo.\\nIIPO. KvayKoiov\\n20. To pev Sr) crcofia abvvarov Kevovrai yap\\n7T0V.\\nio nPO. Nat.\\n20. Tr/v -^rvyrjv apa Tr)s TrXrjpcoaeco^ e(pa7TTecr0at\\nXolttov, rfj pLVr)p,r) SrjXov otl tcq yap av er aAAco c\\ni(f)dyj/aLTo\\nITPO. 2^e^o^ ovSevl.\\nThe second i 5 XXI. 20. MavOavopev ovv o avp/3e/3rjx r)plv\\n.K1T1CL OI\\nPleasure is i K TOVTCOV TCOV X6y(DV I\\ntherefore\\nalways II PO. To IT 010 V\\nMixed with f t 9\\nPain. 20. 2 )/xaroy einOvpiav ov (^rjcnv rjpuv ovtos o\\nThese plea-\\nsuresmay Xoyos yiyveorVai.\\nproofs are ^)0. Otl toI$ eKeivov iraOvpaatv evavTiav ae\\\\\\nattempted.\\niravTos {jcoov prjvvei rr)v hrvyeLfyqcnv\\nITPO. Kat paXa.\\n212. ri o op par) ye eiri tovvovtiov ay ova a rj ra\\n25 7ra#77/xara Sr/Xoi ttov pLvr)pr]v ovaav tgov tols TraQr)-\\npacriv evavr mv.\\nnPO. Ylivvye.\\n20. Trjv apa eirayovcrav em tol emOvpLOvpeva d\\nairoSeL^as pvrjprjp 6 Aoyoy y\\\\rv)(f)s ^vpjrracrav tt)v re\\n3o6pp,r)v /cat eiriOvplav /cat rr)v apyr)v tov fyoov iravTOS\\na7re(j)r)vev\\nnPO. Op06rara.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0076.jp2"}, "77": {"fulltext": "f IAHB02. 61\\np. 35. 20. AL\\\\j/fjv apa r/picov to acofia 77 ireivfjv rj tl tcov\\ntolovtcov irda^eLv ov8apurp 6 Xoyos alpei.\\nIIPO. 9 A\\\\rj0eo-Tara.\\n20. Er^ 8rj koll rode irepl ravra ravra Karavorj-\\nacopev. /3/ou yap eldcs tl /jlol (paiverai f3ov\\\\\u00e2\u0082\u00aco-0ou5\\n8rjXovv 6 Xoyos rjplv kv tovtols avrols.\\ne IIPO. Ez/ TLCTL KOLL TTOLOV 7T\u00e2\u0082\u00acp\\\\ filov (f)pd^\u00e2\u0082\u00acL9\\n20. Ej rco 7r\\\\rjpovcr6ai koll KevovaOai koll iraatv\\noora wepl acorr]plav r kari rcov tjocov koll rrjv (pOopdv,\\nkoll el tis tovtcov kv eKarkpco yLyvopevos rjpcov dXyei, 10\\nrore 8e ya ipu Kara rd$ perafioXa?.\\nEIPO. 3 Ro-tl ravra.\\n20. T/ orav kv pecrco tovtcov ylyvrprat\\nITPO. Wcos kv piorcp\\n20. Aid pev to 7rd6os dXyfj, pepvrjraL 81 tcov 1 5\\nrj8ecov cov yevopevcov iravoLT dv rrj? dXyr)86vo?, ttAt)-\\npcorai 8e prprco tl rore (j)copev rj prj cficopev avrov\\np. 36. kv picrco tcov TraOrjpdrcov eivaL\\nI1PO. COfJL\u00e2\u0082\u00acP pL\u00e2\u0082\u00acV OVV.\\n20. Uorepov dXyovvO* oXcos fj ^aipovra 20\\nnPO. Ma AC, dXXa SnrXfj tlvl Xv7rrj Xvttov-\\npevov, Kara pev to acopa kv tco TraOrjparL, Kara 8e\\nttjv \\\\jsv)(r]V 7rpoa8oKLas tlvl ttoQco.\\n20. news co Ylpcorap^e, to 8l7tXovv tyjs Xwrr]?\\nel7T\u00e2\u0082\u00acS* dp Ol)K 6CTTL p\u00e2\u0082\u00acV 0T\u00e2\u0082\u00ac TLS TjpcOV K\u00e2\u0082\u00acVOVpL\u00e2\u0082\u00acVO? \u00e2\u0082\u00acV 25\\nkXiTL^L (pavepa rov TrXrjpcoOrjaeaOaL KaOearr/Ke, rore\\nb 8e TOVVaVTLOV dveXTTLCTTCOS \u00e2\u0082\u00ac)(\u00e2\u0082\u00acL\\nriPO. Kai paXa ye.\\n20. M.cov ovv oi )(i kX7TL(jcDV pev 7rXr]pco6rjcr\u00e2\u0082\u00acaOaL\\ntco pepivrjcrOaL Soke! cjol yalpeLV, apa 8e Kevo vpevos 3 o\\nkv tovtol9 tols XP\u00c2\u00b0 V0L dXyuv\\nIIPO. hvayKq.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0077.jp2"}, "78": {"fulltext": "6 C 2 0AAT0N02\\n20. Tor apa avOpcoiros koli raXXa \u00c2\u00a3coa Xv7relral p.\\nre afxa kcu ^alpet.\\nIIPO. KivSvvevei.\\n20. T/ 5 orav aveX7rlarco9 e)(rj Kevovfievos rev-\\n5 i~ecrdai TrXypcoaecos ap ov Tore to SurXovv yiyvoir\\nav rvepi tcl? Xv7ra$ ttolOos, o av vvv Srj Kartdcov cprjOrjS\\narrXoos eivai SlttXovv c\\nIIPO. AX7]0earara, co Ilcok pares.\\n20. Tavrrj Srj rfj aKeyf/ei tovtcov rcov iraOrjpLdrcov\\norode yjpr\\\\crcopLe6a.\\nE[PO. To ivoiov\\n20. Ylorepov aXrjOeis ravras rocs Xviras re kcu\\nrjSovd? rj \\\\j/evSei? eivai Xe^opiev rj ras pev riva?\\naXrjOels^ rd? ov\\ns IIPO. Uco?, co ^coKpares, av elev yj/evSels rjdoval\\nrj Xvirai\\n20. Yloo? Se, co Upeorap)(\u00e2\u0082\u00ac, (f)6fioi av aXrjOeTs rj\\nyj/evSei?, fj irpoaboKLai dXrjOeis rj prj, rj bo^ai dXrjOeis\\nt] yfrevSets 1\\no IIPO. Ao^as pev eycoy av rrov Gvyycopoirjv ra d\\nS* ere pa ravr ovk av.\\n20. Uoos (jyrjs Xoyov p,evroi riva KivSvvevopiev\\nov rravv crpuKpov emyeipeiv.\\nnPO. AAijflJ Xeyeis.\\n12. Tlorepov aXrjOeis, C.] The\\ninquiry into the truth or falseness\\nof Pleasure is necessary for the\\nsolution of two problems. First,\\nwe have to ascertain whether\\nPleasure or Keason is more akin\\nto the cause of goodness in the\\nchief Good. Three attributes of\\nthe chief Good, Truth, Beauty,\\nand Symmetry will be indicated;\\nand we must see whether they are\\nmore to be found in Pleasure or\\nReason. Secondly, we have to\\ndetermine the composition of\\nthe mixed life and the Pleasures\\nthat involve most falsehood will\\nbe excluded. This second pro-\\nblem has not yet been expressly\\nproposed, but it is in the solu-\\ntion of this that the distinction\\nof Pleasures, as true and false,\\nhas its chief application.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0078.jp2"}, "79": {"fulltext": "MAHB02.\\n63\\np. 36. 20. AAA el 7rpo$ ra irapeXrjXvOora, co 7raVf elvov\\nTavSpo?, irpocrrjKOVTa, tovto (TKeirreov.\\nnPO. Icrcos tovto ye.\\n2)12. yialpeiv tolvvv del Xeyeiv toIs SXXols pur)Keaiv\\nrj koll otcoovv tcov rrapa to irpo(jr\\\\Kov Xeyopuevcov. 5\\nI1P0. *Op6m,\\ne 20. Aeye 8r) pot Oavpca yap epe y e^ei 81a re-\\nXov? del 7rep\\\\ tol ama a vvv Srj irpovOepeOa airopr)-\\npLGCTCC.\\nnPO. Hoos 8r) (j)r}$ 10\\n212. tyevSeis, al aXr]6el$ ovk eloriv r)Soval\\\\\\nII PO. Yicos yap av\\n212. UvTe or] ovap ova virap, co? pr)s, ecTTiv out\\nev p,aviai? ovt ev irapacppocrvvais ovdel? eorO* 0$ tIs\\nwoTe 8oKel pcev yaipeiv, yalpei Se ovSapco?, ovd av^s\\n8ok\u00e2\u0082\u00acl pep XvirelaOai, Xvireurai S* ov.\\nII PO. YldvO ovtco TavT, co *2coKpaTe$, ^X eLV\\nTtavTes v7reiXr) papev.\\n20. 3 Ap ovv bpQcoS) r) cTKeiTTeov eir opOcos ewe\\nper) Tama Xeyerat 20\\nP-37- XXII. nFQ. 2/C\u00e2\u0082\u00ac7TT\u00e2\u0082\u00ac0^ COS eyco (palrjP av. Pleasures\\nr\u00c2\u00bb a /1S V v v s\u00c2\u00bb may at\\n2,12. LltopLcrcopeaa orj aa pecrTepov eTi to vvv or) least be\\nI. CO 7TCU 1 K\u00e2\u0082\u00acLVOV Tav8p6s] All\\nallusion to the title Philebus\\nusually gave his companions,\\nand to his queries as to the\\nrelevancy of part of the discus-\\nsion. See 6 and 8. If any\\nallusion to the character of the\\nnatural father of Protarchus\\nhad preceded or immediately\\nfollowed, as in Eep. 2. p. 368\\nA, the words might have ap-\\nplied to him but they have\\nno point here, unless they ap-\\nply to Philebus. Plato appears\\nto have been censured by con-\\ntemporary critics for the weari-\\nsome length of some of his dis-\\ncussions. He answers in the\\nPoliticus, p. 286, that his Dia-\\nlogues are not intended to\\namuse, or to charm by their\\nartistic^form, but to teach the\\nart of reasoning. To justify\\nthe whole of the following dis-\\ncussion perhaps we ought to\\nhave before us the writings of\\nAristippus, to which it is an\\nanswer.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0079.jp2"}, "80": {"fulltext": "64 nAAT12N()2\\nRight or \\\\eyo\\\\xevov r)8ovrjs re irepL koll Soljrjs. eari yap 7rov p.\\nWrong, as y t\\nthey are OO^a(eiV TjfXLV\\nproduced\\nindifferent- 11PI2. JNCU.\\nly by Right v r/cs a\\nand Wrong 2,11. S\\\\ai YjOeaUaL\\nandTnot 5 IIP12. NaL\\nsyiiony- 212. Koil pLTJV KOLL TO 8o^a^6jXeVOV iotl TL\\nrnous with nnn ft J/\\nFalse? llrii. llcos 4 o of;\\n212. Kat to ye co ro rjSopLevov rjSerat\\nHP12. Kat ttolvv ye,\\nio 212. OwcoOjj to So^d^ov, av re 6p6cos av t\u00e2\u0082\u00ac firj\\nopOco? 8of;do-r), to ye So^d^ELv ovtcos ovSewor diroX- b\\nXvo~lv.\\nI1P12. Ilcyy yap av\\n212. Ovkovv Ka\\\\ to rjdofievov, av re 6p6a s av re\\n15/^7) opOcos rjSrjTaL, to ye ovtco? rjSeaOai SrjAov ci?\\nouSeVore ct7roAet.\\nIIP12. Nat j Ka\\\\ Tovff ovtgo? eyec.\\n212. Tc3 7rore otfV \u00c2\u00a717 Tpoircp 86^a \\\\j/ev8r)? re /cat\\ndX.rjOrjS rjjuv (j)i\\\\el ylyveaOai, to 8e ttjs rjSovrjs fiovov\\n70 d\\\\rj0\u00e2\u0082\u00ac\u00c2\u00a3y do^d^ELV 8* ovtcos 1 kou yalpeiv dpxfyoTepa\\nbjxoLcos elXrj^ev\\nOP12. ^KewTeov.\\n212. 3 A pa otl So^y fiev eirLyiyveo-Qov yj/evSo? re\\nkoll d\\\\r]0e? koll eyeveTO ov /aovov 86\u00c2\u00a3a 8lol ravra c\\n25 dXXa kol iroLa tls eKaTepa, orKeiTTeov (pfj? tovt elvaL\\nnP12. NaL\\n212. Uphs Se ye tovtol?, el koll to irapdirav rjplv\\ntol fxev eo~TL ttol aTTa, rj8ovrj 8e koI \\\\v7rrj fxovov direp\\n28. r)8ovr) 5e Ka\\\\ \\\\vivr) ixovqv seem to have denied the possi-\\nanep earl, c.] This is an al- bility of synthetical proposi-\\nlusion to the doctrine of Antis- tions. See Appendix A.\\nthenes and the Megarians, who", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0080.jp2"}, "81": {"fulltext": "\u00c2\u00a3IAHB02. 65\\np. 37. icrri, 7roiCQ nve 8e ov ylyvecrOov, kou ravff r)puv 8iopo-\\nXoyrjreov.\\nIIPO. AijXov.\\n20. AAA oi8ev tovto ye yaXeTrhv \\\\8elv on kou\\n7T0LC0 nve. irdXai yap e mopev on peyaXai re kou 5\\nd afJLLKpai kou a p68pa eKarepou yLyvovrai, XviraL re kou\\nr)8ovai.\\nriPO. Wavrairaai pev ovv.\\n20. *Az he ye Trovrfpia tovtcov, cq TIpcoTapxe,\\nivpoo-yiyv7)Toii nvi, irovr]pdv pev (pr/aopev ovrco yly- 10\\nvecrOai So^av, irovr]pdv 8e kou rj8ovr)v\\nI1P0. AAAa rL prjv, co ^EcoKpare?\\nZll. li o av opuoTrj? rj tqvvcwtiov opaoTrjn nvi\\ntovtcov TrpocryLyvrjTOU pcov ovk opdrjv pev 8oijav\\nepovpev, av opOorrjra lo-yrj ravrov 8e r)8ovrjv 15\\nI1P0. AvayKaiov.\\n20. hv 8e ye dpapravopevov ro 8o\u00c2\u00a3ja\u00c2\u00a36pevov fj,\\nrrjv 86\u00c2\u00a3av rore apaprdvovcrdv ye ovk opOrjv bpoXo-\\nyrjreov ovS opOco? 8o$jd\u00c2\u00a3ovcrav\\nJ 8. tt)V 86\u00c2\u00a3av Tore dpaprdvov-\\nrdv ye ovk opOrjv 6p6\\\\oyr)Teovj\\ndpapTavovcrav, though without\\nthe article must be taken as\\npart of the subject, not the\\npredicate. OpBri and dpaprd-\\nvovaa, or dpapravopevrj, are con-\\ntrasted in Greek as Right and\\nWrong. AXV eVei 6 pev KaKcos\\n(Sovkevopevos apaprdvei 6 de ev\\nopOoiys ftovXeveTai brjXov on opdorrjs\\ntis rj evfiovXia eo-Tiv ovr em-\\n(TTTjprjs 8e ovre do^rjs. \u00e2\u0082\u00ac7rio~Tr)pr]s pev\\nyap ovk ea-Tiv dpOorrjS, ov8e yap\\ndpaprla, do^rjs opOoTrjs f) dXq-\\nSeia, Eth. Nicom. 6. 9. *H 8e\\ndperrj TvepX ndOrj Ka\\\\ npd^eis io~rlv\\n4v ois r) pev VTrepftoXrj dpaprdverai\\n*ai fj eXXei\\\\jns yj/eyerai, to 8e peo ov\\niwaweirai Ka\\\\ Karopdovraf ravra\\n5 ap(pco rrjs dpeTtjs eri to pev\\ndpaprdveiv noXXa^ais eVn...ro 8e\\nKaTopOovv povax i; Sta kol to pev\\npdbiov to be ^aKenov pddiov pev\\nto dnoTv^eiv tov o~ko7tov, x a \u00e2\u0082\u00acnov\\nde to eVtTv^eiv, ib. 2. 6. We see\\nthat dpapTia and opOoT-qs have a\\ngeneric meaning, and as applied\\nto the intellect, express truth\\nor falsehood, as applied to ac-\\ntions or feelings express con-\\nformity or nonconformity to the\\nmoral law. The last passage\\nshows the image that they con-\\nveyed to the fancy. It would\\ntherefore be a fallacy to infer\\nfalsehood from dpaprla, as So-\\ncrates seems to propose.\\nK", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0081.jp2"}, "82": {"fulltext": "66 I1AAT0N02\\nIIPO. Um yap av P-37\u00c2\u00ab\\n2,12. It o av av Xvirrjv rj riva rjdovrjv irepi to\\ne(f) co Xvirelrai rj rovvavriov dpaprdvovcrav e(f)opcopLev,\\nopOrjv rj ^prjarrjv rj rl tcov KaXcov ovopidrcov avrfj\\n5 7rpoa6r)(TO{xev\\nIIPO. AAA* oi x olov re, emep apaprrjaeraL ye\\nrjbovr).\\n20. Kal fiTjv eoLKe ye r)8ovrj 7roXXaKi9 ov perd\\nSoijrj? 6p0r)9 dXXa /xerd \\\\jrevSovs rjplv yLyvecrOai.\\nio IIPO. Hco? yap ov kcu ttjv pev 8otjav ye, co\\n^coKpare?, ev rco tolovtco Kal Tore eXeyoptev \\\\jsev8r}, p. 38.\\ntt)v 8 rjSovrjv avrrjv ov8e\\\\$ av irore 7rpoaeliTOL xjrevSrj.\\n20. AAAa 7rpo0vfxco? dpvveis rco rrjs 1 rjSovrj?, co\\nYlpcorapye, Xoyco rd vvv.\\nJ 5 IIPO. OvSev ye, dAX* direp aKOvco Xeyco.\\n20. Aiacpepet 8* tj/mv ov8ev, co eraipe, rj fierd\\ndoijrjs re opOrj? Ka\\\\ peer eTricrrqpLrjs rjdovrj rrjs pcerd\\nrod yfsevSovs 1 Kal dyvola? iroXXaias eKacrTOis rjpcov\\neyyiyvopevrj? b\\n20 IIPO. Et/cos* yovv fxrj cr/jLLKpov 8La(f)epeLv\\nThe nature XXIII. 20. T^S 8f) 8ia bopa$ ai)Tolv \u00e2\u0082\u00ac7Tt OeCOpiOV\\nof Opinion, 3/\\nSpeech, eXOcoptev.\\nImagina- v A r/\\ntion Hope. llJrii. Aye oirrj aot (paiverai.\\n20. 8rj dyco\\nn nPO. h^;\\n20. Aofa, (papLev, rjplv eart piev \\\\j/evSr}9, ean 8e\\nKal aXrjOrjs\\nnPO. ECTTIV.\\n20. ETreraL purjv ravrai?, o vvv 8r) eXeyoptev,\\n15. aVep aKovo) Xeyco] I as- haps better than, I speak as I\\nsert that this is the ordinary am prompted by my compa-\\nuse of language, This is per- nions.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0082.jp2"}, "83": {"fulltext": "I IAHB02. 67\\n.38. r/Sovr/ Kou X.V7T7] 7roAAa/ar, dXrjOei kol \\\\jsev8ei 86^rj\\nXiyco.\\nIIPO. Yldvv ye.\\n20. Ovkovv ire /JLvrjfJLrjs re /ecu alaOrjaecos 86\u00c2\u00a3a\\nc 77/^ /cat ro 8ia8o^d^eiv kyyeipfiv y uyveff eKaarore 5\\nIIPO. Kai pdXa.\\n20. Ap ouz code we pi ravra dvayKaiov\\nrjyovpeOa Icryeiv\\nnpo.\\n20. WoXkaKis \\\\8ovri rivl woppcoOev prj rvdvv\\\\o\\naa(j)CD$ rd KaOopcopeva \u00c2\u00a3v\\\\x$olivhv fiovXeaOat Kplvetv\\n(pair]? dp ravff awep opa\\nIIPO. Qdtqv dp.\\n20. Ovkovv to fxerd rovro olvtos airov ovros\\ndvepoir dv code. 15\\nnPO. Um;\\n20. Tl wore dpa ecrn to irapd rrjv irerpav rovff\\nd kcrrdvai (pavratpptevov vtto tlvl Sep 8 pep Tavr euireiv\\ndv Ti$ rrpos eavrov 8ok\u00e2\u0082\u00acl otoi, rotavr drra Kari8cbv\\n(pavracrOevra eavrw wore 20\\nnPO. Tl fjtrjv\\n20. Ap ovv perd ravra 6 toiovto9 d)? diroKpivo-\\n/JL6V09 dv WpO? OVT0V ilWOL CO? \u00e2\u0082\u00acGTLV dvGpCDWO?, eWL-\\nTV)(d elwcov\\nIIPO. Kai rrdvv ye. 25\\n20. Keu wapeveyOeis y av rdrf dv a Scm rivcov\\nwoipLevcov epyov to KaOopcopLevov ayaXpa wpoaelwoL.\\nnPO. MaAaye.\\n5. htaho^a^iv only occurs\\nin this passage. It seems to\\nbe formed on the analogy of\\ndiakeyeaOai, or diavoeiadai, and ex-\\npresses either the dialogue with\\none s self that is presently de-\\nscribed, or syllogism from pro-\\nbable premisses.\\nK", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0083.jp2"}, "84": {"fulltext": "68 riAAT0N02\\n20. Kdv tls y olvtS) 7raprj 9 tol T\u00e2\u0082\u00ac 7Tpb? avrbv p. 38.\\nprjOevTa ivTelvas els (f covrjv 7rpb? tov wapovra avra e\\ntglvt dv iraXiv (pOeytjacTO, Kal Xoyos 8rj yiyovev\\nOVTC09 o Tore So^av eKaXovfiev\\n5 IIPO. TCfirjv;\\n20. *Av 8* apa jiovos y tovto toutov vrpbs avrbv\\nSiavoov/ievo?, ivloTe Kal irXelco \\\\povov eycov iv avrcp\\nTTopevercu.\\nIIPO. Ylavv p*v ovv.\\n10 20. T/ ovv apa tro\\\\ (fralverai to irepi tovtcov\\nytyvopuevov oirep ijioL\\nIIPO. To ttolov\\n20. AoK\u00e2\u0082\u00acL TOT\u00e2\u0082\u00ac rjfJLCOV Tj \\\\j/V)(r) /3*/3A/g) TLvl WpOOr-\\neoutevaL.\\n15 npo. II\u00c2\u00a3y;\\n212. H fAvrjixr] Tais alorOrjcreo-i i-vpnvuiTTOvo a ei? p. 39.\\nTamov, KaKelva a 7repi Tama iaTi tol 7ra@r}{iaTa,\\n(paivovTal pot a^e8bv dlov ypd(j)\u00e2\u0082\u00aciv r]\\\\xQiv iv tois\\ny\\\\rv\\\\al,9 tot\u00e2\u0082\u00ac Xoyovs* Kal otov pkv dXr]6r} ypdyjrrj\\n10 tovto to irdOrjjxa, Sofja re dXr)6rjs Kal Xoyoi air\\navTov i~vpL$aivQvcnv dXrjOeis iv r\\\\plv yiyvofxevor\\ntyev8r) 8 orav 6 tolovtos Trap r/puv ypa/nptaTev?\\nypd\\\\jsr], TavavTia toIs dXr/Oeaiv airily).\\nIIPO. Ylavv fxev ovv 80K6L fioi, Kal diro8e^(opLai to, b\\n^5 prjOevTa ovtco?.\\n20. y K7ro8e^ov 8rj Kal \u00e2\u0082\u00acT\u00e2\u0082\u00acpov Srjpuovpyov r}p,a v iv\\nTais y^v\\\\al$ iv tco tot\u00e2\u0082\u00ac \\\\povco yiyvoptevov.\\nnPO. Tlva;\\nI*]. KaKeiva a nepi tovt tort to.\\n7ra6r)fjLa.Ta] i. e. to do^ao-TiKov, the\\njudgment as concerned with\\nsensuous perceptions. Below,\\nbecause of its association with\\nsense, it is called tovto t6 nd-\\n6rjfxa. See Appendix D.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0084.jp2"}, "85": {"fulltext": "4 IAHB02. 69\\n39- 20. ZcDypdcfiov, 09 fJL\u00e2\u0082\u00acTa tov ypappaTicrTrjv tcdv\\nXeyopevcDv ewovas iv rfj \\\\jfvxjj tovtcdv ypdcpei.\\nI1PO. YIcds Srj tovtov av Kal wore Xeyoptev\\n20. Qtolv drf fyecD$ J) twos aXXrjs alaOrjcrecDS\\nra Tore do^a^opceva Kal Xeyojxeva dirayaycDV tls rash\\nc tcdv Bo^acrOevTCDv Kal XeyOevTCDV eiKovas ev avTCp bpa\\n7T(os. rj tovto ovk eo~Ti ytyvopevov Trap fjplv\\nriPO. *2(j)68pa jxev ovv.\\n20. Ovkovv al fiev tcdv dXrjOcDV Soljtov kou Xoycov\\ndicoves dXrjOels, al 8e tcdv \\\\jsevdcov tyevdei? 10\\nITPO. YlavTairacrw.\\n20. Et drj TavT bpOcDS eipr/Kafxev, en Kal ro6e\\n\u00e2\u0082\u00ac7T\u00c2\u00a3 TOVTOLS aK\u00e2\u0082\u00ac\\\\jrCO/JL\u00e2\u0082\u00ac0a.\\nriPO. To irolov\\n20. EI 7T\u00e2\u0082\u00acpl fJL\u00e2\u0082\u00acV TCDV OVTCDV Kal TCDV yeyOVOTCDV 15\\nTavff rjjjuv ovtcd iracrytLV dvayKaiov, wepl 8e tcdv /neX-\\nXovtcdv ov;\\nITPO. Uepl wiravTCDV piv ovv tcdv yjpovcDV\\nwcravTCDs.\\nd 20. Ovkovv at ye did Trjs yjsvxy? olvty)s rjdoval 20\\nKal Xvirai iXe^Orjaav iv toi? irpbcrdev cbs irpo tcdv 81a\\ntov acDpiaTO? tjSovcdv Kal Xvttcdv rrpoylyvoivT dv,\\nwaff rjplv \u00c2\u00a3vp,/3aw\u00e2\u0082\u00aci to wpo^aLpew re Kal to 7rpoXv-\\n7T\u00e2\u0082\u00acicr0ai irepi tov pteXXovTa yjpbvov dvai yiyvopuevov\\nriPO. AXrjOecrTaTa. 25\\nI. Za ypd(fiov k. t. X As\\nevery act of the intellect is ac-\\ncompanied by Imagination, if\\nOpinion is compared to Writ-\\ning it must be to Picture-\\nwriting.\\n16. ravff ovrco Trao-^eiy] This\\nmust refer to \u00c2\u00a3u/i/3atW fiovkecrQai\\nKplveiv above, not to the ypdp.-\\nfiara and ^coypacprjpara, which\\nwill be mentioned presently\\nor else the same question would\\nbe asked twice. EXe^o-ay iv\\nrots 7rp6a6ev, refers to to fiev 7rp6\\nroov Tjdeeov iXTVL^ppavov rjBv, to fie\\n7rp6 tcov \\\\vTvr)p5)V po[Sep6v Kal dX-\\nyeivov, 18.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0085.jp2"}, "86": {"fulltext": "70\\nnAATQNOS\\nAs the\\nHopes of\\nthe vicious,\\ni. e. their\\nImagina-\\ntions and\\nOpinions of\\nfuture\\nPleasures,\\nare Real\\nbut False,\\nby parity\\nof reason\\nthe present\\nPleasures\\nthat those\\nhopes occa-\\nsion may\\nbe False\\nthough\\nReal.\\n20. llorepop ovp ra ypdpp,ard re Kal fyoypatyiq- p-39-\\n/xara, a crpuKpcp irporepop erlOepiep ep rjpup yiypeaOai,\\nirepl jmev top yeyopora Kal top irapovra yjpovov icrrl, e\\nirepl 8e top pLtWovra ovk earns\\n5 I1P0. 1(j)6Spa ye.\\n20. A pa a(j)68pa \\\\iyeis, otl ttolvt earl ravra\\neA^lSe? els top enreira yjpopop ovcrou, rjpieis- 8 av Sta\\nttolptos rod filov del yepcopep iAmSoop\\nnPO. Wavrdiracri peep ovp. f\\nio XXIV. 20. Aye Sr/, irpo$ toi$ pvp elprjpepoLs\\nkol rode diroKpipai.\\nIIPO. To TTolop\\n20. AiKaio? dprjp kol evaefir}? kol dyaOo? wdpTcos\\ndp ov 0eo fii\\\\r/9 earip\\n15 riPO. Tlp^p;\\n212. 1 1 oe aoiKo? re koli iraPTairacri kolkos ap\\nov tovpclptiop eKeipco p. 40.\\nnPO. U s 8 ov;\\n20. UoXXcop ptrjp e\\\\7rl8cop y coy eXeyopcep dprt, iras\\n20 dpOpocuros yeptei\\nnPO. Ti 8 oil\\n20. Aoyoi purjp eiaip ep eKacrTOis rjpicop, a? ikwl-\\n8a? opopbdtppep\\nnPO. Hal.\\n25 20. Kal 8rj Kal ra (paprdapara e\u00c2\u00a3cQypa(j)r)p,e pa,\\nKal Ti$ 6 pa TroWaKi? eavrcp yjpvaop yiypopcepop d(j)-\\nOopop Kal err avrco 7roA\\\\d$ rjSopd? Kal 8rj Kal epe-\\n25. Kal drj Kai ra (pavTaar/jiaTa\\nefaypcKprjiJLeva] The meaning of\\nthis and the previous sentence\\nis What we call Hopes are\\nPropositions and Pictures. As\\nthe text Stands, efaypacpTjfxeva is\\nthe predicate of (pavrdapara.\\nPerhaps we express this suffi-\\nciently if we translate And\\nthe images painted i. e. and\\npaintings of the images.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0086.jp2"}, "87": {"fulltext": "DIAHB02. 71\\n,40. ^coypacprjpevov avrbv avrco yaipovra o~(p68pa\\nb KaBopa.\\nIIPO. Tl oil\\n20. Tovrcov ovv Trorepa (pcojmev toi? pjev dyaOols\\n0)9 to 7ro\\\\v ra yeypapcpeva TraparlOeaOai dXydrj 8id 5\\nto OeocpiXeis dvaij tols 8e kccko?? d)? av to 7roXv tov-\\nvclvt ioV) 7] prj (poopev\\nIIPO. Kai pdXa (pareov.\\n20. Ovkovv Kai Tol$ kockoi? r)8oval ye ov8ev fjrrov\\nirdpetcnv i^coypa(f)r]pevai, \\\\jsev8el9 8e aural ttov. 10\\nIIPO. Tl prjv\\nc 20. tyevSeaiv dpa rj 8 ovals- Ta iroXXa ol irovrjpol\\nyaipovaiv, ol 8* ayaOol tcov dvOpco7rcov dXrjOeaLv.\\nIIPO. AvayKaLOTara XeyeLs.\\n20. Elcri 8r] Kara tovs vvv Xoyovs xj/evSels- evis\\ntolls tcov dv0pco7rcov y\\\\rv)(als r)8oval, p^papaqpAvai\\npJvTOL tols dXrjOels eirl to, yeXoLorepa Kai Xvirai 8e\\nonaavTcos.\\nnPO. Elalv.\\n20. Ovkovv rjv Soljafav pep ovtcqs del to} to 20\\nirapairav 8ot;d{pvTL, p,rj eV oval 8e pL7j8e eirl yeyovoat\\npuqS eV eoropevois evloTe.\\nHPO. Udvv ye.\\nd 20. Kcu Tama ye rjv, oip,ai, Ta direpya^ppeva\\nSo^av \\\\j/ev8r) TOTe koi to yfsevScos 8oijd\u00c2\u00a3eiv. rj yap 25\\nnpo. No/.\\n20. Tl ovv ovk avTairo8oTeov toi? XvTrais re\\n1 2. The falsely anticipated nation or Opinion, that is False.\\nPleasure in mistaken Hope may Socrates therefore does not\\nbe called, as here, False Plea- dwell upon this point, although\\nsure. This is, however, an Protarchus allows the expres-\\ninaccurate expression. It is sion to pass,\\nnot the Pleasure, but the anti- 27. ovk avrcmoBoTtoi/ reus \\\\v-\\ncipation of it, i. e. the Imagi- wais re Ka\\\\ fjdovah rr)v tovtcov av-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0087.jp2"}, "88": {"fulltext": "nAAT0N02\\nKal -qbovcus rrjv tovtcov avricTTpofyov etjiv iv eKelvois p. 40.\\nIIPO. Um\\n20. O? rjv pev ycdptiv ovtcd? del tco to irapdirav\\nbiraxrovv Kal elKrj yaipovTi, prj fxevToi eVi tois overt\\n5 /xrj8* hri toIs yeyovocriv evlore, ttoWolkls t)l kcu tcrcos\\n7r\\\\\u00e2\u0082\u00acLo-TctKi? eiri tois p,r)8e pbiXXovcri wore yevrjcrecrOai. e\\nIIPO. Kal Tavff ovtcos dvayKaiov, (6 ^LcoKpare?,\\n20. Ovkovv 6 avTOs Xoyos av etrj ire pi (f)6/3cov re\\n10 KCU OvfAWV KCU TVaVTCOV TCOV TOLOVTCOV, G S \u00e2\u0082\u00ac0~TI KCU\\nyjrevdi] irdvTa ra toicwtol ivloTe\\nE[PO. Haw pkv ovv.\\n20. Tt Si irovrjpds So^as kcu xprjcrTa? aXXcos rj\\nyjsevSeis ytyvopAvas eypptv elireiv\\n15 I1P0. Ovk aXXcos.\\n20. Ovt? rjdovds y\\\\ oipuai, KaTavoovpuev a)? p. 41,\\ndXkov Tiva rpoivov elcrl Trovrjpal ttXtjv rep -tyevSels\\neivai.\\nITPO. Udw fiev ovv ToivavTLov, co ^EcoKpare?,\\nloelprjKas. crye bv yap tco yjsevSei ptev ov irdw 7rovrjpds\\nav tls Xvwas re Kal rjSovds Oelrj^ peyaXrj 8e dXXrj Kal\\niroXXfj av par ltttov eras ivoviqpLa.\\n20. Tds (JL6V tolvvv 7rovrjpds rjdovds Kal did\\n7rovrjplav ovcras Toiavras oXlyov varepov ipovpev, dv\\nv5eri SoKrj vcov ray oe \\\\jrevSels Kar ccXXov Tporrov iv\\nrjplv 7roXXa$ Kal iroXXaKis iv over as re Kal iyyiyvo-\\nTKTTpofyov egiv iv iicelvois Com- predicates, i. e. reality and\\nparing iv eKelvois with iv tolov- groundlessness. The avrlo-Tpo-\\nrois rial in the next section, we pos egis, corresponding condi-\\nmust suppose that it refers to tion, will be, that Pleasure and\\novtcos fxev, pr) eV ovai 6e [xrjbe eVt Pain, as well as Opinions, (rov-\\nyeyovoo-i ^778 in io-ofxivois (not rcav) are susceptible of these\\nmerely to tois nrj ovo-i k. t.X.) and predicates,\\ntranslate in respect of those", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0088.jp2"}, "89": {"fulltext": "MAHB02. 73\\np. 41. fxevas XeKTeov. tovtco ydp Icrcos xprjcropLeOa wpos ras\\nb\\nKpL(T\u00e2\u0082\u00acLS.\\nE[PO. Ilm yap ovk ehrep ye elaiv.\\n20. AAA co UpcoTap)(\u00e2\u0082\u00ac 9 eicrl Kara ye ttjv ifxrjv.\\ntovto Se to doypta eoo$ av Kerjrai Trap r)plv, ddvvaTOv 5\\nctveXeyKTOv Srjirov ylyveaQai.\\nI1P0. KaAwy.\\nXXV. 20 Hpoo-LO-TCoueOa 8r) KaBamep aOXriTai TheJux-\\nv x taposition\\n7TpOS TOVTOV OV TOV XoyOV. of Pleasure\\n3f and Pain\\nII PO. \\\\00piev. 10 in Desire\\nA v j/ /1 1 occasions\\n20. AAAa fxrjv enropLev, enrep pLepvr)p,e6a, oXiyov False Opi-\\nc ev tol9 irpocraev, co? orav at Xeyopievai eTrivvpiai ev gination,\\nps/v x v v and Plea-\\nrjp.Lv coo~i, Ol^cl apa Tore to orwpia Kai \\\\oopi9 rr)$ sure.\\ntyvyfjs tol? TraOrjpLacTL SielXrjTrTai.\\nII PO. M.epvrjp,e0a, Kal irpoepprjOrj ravra. 15\\n20. Ovkovv to puev ermOvpLOvv f)v r) tyvyfi toov\\ntov crcopaTOS 1 evavTicov eljecov, to 8e tt\\\\v dXyrjSova rj\\nTtva Sia ttolOos r)Sovr)v to aoopa fjv to irapeyppievov\\nnPO. 3 Hv yap o\\n20. HvXXoyitpv Srj to yiyvop,evov ev tovtols. 20\\nnPO. Aeye.\\nd 20. Ylyvercu tolvvv, biroTav r) TavTa, dpa irapa-\\nKelaOai Xvrras re koi r)8ovd?, koi tovtcdv aicrOrjcreis\\nafxa irap aXXr/Xa? evavTicov ovaoov yiyvecrOai^ o koi\\nvvv Srj e(pdvrj. 25\\nnPO. QalveTai yovv.\\n5. tovto be to Sdy/xa k. r. X.] to eas, Until this question is\\nAs long as I hold this opinion settled, of course it must not\\n(or, you hold the opposite opi- cease to be examined.\\nnion) of course it has a claim 25. 6 kcu vvv drj ecj dvrf\\\\ i. e. in\\nto be examined or, giving 21, when Hope or the second\\nwith Badham a different sense kind of Pleasure was discussed", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0089.jp2"}, "90": {"fulltext": "74 EIAAT0N02\\n20. OvKOVV KCU T08e etpTJTGLL KOLL CTWCDfJioXoyr)- p.\\nfl\u00e2\u0082\u00acVOV TjfJLLV \u00e2\u0082\u00acIX7TpO(l6e K6LTCIL\\nII PO. To iv olo v\\n20. O? to fiaXXov re kcu t)ttov afi(j)(o tovtco\\n5 Se-^eaOov^ Xvttt) re kcu r)8ovrj, /cat on tcov direlpcov\\nITPO. TSdfyYJTCLL TL pLTJV\\n20. Tls ovv fxqyavr) ravr opOcos KplveaOaL\\nI1P0. 11^ kcu ttcos e\\nio 20. Et to /3ovXr]p.a rjfuv tt\\\\s Kplaecos tovtcov iv\\ntolovtols rial hiayv vai /3ovX\u00e2\u0082\u00actcil eKacrTOTe, tls tov-\\ntcov 7rpo$ dXXr)Xas fiel^cov kcu tls iXotTTCov kcu tls\\nfiaXXov kcu tls crcpoooTepa, Ximr] re Trpos rjSovrjv kcu\\nXvirrj Trpos Xvirr/v kcu r)8ovr) Trpos rjSovr/v.\\n15 I1P0. AAA eaTL TOLVTct re tolcivtci kcu rj fiovXrjcrLs\\nTYjS KpLCF\u00e2\u0082\u00acCOS aVTT].\\n20. Tl ovv iv fiev o\\\\j/\u00e2\u0082\u00acL to rroppcoOev kcu iyyv-\\nOev bpav ret fieyeOr] ttjv dXrjBeLav d(f)avl(jEL kcu yj/ev8rj p\\niroiei 8o^d(^ELv, iv Xvttcils cf dpa kcu rjSovcus ovk eaTL\\n2QTCLVT0V tovto yLyvopevov\\nI1PO. rioAu pkv ovv /JiaXXov, co ^coKpaTes.\\n20. YiVolvtlov drj to vvvtco cr/JLLKpov e/uiTrpocrOe\\nyeyovev.\\nnPO. To ttolov XiyeLs\\n25 20. Tore p.lv cll SoijaL ^evSels re kcu dXyjOels\\nolvtoll yLyvo/JtevoiL tcls XvTras re kcu rjbovds apca tov\\nTrap clvtcus TraOrj/iaTos dveTrlfXTrXacrav.\\nIO. iv toiovtols rial dtayva vatj\\nto determine such problems,\\nquestions, about them to\\njudge of them in respect of\\nsuch predicates, attributes, re-\\nlations. Ev indicates the pre-\\ndicate of a proposition of which\\nPleasure or Pain is the subject.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0090.jp2"}, "91": {"fulltext": "MAHB02.\\n75\\n42. I1P0. AXr/Oearara.\\n20. Nvp 8e ye avral 8id to rroppwOev re kol\\neyyvOev eKaarore pLeTa/SaXXopLevai OecopelaOai, kol 9\\na/na TL0ijJLepaL Trap aAA^Aay, al pcev rjbovcd rrapd to\\nXvTrrjpbv p.el\u00c2\u00a3ov? (jyalvovTcu kol a(j)o8poTepa^ Xdrrai 8* 5\\nav 8id to Trap* rj8ova? tovvclvtiov eKeivais.\\nriPO. AvdyKT) yLyvecrOai ret TOiavTa 81a TavTa.\\n20. Ovkovv ocrcp /jlel^ov? rcof ovacov eK are pat kol\\niXaTTOvs (paci/oPTcu, tovto anroTe\\\\xop\u00c2\u00a3vos eKarepoov to\\nC (f)aiv6pL\u00e2\u0082\u00acV0V dXX* OVK Of 0VT\u00e2\u0082\u00ac glvto opOcos (fyaivofJievoviG\\nepei?, ov8* av ttot\u00e2\u0082\u00ac to Ittl tovtcq pLe pos ttjs i)8ovr)s\\nkol Xvrrrjs ytyvo\\\\xevov opOov re koi dXr)6es ToXfirjcreLy\\nXeyeiv.\\n1IP0. Ov yap odv.\\n20. Tovtcdv Tolvvv e^rj? o^ropceOa^ eav Tjj8e drrav- 15\\nTco/nev, rjbovds Kal Xviras \\\\j/ev8eL? eri fiaXXov fj TavTa?\\n(haivopuevas re Kal ovcras iv tois ^ois.\\nUPO. Ho la? 81) koi ttcos Xe yei?\\nXXVI. 20. EXprfral ttov ttoXXqlkis otl tyjs\\n(jxucrecD? eKaaTcov 8ia p0eipopLevr)s pcev o vyKptaeat kol 20\\ncn v v v The Ab-\\nCl oiaKpcaecrL Kai irXr)p(ocreaL Kai Kevcoaeai Kai tlctiv sence of\\nv/- v v v n v w bothPlea-\\navt;ai? Kai (pdiaeai Xvirai re Kai aXyrjdoves Kai oovvai sure and\\nkoi 7rdvO\\\\ oTvocra tolovt bvopLor e^et, ^vpL^atvet yiy- statewhich\\nthe disci-\\nVOpLtVa. pies of He-\\nITPO-c Na/, T GLVTO. \u00c2\u00a3lpY)Tai TTOXXCCKL?. ^5 may admit\\nC v rt /j to be pos-\\n212. hii? oe ye ttjv ovt ov (pvcnv oTav KaUtcrTrjTai, s ible. u\\n10. To (fxuvo/jievov aXV ovk ov allowed that a False pleasure\\nmust mean the apparent plea- may be Real. In the sentence\\nsure, therefore to eVi rovra fxepos above, to (paivofievov a\\\\V ovk ov\\nrrjs rjbovrls yiyvo/ievov means an- referred to an imagined future\\nother pleasure occasioned by the or past pleasure which had\\nformer, as in Memory or Hope, never been enjoyed or never\\n17. cj)aivo[xhas re Kal ovaas] would be, and therefore was\\novo-as is added because he has Unreal as well as False.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0091.jp2"}, "92": {"fulltext": "sometimes\\nmistaken\\nfor Plea-\\nsure an-\\nother argu-\\nment that\\na Pleasure\\nmay be\\nFalse.\\n76 nAATON02\\nravrrjv av ttjv KaTaaracnv rjdovrjv direbe^dpeOa irap p. 42.\\nrjfxcov avTCov.\\nnpo. 9 Op0\\n20. Tl d\\\\ orav wept to crcopa firjhev tovtcov yiy-\\n5 vopevov rjpLCov ff\\nIIPO. Flore Se tovt av yevoiTo, co 2cok pares\\n20. Ovoev 7rpo9 Xoyov eGTiv, co YlpcoTapye, b av e\\nvvv rjpov to epooTr}(JLa.\\nIIPO. TiSrj;\\n10 20. 10TI ttjv epLrjv epcoTrjaLV 06 KcoXvei epe Siepe-\\naQat ae iraXiv.\\nnPO. Uolav\\nSO. Ei 8 ovv prj ylyvoiTO, co YlpcoTapye, (prjaco,\\nto tolovtov, tl 7tot\u00e2\u0082\u00ac dvay\u00c2\u00ab.alov aVTOV 0 Vjl$aW\u00e2\u0082\u00aclV\\nIIPO. M?) KLVovpevov tov acopaTOs e(f) ware pa\\n20. OvTCOf.\\nIIPO. ArjXov Srj tovto ye, co 2o)/c/?arey co? ovTe\\n20 rjSovrj yiyvoiT av ev tco tolovtco 7rore out av tis\\nXvirrj.\\n20. KaXXicrT ehres. dXXd yap, olpai, ToSe p. 43.\\nXeyeis, co? del tl tovtcov dvayKalov rjplv ^vp/3alveLv, co?\\noi aocpol cpacriv del yap airavTa dvco re koi kotco pel.\\n1. KaTda-raaiv] This term is changing in a recurrent cycle,\\nused by Aristotle to define Plea- all things gradually passing\\nsure in his treatise on Rhetoric into their opposites and being\\nvnoKeiadco f)fxiv elvai rrjv fjdovrjv reproduced in turn from their\\nklvit\\\\(tiv Tiva yl/vxrjs kcu KardaTacriv decay. If we imagine the\\ndBpoav Ka\\\\ aladijTrjv els rijv \\\\mdp- plane of the circle of revolution\\nxovo-av (pvviv, XvTrrjv Se Tovvavriov. to be perpendicular, we shall\\nI. XI. He defines it differently understand why the change is\\nin his Ethics and Psychology. spoken of as an ascending and\\n24. del yap airavra ava re kcu descending, or movement up\\nKarw pel] Heraclitus taught and down (6hbs ava Karoo).\\nthat nature is perpetually That this was the image we", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0092.jp2"}, "93": {"fulltext": "I IAHB02.\\n77\\n43- ITPO. AeyovaL yap ovv, Ka\\\\ SoKodal ye ov (fyavXoos\\nXeyeiv.\\n20. YLoos yap av p}j (pavXoL ye ovres aAAa yap\\nVTreKaTTjvai rov Xoyov e\\\\r Kpepopievov tovtov fiovXopai.\\nTyS* ovv Siavoovptat (pevyeiv, Kal crv pioi ^vpi pevye. 5\\nnPO. Aeye owrj.\\n20. Tavra ptev tolvvv ovtcd? earco, (f)copev 7r/w\\ntovtov?. crv o* anroKpivai rrorepov del rrdvra biroaa\\nb ivacryei tl toov epAj/v^cov^ ravr alaOdverai to irdayov,\\nKal ovr av^avopievoi XavOdvoptev -qpas avrovs ovre io\\ntl toov tolovtoov ovdev TTacrypvres^ f) 7rav rovvavrlov\\noXlyov yap rd ye roLavra XeXrjOe rrdvff rjpLas 1\\nnPO. Airav Srj7Tov rovvavrlov.\\n20. Ov tolvvv KaXco? YjfjLLV eiprqrcu to vvv Srj\\nprjOev 009 al peraftoXal Karoo re Ka\\\\ avoo yLyvopevaLi^\\nXviras re Kal rjSovds aTrepyd^ovraL.\\nmay gather from the following\\npassage of Diogenes Laertius,\\nfrom whence we may also learn\\nthat the transmutation of ele-\\nments, which we find in the\\nphysical theories of Plato and\\nAristotle, was originally an idea\\nof Heraclitus. Ken Tr)v pera-\\n(3o\\\\r)v 686v aval Karoo, tov re koo~-\\nfiov yiyveaBai Kara ravrrju. tvvk-\\nvovpevov yap to Trvp i^vypalveaOai\\no~vvio-Tapevov re yiyveadai v8cop\\nnrjyvvpevov 8e to v8a p els yrjv Tpe-\\nTrecrOai Kal ravTrjv 686v eVt to\\nKara) rival irakiv re avTrjv Tr)v yrjv\\nXriaOai) e\u00c2\u00a3 rjs to v8a p yiyveaOai,\\n\u00e2\u0082\u00acK 8e tovtov to. Xonra, o~x^86v\\nTtavra enl ty)v dvaOvplaaiv dvdycov\\ntt)v drro Ttjs daXaTTrjs avrrj 8e\\n\u00c2\u00a3o~tiv r) eni to a.VG 686s. ix. J.\\nChange he called a road up-\\nwards and downwards, and Na-\\nture a movement along such\\na path. Fire liquefies by\\ncondensation and compression\\ninto Water, and Water soli-\\ndifies into Earth and this is\\nthe downward road. Earth\\ndissolves into Water, and from\\nWater the rest is reproduced,\\nevaporation from the ocean\\nbeing the process by which the\\nreproduction is explained and\\nthis is the upward road.\\nAir is not mentioned here, but\\nwe find it in another passage,\\nfrom whence we may infer that\\nthe Heraclitean elements were\\nthe four afterwards received.\\n^vxwi OdvaTOs v8cop yeveaOai,\\nvbaTL 8e ddvaros yrjv yeveadai, eK\\nyrjs 8e v8a p ylyveTai, i\u00c2\u00a3 v8aros 8e\\nyjfvxr). Clem. Al. Strom. 6, p.\\n624 C. The death of Air is\\nthe birth of Water, the death\\nof Water the birth of Earth,\\nthe death of Earth the birth of\\nWater, the death of Water the\\nbirth of Air.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0093.jp2"}, "94": {"fulltext": "78 IIAAT0N02\\nnPO. Ti wv p\\n20. 0c? earaL KaXXiop kcu apeTriXr)TTTOTepop to c\\nXeyofxepop.\\nnpo. n^;\\n5 20. O? at /xez/ jxeyaXat peTa/3oXal Ximas re kcu\\nr]8ovas ttolovctlp rjfuv, al cT av fxerpLal re kcu o-fiiKpcu\\nto TrapciTrav ovSerepa tovtcop.\\nII PO. OpOoTepov ovtcos r] Kelpcos, co ^ooKpares.\\n20. Ovkovp el TavTa ovtco, tvoXlp 6 pvp 8rj prjdeh\\nloptoy av 7]kol.\\nnpo. now;\\n20. tV Q^ olXvttop Te kcu ctvev ^apfiopcop e papLep\\nelvai.\\nII PO. AXrjOiaraTa Xeyei?.\\nJ 5 212. EsK TOVTCOP TlOcidlAeV TpLTTOVS Tj/MP ^LOV?,\\neva peep tjSvp, top 8* av XvTrrjpov, top 5 eva pnqbeTepa. d\\nrj ircos ap (pair}? crv wepl tovtcov\\nII PO. Ovk aXXcos eycoye fj ravTi], Tpels eipai tov$\\nfitovs.\\nso 20. Qvkovp ovk ap eiT] to prj XvirelcrQal ivore\\nTairop tco yalpetv\\nITPO. Ucos yap ap\\n20. Oirorav ovv aKOvarj^ co? rjSiGTOV ttolvtcov\\nIcttIp dXv7rco? SiaTeXeip top filov airavTa, tL to vtto-\\n2 5 Xapfidvets Xeyeiv top tolovtop\\nnPO. HSv Xeyeiv (fialveTai epioiye ovto9 to per]\\nXvirelaOat.\\n20. Tptcop ovp ovtcov rjpuv, covtlvcov (BovXei, T$ei,\\nKaXXlocTLP tva opo/iaai ^pcofxeOa, to p.ev yjpvcrov, to cf e\\nd \u00c2\u00b0dpyvpop, TpiTOP 8e p.r)SeTepa tovtcop.\\n5. al fxev [xeydXai, c. See the passage from the Timieus\\nquoted in the note, p. 31, d.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0094.jp2"}, "95": {"fulltext": "IAHB02.\\n79\\np. 43- IIPO. K.6LTOU.\\n212. To Se fjbrjSerepa tovtcov ecrff rjpuv owcos\\nBarepa yevoir av, xpvcrbs rj apyvpos 5\\nIIPO. Kat it cos av\\n20. Ovcf apa 6 /jl\u00e2\u0082\u00ac to? /3/os* rjdvs 1 y XvTrrjpbs Xeyo- 5\\npcevos 6 POODS av wore ovr el do^dfyi tls, So^ol^olto,\\novt el XeyoL, Xe^Oeirj, Kara ye rbv bpObv Xbyov.\\nIIPO. news* yap av\\n20. AAAa fArjv, co eralpe, Xeyovrcov ye ravra Kai\\np. 44. Scijatpvrcov alcrOavopieOa. i\\nIIPO. Kat pidXa.\\n20. Hbrepov ovv Ka\\\\ ^aipeiv oiovrai Tore, orav\\npLTJ XvTTCOVTaL\\n7. Kara ye rbv opObv \\\\6yovj\\n6p66s \\\\6yos generally means\\nright reason, but here, as\\nthere is an evident allusion to\\nthe antithesis established above\\nbetween \\\\6yos and Sd\u00c2\u00a3a, it is\\nused by a sort of play upon\\nwords for right speech. The\\nthought that the absence of\\nPain is mistaken for Pleasure,\\nand that which is expressed be-\\nlow, that the intensest Plea-\\nsures are alloyed with Pain,\\nand, in general, the Falseness of\\nthese Pleasures, is developed in\\nthe Republic, the same defini-\\ntion of Pleasure being assumed\\nas was given above. The in-\\ntermediate state, the absence of\\nPleasure and Pain, is compared\\nto a middle point, the ascend-\\ning from which is true Pleasure,\\nand descending true Pain but\\nthe rising to the middle from a\\nlower point, or the renovation\\nof the impaired bodily frame, is\\nnot genuine or true, but only\\napparent Pleasure. A0pei on\\novbe 7rava\\\\rj6r)s icrnv rj tS v aXXav\\nrjSovrj 7vkr}v tj}? rov (ppovipov, ovde\\nKadapd aXX i(TKiaypa prjpevr] tis,\\ncos eya 8oko /xoi tg v aocp v rivos\\ndicrjKoevai. aXXd pevroi, ehrov, at\\nye diet tov crcoparos eVi ttjv ~^VXV V\\nreivovcrai Kai \\\\eyop.evai fjdovai,\\no-^eSoi/ at TrXelarai re Kai p.\u00c2\u00a3yi-\\ncrTac, tovtov tov e lftovs eicrt, Xyncov\\nrives diraKkayai dp ovv ovk avdy-\\nKTj Ka\\\\ fjdovals crvveivai pepiypevais\\n\\\\v7ra1s, eldaXois rrjs d\\\\r)6ovs f]8ovrjs\\nKa\\\\ io-Kiaypaty-qptvais, virb rrjs nap\\ndXkfjXas Becreojs diroxpaivopLevais\\n(bare a(po8povs enarepas (palveaBai\\n9? P- 583. No Pleasures but\\nthose of the wise are quite true\\nor pure, but painted imitations,\\nas I think I have heard from\\nsome Philosopher For the\\nPleasures, so called, that come\\nto the soul from the body, the\\nmost numerous and greatest,\\nare of this sort, deliverances\\nfrom Pain... Does it not follow\\nthat they are mixed with Pain,\\nand merely phantoms of Plea-\\nsure, and painted copies exag-\\ngerated by juxtaposition 1", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0095.jp2"}, "96": {"fulltext": "80\\nnAATONOS\\nThe same\\nschool that\\nhas defined\\nPleasure to\\nbe the as-\\nsuagement\\nof Pain,\\nhas direct-\\ned our at-\\ntention to\\nthe fact\\nthat the\\nGreatest\\nPleasures\\nare those\\nwhich are\\nMorbid\\nand In de-\\nll PO. a r\\\\ yovv. p. 44.\\n20. OvKOVV OlOVTOLL TOT\u00e2\u0082\u00ac )(alp\u00e2\u0082\u00acLP 01) yctp OLV\\neXeyov irov.\\nIIPO. Klv8w\u00e2\u0082\u00acV\u00e2\u0082\u00acl.\\n5 20. tyevSfj ye pj]v Sofjd^ovcri irepl tov yaipeiv,\\nehrep \\\\cDpis tov per) XvTreicrOcu kou tov yaipeiv rj (j)vo~is\\neKarepov.\\nIIPO. Kal ptrjv \\\\copL9 ye v)v.\\n20. Ylorepov ovv aipCDpueOa Trap rjplv ravr elvai,\\nKaOdirep apri, rpla, rj Svo pcova, Xvirrjv pkv kolkqv b\\ntoIs dv0pcQ7roi9, Trjv cf aTraXXayrjv tcdv Xv7Tcdv, avrb\\ntovto dyaffov ov, f)8v TrpoorayopevecrOaL\\nXXVII. IIPO. YIcds 8rj vvv tovto, co 2co-\\nKpaT\u00e2\u0082\u00ac$, epcoTCopeOa v(f) rjpcDV olvtcov ov yap pcav-\\n*5 Odvto.\\n20. Ovtcds ydp tov? 7roXepLLOv? iXrjf3ov TOvSe,\\nco HpcDTap)(e, ov piavOdvei?.\\nIIPO. Aeyeis 8e ai)T0V9 Tivas\\n20. Kal pidXa Seivov? Xeyopevovs tol irepi (pvcriv,\\n20 ol to irapamav rjSovd? ov (pacriv elvai.\\nIIPO. Tlptyv;\\n20. Av7tcdp TavTa? elvat Trdcras a7ro(j)vyd? a? vvv c\\nol 7rep\\\\ l lXr}f3ov rjSovd? eirovopa^ovcrLv\\n2 2. Kat \\\\xaka feivovs Aeyo/xe-\\nvuvs k. t. A.J It is not known\\nwhat school are alluded to.\\nAntisthenes and the Megarici\\nhave been suggested, but we\\nhave no positive testimony that\\neither defined Pleasure to be\\nthe Absence of Pain. Besides,\\nthe advocates of this tenet are\\nsaid to be eminent in Physical\\nscience. Now we are expressly\\ntold that Antisthenes abstained\\nfrom Physical speculation Ape-\\n(TKei ovv avrois (rois Kwacols) tov\\nXoyiKOV Ka\\\\ TOV (pVO-LKOV TOTVOV 7T\u00e2\u0082\u00acpi-\\nmpeiv. ..fJLOVO) heTrpocrex* LV TarjOucto.\\nDiog. L. 6, 103 and the affinity\\nof the Megarians to the Elea-\\ntics, with their logical subtleties,\\nwhich procured them the name\\nof Sophists, Epio-TiKol, makes it\\nimprobable that they were\\naddicted even to abstract Phy-\\nsical speculations.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0096.jp2"}, "97": {"fulltext": "E IAHB02. 81\\n44. II PO. Tovtol? ovv rjjxas irorepa welOecrOaL {;v/jl-\\nfiovXeveL?, rj ttcos, 00 ^coKpotTe? 5\\nc 20. OvKj aAA* cocnrep pavrecri 7rpoa\\\\prjo~6aL tlctl,\\nfxavrevofxivoL^ ov reyyrj dXXd tlvl 8va\\\\epela (pvaecos\\novk dyevvovs, Xlav fxeixLcrrjKOTCdV ttjv rrjs rjdovrjs 8v- 5\\nvapav koll vevopLLKOTcov ovdev vyies, ware koll olvto\\ntovto avTrjs to eiraycoyoVy yorjTevfia, ov^ rjSovrjv, eivat.\\nA tovtols fxev ovv tolvtol dv tt poo~yjyr]Q~ cllo 9 aK\u00e2\u0082\u00ac\\\\j/dpevo?\\n\u00e2\u0082\u00acTL KOLL TaXXa OLVTCDV 8vcr)(\u00e2\u0082\u00acpdo-/jL0LTa /xeTOL Se TOLVTOL\\nat ye /jlol 8okovo~lv r)8ova\\\\ aXrjOeis eivaL, 7T\u00e2\u0082\u00acvct\u00e2\u0082\u00acl, tva\\\\o\\ni\u00c2\u00a3j djjL(pOLv tolv XoyoLV crKeif/afxevoL ttjv 8vva/xLv avTrj?\\nTrapaOcojieOa wpos ttjv Kpbrw.\\nIIPO. 9 Op0m XeyeLs.\\n20. M.\u00e2\u0082\u00acTGt8L0dKCOfJL\u00e2\u0082\u00acV 8rj T0VT0V9 77Te/) ^Vflfld^OV^\\nKOLTCL TO TT)? 8vO )(\u00e2\u0082\u00acpeLaS OLVTCDV l^VO?, ol/JLOLL ydp TOL- *5\\n6v8e tl Xiyuv olvtov?, dpyofxivovs ttoOIv dvcoOev, cos\\ne el /3ovXr)0\u00e2\u0082\u00acLp.\u00e2\u0082\u00aci otovovv el8ovs ttjv (pvcrLv [Sew, otov\\nTTjV TOV 0~KXr]pOV, 7T0T\u00e2\u0082\u00acp0V els T\u00e2\u0082\u00acL OrKXrjpOTOtTa 0L7TO-\\n(3X E7TOVTes ovtcos dv pdXXov avvvorjaaLfiev rj irpos tol\\n7roXXoaTc\\\\ o~ kXtjpottjtl Sel 8r/ ere, co YlpcoTap)(\u00e2\u0082\u00ac, 20\\nKaOdfirep e/iol, koll tovtols tol? 8vo-\\\\epalvovcrLV oltto-\\nKpLvecrOaL.\\nI1P0. Tldvv puev o\\\\)V) koll Xeyco ye clvtols otl irpos\\nTOL TTpCOTCL fJL\u00e2\u0082\u00acy\u00e2\u0082\u00ac0\u00e2\u0082\u00acL.\\n6. vevoixiKorcov ovdev vyies]\\nwyies does not mean salu-\\nbrious or salutary, but ge-\\nnuine, solid, real, as op-\\nposed to hollow, counter-\\nfeit, illusory.\\n24. This postulate, as imme-\\ndiately interpreted, is incon-\\nsistent with one presently made,\\np. 53, a, b, c, which must be\\nregarded as Plato s own opin-\\nion that, to discover the true\\nM\\ncharacter of any element, we\\nmust examiDe it, not in its\\ngreatest masses, which may pos-\\nsibly be impure, but, in _its\\nstate of purity, and when all\\nforeign elements have been com-\\npletely eliminated. This axiom,\\nindeed, is the basis both of in-\\nduction and of scientific deduc-\\ntion, the one isolating the phe-\\nnomenon, the other the idea or\\nlaw.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0097.jp2"}, "98": {"fulltext": "82 nAAT0N02\\n20. Ovkovv el Kal to rrj? rjdovrj? yevos ISeiv p. 44\\n7]VTLvd 7TOT6 tyei (pVCTlV /3ovXr)@\u00e2\u0082\u00acL/uL\u00e2\u0082\u00acl OVK \u00e2\u0082\u00acL? T0L9 7ToX~\\nAocrTas rjdovds 1 aTrofiXe7TTeov ctAA* els rot? aKpoTaras p. 45\\n/cat cr(po8pOTaTas Xeyopevas.\\n[IPO. Ha? aV crot ravrrj avyyx\u00c2\u00a3 povr) ra vvv.\\n20. A/) ovv al Trpoyetpoi dmep Kal fieyicrTai tg v\\ntjoovcov, b Xeyoptev rroXXaKi?, al ire pi to acopid elaiv\\nOLVTOLL j\\nII PO. Tim yap ov\\n20. Worepov ovv fxeltjovs elal koll yiyvovTai ivepi\\ntovs Kapvovras ev reus voaois rj 7repl vyialvovras\\nevXajSrjOcopLev Se prj TrpoTreTcos aTTOKpLvopevot 7rrala(o-\\nptev Try toluol yap to~cos (paipiev av irepl vyialvovras.\\nnPO. Ei K 6?y\u00e2\u0082\u00ac.\\n20. Tl ov^ avr at tcov tjSovcov vTrepfiaXXovaiv, b\\n(bv av Kal imOvfiLaL pLeyiarai irpoylyv^vrai\\nI1P0. Tovto piv dXrjfles.\\n20. AAA ov\\\\ al irvpeTTOVTes koi ev toiovtols\\nvoarjpaatv eyppevoL paXXov 8L\\\\j/coaL Kal piyovo~i v Kal\\niravra oiroaa Sia rod acopLaros elooOacri irdayeiv^\\npcdXXov t ivdeia ^vyylyvovrai Kal a7ro7rXrjpovpi\u00e2\u0082\u00acvcov\\npceifyvs rjdova? layover iv 7) tovto ov (^rjorop,ev dXrj-\\n6e$ elvai\\nUFO. Yldvv pkv ovv vvv pr)0ev (fyaiverai.\\n5 20. T/ ovv opOoos av (patvolpLeOa Xeyovres cos* u c\\ntls tol$ peylaTa? rjoova? ISeiv ftovXoiTO, ovk el? vyieiav\\naXX y els voaov lovras Set GKOireiv opa Se, prj pe rjyfj\\n8iavoovp,\u00e2\u0082\u00acvov epcorav ere el ttXelco yaipovcriv oi a(j)68pa\\nvoaovvTfs tcov vyiaivovTcov, aAA olov peyeOos p\u00e2\u0082\u00ac\\no^rjTelv rjdovrjs, Kal to a(f)6bpa irepi tov tolovtov irov\\nrrore ylyverat eKao~TOTe. vorjaac yap Seiv (papev rjvTiva\\n(pvaiv eyei Kal Tiva Xeyovacv oi (pdcrKOVTes pnqS eivai d\\nto irapaTrav avrr/v.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0098.jp2"}, "99": {"fulltext": "MAHB02. 83\\np. 45. nPO. AAAa o~)(eSbv eVo/xat rco Xoyco crov.\\nxxv] 11. m Ta^a, CO YlpCOTClp)(\u00e2\u0082\u00ac, OV^ TjrrOV Ifwecon-\\nOei\u00c2\u00a3\u00e2\u0082\u00acl?. OLTTOKplVei yap ev Vppei fl\u00e2\u0082\u00acl(pVS vfiOVaS, OV instance of\\nv /ft ft\\\\ v r these we\\n7TAELOV9 Aeyco, rco acpoopa oe kcu rco ptaXXov vrrepe- shall see\\nt nf x how de-\\nXovcras opas rj ev rco acocppovL picp Xeye oe irpoae- 5 pendent\\nthe Plea-\\nXcov rov vow. sure i s\\nIIPO. AAA epiaOoV O XeyeiS. KOI 7ToXv rb 8ia- antecedent\\n1/ t e and conco-\\n(pepov opco. rov? p ev yap acoeppovas ttov Kai irapot- m it a nt\\ne puafypLevos errlaryei Xoyos eKaarore, 6 rb p.rj8ev ayav\\nhow\\nMixed the\\n7rapaK\u00e2\u0082\u00acA\u00e2\u0082\u00acvofA\u00e2\u0082\u00acvo$, cp Treiuovrar ro oe rcov acppovcov I0 resu i tan t\\nre koL vfipicrrcov pi^pi \\\\mvlas r) crcpodpd rjdovr) Kare- sensation\\nXpvcra Trepifiorjrovs direpyd^erai.\\n20. KaAcoy* Ka\\\\ ei ye rave? ovrcos e^ei, SijXov\\ncos ev nvi 7rovrjpla \\\\jsv)(r}? koi rov acofxaro?, dXX* ovk\\nev dperrj pceyiarai p,ei rjdoval, pteyLarai 8e Kai XvTrai 15\\nyiyvovrai.\\nnPQ. Yldvv fxev ovv.\\n20. Ovkovv rovrcov rivas wpoeXopievov del ctko-\\nTTeiaOai, rlva irore rpbivov eyovcras eXeyopcev avras\\nelvai p*ey terras. 10\\np. 46. IIPO. AvdyKT],\\n20. 1lk.6tt\u00e2\u0082\u00acL 8r) rds rcov roicovde v oar] pear cov\\nr)8ovds, riva wore efcoven rpoirov.\\nIIPO. Tlolcov;\\n20. Tec? rcov acryiqpLOVcov as ovs eliropLev Sva\\\\e- 15\\npel? fucrovcri TravreXcos-\\nnpo. Uolas;\\n5. 6 napoipia^opevos Xoyos]\\nrjv Aa e8aipovios Xihcov o~o(pos, os rdS eAe^e,\\nfirjdev ayav. Kalpco navra TrpoaecrTL Ka\\\\a.\\nTheognis has expressed the same\\nfirjdev ayav o-nevdeiv iravr^v fiecr apiara Kai ovrcos\\n\u00e2\u0082\u00ac%eis livpv dperrjv rjv re Aa/3ea ^aXeTroj/.\\nM", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0099.jp2"}, "100": {"fulltext": "84 EIAAT0N02\\n20. Olov ra.9 rrjs yjscopas lacreis tco rplfieLV, Kal p. 46.\\noaa Toiavra, ovk aXXrjs deopteva cpappid^ecos. tovto\\nyap Srj to ttolOos rjpuv, co 7rpos Oecov, rl irore (pcopcev\\neyyLyveaOai 5 irorepov r}8ovrjv rj Xvirr]v\\n5 IIPO. HvpLpUKTOV TOVTO y ap\\\\ CO !ZcOKpaT\u00e2\u0082\u00ac?, \u00e2\u0082\u00acOLK\u00e2\u0082\u00ac\\nylyveaOal tl kolkov.\\n20. Ob pkv 8r) L\\\\r}fiov ye evtKa TrapeOifxrjv top b\\nXoyov aXX avev tovtcov^ co YlpcoTap)( E, tcov rj8ovcov\\nKCti TCOV TOLVTCLLS CiT OfJUEVCQV (XV flTj KOTO(j}0COCTL, T)(\u00e2\u0082\u00ac\u00c2\u00a7OV\\n10 ovk av ttot\u00e2\u0082\u00ac 8vvalpie6a 8iaKpLvacrdai to vvv \u00c2\u00a377701*-\\np vov.\\nIIPO. Ovkovv freov eirl tgc? tovtcov ^vyyevels.\\n20. Tay iv rfj filf-ei Koivcovovcras Xeyeis\\nI1P0. Haw pip ovv.\\n15 20. Yilcri toLvvv filijeLS ai piv Kara to acopa ii/\\namols rols acopLaaiVj at 8 awrjs Trjs \\\\jsv)(fjs ev tt)\\nfaXV) a T V? ^XV^ KaL T \u00c2\u00b0v crcopiaTOs dvevpr/- c\\naop,\u00e2\u0082\u00acv \\\\v7ra? rjSovais p iy6do~aS) totI pkv v)8ovas tol\\n^vvapccpoTepa tot\u00e2\u0082\u00ac 8e Xviras eiriKaXovpiivag.\\n,0 FIFO. Urn;\\n20. Qirorav iv rrj KoracrTaau tls rj rrj 8ia(p-\\n60 pa TavavTia apa rraOrj naayrj^ wore piycov Oeprjrat\\nKal QeppLawopievos evloTe \\\\jsv)(r)TaL, (j]tcov, olpai, to ptv\\ne)(\u00e2\u0082\u00acus 9 tov 8 arraXXaTTeaOatj to 8rj Xeyojxevou TrtKpco\\n2$yXvKv pLepLiypcevov, pteTa 8vcra7raXXaKTia? irapov,\\nayavaKTTjCTLV Kal vo~T\u00e2\u0082\u00acpov ^vvTacriv ayplav iroLei. d\\n24. ^vvraa-iv ayplav rroiet] ijvv- sion, vultum, frontem, astrin-\\nracnv (see a-vvTeivei below) is the gere, diffundere. But from the\\nreading of the best MSS. Stall- line of Euripides, TOV VVV (TKV0pa)-\\nbaum prefers gvarao-iv, referring nov Kal \u00c2\u00a3weo-Ta Tos cppeveov, Ale.\\nto expressions common to Latin 809, it appears that gvo-rao-is ex-\\nand Greek, like Cicero s ef- presses a sullen, gloomy, moody,\\nfusio animi in lsetitia, in dolore or pensive state, not excite-\\ncontractio, metaphors derived ment, tension, fury, which the\\nfrom the outward signs of pas- context requires.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0100.jp2"}, "101": {"fulltext": "IAHB02. 85\\np. 46. IIPO. Kal fiaX dXrjOes to vvv Xeyopievov.\\n20. Ovkovv al TOiavrai pii^eis al pcev e\u00c2\u00a3 tcrcov\\nelcrl Xv7rcov re Kal rjSovcov, al S e/c tcov erepcov\\n7rXei6vcov.\\nUPO. Ylcos ydp ov 5\\n20. Aeye Srj tols pcev, orav irXeiovs Xvirai tcov\\nr)8ovcov ytyvcovTai, tols ttjs \\\\jscopas Xeyopiivas vvv 8rj\\nravras elvai Kal ras tcov yapyaXicrpicdv, birorav evTOs\\nto {jeov fj Kai to (pXey/jLalvov, Trj Tpi\\\\j/\u00e2\u0082\u00aci Se Kal ttj\\nKvrjaei pur) ecpiKvrjTai tls, tol 8 emTroXrjs piovov Sea- 10\\ne \\\\erj Tore (pepovres els Trvp avTa Kal els TovvavTiov\\naTroplais pceTa/3aXXovTes evlore dpuq^avovs rjSovas\\nrore Se TovvavTcov tols evTos wpbs tols tcov e\u00c2\u00a3co\\nXinras, rjdovas, ^vyKepaaOelaas els biroTep av pe^y,\\nirapeaypvTO, rep to, avyKeKpipceva f3la Siayelv fj tol 1 5\\nP-47- SiaKeKpLpceva crvyyew Kal bpiov Xv7ras rjSovals irapa-\\nTiOevai.\\nnPO. 9 AXr)0eo-rara.\\n20. Ovkovv oiroTav av TrXelcov rjSovrj Kara tol\\nTOiavTa iravTa i;vjipu)(0r}, to /xeV vTropLepLiypievov ttjs 20\\nXvtttjs yapyaXl^et re Kal r/pepta dyavaKTeiv iroiel, to\\n*8 av ttjs rjSovrjs woXv 7rXeiov eyKeyypkvov crvvTeivei\\nre Kal evLore 7rr]Sav iroiel^ Kal iravTola pkv ypcopiaTa,\\n8. yapyakio-ficov] Tingling, sure, and sometimes the reverse,\\ninternal throbbing or irritation, mixed with pain or pleasure of\\nIt is described in the next sen- the outer parts as the balance\\ntence, but it is not obvious what may incline. Ilpbs ras ra v e\u00c2\u00a3\\nailment is meant. Xvnas, rjdovds, is an asyndeton\\n10. Kvrjcreij Heusde s conjee- for npos rds tcov e\u00c2\u00a3a Xviras fj f)8o-\\nture for the Kivrjaei of the MSS. vas, of which els oirorep av peyjrrj\\n1 1 Tore (pepovTes\u00e2\u0080\u0094napeaxovTo] is an epexegesis. Of course\\nthen, by exposing the external Xvnas corresponds to the pre-\\nparts to fire, or rushing back for ceding rfiovds, and the second\\nthe chance of relief to the extreme fjdovds to rovvavr wv. SvyKepao--\\nof cold, the sufferer occasions to Oeia-as agrees with the first\\nthe inner parts excessive plea- rjbovds.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0101.jp2"}, "102": {"fulltext": "86 riAATONOS\\nwavTOia Be cryrnxara, iravroia Se irvev\\\\xara dnepya^o- p.\\nfievov Tracrav eKirXrj^Lv kcu /3oa? peer dcPpocTvvrjs\\neve py cc^erai.\\nnPO. MaAaye. b\\n5 212. Kat Xeyeiv ye, co eraipe, avrov re irepi eav-\\nrov 7roiei kcu 7repl dXXov, oo? ravrais rai? rjbovcds\\nrepTro/jiepos olov drroOviqaKei koli ravra? ye drj rrav-\\nTcvrraaLV del pteraSicoKei roaovrco ptaXXov, ocrco dv\\naKoXacrrorepo? re kcu d(ppovecrrepo? cov rvyydvr^.\\niokcu KctXeL hrj pueyicrra? ravra?, kcu rov ev ravrai? o\\nri /naXiar de\\\\ \u00c2\u00a3covra evdaipioveararov KarapiOfxelrai.\\nnP12. Yldvra, co ^coKpare?, rd crvfifiaivovra 7rpos\\nrcov ttoXXcov dvOpcorrcov els 86tjav 8ie7repava? c\\n212. Yiepl ye rcov r)8ovcov, co Ylpcorap^e, rcov ev\\n1 5 rots* KOivois TraOrjixacnv avrov rov acopiaro? rcov eiri-\\niroXrj? re kcu evro? KepaaOevrcov 7rep\\\\ 8e rcov ev\\nyjrvxf) crcopiari rdvavrla IjvpifidXXerai, Xv7T7)v re dfia\\n7T/)0? TjSoVTJV KCU Tj8oVY]V TTpO? Xv7T7]V, COCTr [llaV\\nd/jL porepa Kpdaiv lev at, ravra epnrpocrOe piev 8irjX-\\nvoOofxeVy go? OTrorav av Kevcorai rrXrj pcoaeco? ewiOvpiei,\\nkcu eXirl^cov fiev yaipei, Kevov/nevo? 8e dXyei, ravra\\n8e rore jiev ovk ep.aprvpdpieOa, vvv Se Xeyo/nev, cos d\\n^v^rjs 7rpo? croofia 8ia(f)epopievrj? ev Tracri rovroi? 7rXrj-\\nOei dprj^avoLs overt fiiijis fiux, Xv7rr]? re kol rjdovrj?\\n25 ^vpnriTvrei yevofxevrj.\\nI1P12. KtvSvvevei? bpOorara Xeyeiv.\\nWe have XXIX. 212. Er* rolvvv rj/juv rcov fxl^ecov Xvirr]?\\naminedtwo re KOLI TjSoVT]? Xoi7TT) [lid.\\nkinds of\\n1 6. nepi de to v iv tyvxti a\\n/xari] The text is corrupt.\\nThe sense requires something\\nlike 7repi Se twv ev af? ^vx*?; 01\\nnepi de tcdv ore ^^XVj ;c\\nabout the Pleasures where the\\nsoul, c.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0102.jp2"}, "103": {"fulltext": "t IAHBG2. 87\\n47. ITPO. Tloia, (py?; Mixed\\n\u00e2\u0096\u00a0^r^ *tt ,v N v Pleasures\\n2,12. riv avrr/v rrjv yvyrjv avrr) 7roAAaKL9 Aa/x- those in\\n3/1 which both\\npaveiv crvyKpacrLV e(pafiev. the Plea-\\nnnn tt s sure and\\nU.ri2. llco? ovv or/ rovr avro Aeyop^ev the Pain\\n20. Opyrjv kcu (j)6/3ov koll ttoOov koll Oprjvov realfand\\nv 3 v y~ vjl/i those in\\nKan epcora kou (jqAov koll (p ovov koll oaa roiavra, which one\\ndp ovk avrrjs rr/9 ^vy^s rldecraL ravra? Xviras c^oreai* 8\\nthe other\\ncz/cti Mental\\nIIPQ. Eycoye. S d\\n20. Oukoiw avras r)8ovcov uearas 1 evpr)o-oi\u00c2\u00b1ev 10 sensations\\nremains,\\ndprj^avOiW rj 6Vo/xe#a viropLpLvr/aKecrOaL to thosewhich\\nOS* r \u00e2\u0082\u00ac(f)\u00e2\u0082\u00acr}K\u00e2\u0082\u00ac 7ToXv(j)pOvd 7T\u00e2\u0082\u00acp ^aXeTTrjvaL, purely\\nre 7roAu yXvKLcov ueArro? KaraXeL^ouevoLo, ifweex-\\nf\\\\\u00c2\u00bb amine as\\n48. KOLL T0L9 kv TOL? 6p7)VOlS KOLL TToOoiS TjSovaS \u00e2\u0082\u00acV AV7TCUS an instance\\nv of these the\\novo~a$ dvaptepLLypeva? 15 emotion\\nIIPO. Oltc, aAA ovtco ravrd ye kou ovk aXXco? tends the\\nr% f t perception\\nav cv\\\\\u00c2\u00b1paivoi yLyvo/neva. oftheLu-\\niz v v z) dicrouswe\\n212. J\\\\\u00c2\u00abt kgu ray ye rpayiKas uecoprjaeis, orav shall find\\ne/ that it al-\\napa yaipovTts KAacoai, pcepLvqaaL ways con-\\nnnn rrV v tarns a\\nliJrii. li Of 20 Mixture of\\nvo rr\\\\^ 5? Ss/ f contrary\\n212. irjv o ev rats kco/jLcdoicus oiauecriv r)p,oov Trjs feelings.\\ntyvxfjS) dp olaff co? ecTTL Kav tovtols fu*l;is Xv7rr)$ re\\nkoll rjdovrjs 1\\nIIPO. Ov 7TOLVV KOLTOLVOtt.\\nb 20. YlavTOLTTaaL yap ov padLov, co YlpcDTapye, kv 25\\nroJro) ^vvvoeiv to tolovtov eKaarore ttolOos.\\nEiPO. Ovkovv coy y tOLKtV kpoL.\\n20. Ad/3cD/JL\u00e2\u0082\u00aci ye px\\\\v avro roaovrcp /xaAAoz/, oo-o)\\nGKOTeLvorepov kaTLv, Iva Ka\\\\ kv cLXXols paov Kara-\\npLaOeiv tls oloy r fj fxi^LV Avirrjs re koi -qftovrjs. 30\\nFIPO. AeyoLs av.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0103.jp2"}, "104": {"fulltext": "88 IIAAT0N02\\n20. To tol vvv 8rj piqOev ovofia (j)6ovov wore pa p.\\nXvTTYjV TLVOL yftV)(f]S 0r}(T\u00e2\u0082\u00acl?, T] 7TCOS 1\\nnPO. Ovrm.\\n20. AAAct pcrjv 6 (j)6ovu v ye liri kolkols toIs tcov\\nsweXa? rj$6f\u00c2\u00b1evo$ avatyavrjaeTai.\\nfIPO. 20oo/ a ye. c\\n20. KaKov purjv ayvoia Kal tqv St) Xeyoptev afteXre-\\npav e^iv.\\nnPO. T/ firjv\\nio 20. Ek St) tovtcqv ISe to yeXolov t}vtlvcl fyvcriv\\ne X ei.\\nnPO. A eye fiovov.\\n20. Ecttl Srj Ttovrfpla pev ti? to Ke(paXaiov\\ne^eco? tivos enTiKXr)v Xeyopceurj Trjs av 7rdar)? Trovrj-\\n15 plas ecTTi TOvvavTLQV 7ra6os eypv rj to Xeyop^evov vtto\\ntcov ev AeA0oZs* ypapLptaTcov.\\nE[PO. To yvu)0L aavrov Xeyeis, co ^2toKpares\\n20. Eycoye. tovvolvtlov pajv eKetvco SijXov otl to d\\npuySapLr) yiyvoocTKeiv olvtov ^Xeyopcevov vtto tov ypdpc-\\nzo pLOiTos^ av elrj.\\nnPO. Tl firjv\\n20. O YlpcoTap^e, 7recpco 8rj avTO tovto Tpi^r}\\nrepiveiv.\\n13. *E tti Br) novrjpLa, c. IIo- species from another. So in\\nwqpla tls et-eeos vivos, is used for the Timseus depos to p,ev eva-\\ncidos ri TTOvqpas exeats twos, a yeararov iniKkrjv al6r)p Ka\\\\ovp.epos\\nsubdivision of a Species of vice. 6 de do\\\\epa)TaTos opiKkrj re Kal\\nSee below rj p,r) (ficopev rr)v ra v ctkotos, erepd re dvatvvpa e tdrj. p.\\ncplXcov e\u00c2\u00a3iv ravrrjv orav e^iy tls rr)v ]6. Compare below Kal oaoi\\naftXaftr] rots aXKois yeXolav tivai j pev clvtcov per dadevelas toiovtol\\nMischievous self-delusions are yeXolovs tovtovs (pdo-K ov elvai rd-\\nobjects of Fear or Hate, harm- \\\\r)6r) (fideygef rovs $e dwarovs\\nless of Laughter. TLpoopelo-dai (pofiepovs Kal ex^povs\\nTLniKXrjv expresses a specific rrpoaayopevcov opBoTorov tovtcop\\nname that distinguishes one aavra \\\\6yov d-rrobaxTtK.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0104.jp2"}, "105": {"fulltext": "0IAHB02. 89\\np. 48, IIPO. Ufj ov yap prj dvvaTos co.\\n20. Aeyeis dr) Belv epe tovto SieXeaOai ra vvv\\nIIPO. Aeyco, Kcu Seopal ye irpos tc5 Xeyeiv.\\n20. Ap ovv ov tcop dyvoovvTcov avTOvs Kara\\nrpla avdyKT) tovto to ira9os irdayeiv eKacrTov 5\\nIIPO. Um\\n20. UpcoTov pev KaTa xprjpaTa, doljd^eiv eivat\\n\u00e2\u0080\u00a2e irXovcricoTepov rj Kara ttjv (zvtcov overlap\\nIIPO. IToAAoi yovv eleri to tolovtov 770.609\\nk\\\\oVTe$. 10\\n20. HXelou? fie ye, ol pei(pv$ teal KaXXiovs\\ncwtovs So^dtpvcrij kcil irdvTa ocra koto, to aco/ma dvai\\nSiacpepovTcos rrj9 ovo~7]s amols dXrjOeias.\\nnPO. Haw ye.\\n20. IIoAi; 8e TrXeicrToL ye, oipai wepl to TpiTOvn\\neldo? tovtcov ev tol$ ^vyais huY)papTr}KacTiv dpeTrjv\\nfio^afyvTes /3eXTLOV9 eavTovs, ovk 6vTe$.\\nIIPO. IZtpoSpa [lev ovv.\\np. 49. 20. Tcov apeTow 8 dp ov cro pia? irepi to irXrjOos\\nTrdvTCDs dvTeyppievov pueaTOP epldcop Ka\\\\ oo^oaocplas 2\u00c2\u00a9\\n4o-tl yj/evdov?\\nnpo. Um s 08;\\n20. KaKov fxev irdv dv tl$ to tolovtov elncov\\n6p6 dv eiTroi ird os.\\nIIPO. 20o5/ a ye. 23\\n20. Tovto tolvvv eri SiaipeTeov, co HpcoTapye,\\nX a el pieXXopiev tov Traidifcov Ifiovres (pOovov droirov\\nrjSovrj? kol XvTrrjs o\\\\{fecr0ai plijiv.\\nIIPO. 11(09 ovv TepLvcopcev SLya, Xeyeis\\nb 20. IldvTes 07r6cr0L tovt7]v ttjv yf/evdr] Soijav 7rep) 30\\neavTcov dvorjTcos 8o\u00c2\u00a3d{pvcri, KaQdirep dirdvrcov dvOpco-\\n7TC0V, Ka\\\\ tovtcov dvayKaLOTaTov eirea cu toIs pev\\nN", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0105.jp2"}, "106": {"fulltext": "90\\n11AAT0NO2\\npCOjULrjU aVTCOU KOLL SvVOLfAlV, T019 OlfJLdl, TOV- p. 49-\\nVaVTLOV.\\n212. Tavrr) tolvvv SleXe, koll oaoi fxlv amcov dal\\n5 fier acrOeveias toiovtol koll advvaroi KarayeXcofxeuoL\\nTtjULcopecaOai^ yeXolovs tgvtovs (^olctkcov dvai TaXrjOr}\\n(jyOey^er rov? 5e bvvarovs Ti/JLcopeicrOai (pofiepovs koll\\nala^povs koll eydpovs Trpoaayopevcov bpOorarov tov- c\\ntcdv aavrcp Xoyov a7ro8cooreL?. ayvoia yap r) fxev tcdv\\nloicr^vpcov eyOpd T\u00e2\u0082\u00ac koll ola^pd fBXajSepd yap koll tol9\\n7reXas avrrj re Ka\\\\ oaaL eLKOves 1 avTrjs u lv r) S\\ndoOevTjs i)\\\\xlv ttjv row yeXoioiv elXrj^e tol^lv re koll\\n(pV(TLV.\\nITPO. OpOorara Xeyeis. dXXd yap r) rcov r)So-\\n*J. tovs be dvvarovs rt/xcopet-\\na6ai\\\\ alaxpovs is the emendation\\nof Scliiitz for lo~xvpovs.\\ng. ayvoia yap (pvaiv^ alo~-\\nXpbv is here used in its strong-\\nest sense and confined to bane-\\nful delusions. Harmless self-\\ndelusions are objects of mirth\\n(yehoia) not of reprobation (atV-\\nxpa). Aristotle s definition of\\nthe Ridiculous seems to have\\nbeen suggested by this passage.\\nH de KOificpbla ecrriv pipr/ais pav-\\nXorepcov pkv ov [xevroi Kara irauav\\nKaKiav dXXci tov alaxpov eori to\\nyeXolou popiov. to yap yeXolov\\nio-Tiv dpdpTr)p,d tl kol aia^os av o-\\nhvvov /cat ov (pdapTiKov 4 oiov evdvs\\nto yeXolov Trpocranrou alaxpov ti kou\\nbiearpappevov avev odvvrjs. De\\nArte Poet. chap. 5. Comedy\\nis the representation of faults,\\nnot, indeed, of every degree of\\nbadness, for the Unbeautiful is\\na genus that includes other\\nthings besides the Ludicrous.\\nThe Ludicrous is a wrongness\\nand want of beauty that causes\\nno suffering or ruin. A ludi-\\ncrous mask, for instance, is ugly\\nand distorted, without express-\\ning acute pain. From his de-\\nfinition of Fear (Xinrr/ tls rj Tapaxr)\\neK pavTao~ias peXXovTos KaKov (p6ap-\\ntikov rj Xvnrjpov, Ka\\\\ TavTa av p,r)\\nnoppco dXXd avveyyvs (paivrjTai\\ncoare peXXeiv. Rhet. 2. 5) we\\nsee that the last words are\\nadded to distinguish, as Plato\\nhad done, the objects of Ridicule\\nfrom the objects of this emotion.\\nThey also distinguish them from\\nthe objects of Pity eVr o S?) eXeos\\nXvurj Ti$ eVt fiaivop,evcp Kanco (p6ap-\\ntlkco teal Xvirr/pa tov dva^lov Tvy-\\nXaveiv, 6 k6\\\\p avTos TTpoaboKrjaeuv\\nav nadelv rj twv ai/TOV Tivd, Kai\\ntovto bWav 7vXrjalov (palvrjTai. ib.\\n2.8.\\n1 1 avTr) Te icai oaai eiKoves\\nai)Tr)s~\\\\ both in real life and on\\nthe stage. Taf-iv re Ka\\\\ (pvaiv\\nappear to correspond to this\\ndivision, and therefore may be\\ntranslated, in fiction and in\\nreality.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0106.jp2"}, "107": {"fulltext": "DIAHB02. 91\\n49 VU)V KOU XviTCOV fll^l? ev T0VT0L9 0V7TC0 fAOl KCLTa-\\n(pavrj?.\\n20. Tr/v tolvvv rov (pOovov Aa/3e Svvapiv\\nirpcoTOv.\\nIIPO. A eye povov. 5\\n20. KvTrrj tls olSlko? etrn irov kou rjhovrj\\nd nPO. Tovto pev dvayKrj.\\n20. Ovkovv eiri pev roty tcov e^Opcov kolkoIs out\\nolSlkov ovre (pOovepov can to ^alpeLV\\nnPO. Tl prjv io\\n20. Ta 06 ye tcov cptXcov opcovTa? ecrnv ore kolkol\\npx\\\\ Xv7rei(T0ai) yalpeLV he ap ovk olSlkov ioriv\\nnPO. Urn 8 oi!\\n20. Ovkovv ttjv ayvoLav ecrropev on kclkov irrxatv\\nnPO. 9 Op0m. s\\n20. Trjv ovv tcov (plXcov ooljocro(j)Lav koll Soijo-\\ne kclXlolv kou oaa vvv Srj OLrjXOopev, ev rpicri XeyovTes\\neXhecTL ylyvecrOaL, yeXola pev birocr dorOevrj, picrr/ra 8*\\nOTTOcra eppcopeva. rj prj cpcopev 07rep ehrov apn, ttjv\\ntcov (plXcov e^LV Tavrrfv, otolv eyrj tl$ ttjv a/3Aa/3^2o\\ntols olXXols, yeXolav eivai\\nnPO. Udvv ye.\\n20. Kclkov d* ov\\\\ bpoXoyovpev avTrjv, ayvoLav\\novcrav, eivaL\\nnPO. I(j)68pa ye. n\\n20. Y^alpopev oe rj Xv7rovpe0a, otolv eir avTrj\\nyeXcopev\\n50. ITPO. ArjXov on j(aLpopjev.\\n20. r }\\\\b s ovr)v he ejri tols tcov (plXcov kolkol?, ov\\n(pOovov e papev eivaL top tovto dire pya^p pev ov j 3\u00c2\u00b0\\nnpo. Amy/07.\\n20. YeXoyvras a pa rjpd? eiri tols tcqv (plXcov\\nN 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0107.jp2"}, "108": {"fulltext": "92\\nITAATQNOS\\nWe have\\nnow exa-\\nmined the\\nthree kinds\\nof Mixed\\nPleasures,\\nand inves-\\ntigating\\ntheir attri-\\nbutes have\\nfound them\\nto be False,\\nSuperla-\\ntively-\\nGreat,\\n(Unmea-\\nsured) and\\nMorbid\\nor Vicious,\\n(Unbeau-\\ntiful).\\nyeXoloi? (prjalv 6 Aoyoy, KepavvvvTas rjdovrjv (f)06vcp 9 p. 50.\\nXvTTT} TTjV TjSoVTJV \u00c2\u00a3vyK\u00e2\u0082\u00acpaVVVVCU TOV ydp (f)@6vOV\\n(bpLoXoyrjaOcu Xvjrrjv rrjs y\\\\rvyf)$ rjpuv TrdXca, to 8e\\nyeXav rjSovrjv, duct ylyveaOcu tovto kv tovtois tois\\n5 xpovois.\\nIIPO. AMjOrj.\\n20. yirjvvu Srj vvv 6 Xoyo? rjulv kv 6pr)VOLs re kcu b\\nkv TpaycpSlaiSj urj rois Spdpaai ptovov aAAa Trj row\\nfSlov ^vpurdarj rpaycoSla kcu KcopcpSlct, Xviras rjSovals\\nloajjia KepdvvvcrOcu, kcu kv aXXois drj ptvpiois.\\nIIPO. ASvvoltov fJLTj bfioXoyeiv ravTa, oh 2co~\\nKpares, el kolL rc$ (ptXoveiKol irdvv irpos ravavrla.\\nXXX. 20. 9 Qpyr)v pj)v kcu ttoOov kcu Oprjvov\\nKCU (j)6@0V KCU k pCOTCi KCU J)XoV KCU (pOoVOV 7TpOV$\u00e2\u0082\u00ac-\\n15 fieOa kcu oTrocra TOiavTa, kv 0I9 (papiev evprjcreiv pay- c\\nvvpieva tol vvv ttoXXolkis Xeyopeva, rj yap\\nIIPO. Nat\\n20. yiavOdvopev ovv otl Oprjvov iripi kcu (j)Oovov\\nkcu opyrjs Trdvra kari tol vvv drj BianrepavOevTa\\n20 I1P0. Ug)9 ydp oi fjLOLvOavopLev\\n20. OvKOVV TToXXd \u00e2\u0082\u00acTl TOL XoiTTcl I\\n1. (jjrjmv 6 \\\\6yos] It is un-\\nnecessary to point out the pre-\\nmisses in this deduction which\\ncan only be admitted with a\\nqualification. It is obvious that\\nthe conclusion is false, and that\\nmalice is not necessarily in-\\nvolved in the perception of the\\nludicrous. No doubt there is\\nsuch a thing as malicious Plea-\\nsure and rejoicing at the mis-\\nfortunes of our neighbour, (eVi-\\nXaipeKaKia,) and feeling pain at\\nhis prosperity, are the two in-\\ngredients which compose Envy.\\nBut is this the pleasure legi-\\ntimately produced by comic\\nscenes According to Plato s\\ntheory a man s susceptibility of\\nbeing pleased by what is laugh-\\nable, ought to be in direct pro-\\nportion to his malignity, but it\\nis rather in an inverse propor-\\ntion. A certain irritation at\\nthe follies of our fellow crea-\\ntures may enhance the Pleasure\\nwe derive from seeing them ex-\\nposed in Comedy or Satire, but\\nthis is not Envy, and is it essen-\\ntial to the Pleasure 1", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0108.jp2"}, "109": {"fulltext": "MAHB02. 93\\np- 5\u00c2\u00b0* I1P0. Kai iravv ye.\\n20. Aid drj tl paXiaff vTroXapfidveis pe Sel^ai\\naoi rr\\\\v ev rfj Kcopcodla. pljguv j dp ov Trlarecos ydpiv\\nd on TTjp ye ev toIs (poftois koll epo ai kou tols aXXois\\npdSiov Kpacriv iTTiSel^ai Xa/3ovTa de tovto irapas\\naavrcp d(f)eivcd pe prjKeTL hf eKeiva Iovtcl Selv prjKV-\\nveiv Toi)? Xoyovs, dXX dirXcos Xafteiv tovto, otl koll\\nawjJLa dvev yrvyjjs koll fyvyfj dvev oxopaTO? koll Koivfj\\npeT dXXrjXcop ev toI$ TraOrjfiaaL peard ian crvyKeK-\\npapevrjs rjSovrj? XvwaLs vvv ovv Xeye, iroTepa d(f)lrj9 10\\nfie rj peaa? TroirjaeLs vvktols elircov de crpiKpa oipaL\\ncrov Tev^eaOac peQeival pe tovtcdv yap diravTcov\\ne avpiov eOeXrjaco croi Xoyov Sovvoll, ra vvv 8e eirl to,\\nXolttol fiovXopat aTeXXecrOaL irpos tt)v Kplacv r)v I-\\nA^/Sos* eTTLTaTTei. 15\\nIIPO. KaXco? ehre$, co ^EcoKpare? aAA oaa Xolttol\\nrjpiv Bie^eXOe ottyj vol (j)cXov.\\nXXXI. 20. Kara (pvaiv tolvvv /xera ras* pi\\\\- Unmixed\\n/i/ epsvt\\\\^/ if y Pleasures\\nUeLCTOLS 7)00VaS V?rO 07] TLVO? avayKTjS eTTL Ta$ apiKTOVS are also of\\n/i a three\\niropevoipeo av ev tcd pepei. 20 kinds: (1)\\np-5 1 IIPO. KdXXLaT elires. belong tf\\n212. Eyca Srj Treipdaopai p,eTafiaXcov cnqpaiveiv ofgmeii^\\nvplv avTas. roi? yap (pdaKovac Xvttcov eivaL TravXav that belong\\nirdcras ray rjdova? ov iravv Trees irelOopai^ aAA* oirep\\nehrov, pdpTvai KaTa\\\\pcopai irpos to tlvols rjSovasis\\n3. ap ov 7TL(rT\u00e2\u0082\u00accos X P lI/ There logy vvktcl peo~qv \u00e2\u0082\u00ac7roir]cr\u00e2\u0082\u00ac rpe^cov\\nis a conversational carelessness irork MdpKos oTrkiTrjs, ran till\\nhere 7uo-rews x^P LV followed by midnight.\\non pabtov, must be translated 25. npbs to tlvcls rjdovasj\\nto convince, by dcpetvai, to that some apparent but un-\\ninduce unless we govern d(pe1- real pleasures, and others seem-\\nvai by Seti/, as Badham proposes, ingly great and numerous are,\\n11. peo-as ivoir]o-eis vvKras] for all their appearance, mix-\\nargue till midnight. Stall- tures, c. np6s to must appa-\\nbaum quotes from the Antho- rently be joined with chat\\nto the\\nsenses of\\nSight and", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0109.jp2"}, "110": {"fulltext": "IIAATONOS\\nlect\\nHearing, dvai SoKovaa?, ova as 8 ovSapccos, kou peyaXa? ere pas p. 5\\nthose that rivds dpta Kol 7roXXds (pavraaOelaas, dvai 8 avrds\\nJ? elo ?e*\u00c2\u00b0\\nthe Intel- CTVpLTTeCpVp pi\u00e2\u0082\u00ac VOLS OpLOV AV7rCU? T\u00e2\u0082\u00ac KGtL avairavCTtCTlV\\nbhvvcov tcoi jjueyiarcov irepL re crcoparos kou yj/v^rjs\\n5 OLTTOplaS.\\nIIP12. KkqQeis av rlvas, co iLcoKpares, viroXapi- b\\nfidvcov opOcos ns SiavooLT av\\n212. Tecs Trepi re ra KaXa Xeyopceva ypcdpara koi\\nTrepl ra cryjipara^ koi tcov bapLcov rds TrXelcTTas, kcu\\n10 ray tcov (pOoyycov, koi icra rag ivSelas avaLcrOrjTOvs\\neypvTa koi dXvirovs rds 7rXr)pcoa\u00e2\u0082\u00acis alaOrjrds /cat\\nrj8e ia$ KaOapds Xv7rcov 7rapa8c8coatv.\\nIIPO. Ylcos Sr) ravra, co HcoKpares, av Xeyofiev\\novrcos\\n15 212. Haw pew ovv ovk evOvs 8rjXa Icjtlv a Xeyco,\\nireipariov jJLTjv SrjXovv. G y(Tj fWLTicov re yap kolXXos oi x c\\navrds, though it is an inaccuracy\\nto say that the first set of plea-\\nsures, i. e. the relief of pain\\n(Xvna v a.7ro(f)vyai) are mixed with\\nthe relief of pain (avairava-eaiv\\nodvvcov). In elvai 8 avras, Se\\nmarks the apoclosis, and avrds\\nmay be translated neverthe-\\nless, all the while. UoXXas\\nmust be taken not with ire pas,\\nas part of the subject, but with\\npcyakas, as part of the predicate.\\nT6 ttoXv is an element of the\\naneipov, to which class Pleasure\\nhas been referred. The num-\\nber, quantity (irkrjQos) of the\\npleasures of sense was insisted\\non by Philebus above, p. 27 e.\\nSee also below ri nore xPV\\ncpdvai npos dkrjOeiav eivai, to kcc-\\nBapov re ml etXiKpwes, 77 to 7roXv j\\nand tt s ovv av Xzvkov kai t ls\\nKa0ap6rr)s rjfiiv e lr) j noTepa to...\\nirXeio Tov, rj f6 aKpaT\u00e2\u0082\u00ac o~to.tov.\\n1 6. o~yr\\\\\\\\x.dT A v re yap KaXXos\\nk. r.X.] The Beauty of the sphere\\nis referred in the Timseus to its\\nequality and similarity, species\\nof Unity which in the discus-\\nsion of the Limit (rrepas) we\\nhave already found identified\\nwith Goodness. At6 ko.1 acpai-\\npoeiSes, eK peaov navTrj irpbs rds\\nreXeuras tcrov dne-^ov, KVKXorepes\\navTo eTopvevcraro, navrcov reXeco-\\nrarov SpoioTaTov re aur6 eavra\\no-)(T]pdTtt v, vopiaas pvptco koXXlov\\nopocov avopolov. p. 5 2 He\\ngave the universe a spherical\\nform, having a middle point\\nequidistant from every part of\\nthe circumference, and perfectly\\nround as if produced by the\\nturning lathe, of all figures the\\nmost perfect and self-similar,\\nbecause he deemed there is ten\\nthousand times more beauty in\\nsimilarity than in dissimilarity.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0110.jp2"}, "111": {"fulltext": "E IAHB02. 95\\ni- owep dv vwoXdfioLev ol 7roXXoi ireLpcopaL vvv Xiyetv^ tj\\nQlxov rj tlvcov \u00c2\u00a3coypa fir}pdTcov 9 dXX* evQv tl Xeyco,\\n(prjcnv 6 Xoyos, kol 7repL(j)epes Kal oltto tovtcov Srj rd\\nre tois TopvoLs ytyvofieva hrhreSa re koll areped koll\\nrd tols kolvoctl koll ycovlais, el pov pavOdveis. ravras\\nyap ovk elvai Trpos tl KaXd Xeyco, KaOdirep dXXa,\\ndXX del KaXd kocO* avrd 7re(j)VKevaL koll TLvas rjdovds\\nd olk\u00e2\u0082\u00aclol$ eyeLv, ovSev tolls row Kvrjaecov Trpoor(j)\u00e2\u0082\u00ac pels\\nKOLL ^pCOpOLTOL Srj TOVTOV TOP TVTTOV tyOVTOL KaXd KOL\\nrjSovds, dXX dpa pavOdvopjev rj ttcos *o\\nnPO. YleipcopoLL pev, co ^cok pores 7T\u00e2\u0082\u00acLpd0rjTL Se\\nkol av aoxfiecFTepov en Xeyeiv.\\n20. Aeyco 8rj tcov (pcovcov rds Xelas koll Xap-\\nirpds, Tas ev tl KaOapbv lelcras peXos, ov Trpos\\nerepov KaXds dXX* amds KaO* am as eivaL, koll tovtcov 15\\n$;vp(j)VTovs rjSovds eiropuevas.\\nI1PO. EoT*. ydp OVV KOLL TOVTO.\\ne 212. To Se irepL rds ocrpds t)ttov pkv tovtcov\\nOelov yevos rjbovcov to Se prj wppepiyQaL ev ovtols\\ndvayKalovs Xvrras, Kal 07rj] tovto koll ev otco Tvy~ 20\\nydveL yeyovbs rjpiv, tovt eKelvoLs rlOrjpL dvTLcrTpo pov\\n8. Kvrjo-ecov] The emendation a clear, brilliant, voice, is said\\nof Heusde for Kivrjaemp. by Aristotle, de Audibilibus, to\\n1 3. Aeyoo 8rj t5 v cjxovcov] This be pure, Ml, and piercing.\\nis Stallbaum s conjecture. The AapTrpai Se daw al aafpfis kcu\\nMSS. give \\\\eyco 8rj ras ra v (p66y- 7TVKva\\\\ Kai Kadapal kol 7ropp o bvvd-\\nya v, which is unmeaning. It pevai biardveiv. He opposes it\\nis difficult to ascertain the exact to TvcpXrj, a muffled, and Kaxprj, a\\nmeaning of words which ex- dying sound,\\npress sensations. A smooth 20. ko\\\\ ony tovto kcu iv otco\\nsound (Xeta opposed to Tpax^la) Tvyxav\u00e2\u0082\u00aci\\\\ The mode and cause\\nis said in the Timseus to be of this. The cause of pain-\\nopoia Kal SpaXr], i. e. produced lessness in these cases is said in\\nby a succession of regular and the Timseus to be the gradual\\nequable pulsations. This is pro- and insensible degradation of\\nperly the definition of a sweet the organ. See note p. 31, d.\\nor musical SOUnd. AapTrpa (pcovrj,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0111.jp2"}, "112": {"fulltext": "96\\nnAATONOS\\namav. aAA el KaTavoel?, ravra etdr) dvo Xeyopevcov p. 51.\\nrjSovcov.\\n[IPO. Karavoco.\\n2Q. Ert Srj ToLvvv tovtqls vrpoaOcopev rot? irepi p. 52.\\n5ra ixaOrjixara r)oova$j el apa 8okovo~iv r)puv clvtoli\\n7T\u00e2\u0082\u00acLVa? pi\u00e2\u0082\u00acV fXT) \u00e2\u0082\u00ac)(EIV TOV (JLOLvOdveiV pLTjSe Sid pLOtSr)-\\njbLaTcov 7T\u00e2\u0082\u00aclvt]v aXyrjSovas apyr}$ yevopieva?.\\nITPO. AAA* OVTCO ^vvSokel.\\n4. En S17 tolvvv] So we\\nread in the N. Ethics. Kai avev\\nXv7rrjs Kai imOvplas tlatv rjdovai,\\noiov ai tov Oecopav evepyeiai rrjS Cpv-\\naecos ovk evbeovarjs. *J,I2. Dis-\\ntress and craving do not pre-\\ncede all pleasures, not intellec-\\ntual activities for instance, as\\nthe natural state is not de-\\nfective. In another passage\\nAristotle alludes to the other\\n\u00e2\u0080\u00a2classes of Unmixed Pleasures\\nrj dotja 5 avrrj toKel yzyevr}(r6ai \u00c2\u00a3k\\nTCOV 7T\u00e2\u0082\u00acpl TTJV TpO(f)r)V XvTTCDV KCU\\nfjSovoov. evbeels yap yiyvopkvovs\\nKai irpokvTrrjOivTas rjbecrdai rrj dva-\\nTTKrjpaxrei. tovto S ov Trepl rscuras\\nrvp,{3aiv\u00e2\u0082\u00acL rets rjdovds aXvnoi yap\\n^lo~w at re paOqpariKal Ka\\\\ tcov\\nKara ray alo-Orjcreis ai dia. rrjs oo~-\\nppr]aea s, /cat atcpoafxara be Kai\\nvpapara, 7roXXa\\\\ 8e kol pvrjpat Kai\\neXirldes. rlvos ovv avrai yeveaeis\\n4 Jovrai ovdevos yap eVSaai yeye-\\nvrjvrai ov ykvoir av avaTrXripwo-is.\\nEth. Nic. 10. 3. The opin-\\nion that Pleasure is a process\\nof Becoming seems based on\\nthe nutritive Pleasures and\\nPains, where want and Pain\\nprecede, and Pleasure attends\\nthe supply. But it is not al-\\nways so. There is no Pain in\\nintellectual Pleasures nor,\\namong the Pleasures of sense,\\nin those of smell, hearing, or\\nvision nor in a great number\\nof memories and hopes. How\\nthen can these be processes of\\nBecoming, or where is there a\\nwant to be supplied 1 Indeed\\nthe whole division of Pleasures\\ngiven in this dialogue is adopted\\nby Aristotle, and may be traced\\nin the arrangement of his Ethics.\\nIn Book 3. c. 10, he divides\\nPleasures into Bodily or Sen-\\nsational (acopariKai) and Mental\\n(^ir^i/tai). He separates from\\nthe Sensational those belonging\\nto Touch and Taste, and makes\\nthem subjects of Temperance\\nand Intemperance, (and Book 7.\\nc. 4.) of the principal form of\\nContinence and Incontinence.\\nHere we have Plato s two first\\nclasses of Mixed Pleasures. He\\ndivides the Mental into Intel-\\nlectual and Emotional, instanced\\nby the Pleasures of Knowledge\\n(cpiXopdOeia) and Ambition /hAo-\\nTipla) and makes the latter\\nthe subjects of the other Vir-\\ntues and Vices, and of the se-\\ncondary forms of Continence\\nand Incontinence. These cor-\\nrespond to Plato s third class\\nof Mixed Pleasures. The In-\\ntellectual and remaining Sen-\\nsational Pleasures correspond\\nto Plato s three classes of Un-\\nmixed Pleasures.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0112.jp2"}, "113": {"fulltext": "MAHBOS.\\np. 52. 20, Tide; paOyjudrcov 7rXrjpco0\u00e2\u0082\u00acLcriv Idv varepov\\ndirofioXai 81a rrjs XrjOrjs yiyvmvrm, KaQopas rivds h\\navrals dXyr\\\\8ovag\\nIIPO. Ov n (pvcret ye, dXX ev tlcti XoyiapLOLs\\nh rod TraOripLaros-i orav ns areprjOeis XvirrjOrj 8lcl rrjv 5\\nXpeiav.\\n20. Kal p,rji co fiaKcipie, vvv ye ijpL\u00e2\u0082\u00aci9 avrd rd\\nrrjs (pvcreco? \\\\xovov TraOrjfxara \\\\topis rov koytcrjXov\\n8ia7repaivo}JL\u00e2\u0082\u00acv.\\nIIPO. AXrjOrj TOivvv XeyeLg, ore x^P^ Xvtt7)s 10\\nrjplv Xt]6t) ylyverat eKaarore eV rols pLaOrj/jLacriv.\\n20. Tavras to lvvv rds rcov pLaOrjfidrcop rjdoisd?\\nUfJLLKTOV? T\u00e2\u0082\u00ac dvOLl XvTTQLLS prjTtOV KOU OvdoLfJLCO? TCOV\\niroXXcov dvOptQTTCov dXXd rcov cr(j)68pa oXlycov.\\nOPO. Ylcos ydp ov prjTeov 15\\nXXXII. 20. OvKOVV 0T\u00e2\u0082\u00ac pberplm rj8rj 8ia.K\u00e2\u0082\u00acKpl- The Pure\\njieOa xtopis rag re Kci apcig rjSovds Kcii rdg cr)(e8ov mixed\\ndi a0dprov9 opOtos dv Xe^Oe (era?, TrpoaOcdfiev rco Xoycp possess the\\nI3. 0V0ClfXO S TCOV TToWcOP OLV-\\n3pcoTrG v\\\\ This is said because\\nthe abundance (nXfjdos, i. e. aVet-\\npla) of sensual Pleasures was\\ninsisted on by Philebus.\\n18. TrpoaOcofxev ipp,zrpiav\\\\\\nHere too Aristotle follows\\nclosely the doctrine of the Phi-\\nlebus, using the terms capa-\\nbility or incapability of Excess,\\ninstead of the Platonic Measure\\nor want of Measure. Thus of\\nthe Unmixed Pleasures he says\\nat avev Xvnrjs (f)8ovaV) ovk e\\\\ovaiv\\nv7rep(3o\\\\r]v. Mc. Eth. 7, 1 4.\\nThough he seems to say in\\nanother place that the Unmixed\\nSensational Pleasures are suscep-\\ntible of Excess though it does\\nnot amount to Vice. Oi yap\\nXatpovTes rots 81a rrjs o\\\\jfe os, oiov\\nXpasfMxri Kal axrjpaai teal ypacpfi,\\novT\u00e2\u0082\u00ac craxfipoves ovre aKokao-roi Ae-\\nyovrai Kal roi do^eiev av eivai Kal\\noos Set x.alpeiv Kal tovtols Kal Ka\\nviT\u00e2\u0082\u00acp(3okr]v Kal eWeiyjsiv. opoicos 8e\\nKal iv tois ire pi rhv aKOTjV rovs\\nyap virepfiefikrjpAvoos x aL P 0VTa s\\nXeaiv rj vnoKpiaet ovdsls aKoXdarovs\\nAeyet ovde tgvs cos del creoeppovas,\\novde rovs nepl rrjv oo-prjv. ib. 3, I O.\\nDelight in objects of vision,\\ncolours, forms, paintings, is not\\ncalled Temperance or Intempe-\\nrance. Yet here too apparently\\nthere is a right degree and ex-\\ncess and defect. And so with\\nthe objects of hearing. Exces-\\nsive delight in music or elo-\\nquence is never called Intern-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0113.jp2"}, "114": {"fulltext": "98\\nIIAAT0N02\\ncharacters TOLLS ptV a po8pOLS r)8oVCUS dpeTpiaV, TOLS 8e fJLT) TOV- p. 5 2\\nofMea- vv v^jl^^t\\nsure, vavTiov eppeTpiav Ken to peya kcli to a poopov av,\\nTruth, and x v\\nBeauty. KOLL 7TOAAaKLS KOLL OAiyaKlS yiyVOptVOLS TOiaVTGiS, T7]S\\ntov dwelpov y tKelvov kol tjttov koll pdXXov 8id re\\n5 acopctTOs kol yfsvxfjs (pepopevov 7rpoor@cop\u00e2\u0082\u00aci amals\\nelvcu yeveas, tcls Se pi] tcov i/jifierpcoj/. d\\nperance, nor the right degree\\nTemperance. And so of the\\npleasures of smell. All the\\nMixed Pleasures on the con-\\ntrary are susceptible of Excess.\\nOf those of touch and taste he\\nsays tcov e\u00c2\u00a3eoov Kai Ktvrjo-eoov\\noacov pi] ecrn tov ftekriovos vnep-\\nftoXr), ovde rrjs fjdovrjs, oacov 8\\neVri, Kai Trjs ^(W?)? ecrri toov $e\\no-copaTiKcov dyadcov ecrriv vrrepfioXrj,\\nkol 6 (pavXos too 8look\u00e2\u0082\u00aclv ttjv vivsp-\\nfioXrjv co~tiv aAV ov ras dvayKaias.\\nib. 7, 14. If a moral state\\nor course of action cannot be\\nincreased beyond the limit of\\nwhat is good, no more can the\\ncorresponding pleasure but\\nbodily goods are capable of\\nExcess, and the vicious pursue\\nthe Excess instead of the ne-\\ncessary degree. The Emo-\\ntional Pleasures are susceptible\\nof Excess, but not of so immo-\\nral an Excess as the former.\\nErrei 8 eori ra pev dvayKala toov\\ntvoiovvtoov rjbovr]v ra 8 aipera pev\\nKaO^ avrci e^ovra 8 v7repj3oXrjv\\nXeyoo Se oiov vIktjv, Tiprjv, nXovTOV\\nKai to. roiavra tcov dyaOcov Ka\\\\\\nT}8eoov tovs pev ovv npbs ravra\\nTrapa tov opBbv Xoyov vnepfidX-\\nXovras tov iv avTols aTrXcos ptv\\nov Xeyopev aKparels Trpoo-TiOevTes\\nSe to xprjpdreov aKpaTels Kai Kep-\\n8ovs Kai riprjs Kai Ovpov. ib. 4.\\nSometimes the causes of\\npleasure are necessaries of life,\\nat others things essentially de-\\nsirable but capable of Excess,\\nas superiority, honour, riches,\\nand this class of things good\\nand pleasant. In the latter\\ncase when right reason is ex-\\nceeded in spite of her moni-\\ntions, the word Incontinence\\ncannot be applied without qua-\\nlification, but the subject must\\nbe added, as Incontinence of\\nanger, of the desire of riches,\\nof gain, of honour. And\\nagain en el be tcov em6vpicbv Kai\\ntcov f)8ovoov at pev elal too yivet\\nkoXcov Kai crnovba ioov, tcov ydp\\nfjdecov evia (pvcrei aipeTa, to. 8\\nevavTia tovtcov, to. Se peTa^v...\\nnpbs arravTa brj Kai to. TOiavTa (ra\\npvo~ei alpera) Kai to. peTa\u00c2\u00a3v ov too\\nndcr^eiv Kai enidvpelv Kai (piXelv\\n\\\\jseyovTai dXXd too noos Kai vnep-\\nfidXXeiv. ib. As the causes of\\nappetite and pleasure are some-\\ntimes essentially beautiful and\\ngood, and naturally desirable,\\nat other times the reverse (the\\nobjects of brutal or diseased\\nappetite, BijpioTijs) at others\\nagain intermediate (the subjects\\nof temperance, above called the\\nnecessaries of life) in the first\\nand third class it is not the emo-\\ntion or desire or love that is to\\nblame, but the degree of these\\naffections when they are exces-\\nsive.\\n6. If, as Badham proposes,\\nwe read yeveds for yevovs, the\\nreading of the MSS., no other\\nalteration is necessary. To peya\\nKai to o-cpobpov is equivalent to", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0114.jp2"}, "115": {"fulltext": "DIAHBG2. 99\\np. 52. I1PO. OpOoTora XeyeL?, co Hcok pares.\\n212. En tolvvv irpos tovtols pera ravra rode\\navrcov SiaOeaTeov.\\nIIP12. To ttolov\\n212. Tl irore yjpr] (fxzvai irpos dXrjOeLav elvai, to 5\\nKaOapov rj to cr(j)68pa re koll to ttoXv\\nkou to peya Kal to \\\\kolvov\\nITPO. Tl it or apa, co ^coKpareg, epcoras fiovXo-\\nptevos\\n212. Mrjdev, co Upcorapye, iirikuireiv eXey^cov 10\\ne rjSovrjs re Kal e7TLcrTrjpr)s, el to pev dp avrcov e/ca-\\nTepov KaOapov ecrTi, to 8 ov KaOapov, ha KaOapov\\neKGCTepov lov els rrjv Kpaaiv epol Kal crol Kal ^visdimai\\nToicrde pdco Trapeyrj ttjv Kplaiv.\\nITP12. OpOorara. I5\\n212. *lffi 8rj, Trepl irdvTcov, ocra KaOapd yevr)\\nXeyopcev, ovtcoctI StavorjOcopev irpoeX6p,evoL wpcorov\\nV- 53 ev tl $iao-K07rcQp.ev.\\nITP12. Tl ovv rrpoeXcopeOa\\n212. To XevKov ev tols TTpcorov, el /3ovXeL, Oeacrco-20\\npieOa yevos.\\nI1P12. Udvv piev ovv.\\n212. Hcos ovv dv XevKov Kal rls KaOaporr/s rjplv\\netrj irorepa to peyLdTOv re koll irXelcTTOV rj to aKpa-\\nras /xeyaXas Kal ras a(pobpds, and\\navTais will refer to the whole\\ngenus of Pleasure. Socrates\\nthus corrects the statement of\\nPhilebus xv, that the whole\\ngenus of Pleasure belongs to the\\nclass of Infinites and says that\\nonly those which admit of ex-\\ncess belong to this class. This\\nreference to Philebus explains\\nthe force of ye after dnelpov.\\nLolC.\\n16. Kpaaiv] This is Badham s\\nproposal for the Kplcrtv of the\\nMSS. The diversities of purity\\nare forgotten when we come to\\nthe Kpiais (which thus, indeed,\\nbecomes less satisfactory) but\\nare made of great importance\\nin the Kpdo-is.\\n20. dcavor}6S)p.ev] inquire,\\ninvestigate.\\nO 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0115.jp2"}, "116": {"fulltext": "100 S1AAT0N02\\nTeararop, ev co ^pcopcaTog pjjdeptla pioipa dXXrj pirjSe- p.\\nvo? evelrj\\nIIPO. ArjXov otl to /maXiar eiXiKptve? ov.\\n20. OpOco?. dp ovv ov tovto dXrjOeorrarop, go\\n5 Upcorapxt, koll dfia drj KaXXtaTov tcov XevKcov 7rdvTcov\\nOrjcro/JLev, dXX ov to TrXeiarov ovSe to p^eytaTov b\\nIIPO. OpffoTard ye.\\n20. ^pUKpov dpa KaOapov XevKov pLepuypLevov\\niroXXov XevKov XevKOTepov dpLa tea) kolXXlov kou dXrj-\\n\u00e2\u0084\u00a20eoTTepov edv (pcopcev yiyvecrOai, iravTairacriv ipov/mev\\ndpOoo?.\\nIIPO. *OpOoTaTa piev ovv.\\n20. T/ ovv ov Srj irov woXXcov SerjaopeOa\\nTrapadeLy/jLccTCDV tolovtcov eiri tov tyjs rjbovrjs ivepi\\nl Xoyov, dXX* dpKel voelv rjplv avTodev, co? apa kou\\n^vpnvaaa rjdovrj apuKpd pteyaXys- kou bXLyrj iroXXrjs c\\nKaOapd Xvttt]9 rjSicov kou dXrjOeaTepa kou koXXlcov\\nylyvoiT dv*\\nI1P0. ^2 poSpa piev ovv, kou to ye irapdSeLypia\\n10 IKOLVOV.\\n20. Tl Se to TOiovSe dpa irepl rjSovrjs ovk aKrj-\\nKoa/xev cos* de\\\\ yeveals 1 eaTiv, ovala Se ovk eaTi to\\nirapdirav rjSovrjs Kopyf/ol yap Srj Tiveg av tovtov tov\\nXoyov e7TL)(eipovcri pxjvvew rjpuv, oh Sei ^dpiv eyeiv.\\n5 npo. t/\\n20. Aca7r\u00e2\u0082\u00acpavovfial aoi tovt avTO eTravepcoTcov,\\nco YlpcoTapxe (j)lXe. d\\nITPO. Aeye Ka\\\\ epcoTa piovov.\\n23. KOfxylrdt yap Srj K.r.X.] The tient organ) rfjv fievXetav klvt)(TIV\\nperson alluded to is Aristippus Tr t v rjboprjv tov Se novov rpax^lav\\nwe are told he defined Pleasure Kivrjaiv. Aristocles ap. Euseb.\\nto be a smooth movement, Pain Pr. Ev. 14, j8. yheais is a spe-\\na rough movement (in the sen- cies of Ktvrja-is.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0116.jp2"}, "117": {"fulltext": "MAHBOS. 101\\np. 53- XXXIII. SO. Ecrrov 8J) Tive Svco, TO pev If we now\\navro Kaff am 6 to 8e del ecpiepLevop aXXov, paren^ f\\nIIPO. Um TOVTCO KCU TLVe Xiym ^consider\\n20. To fief creixvoTCLTOV del irefyvKos, to 8 eXXi- probkm\\nOP\u00c2\u00a32. AeV m aoManpov. th\\nr r naic deii-\\n20. Oa^i/ca 7roi; /caAa kcu dyaOd Te6ecoprjKo.pev p^sure\\naua kou epacrTas dvBpelovs avTCov. which\\nmakes it\\nIIPO. *2668pa V\u00e2\u0082\u00ac. a certain\\nv Process of\\n20. ToVTOl? TolvW eOLKOTOt SvOW OVCTL 8v d\\\\Xa 10 Becoming,\\ne y7T\u00e2\u0082\u00ac\u00c2\u00a3 /cam ttclvtol baa Xeyofiev elvai. Pleasure\\nv v can he an\\nIIPO. To TpiTOV \u00e2\u0082\u00acT epco, Xeye aacheaTepov, co absolute\\nZCDKpOLTes, O Ti XeyeiS. what is\\n20. QvSev tl ttoiklXoVj co IlpcoTapye aAA* 6 mous,\\n\u00e2\u0080\u00a2v f s v r/ a Good.\\nAoyoy epeo )(r)Xei vcpv, Xeyei o otl to p.ev eveKa tov 15\\ntcov ovtcov eo~T del, to 8 ov yapiv eKaaTOTe to tlvos\\neveKa ycyvoptevov del ylyverai.\\nriPQ. Moyj? eptadov Sid to 7roXXaKi? Xe^Orjvai.\\n20. Td^a 8* laco$, co iral, pdXXov paOrjaopLeOa\\nP- 54- TrpoeXOovTos tov Xoyov. 20\\nIIPO. Tl yap ov\\n20. A Jo 8r/ Ta8e erepa Xa/Scop.ev.\\nnPO. Uola;\\n20. *Ej p,ev tl yeveaiv irdvTcov, tyjv Be overlap\\nerepov ev. 25\\n12. To rpLTov er ipai] Bad- an end to a second. But\\nham s emendation of the MSS. this would suppose Protarchus\\nreading: 212. Tovtols rolwv... already in explicit possession of\\nocra \\\\eyofiev ehai to rpirov erepa. the conception of Means and\\nIIP12. Aeye (rcKpevTepov. This End, the very conception which\\nmight be translated Look for Socrates wishes to enable him\\ntwo other things related like to form by generalization. With\\nthese two wherever one thing Kara navTa ova Xeyopev ehai com-\\nis said to be a third to a second, pare a s e| \u00c2\u00a3v6s kcu i tvoWodv\\ni. e. a means to a second, or, ovtcov tcov de\\\\ Xeyofxevav elvai vi.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0117.jp2"}, "118": {"fulltext": "102 I1AATON02\\nFtPO. Avo (X7roSe)(o/JLal aov ravra, overlap koll p. 54.\\nyeveaw.\\n20. OpOoTOLTCt. TTOTepOV OVV TOVTCOV \u00e2\u0082\u00acV6Ka 7T07\u00e2\u0082\u00ac-\\npov, ttjv yeveenv overtax eveKa (ptopcev rj ttjv ovalav\\n5 elvai yeveaecos eveKa\\nIIPO. Tovto o irpoaayopeverai ova la el yeveaecos\\neveKa tovt eartv orrep earl, vvv TrvvOdvec\\n20. Palvofjiai.\\nITPO. Ylpbs 6ec7w dp av eiravepcoTas pee b\\n10 20. ToiovSe tl Xeyco, co YlpcoTapye pcoL y Trorepa\\nirXolcov vaviviqylav eveKa (j)fis ylyveaOai pcdXXov rj\\nttXolol eveKa vavTrrjylas Ka\\\\ irdvff oiroaa ToiavT\\near i Xeyco tovt avTO, co Ylpcorap^e.\\nIIPO. Tl ovv ovk avrbs direKplvco aavrco, co\\n15 ^cok pares\\n20. Ovoev o tl ov av pLevroi rod Xoyov avp-\\nriPO. Yldvv piev ovv.\\n20. 7]pl Sr/ yeveaecos p v eveKa (pdppLaKa re Ka\\\\\\nvoTrdvra opyava koL iraaav vXrjv iraparlOeaOaL waaiv, c\\neKaarrjv Se yeveaiv aXXrjv aXXrjs ovalas twos \u00e2\u0082\u00ac/cct-\\narr)s eveKa ylyveaOai, ^vpnraaav he yeveaiv ovalas\\neveKa ylyveaOai ^vpLTraarjs.\\nIIPO. ^acpearara pcev ovv.\\n25 20. Ovkovv rjdovr} ye y eiirep yeveals eariv, eveKa\\ntwos ovalas e\u00c2\u00a3 dvdyKrjs ylyvoiT av.\\nnPO. Tl pirjv\\n20. To ye pcrjv ov eveKa to eveKa tov yiyvoptevov\\ndel ylyvoiT av, ev rrj tov dyaOov p-olpa eKeivo eari\\n9. Upos Becov k. T. X.J enavepa)\\nTtorjs seems to be the right\\nreading, or perhaps the rare\\nform iiraveptoTws Will you\\nrepeat the question I", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0118.jp2"}, "119": {"fulltext": "I IAHR02. 10\\nr\\n54. to 8e twos eveKa ytyvopevov els aXXrjv, co apiare,\\npoipav Oereov.\\nXIPO. KvayKOLlOTOLTOV\\nd 20. Ap ovv r/Sovr] ye eforep yeveais eaTiv, els\\naXXrjv 7) ttjv rod ayaOov pioipav avrrjv riOevres opOcos 5\\nOrjaopev\\nITPO. *Op6oTaTa p.ev ovv.\\n20. Ovkovv, onvep dpyppuevos elirov tovtov tov\\nXoyov, tcd pr/vvaavTi ttjs rjdovrjs irept to yeveaiv pev,\\nova iav 8e jmrjo tjvtivovv avTrjs eivai, yapiv eyeiv del. 10\\nSrjXov yap otl ovtos tcov (paaKOVTCov rjdovrjv dyaOov\\neivai KaTayeXa.\\nnPO. 2(j)6opa ye.\\ne 20. Kal ptrjv 6 avTOs ovtos eKaaTOTe Ka\\\\ tcov ev\\nTais yeveaeaiv diroTeXovpievcov KaTayeXaaeTai. 15\\nI1P0. Ucos drj Kal 7roLcov Xeyeis\\n212. 1 cov ootol e^icopevoi r\\\\ Treivrjv 77 oiyav rj tl\\ntcov ToiovTcov, oo a yeveais i^iciTai, ^(alpovai oia tijv\\nyeveaiv are rjdovrjs ovarjs avTrjs, Kal (paai \u00c2\u00a3fjv ovk av\\nJde^aaOai pur) Si\\\\j/covTes re Kal ireivcovTes Kal T XXa, a 20\\ntis av e LiroL n TrdvTa tol ewopeva tois toiovtois iraOr)-\\npaai per) irdayovTes.\\n55. ITPO. KoiKaai yovv.\\n20. Ovkovv Tcp yiyveaQai ye TOvvavTiov dnravTes\\nto (j)0elpeaOai (paipev av. 2 5\\nnPO. KvayKalov.\\n20. Trjv Sr) (pOopdv Kal yeveaiv cupolr av tis\\n14. roiv iv reus yeveaeaiv airo- dnecpaive rrjv Xeiav tdvqcriv els a La-\\nreXovuevavj Who find their 6r\\\\aiv dvabi8o/j,evr]v. The words,\\nreXos in a productive process, dr]Xov yap oti ovtos twv (pao-KovTccv\\nwho adopt a process of Be- fjdovrjv ayaObv elvai KarayeXd, are\\ncoming for their End. This of course ironical.\\nalludes perhaps to the Cyrenaic 23. Eoinaat. yovv] The text\\ndefinition of the End reXos 6 is probably corrupt.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0119.jp2"}, "120": {"fulltext": "104\\nOAATONOS\\nrovO aipovfievoS) a\\\\X ov rov rptrov etcetvov fitov, rov\\nev (p pirjre ^atpetv ptrjre Av7reta0at, (ppovetv ft rjv 8vva-\\nrov ci)$ olov re KaOapcorara.\\nI1PO. UoXXr/ to, coy eoucev, oh 2 )/c pares, ahoy ta\\n4. UoXXi) tls rt^rat] As\\nthe question whether Pleasure\\nis the supreme Good has been\\nlong dismissed and a very dif-\\nferent problem is now being-\\ndiscussed, this argument about\\nyeveo-is and those which imme-\\ndiately follow seem to be mis-\\nplaced here and we may suspect\\nan interpolation of the whole\\npassage from ri 8e to Toiovde\\ndown to akoycorara.\\nIf we consider it comes from\\nthe hand of Plato we may sup-\\npose that an undercurrent of\\nthought somewhat different to\\nthat which is expressed is in-\\ntended to suggest itself to the\\nreflecting reader. We may sup-\\npose its real drift is not to\\noverthrow the thesis that Plea-\\nsure is the chief Good, but to\\nsuggest the narrowness of the\\nCyrenaic definition of Pleasure,\\nand ridicule its inconsistency\\nwith the favourite tenet of the\\nschool. After discussing the\\nlowest kinds of Pleasure which\\nhe agrees with the Cyrenaics in\\ndefining to be yeveo-ets, and then\\nenumerating a higher order of\\nPleasures, Plato might have\\nadded, and these require a dif-\\nferent definition, for they are\\nneither yeveaeis, nor attended\\nwith yeveaeis. Instead of this\\nhe prefers tacitly to ridicule\\nAristippus, for excluding even\\nthese by his faulty definition\\nfrom the sphere of the Good.\\nPlato himself may have agreed\\nwith Aristotle who says, refer-\\nring perhaps to this passage\\novk dvdyKr) erepov ri eivai fieXnov\\nrrfs rjbovrjs, oianep rives (pacri to\\nTeXos rrjs yeveaecos. ov yap yeveaeis\\nelcrlv at fjdovai, ov8e peTa yeveo~e(os\\nnao-ac, aXX evepyeiai Kal reXos\\noi 8e yiyvopevcov avp^alvovaiv aXXa.\\nXpwpevcop Kal reXoy ov rraaoav\\neTepov ti, aXXa tcov els Trjv TeXelco-\\ncriv dyopevcov tt\\\\s (pvaecos. dio Kal\\nov KaXcos e^et to alordr]TrjU yeveaiv\\n(pdvai eivai ttjv fjdovrjv, akXa. pdXXov\\nXeKTeov evepyeiav rr/s Kara (fivaiv\\ne\u00c2\u00a3ea s, dvTi 8e tov aladrjTrjv, dvep,-\\nrrodicrTov. boKti Be yeveals tis eivai\\nOTi KvpLoiS dyaBov ttjv yap evep-\\nyeiav yevecriv oiovTai eivai, eo~Tt de\\nhepov. Nic. Eth. 7, 12. We\\nneed not infer that there is any\\nhigher good than Pleasure, be-\\ncause, as they say, an End is\\nbetter than the productive pro-\\ncess. Eor Pleasure is neither\\na process of production nor al-\\nways attended with a process of\\nproduction, but is sometimes an\\nultimate function and final ac-\\ntivity, accompanying, not a pro-\\ncess of formation but, the ap-\\nplication of what is perfectly\\nformed to its destined purpose.\\nAnd the End of pleasures does\\nnot always lie beyond them, but\\nbeyond those only which attend\\nthe progress of our nature to\\nits perfection. So that the true\\ndefinition of Pleasure is, not a\\nseosible formation of the nor-\\nmal state but, a function of the\\nnormal state when formed, and\\nsay instead of sensible, unim-\\npeded. It is supposed to be\\na productive process on ac-\\ncount of its finality, because", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0120.jp2"}, "121": {"fulltext": "MAHB02.\\n105\\nV- 55- $jv/jL/3ali \u00e2\u0082\u00aci yiyveaOcu, eav tls ttji/ rj^ov^v cos ayaOov\\nr)fxlv TiOrjrac,\\n20. IT0AA77, eVei kou rrjSe en Xeycofxei^.\\nnPO. Ufj;\\nb Tim ovk aXoyov earc /xySeu ayaffbv dvaih\\nfirjde kolXov fxrjre Iv acofiaac fxrjr kv TroAAoZs* akkois\\n7r\\\\rjv kv ^vxjjy koll evravOa r)$ovr]V [xovov, avSpetav\\nSe r) crcotypocrvvrjv 77 vovv rf ti rcou aWoov, oaa ayaOa\\nuXrjye tyv)(f), firjftev toiovtov elvat irpos tovtois 8e\\nthe ultimate function is con-\\nfounded by some thinkers with\\nthe process of production,\\nwidely as they differ.\\nHowever, even this inter pre-\\ntation does not account for the\\nlast words, noWr) eVei Kai Tjjde\\naXoyaraTa, which can only\\napply to the original thesis,\\nthat Pleasure is the chief and\\nsole Good. Shall we suppose\\nthat the Philebus is a composi-\\ntion of two distinct fragments,\\nforming a well-proportioned\\nwhole, but rather carelessly sol-\\ndered together in respect of\\nsome of the minuter touches\\nOne of the fragments may have\\nconsisted of the two Ethical\\nproblems, and the solution of\\neach by means of three criteria\\nthe other of the exposition of\\nDialectical method, the list of\\nPrinciples, the Classification of\\nPleasures and Sciences, and the\\nComposition of the Highest\\nGood. In confirmation of this\\nhypothesis it may be observed,\\nthat when the criterion of\\nTruth is applied, \u00c2\u00a741, to as-\\ncertain the degrees of affinity\\nof Pleasure and Knowledge to\\nthe Good, no notice is taken of\\nthe elaborate arguments of So-\\ncrates, 21-26, to establish the\\nFalseness of the Mixed Plea-\\nsures but some rather poe-\\ntical logic is extemporized by\\nProtarchus, who contributes\\nmuch more to the reasoning\\non the first problems than to\\nthe other portions and on the\\nother hand no notice is taken\\nof the fact that the Pure Plea-\\nsures were allowed, 3 2, to pos-\\nsess Truth, Beauty, and Mea-\\nsure. No notice again is taken\\nof the affinity of Reason to the\\ndivine Cause, 16, though it\\ntends to an immediate solution\\nof the point in issue. Again,\\nafter Division and Generaliza-\\ntion have been propounded as\\nthe only satisfactory method, it\\nis somewhat strange that both\\nthe original problems are solved\\nby ordinary Dialectic without\\nany recourse to classification.\\nAll this becomes intelligible if\\nwe assume the Philebus to\\nhave arisen from a boldly exe-\\ncuted junction of two origi-\\nnally separate dialogues. It\\nwould be interesting to know\\nwhat theory was advanced by\\nGalen, in his lost work, nepl\\nt\u00c2\u00a3 v iv T(o $1X77/30) [j,eTai3a.creG)i/,\\nOn the abrupt transitions of\\nthe Philebus.\\nP", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0121.jp2"}, "122": {"fulltext": "106\\nOAATON02\\nb. Proceed-\\ning now to\\nexamine\\nScience,\\nwe find\\nthat its\\nfirst divi-\\nsion is\\ninto Pro-\\nductive and\\nTheore-\\ntical. The\\nProductive\\nSciences\\nare sub-\\ndivided\\ninto two\\nclasses, dif-\\nfering like\\nthe Plea-\\nsures in\\nPurity, and\\nrepresent-\\ned by Mu-\\nsic and Ar-\\nchitecture,\\nert top /xrj yalpovra, dkyovvTct 8e, dpayKa^eadaL p.\\ncpdvaL kolkov dvai Tore orav dAyfj, kolv f) dpicrTOs\\nirdvTGdV) kol top yaLpovra av, ocrcp pdWov x aL P e h\\nrore orav x aL PV^ toctovtco Siaipepeiv irpos aptrrjv. c\\n5 riPO. YldpT iari Tavra, co ^eoKpares, cos 8vvolt6v\\ndXoycoTctTa.\\nXXXIV. 20. M.T) tolvvv rj8ovrjs piv irdvTCos\\nk^iraaiv iraaav eTnyeip pjev TroirjaaaOat, vov 8e kcu\\n\u00e2\u0082\u00ac7ricrTi]prj$ olov (peidopepoi a p68pa (pavoopW yev-\\nlovaLcos 8e, el Try rt traOpov rjx h v TrepLKpGvcopLev,\\nCCDS 6 TL KaOapCOTOLTOV \u00e2\u0082\u00ac(TT CLVTCOV (j)V(T\u00e2\u0082\u00acl, T0VT0 KOLTL-\\n86vTes els Trjv KpaaLv xpco[i\u00e2\u0082\u00ac0a rr}v kolvtjv tols re\\nTOVTCOV KCU TOLS T7]S rjSoi TjS piped IV dX7]0eaT(XTOLS d\\nnpo. Op6m.\\n15 20. OvKOVP TjpiV TO pieV, oljJLOLL, Si] ptOV py LKOV IcTTl\\nrrjs ire pi rd pLcuBrjpLara eirLaTrjpLrjs, to 8e ire pi iraihelav\\nKCU TpOCpTjP Tj 7TC0S\\nnpo. OvTos.\\n20. Ez^ Sr) reus x et P 0T6 X 1/LKa $Lavorj6copLev\\n12. Kpaa-iv is Schleiernia-\\ncher s correction. It is re-\\nquired for the reason stated in\\nthe note, p. 52, e.\\n15. OVKOVV TjjMV K. T. X.] A foUT-\\nfold division of Sciences is given.\\nThey are Productive or Prac-\\ntical (8r)fjLiovpyiK.ai, x \u00e2\u0082\u00acl P 0T\u00e2\u0082\u00ac X vll a\\nand Contemplative or Theore-\\ntical. These classes are again\\nsubdivided. The Productive\\nare (1) Music with its group,\\nand (2) Architecture with its\\ngroup. The Contemplative are\\n(3) Mathematics, subdivided\\ninto Pure and Applied, and (4)\\nDialectic or Speculative Philo-\\nsophy. Physical Science would\\nmake a fifth class, unless it is\\nto be grouped along with Ap-\\nplied Mathematics. If we\\nmerge both of them in the Ar-\\nchitectural group, we get a di-\\nvision identical with that in the\\nsixth book of the Republic.\\nWe there have four classes, E7n-\\narrjixr] or Dialectic, Atdvoia or the\\nMathematical Sciences, and niV-\\ntis and Efcao-ta. The two last\\nare not exactly denned, but\\nHlo-ris appears to include, along\\nwith other members, Physical\\nScience, and Elmala the Mimetic\\narts.\\n19. 8iavor)6a iJLev] Examine.\\nkidpoia tfrqais, Eth. NlC. 6, 9.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0122.jp2"}, "123": {"fulltext": "4 IAHB02.\\n107\\nP- 55- 7rp(OTa, el to pev iTriaTr)pr)$ avrcov pdXXov eyopevov, Theoreti-\\nv v v v A 7 cal Science\\nTO 06 TjTTOV \u00e2\u0082\u00acVl, KCLI 061 TCC p\u00e2\u0082\u00acV 0)9 KCtU0ipCOTC(.T X VOjIL- is subdivid-\\ny w j ed into\\nK\u00c2\u00a3lVj Ta O)? aKauapTOT\u00e2\u0082\u00acpa. Mathema-\\nrmn r\\\\ tics and\\nIlrli. UvKOVV yp7). Dialectic.\\nt v The Ma-\\n2,12. lay tolvvv yyepoviKa? OiaArjirTeov ekcco~tcov 5 thematical\\nsciences are\\naUTW X^/ 3 further di-\\nnnn n s vided into\\nI1FI2. HOW /C^ 7TW9 two classes,\\ne 212. Olov rracr ojv rrov Teyvcov av ti? dpiOprjTtKrjv larSthe\\nry V t 3 Philoso-\\n^COpl^y KCU p\u00c2\u00a3Tpr)TlKJ]V KQLl (TTGlTlKTJVy COS* \u00e2\u0082\u00ac7T09 \u00e2\u0082\u00acL7T\u00e2\u0082\u00acLV, phic\\n(pavXov to KaTaXziTropevov \u00e2\u0082\u00acKCCQ~TT}\u00c2\u00a3 CIV yiyVOVTO. to\\nnPO. PavXov pkv Srj.\\n20. To yoi)y /xera raur ukol^lv XeirroiT av kol\\ntols aiaOrjcreiv KaTapeXeTav ipjKupia kol l tlvl Tpifirj,\\nTots Trjs (TToyao-TiKrjs 7rpoo~xpcop\u00e2\u0082\u00acvov9 Svvdpecriv, ay\\n$-56-7ToXXol reyyas eTrovopid^ovcri, peXeTj) kol ttovco ttjvis\\npcoprjv cmupyao-pivas\\nIIPO. KvayKCLLOTara Xeyeis.\\n20. OvKOVV fJL\u00e2\u0082\u00ac0~TTJ JLi\u00e2\u0082\u00acV 7T0V pOVCTLKT) WpCOTOV, TO\\ni;vp pcovov dppoTTOvaa ov per pep dXXd peAeTTjs aro-\\n\\\\aap kol ~vpmaara ai)Tr}s avXrjTiKrj, to ptTpov 20\\n8. Oiop Traacov K.r.A.] So ill\\nthe Republic rcov errl ndvra\\nreivovrcov n Xdficojxev. .olov tovto\\nto Koivbv, co Tracrai Trpoaxpavrcu\\nrkyyai re Kai btdvoiai Kai eTTiar-qfiai,\\no kcu navri iv TrpcoTOis dvayKr) pav-\\nBdveiv Xey co be avro iv KecpaXalco\\ndpiOpov re Kai Xoyicrpov. rj ovx\\novrco 7rept tovtcov e^et cos ndaa\\nrkyvr) re Kai iinaTr]p-q dvayKa^ercu\\navrcov fxeroxos yiyvecrdai *J. p.\\n522. Take some of the sci-\\nences of universal application\\nthe common element, for exam-\\nple, that is adopted into all\\narts, deductions, and sciences,\\nand that must always be mas-\\ntered first I mean Arithmetic\\nand the theory of Ratios. Is it\\nnot true that every art and sci-\\nence must borrow from these V\\n1 2 eim\u00c2\u00a3eu This word seems\\nto identify the group under dis-\\ncussion with the fourth class of\\nsciences in the Republic which\\nare called ElKacria.\\n20. kol \u00c2\u00a3-vp,7racra avrrjs av\\\\r]-\\ntikt}\\\\ KiBapicTTiKr) and avXrjTiKrj,\\nthe theory of stringed and wind\\ninstruments, were considered an\\nexhaustive division of instru-\\nmental music. Only avXrjriKr)\\nis expressed, because KiOapio-TiKr}\\nis implied in appoTrovcra. The", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0123.jp2"}, "124": {"fulltext": "108 IIAATON02\\niKaarr)? x\u00c2\u00b0P^ T GToyafe r m (pepopevr]? Orjpevovcra, p\\ncocrTe 7roXv pepiypevov eyeiv to pjj crafpes, crpaxpov\\n8e to fiefiaiov.\\nriPO. 9 AAr]06o-TaTa.\\n5 20. Kai prjv \\\\(xt piKTjv re Kai yecopylav KOU kv- b\\nfiepvrjTiKrjV koll CTTpaT7]yLKr}v cbcravTcos evprjcropev\\niyovaas,\\nIIPO. Kai 7ravv ye.\\n20. TeKTOVLKrjv 8e ye, olpai, 7rXeiaTOLs peTpoi?\\niore kol opyavois xpcopevr/v, ret ttoXXtjv aKplfieiav avTrj\\nTTopl^pvTa TeyyiKcoTepav rcov 7roXXtov e7naTrjpcov\\nTrapeyerai.\\nnpo. ufj\\n20. Kara re vavirrfyiav Kai kot oiKodoplav Ka\\\\\\n15 ev 7toXXol9 aXXois ttjs i^vXovpyLKr)s. Kavovi yap,\\nolpai, koi Topvco yprjTai koX SiaftrjTr) Kai aTtlOpr] Kai a\\ntlvl TrpoaaycoyLcd Kf.Kopyj/evpe vep.\\nIIPO. Kai iravv ye y co 2co/c^ares bpOcos Xeyeis.\\n20. Ocofiev tolvvv Siyr] ray Xeyopevas Teyya?,\\n10 ray pev povaiKrj ^vveiropevas ev tols epyois eXar-\\nWOrds To [xerpov eKacrTrjs x^P^V s\\nr w crro^a^ecr^at pepop.\u00e2\u0082\u00acvr]s Brjpev-\\novcra compared with pip-^crecos,\\n\u00c2\u00a738 seem to show that wind\\ninstruments were regarded as\\nsubordinate to stringed instru-\\nments. Instead of avkrjTiKrj, av\\nnXrjTiKr) has been proposed. c Ap-\\nHOTTovaa would then refer to\\nthe tuning an instrument, as\\nopposed to the playing upon it.\\nMerpoi/ here must mean pitch,\\nnot time or rhythm.\\n9. 7r\\\\\u00e2\u0082\u00aciaTois p,erpois T\u00e2\u0082\u00ac ko.1\\nopydvois xptoH-* vr v If Plato had\\nforeseen the apparatus of in-\\nstruments for detecting and\\nmeasuring phenomena that\\nwould be placed at the com-\\nmand of the student of nature,\\nhe must on his own principles\\nhave allowed that physical in-\\nvestigation might some day rise\\nto the rank of a tolerably ac-\\ncurate science.\\n16. Kai diafirjTT] k.t.A.] dtaj3r)Tr)s\\nis explained to mean KaBienewj\\npLoXvftdos, a plummet. Si-atf/^ is\\n(Txoiviov XenTov epvQpcp rj p,e\\\\avi\\nXpoop-ciTi Kexpio-pevov, a red line,\\nrrpouayoayiov is to tcov tcktovoov\\nopyavov 6 irpocrayovTes evBvvovari\\nto. orpe/3Xa \u00c2\u00a3uAa.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0124.jp2"}, "125": {"fulltext": "t IAHB02. 109\\nV Jy6- tovos oLKpifielas perLcr^ovaasy rag 8e T\u00e2\u0082\u00acKroviKrj\\n7r\\\\eiovos.\\nnPO. KelaOco.\\n20. Tovrcov 8e ravras aKpL^ecrrdras eivai re^yas,\\nas vvv drj wpcoras eurropiev. 5\\nIIPO. ApiOpyrLKrjv (palvei pioi Xiyeiv Kal oaas\\nfxera Tavrrfs re^yas icpOey^co vvv drj.\\nd 20. Hdvv fxev ovv, dXX\\\\ co YYpcoTapye, dp ov\\nSirrds av Km ravras XeKreov rj wco?\\nnPO. Uolas Xeyec?\\n20. Api0/JL7]TIKT}V TTpCOTOV dp OVK dXXrjV pi\u00e2\u0082\u00acV TlVd\\nrrjv rcov ttoXXcov (j)aT\u00e2\u0082\u00acov, dXXrjv 8 av rrjv rcov (f)iXo-\\naocpovvrcov\\nnPO. Ylfj irore SiopLadpLevo? ovv dXXrjv, rrjv 8e\\ndXXrjv Oelr] TL9 dv dpiOfirjTLKrjv 1 5\\n20. Ov (TfALKpos opos, co Upcorap^e. oi pcev yap\\n7rov povdda? dvierovs KarapiO piovvrai rcov Trepi dpiO-\\ne p,6v, oiov arparoweda dvo Kal /Sous* Svo Kal Svo rd\\ncrpuKporara rj Kal rd Trdvrcov pteyiara oi cf ovk dv\\n7tot\u00e2\u0082\u00ac avroL? avvaKoXovOrjcreLav, el /lltj piovdda povddos 20\\neKaarrjs rcov pvplcov pLrj8ep,lav dXXrjv aXXrjs 8ia(pe-\\npovcrdv Tis Orjaet.\\n11P0. Kat paXa y ev Xeyeis ov apaKpav 81a-\\n(popav rcov 7T\u00e2\u0082\u00acpl dpiOpLov revTatpvrcov, coare Xoyov\\n\u00e2\u0082\u00ac)(\u00e2\u0082\u00aciv Sv avras eivai. 25\\n5. 7r paras, i. e. f)yefxoviKa.s\\\\\\nMathematical truths are pri-\\nmary because they are presup-\\nposed by the Physical sciences\\nas their logical basis and the\\nstudy of Mathematics therefore\\nnaturally precedes the study of\\nPhysical science. The chrono-\\nlogical order in which nature\\ndevelopes the ideas is in har-\\nmony with their logical relation,\\nif, at least, it is true that fiaBrj-\\nfiariKos fxev nais yevoir av, aocpos\\nde rj (pvaiKos ov. Nic. Eth. 6. 8.\\nA boy may be a Mathemati-\\ncian but is not fit for Specula-\\ntion or Physical philosophy.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0125.jp2"}, "126": {"fulltext": "110\\nIIAATON02\\n20. TV 8e; XoyxrriKr) recti pceTprjTLKrj Kara tckto- p. 56.\\nvlktjv kcu Kar epuropLKrjv ttjs Kara ptXocro(j)Lav yeco-\\np,\u00e2\u0082\u00acTpla? re kol XoyiapLwv KaTap^eXeTcopevcov noTepov P-57-\\ncos pita eKarepa XeKTeov rj 8vo TiOoopev\\n5 F1PO. Tois TrpoaOev eiropcevos eyooy av 8vo Kara\\nttjv kpxfv \\\\j/rj(j)ov TiQdrjV eKarepav tovtcov.\\n20. OpOca?. ov 8 everca ravra TrporjveyKapeOa\\nels to pceaov, dpa evvoels\\nDPO. lo-cos, aXXa ae fiovXolprjv av diro^vacrOai\\n10 TO VVV ipCOT(0pL\u00e2\u0082\u00acVOV.\\n20. AoK\u00e2\u0082\u00acL TOLVVV EpLOiye OVTOS 6 XoyOS Ol 7JTT0V\\nrj ore Xeyew avTOV 7]pyppe6a tois r)8ovais (flTCov\\ndvTLGTpo pov evTavOa 7rpof3e/3r]K\u00e2\u0082\u00acvai y (TKOTtoov dpa b\\n1. XoyurriKr] perhaps is that\\npart of the theory of numbers\\nwhich treats of Ratios (Xoyot).\\nIt is somewhat enigmatically\\ncontrasted with Arithmetic in\\nthe Gorgias. Tls eo-Tiv 77 dpiO-\\nlirjTiKrj rt)(yr) rcov irepi to apriov\\nre Kai TrepiTTov yvooats oaa av e/ca-\\nrepa Tvyxdvy ovra...rr]v de Xoyicr-\\nTLKTjV TLVa Kokeis Teyyr\\\\V TO. peV\\naXXa Ka.6a.7rep rj dpidpi]TiKr) e^ei.\\nirepi to ovto yap eo~Ti, to re apTiov\\nKa\\\\ to TrepiTTov diacpepei de toctov-\\ntov oti Kai 7rp6$ avTa Kai irpbs a A-\\n\\\\rj\\\\a irons e%ei TrXrjdovs eTriaKOTrel\\nto TrepiTTov Kai apriov 17 \\\\0y10~TiKr).\\np. 451. Ct Arithmetic is one of\\nthe sciences that consider the\\nEven and the Odd, and inves-\\ntigates the amount of either\\nseparately. Logistic agrees\\nwith Arithmetic up to a certain\\npoint, having the same thing,\\nEven and Odd, for its subject.\\nThe differentia is that both the\\ninternal and external numerical\\nrelations of the Even and Odd\\nare investigated by Logistic.\\nThe writer of the Epinomis\\nafter saying that man was di-\\nvinely taught Arithmetic by\\nthe alternations of day and\\nnight, and periodic changes of\\nthe moon, proceeds apparently\\nto refer to Logistic. Kai pexpt\\npev tovtcov re Kai ev tovtois t-vpnav\\nto bvvarbv tcov \u00c2\u00a3o)u v paka dpiOprj-\\ntikov yeyove, to /ca# ev avrb Ka6*\\navrb ctkottovV to 8e Trpbs aWrjXa\\nrravTa dpiOpbv del \\\\oyl\u00c2\u00a3eadai (Wa\\npev pel^ovos eW/ca Kai tovtov ae\\\\rj-\\nvrjv avtjavopevrjv Kai p6ivovo~av ep-\\n7roir]o~as prjvas irpbs tov eviavrbv\\n^vvearrjoraro Kai rravra dpidpbv\\nTrpbs dpidpbv rjp\u00c2\u00a3aro ^vvopav evbai-\\npovL tvxv- p. 979- These words\\nare hopelessly corrupt, but we\\nmay gather from them that the\\nwriter regards the Relation of\\nnumbers (prjvas Trpos tov eviavTov,\\ndpiOpbv Trpbs dpiOpbv) as the spe-\\ncial province of Logistic.\\nT 2. rats rjdovals \u00c2\u00a3t]tcov avTi-\\no-Tpocpov] to find something\\nanalogous to pleasures, i. e.\\nsome division of the sciences", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0126.jp2"}, "127": {"fulltext": "I IAHB02.\\nIll\\np. 57. icrrl tis erepas dXXrj KaOapcorepa eTTLaTTjprjs iTnarrjpir],\\nKaOdirep rjdovrjs- rjdowq.\\nE[PO. Kal pdXa erases tovto ye, otl ravff eveica\\ntovtcov eTTLKe^eiprfKev.\\nXXXV. 20. Ill ovv dp ovk iv plv rolsh Of these\\n3/ v-v -v 9 1 the Philo-\\nepirpoauev eir aAAoL? aAArjv reyyqv ovaav avevpia- sop hichas\\n1 1 3/ v v the more\\nk\u00e2\u0082\u00acl aacpearepav /cat aaacpearepav aAArjv aAArjs Exactitude\\nE[PO. Haw pev ovv. rity U\\nv \u00c2\u00bb\u00c2\u00a5-i r\\\\ t v e e Dialectic,\\n2i2. ttV TOVTOLS 0\u00e2\u0082\u00ac OLp OV TIVCL Te^Vr/V CO? OpCOVV- however\\npiov (j)6eyi;dpevo?, eh do^av KaTaaTr}o~a? 009 pias, iQcautdRea-\\nc iraXLV m Svolv irravepoora tovtolv olvtqlv to aa(pe? dom^iJthe\\nkol to KaOapov 7repl Tama iroTepov r) tcov (ptXooo- p U rest and\\n(povvrcov rj pur} (j)iAooro(povi TQ)i aKpL^eaTepov k\\\\eL ^jgeT\\nITP12. Kal pdXa doKel poL tovto SiepcoTav.\\n20. Tlv ovv, co UpcoTapx^ avTco 81800 pep diro- 15\\nKpLCTLV\\nanalogous to the division of\\npleasures. Upoj3ej3r]K6vai is\\nSchleiermacher s emendation\\nfor TrpofieftXrjKevai. It is re-\\nquired to form with ivTavOa an\\nantithesis to ore rjpxopeBa,\\n9. S/jLoavv/jLov] an indivi-\\ndual/ or, an indivisible spe-\\ncies. Opwwpov in Plato is\\nnot equivalent either to 6/xa\\nvvpov, or aw6 wfxov, as defined\\nby Aristotle. According to\\nthe latter opwwpov is a thing\\nwith an equivocal name, i. e.\\na name with two or more un-\\nconnected meanings (rvvoavvpov,\\na thing with a generic name,\\ni. e. a name denoting two or\\nmore things essentially related.\\nOpoovvpa \\\\eyerai cov ovopa povov\\nKoivbv 6 he Kara rovvopa \\\\6yo$\\nerepos, oiov \u00c2\u00a3a ov ore av pomros ko.1\\nto yeypappivov. ..avvavvpa de Xe-\\nyerai hv to re ovopa kolvov Ka\\\\ 6\\n\\\\6yos 6 ai Tos, oiov \u00c2\u00a3coov 6 re\\nav6p 07ros Ka\\\\ 6 (Sovs. Categ. p. I.\\nIt happens that in speaking of\\nthe division of the sciences\\nwhich Plato mentions in the\\ntext, Aristotle uses the word\\ncrvvcovvpos cr^eSov Se crvvthvvpoL\\nelcriv eviat tovtcov tcov iTTLCTT-qpcov,\\noiov do~Tpo\\\\oyia rj re padrjpaTiKrj\\nKa\\\\ f) vavTiKt), Kal appoviKr) 17 re\\npa8rjp.aTLKr] Kal 77 Kara ttjv aKorjv.\\nAnal. Post. 1. 13. The same\\nname in a nearly univocal sense\\nis sometimes applied to both\\nbranches as astronomy de-\\nnotes the mathematical science\\nand a branch of the art of na-\\nvigation, and harmonics both\\nthe mathematical and the aesthe-\\ntic science. Here crvvcovvpos\\nmeans just the opposite to 6pa\\nwpos in our text.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0127.jp2"}, "128": {"fulltext": "112\\nflAATONOS\\nnPO O ^coKpare?, ety OavjiaaTOV Sia fiopa? peye- p.\\n609 eis aa(j)r)veLOLV irpoeXrjXvOapiev hridT^p^v\\n2Q. Ovkovv OLTTOKpLvovneOa paov\\nIIPO. T/ ixrjv /cat eiprjo-000 ye on ttoXv piv\\n5 am at t v dXXcov Teyv v SicKpepovai, tovtcov\\navTcov ai irepl ttjv tcov ovtoss (j)cXocro(f)ovPTCoi opfxrjis d\\naprjyavov aKpifiela re kcu dXrjOela irepl fierpa re koll\\napiOpiOvs Sia(p\u00e2\u0082\u00acpov Tii\\n212. Eortt) ravra Kara ae, kcu croi Srj TncrTev-\\nioovT\u00e2\u0082\u00acS 6appOVVT\u00e2\u0082\u00ac$ ClTTOKpiVCDpieOa TOW oWoiy 7T\u00e2\u0082\u00acp\\\\\\nXoyoov 6Xkt}i\\nnPO. To iroiov\\n20. \u00c2\u00a32? \u00e2\u0082\u00actCrl 8vO aplOjJLrjTlKOU KOL SvO pLeTprjTlKOl\\n11. \\\\6yoiv 6 AKrjv] seeins to\\nmean misunderstandiug,\\nmisrepresentation, misin-\\nterpretation of a doctrine to be\\nrefuted, doing violence to\\nthe meaning of a formula.\\nCompare ov 8vo~p.evcos ov$e pa-\\nXtjTLKoos aXX ...a s aXr]da s crKe^ei\\nTt 7T0T6 XeyOflCV KCU SK TOVTCOV\\ninLCTKe^rei aXX ovk e /c avvrjdetas\\npi]fxdra v re kcu ovopdroav, a ot ttoX-\\nXoi OTTTj CiV TVXGXTIV e\\\\KOVT\u00e2\u0082\u00acS CLTVO-\\npias dXXrjXois TTavTodcnras irap-\\nexovon. Theaet. p. 168 c. Plato\\nprobably alludes to some of his\\nown adversaries, perhaps the\\nMegarian Eristici. Protagoras,\\nhowever, appears to have writ-\\nten against the Mathematicians,\\nasserting that nothing in nature\\ncorresponded to their defini-\\ntions. AXXa prjv ovfte roov ax j6r\\\\-\\ntcov av e lr) peyedcov ovde 7repi top\\novpavbv rj do-rpoXoyla rovfte ouSe\\nyap ai aladr)ra\\\\ ypappai roiavral\\nelcriv olas Xeya 6 yeooperprjs ovdev\\nyap tvOv tow alaOrjrwv ovtcos ovBe\\narpoyyvXov. anTerai yap rov Kavo-\\nvos ov Kara aTiyprjv 6 kvkXos, aXX\\n(ocnrep Upcorayopas eXeyev eXeyxcov\\ntovs yeooperpas. Arist. Metaph.\\np. 998 A. On the other hand\\nsensible magnitudes and the\\nvisible heavens can hardly be\\nthe subjects of astronomy. No\\nsensible lines satisfy the geo-\\nmetrical definitions of straight-\\nness or curvature, for a ruler\\ntouches a material circle at\\nmore points than one, as Pro-\\ntagoras said in his Confutation\\nof Geometry. This polemic\\nmay be alluded to here.\\n13. c i2s fieri 8vo dpi9pT)TiKai\\nk. t. X.] The division of the sci-\\nences into two branches, one\\nmore practical, the other more\\ntheoretical, one dealing with\\nfacts, the other with laws, one\\nwith rules, the other with prin-\\nciples, is again enforced in the\\nRepublic, and appears to have\\nbeen indicated here for the first\\ntime. It implies a consider-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0128.jp2"}, "129": {"fulltext": "DIAHB02.\\n113\\np. 57. koll ravrais aXXcu roiavrat ^vve7T6jxevaL av^yai^ rrjv\\ndidvfjLOTrjra e^ovcrai ravrrjv, ovofxaro^ eVoy kskoi-\\nEiPO. Al8co/jl\u00e2\u0082\u00acp Tvyr} dyaOfj tovtois, ovs (j)fjs Scl-\\nvovs dvai, ravTrjv ttjv airoKpia iv co lEooKpare?.\\n20. TavTas ovv Xeyojutep hrurTrjiias aKpifieis\\npidXiara eivai\\nable progress of scientific in-\\nquiry, and in fact furnishes a\\nprinciple for the systematic co-\\nordination of the sciences. *A\\\\-\\nXov 8e rponov 8ia(pepei to Store rov\\non to) 81 dXXrjs emo-TT]fxr]s eKarepov\\nBeoopeiv. roiavra S eariv oaa ovtcos\\ne^ei npos dXXi]Xa o~T eivai 6dre-\\npov vno Sdrepov, oiov ra otttiko, npos\\nyecoperpiav Kai ra prjxaviKa rrpos\\n(rrepeoperpiav Kai to. appoviKa rrpos\\ndpiBprjriKrjV Kai to. (Paivopeva rrpos\\nacrTpo\\\\oyiK7]V .evravda yap to pev\\notc tu v alar6r)TiKG v elbevai to 8e\\nSioTi tg v paBrj paTiK.Gov. %x eL K( L\\nTTpOS TTjV OTTTIKTJV COS aVTT) TTpOS TTJV\\nyeooperpiav aXXr) npos ravTtjv, oiov\\nto rrepl Ttjs ipi8os to pev yap on\\n(pvaiKov eldevat to 8e diori orrriKov.\\nAnal. Post. 1. 13. Another\\ncontrast between law and fact\\nis that they may belong to dif-\\nferent sciences, which happens\\nwhen two classes (or sciences)\\nare related as species and genus,\\nas, for instance, Optics and Geo-\\nmetry, Mechanics and Stereo-\\nmetry, Harmonics and Arith-\\nmetic, Celestial Phenomena and\\nAstronomy Again the same\\nrelation that Optics bears to\\nGeometry, another science bears\\nto Optics as, for instance, the\\ntheory of the rainbow. Here\\nthe facts belong to Natural\\nScience, the explanation to Op-\\ntics. A similar division is\\ntraceable in the truths of Poli-\\ntical philosophy. The iEsthe-\\ntics of Morality are most requi-\\nsite for individual practice. Apxv\\nyap to on, koI el tovto (paivotro dp-\\nkovvtoos ov8ev rrpoaSerjaei rov 8ion.\\nEth. Mc. 1.4. The first step in\\nmoral knowledge is to recognise\\na particular duty and where\\nthis is sufficiently evident to\\nsense, a man need not know the\\nlaw on which it depends. Even\\nin practice, however, we some-\\ntimes require the guidance of\\ngeneral ideas. Qo-re 8ei dpcpco\\nexav (rrjv re toov KadoXov (ppovrjaiv\\nKai TTjV tcov Ka6eKao~Ta) rj ravrrjv\\npdWov. ib. 6.7. Both Rational\\nand ^Esthetic morality are requi-\\nsite, though more especially the\\nlatter. AW iiripeXrjdeiri dv api-\\nara rov Ka6 eva Kai larpds Kai\\nyvpvao-rrjs Kai rids dXXos 6 to Kado-\\nXov el8a s on rracriv r) rois roio7a8e\\nrdxa dv Kai too (SovXopevco Be\\nerripeXelas (BeXriovs rroieiv e lre rroX-\\nXovs e lre oXiyovs vopoBeriKco rreipa-\\nreov yevea-Bai. ib. IO. 9. Rules\\nfor the government of an indi-\\nvidual would be best laid down\\nby the physician, gymnastic\\nteacher, or other artist who\\nknows the universal or special\\nlaw j and so a man who has to\\neducate whether many or few\\nshould attempt to acquire the\\ngeneral ideas of a legislator.\\n6. aKpijSeis] The gradations\\nof severity in method of the", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0129.jp2"}, "130": {"fulltext": "114 nAATONOS\\nriPO. Haw nlv ovv. p\\n20. AAA rjfjLas, co Ylpcorapxe, avaivoir av r\\\\\\ndifferent sciences, first indicated\\nhere, became an established\\ndoctrine of Logic, and is often\\ninsisted on by Aristotle. It\\nmay be interesting to cast a\\nglance at his treatment of this\\nsubject. There are degrees of\\nseverity, he says, even in the\\nMathematical sciences. Ak/h-\\nj3eo~repa 5 e7Tio~Tr)prj emo rrjprjs /cat\\nnporepa rj re rov on kcli olotl r)\\ncivrr), dXXd pr) ^copis rov on rr)s\\nrod dioTi Kai rj pr) icad viroKeipevov\\nrrjs KaO vnoKeipevov, oiov apiOprj-\\nTiKr) dpp.oviKrjs Kai r) i\u00c2\u00a3 iXarrovcov\\nTrjs eK 7rpoa6eae x 9 oiov yeaperplas\\ndpiOprjTLKr). Anal. Post. i. 27.\\nPriority and a higher degree\\nof exactitude belong to the sci-\\nence which deals with laws as\\nwell as facts compared with\\nanother which deals with facts\\nalone to the science whose sub-\\nject is abstract compared with\\nanother whose subject is con-\\ncrete, as to Arithmetic compared\\nwith Harmonics and to the sci-\\nence whose subject is relatively\\nincomplex compared with an-\\nother whose subject is com-\\nplex, as to Arithmetic com-\\npared with Geometry (whose\\nsubject combines Space with\\nQuantity). Less rigorous de-\\nmonstration is to be expected\\nfrom the Natural sciences\\nthan from the Mathematical.\\nTrjV B y aKpifiokoy iav rr)v paOrjpa-\\nTixrjv ovk ev cmao-iv dnaLrrj reov\\ndXX ev rols pr) e xovcriv vXrjv. hi-\\norrep ov (pvcriKos 6 rporros, arrao-a\\nyap tVco? r) cpvo-ts ei vXrjv. Met.\\nD. p. 995. The rigorous de-\\nmonstration of the Mathema-\\ntician is not alwavs to be de-\\nmanded, but only when the sub-\\nject matter of a science is an\\nabstraction. Therefore the Na-\\ntural sciences have a different\\nmodality, for their subjects are\\nalways concrete. Again there\\nis less exactitude in the ^Esthetic\\nthan in the Rational branch of\\nMorality. Eneivo 8e TrpobicopoXo-\\nyr)a6a on 7ras 6 irep\\\\ ra v ivpaK-\\nrcov Xoyos TV7rco Kai ovk aKpiftcos\\ndcpelXei Xeyeadai, o nep Ka\\\\ kot\\ndpxds e Livoaev, on Kara rrjv vXrjv\\n01 Xoyoi aTraiTrjTeoi. roiovrov 8\\novtos rov kuBoKov Xoyov, en pdXXov\\n6 TTtpl ra v Kadeimara Xoyos ovk\\ne xei raKpifies. Eth. Nic. 2. 2.\\nLet us first postulate that\\nMoral laws are unsusceptible\\nof precise codification, as we\\nsaid above that the subject\\nmatter determines the amount\\nof precision to be required in\\nthe propositions. And, vague\\nas is the general theory, the\\ndetails are still more inde-\\nterminate. The consideration\\nof the different modality (rpo-\\nrros) of the different sciences,\\nsometimes said from a narrower\\ndefinition of Logic to be extra-\\nlogical, was a principal function\\nof the Aristotelian Logic. At\\nleast it is generally in reference\\nto this office that he alludes to\\nLogic, viewing it on this ac-\\ncount as a general Propaedeutic.\\nOrra S ey^etpoCcrt rcov Xeyovroov\\nrives 7rep\\\\ rr}s dXrjdelas, ov rporrov\\nBel dirobex^o-dai, 8l diraiBevo lav\\nrcov dvaXvTLKwv rovro 8pa criv del\\nyap nepl rovrcov ijKetv TrpoeTricrra-\\npevovs, dXXd pr) aKovovras forelv.\\nMet. T. 3. p. 1005 b. The\\ndiscussions of some Meta-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0130.jp2"}, "131": {"fulltext": "4 IAHB02. 115\\np. 57. rod SiaXeyecrOai 8vvapLL$, el rtva rrpo avrr/9 aWrjv\\nKplvaifxev.\\nV 5$ IIPO. Tlva Se ravrrjv av del Xeyeiv\\n20. ArjAov otltj rras av rrjv ye vvv Xeyopevqv\\nyvolrj. rrjv yap Trept to ov kol to ovtcos kcll to /cam 5\\nravTov del rrecjyvKos iravrcos eycoye oiptai -qyetaOai\\n~vpnvavTas qctqis vov kcll apLLKpov TrpocrrjprrjTai,\\nfiaKpcp dXr/BearraTTjv elvat yvcocriv. av oe rl ttcos\\ntovto, co Ylpcorap^e, SiaKplvois av\\nIIPO. YIkovov juev eycoye, co iLcoKpares, e/cacrrore 10\\nTopylov TroXXaKis, cos rj rod TreiOeiv ttoXv otacpe poi\\nb Tracrcov reyvcov Travra yap v(jj avrfj SovXa Si eKov-\\nrcov dXX ov Sid fiLas ttoiolto, Ka\\\\ ptaKpco dplcrrrj\\nTracrcov elrj rcov reyvcov vvv 8 ovre crol ovre 8y\\neKelyco ^ovXolprjv av evavrla rtOeaQai, 15\\n20. Ta oirXa [xol Sokcl? fiovXrjOels elirelv aia-\\n\u00e2\u0096\u00a0^yvOels diroAiTrelv.\\nphysicians on the modality\\n(degree of rigour) to be re-\\nquired in the proofs, are due to\\na want of previous training in\\nLogic. For the investigator\\nought to come antecedently\\nprepared with this knowledge,\\nand not mix up two inquiries.\\nUerraidevpevov yap icrriv eVt rocrov-\\nrov rd pi(3es im^r/relv eKacrrov\\nykvos i(f) oo~ov rj rod Trpdyparos\\n(pvais eViSe^erai TvapairkrjO-Lov yap\\n(paiverai pa6rjp.ariK.ov re TuOavoko-\\nyovvros airohe^o-Oai /cat prjropiKov\\naVoSei ^et? cnvairelv. Eth. JsTic. I. 3.\\nHe who has had the right pre-\\nliminary training will measure\\nhis demands of exactitude in\\nany province by the nature of\\nthe subject matter. For it is\\nas illogical to demand demon-\\nstration from an Orator, as to\\naccept probable reasoning from\\na Mathematician. A16 del rre-\\n7raibevo~dai 7ra s emcrra diroheKreov,\\ncos aroirov apa forelv eTTiarrjprjv Kal\\nrponov eTvicrrrjprjs. Met. 2, 3. A\\npreparatory Education should\\ninstruct us in the right method\\nof the various sciences, for it is\\nout of place to inquire into the\\nmode of investigation after we\\nhave begun to investigate.\\n4. Ar)Xov oTirj 7ras av\\\\ Thomp-\\nson s emendation in the Journal\\nof Classical and Sacred Philo-\\nlogy, No. XI. The reading of the\\nMSS. is dijXov otl 77 rraaav, k.t.A.\\n16. Ta. 07rAa,K.r.A.] The phrase\\nof Protarchus is elliptical. He\\nprobably meant ivavrlav rl eo--\\nBai tt}v -frjcpov, but Socrates sug-\\ngests that he was going to say\\nevavrla rldeo~6ai ra oTrAa (which\\nQ 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0131.jp2"}, "132": {"fulltext": "116\\nilAATONOS\\nil PQ. v Ecrr vvv ravra ravTrj, oitrj aoi Sokel. p.\\n20. hp OVV 0LLTL09 iyOd TOV fXT] KaXto? viroXafielv\\nere;\\nEiPO. To iroiov\\n5 20. Ovk, co (plXe 11 pcorap)(\u00e2\u0082\u00ac, tovto eycoye effjTovv\\n7TC0, TLS rlyVT) 7] TL9 \u00e2\u0082\u00ac7n TT7}{17] 77 CUT CO V 8ia(fiep\u00e2\u0082\u00acL TCp\\nfieyiarri koi aplarr/ koi irXeiara oxpeXovora rjpa?, c\\nctAAa tls TTOTe to aacpe? koi raKpiftes Koi to dXrjOe-\\ncttcvtov enricjKOTTei) kolv el cTptKpd kol apiKpd bvivacra.\\nto tout eo~tiv o vvv 8r) (p]Tovp,\u00e2\u0082\u00acv. dXX* opa ovde yap\\naireyfi-qau Topyla, rfj jxev eKelvov xmdpyeiv reyvrj\\nSiSovs rrpos yjpelav toIs avOpdmois Kparelv, fj 8* eiirov\\ndyeo vvv Trpaypareia, KaOdirep rov XevKOv irept rore\\neXeyov, kolv el apuKpov KaOapov 8e elr), rod ttoXXov\\n15 KOI pLTJ T0L0VT0V 8lCt(f)\u00e2\u0082\u00acp\u00e2\u0082\u00acLV TOVTCp J dVTGp TCp dXr/Oe- (1\\nar olt cp kol vvv 8r) a p68pa SiavorjOevTe? koll wavco?\\nSiaXoyio-dpLevoi, prjT eh Ttvas cbcfieXelas ein(jTrjpcov\\nfiXetyavtes pufjTe tlvols evSoKiplas, dXX* el tis irecpvKe\\ntt)$ \\\\j/vxr)S r)pcov 8vvapi9 epav T6 tov aXrjOovs koi\\n20 TTctvTCi eveKct tovtov TTpciTTeiv, TctvTTjv eluaopev 8iepev-\\nvrjcrdpLevoi) to KaOapov vov re koi (jypovr/crecQs el\\nTavTTjv pAXuTTa Ik tcov clkotcov eKTr)crOai (fiaip.ev dv,\\nrj TLva erepav TavT7]9 KVptcoTepav r)piv ^qTi)Teov. e\\n[IPO. AAAa cTK07rco, koi yaXeirov, oipat, avyyco-\\n25 prjaal Tiva aXXrjv eiriGTripuqv rj Te^vrjv tt)s dXrjOela?\\ndvTe^eaOat pidXXov rj TavTTjv.\\nwe may infer from this passage den humility restrained you.\\nwould have sounded more pre- 1 1 vnapx^tv] Badham pro-\\nsumptuous), but checked him- poses vnepexew for vivdpx^v and\\nself. We may translate But Kparelv 8 fj elrrov for Kparelv 5\\nnow I should not like to break elnov. Perhaps we should read\\nwith either of you. Break a vnepexeiv with Badham, and\\nlance with either, you were change Kpariiv fi 5 dirov into\\ngoing to say, I think, but a sud- npos aKpifieiav fj eTnov.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0132.jp2"}, "133": {"fulltext": "2 IAHB02.\\np. 58. 20. 3 Ap ovv evvorjaas to rotovde elprjKas o Aeyets*\\nvvv, coy al rroXXal reyyat koi oo~ol Trepi ravra TreTro-\\nV- 59- vr VTa h Trp TOV pev S6$;ais yjp vTai koi rd Trepl\\n86^av (y]T overt ^vvreraypevcos el Se koI Trepl (frvaeco?\\nr)yelraL tl$ tflTeiv, oiaff otl tcl irepl top Koapov 5\\nrovde, OTrrj re yeyove Kal OTrrj Trdayei tl koI oirrj\\nTroiel, ravra ^qrei did f3lov (j)alpev dv ravra,\\nrj Tray?\\nnPO. Ovrm.\\n20. Ovkovv ov Trepl ra ovra del, Trepl 8e ra 10\\nyiyvopeva Kal yevrjaopeva Kal yeyovora rjpcov 6 tol-\\novros dvypr/rat rov ttovov.\\nIIPO. AXrjOearara.\\n20. Tovrcov ovv tl aacfies dv (palpcev rfj aKpi-\\n2. 6W] This is an obvious\\ncorrection for 6W1. Badham\\nwould also change ravra into\\nravras.\\n4. el de Ka\\\\ rsepl (pvo-eeos, K.r.X.\\nNo place was expressly allotted\\nto the Physical sciences. Un-\\nless we rank them with Prac-\\ntical Mathematics, we must in-\\nvent a new class for them. We\\nshall then have six altogether.\\n14. Tovrcov ovv ri o~a(fies, K.r.X. J\\nThe belief in the proposition\\nthat Nature is uniform aud in-\\nvariable, which is the basis of\\nthe inductive sciences, appears\\nto be partly the result of the\\ncultivation of these sciences.\\nAt least it hardly seems to be\\nfully realized in the ancient phi-\\nlosophies. Yet we find much\\nmore than its germs there, pro-\\npositions, in fact, that are incon-\\nsistent with the text. In the\\nTimseus the material element is\\nsaid to be the seat of Necessity,\\nthe spiritual world the sphere\\nof will and freedom. Mepiy-\\npevrj yap ovv rj rovde rov Koapov\\nyeveais i\u00c2\u00a3 dvdyKrjs re Kal vov crv-\\ncrrdo-eods eyevvr)6r). vov be avdyKqs\\napxovros rco ireldeiv avrrjv rcov yi-\\nyvopevcov ra wXelo-ra errl ro /3e X-\\nriarov ayetv, ravrrj Kara ravra re\\nfit dvdyKijs rjrrafxevrjs virb rreidovs\\nepqbpovos ovno Kar ap^as \u00c2\u00a3vvLo~raro\\nrode ro rrav. TiinseUS, p. 48.\\nThis world is the result of the\\nmeeting of Necessity and Rea-\\nson. And as Reason ruled Ne-\\ncessity and persuaded her to\\nproduce generally the best re-\\nsults, it was thus, Necessity\\nyielding to the persuasion of\\nWisdom, that this Universe\\noriginally arose. Aristotle re-\\npeats the same. When we\\nreason from an End, he says,\\nour conclusions are hypotheti-\\ncally necessary that is, we\\nonly ascertain the necessary\\nconditions of that End but in\\nreasoning from the material\\nelement the conclusions are ab-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0133.jp2"}, "134": {"fulltext": "118\\nI1AAT0N02\\n(3eararr} aArfiela yiyvecrQai, (bv prjre ea\\\\e prjbev p. 59.\\n7TCD7TOT6 KOCTOC TOLVTOL flT]ff \u00e2\u0082\u00ac^\u00e2\u0082\u00acl /jLTJT\u00e2\u0082\u00ac tig TO VVV TTCLpOV\\nIIPO. Kalirm;\\n5 20. He pi oi)v tol p,rj K\u00e2\u0082\u00acKT7]/jL\u00e2\u0082\u00aci a fte/BcuoTrjTa prjS\\nTjVTivovv Trees av 7T0T6 fiefiaiov yiyvoiff rjplv Kai\\notiovv\\nIIPO. Oipai pep ovdapcQs.\\n20. QvS apa vov9 ovSe ti? e7ricrT7}prj irepl avrd\\n10 icTTL to aArjOeararov eyovaa.\\nIIPO. Qvkovv eiKos ye.\\nE We XXXVI. 20. This ixev Stj ae kcll eae koi Top-\\nn nmi;\\nare now\\nprepared yiav Kai (PlXrjftov )(pT] crvyya yalpeiv eavj ToSe Se\\nto clctiGr- j j\\nmine the SlOLjJLOLpTU pOLQ~@(X,L TOO XoyCO.\\nComposi- v 6\\ntionofthe 15 IIPO, 10 7T010V\\nhuman life, 20. O? Tj 7T6/)t \u00c2\u00a3Kelva ecrO* rjpLP TO Te fieficLLOV KOI\\nsolve our to KaOapov Kai to aXrjOe? Kai o Srj Xeyopev eiXiKpiveSj\\nsolutely necessary. 3?avep6v \u00c2\u00a777\\notl to avayKoiov iv toIs (pvo~LKo7s\\nto cos vkrj Xeyopevov Kai ai klvt]o-\u00e2\u0082\u00acls\\nat TavTTjs. Physic. Ausc. 2. 9.\\nAbsolute necessity in the phy-\\nsical world is clue to the mate-\\nrial element and its operations.\\nAnd yet, after truly criticizing\\nthe doctrine of Heraclitus, that\\nnothing in nature is unchange-\\nable, and pointing out that even\\nchange may obey unchanging-\\nlaws, he immediately after-\\nwards, as if dissatisfied with\\nthis, takes refuge in the mo-\\ntions of the heavenly bodies, as\\nan instance of something regu-\\nlar and uniform. AAXa ravra\\nrrapevTes tKelva \\\\eyeop.\u00e2\u0082\u00acv on ov Tav-\\ntov ecrri to fifTa(3ak\\\\eiv /cara to\\nTToabv Kai Kara to ttolov. Kara pev\\novv to Troo-bv eVrco prj pkvov, aAXa\\nKara to eidos anravTa yLvooaKopev.\\n\u00e2\u0082\u00acTL a^iov iruTitArjcrai toIs ovtcos\\nvTroXapftdvovcriv, otl kol avTcov tcov\\naladrjTcov erri tcov i\\\\aTTOvcov tov\\ndpLdpbv IdovTes ovtcos e^ovra, rrepi\\no\\\\ov tov ovpavov opoicos drrecprj-\\nvavTO. Met. I, 5. p. I OIO A.\\nWaving this we will say, that\\nthere is a difference between\\nchange of quantity and change\\nof quality. Assume that the\\nquantity is variable it is al-\\nways the Form that is the ob-\\nject of science. And there is\\nanother ground for censuring\\nthose who hold this view for\\neven among sensible objects it\\nis the lesser number that sug-\\ngest it, and yet all the move-\\nments of the celestial bodies\\nare equally included in their\\nban of inconstancy.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0134.jp2"}, "135": {"fulltext": "$IAHB02. 119\\np. 59. irepl rd del Kara rd avrd coaavrm (x/lllktotcctoc eyoPTa,. second pro-\\n7) Sevrepcos eKelpcop o n fidXiard eari ^vyyepes rd 8* Recapitu-\\ndXXa Tvdvra Sevrepd re kcll v are pa XeKreop. The ori-\\nr ginal pre-\\nlIPO. AXrjUearara Xeyei?. tensions of\\n20. Toe 8i] tcop opopdrcop rrepi rd roiavra kcxX- 5 and Know-\\ns w 5s f ledge were\\nXicrra ap ov rocs KaXXtarois oiKaiorarop arropepetp ver-\\nTTT^r\\\\ tn* f thrown by\\nill 12. hlKO? ye. the test of\\ny y V if y 3/ Suffici-\\n212. Uvkovp povs ecrri koll (ppopycris a y av ris e ncy.\\nnprjcreie pdXicrra opbpara\\nIIPO. NaL\\n20. Tavr dpa ip reus rrepi to op optcos eppoiais\\neo~Tiv aTrrjKpifBcopepa opOtos Keipueva KaXeitrOai.\\nI1P0. Udpv [lev ovp.\\n20. Kai prjp d ye els rrjp Kpiatv eyco rbre wape-\\ncr)(0/JLr]i ovk dXX* early rj ravra rd opopara. 15\\nIIPO. T/ prjPj co ^coKpares\\n20. Kiev to pep drj (ppoprjerecos re koll rjSoprjs ire pi\\ne 7rp09 ttjp dXXrjXcop pi^ip el ris (pair] KaOarrepel Srjpi-\\novpyois rjpip, e^ cop rj ep oh Sel Srjpiovpyeip ri, irapa-\\nK\u00e2\u0082\u00acL0~6(XL KCZXCOS GCP TCp X6yCp dw\u00e2\u0082\u00aclKa(pl. 2\\nIIPO. Kca pidXa.\\n20. To perd ravra dp* ov piypvpai ernyeipY}-\\nreop\\nXIPO. Ttpyp;\\n20. Gvkovp rd8e TTpoenrovat kcil dpapprjtracrip\\n-qpcas avrovs bpOorepop dp ej(oi\\nIIPO. Ta Troia\\n20. A Kal rrporepop epprjaOrjpep* ev 5 rj rrapoipla\\n12. atrr]Kpifia)ii\u00e2\u0082\u00acva\\\\ This word and is equivalent to irdw or\\nconnected with SpOws lias the pdXa. dn^KpL^copeva op6oos= op-\\nforce of a superlative adverb, 86raTa superlatively right.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0135.jp2"}, "136": {"fulltext": "120 nAAT0N02\\n8oK\u00e2\u0082\u00acL \u00e2\u0082\u00ac)(\u00e2\u0082\u00acll/ 9 TO KOL Sis KCU Tpl? TO KaXcOS typV \u00e2\u0082\u00ac7Ta- p. 60.\\nvarroXeiv tco Xoyco 8eiv.\\nIIPO. Ttfirjv;\\n20. epe 8rj irpos 1 Aios. oiptai yap ovtco 7rco? tol\\n5 tot\u00e2\u0082\u00ac XeyOevTOL prjOrjvac.\\nnpo.\\n20. /A?;/36V 0?7crt i)8ovrjv aKoirhv opOov irdo~L\\n\u00c2\u00a3cooi? yeyovevai Kal 8eiv irdvTas tovtov aToxd^eaOai,\\nKal 8rj Kal TayaOov tovt olvto elvai ^vpuraai, Kal 8vo\\nioovoiaoltol, TayaOov Kal r)8v 3 kvl tlvl Kal (pvcrei /jliSl\\nT OVTCO OpOcOS T\u00e2\u0082\u00ac@6PT \u00e2\u0082\u00ac)(\u00e2\u0082\u00acIV ^COKpaTTJS 8e 7TpC0T0V pi\u00e2\u0082\u00acV\\nov (j)rjo-L tout eivai, 8vo 8e KaOdirep tol ovopcaTa, Kal b\\nto T\u00e2\u0082\u00ac dyaOov Kal to r)8v 8id(j)opov dXXrjXcov (pvcriv\\n\u00e2\u0082\u00ac)(\u00e2\u0082\u00aclv, ptdXXov 8e /xero^o^ eivat tt)9 tov dyaOov pcolpas\\n15 TTJV (f)p6vr)0~lV 7] TTjV T)8oVTjV OV TaVT CCTTl T\u00e2\u0082\u00ac Kal f)V\\ntol tot\u00e2\u0082\u00ac Xeyopceva, co UpcoTap^e\\nHPO. ^(p68pa [xev ovv.\\n20. Ovkovv Kal t68e i al tot\u00e2\u0082\u00ac Kal vvv -qpuv dv\\n^vvopioXoyoiTo\\n20 IIPO. To ttolov\\n20. Trjv TayaOov 8ta(pep\u00e2\u0082\u00acLV (j)vcriv Tcp8e rcov\\naXXcov.\\nnPO. Tin; c\\n20. c 0i Trapeirj tovt del tcov (jocov 8 id TeXov?\\nmrdvTcos Kal iravTrf, pySevo? eWepov ttot\u00e2\u0082\u00ac ert 7rpoa8el-\\ncrOai, to Se lkclvov TeXecoTaTOv eyetv. ov^ ovtco?\\nIIPO. Ovtco pclv ovv.\\n20. Ovkovv tco Xoycp \u00e2\u0082\u00ac7reipdOr)pL\u00e2\u0082\u00acv )(copl? \u00e2\u0082\u00acKaT\u00e2\u0082\u00acpov\\n\u00e2\u0082\u00acKaT\u00e2\u0082\u00acp0V 0\u00e2\u0082\u00acVT\u00e2\u0082\u00ac? \u00e2\u0082\u00ac1? TOV fiiOV tKaCTTCOV, OLfUKTOV fJLEV\\n3\u00c2\u00b0r)8ovr}v (ppovrjcreL, (ppovrjcriv 8e oicravTcos r)8ovr}? pL7)8e\\nto o~ piiKpoTaTOV eypvcrav", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0136.jp2"}, "137": {"fulltext": "MAHB02. mi\\np. 60. IIPO. Hv ravra.\\nd 20. Nlcov ovv rjfiiv aircov Tore rrorepov ikclvov\\nedo^ev elva i rco\\nIIPO. Kal wm\\nXXXVII. 20. El Seye irapyveye^ev n rare, 5\\nvvv octtictovv erravaXa^cov bpOorepov elirdriOj pLvrjfjLrjv J?^!^,\\n/cat (ppovrjcriv /cat eTncrryfJLTjv Kal dXrjOr) 86^av rrjs avrrjs j. n f p f r\\nl^eW riBeuevos* Kal ctkottcov el ns avev rovrcov SePair What sha11\\nv f e we admit\\naz/ ot /cat otlovv elvai rj ylyveaOai, jult} on Sy ye rjSovrjv, to tbe\\ne iO co? TrXelarrjv effl co? o-cpodpordrrjv, el fir/re aXr)6cos ro^ \u00c2\u00b0f th8\\ndo^d^oL yaipeiv, fxrjre to iraponrav yiyvcocrKOi rl irore li 1 fi e\\ne TveivovQe rrdOos, fxrjr av fivrjjxrjv rod TrdOovs jiycV admit what\\novrivovv yjpovov eypi. ravra oe Xeyco /cat ire pi (ppovrj- ascertained\\nv a to be the\\ndews, et TL9 avev TTacrrjs r/dovrjs Kai rrjs (Dpa^vrarrjs Truest\\nde ijair av (ppovrjcnv eyeiv jmaXXov rj peer a rivcov rjSo- i5andSci-\\nvcov, 7] rraaas yoovas \\\\cop19 (ppovyaem ptaXAov 77 nameiy.the\\nPurest.\\n^cera (ppovrjaecos 1 av tlvos.\\nIIPO. Ovk e riv, co iLtoKpares, aXX oi)8ev del\\nravra ye ttoXXclkl? eirepcorav.\\np. 61. 20. Ovkovv to ye reXeov Kal iracriv aiperov kcuio\\nto iravrdrrao-iv dyaffov ovderepov av rovrcov etrj\\nIIPO. Ilcos ydp av\\n20. To tolvvv dyaffov tJtol ra(pcos rj Kai riva\\n16. tj irao-as fjdovas] This is\\nnot a mere repetition of the\\nfirst question (ei ns avev rovrcov,\\nk. r. X.) Socrates then asked whe-\\nther Pleasure alone is even de-\\nsirable (aiperov) now, whether\\nit is perfect (reXeov). See the\\nnote on the distinction of re-\\nXeov, Ittavov, alperov, p. 20, d.\\n23. To dyaSbv is henceforth\\nused to signify the ideal or\\nsupramundane Good and r6\\nreXeov, 1. e. 6 fxiKros /3i oy, the\\nfinal cause of human life, only-\\nholds the second rank. The\\ncharacteristics of this latter are\\ndeduced from the attributes of\\nthe ideal Good or the divine\\nnature. In the present dia-\\nlogue, which is of a somewhat\\npopular character, this is done\\nwithout much severity of argu-\\nment but Plato appears to\\nhave pursued the same method\\nR", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0137.jp2"}, "138": {"fulltext": "122\\nIIAATQN02\\ntvttov avrov Xr)7rreov, tv oirep eXeyopev Sevrepela otcq p. 6\\nScocropev eyoopev.\\nIIPO. OpOorara Xeyet?.\\n20. Ovkovv 68ov \\\\xev nva eirl rdyaOov elXrj(j)a-\\ns ptev\\nIIPO Tim\\n20. Y^aQdirep el rls nva avdpcoirov {^qrcov rrjv\\noIk7](tlv wp rov opOco?, tv oIk\u00e2\u0082\u00aci, ttvOolt avrov, peya b\\nTL 8r) 7T0V TTpOS TTJV eVpeCTLV OLV eyOL TOV tflTOVpeVOV.\\nlo nPQ. Um 8 ov;\\n20. Kou vvv 8r/ to Xoyos e/jtrjiwaev rjpuv, cocnrep\\nKol Kar ap)(a?) jarj ^qreiv ev rep duLKrcp /3cco rdya ov\\naXX iv TCp fJLLKTCp.\\nnPO. Haw ye.\\n15 20. EAttIs* \\\\xrjv irXelcov ev rep piyuevri KaXco? to\\n^qrovfievov ecrecrOai (pavepcorepov rj ev rep prj\\nnPO. UoXvye.\\n20. Tots* 8rj Oeols, co YlpcoTcipxe, ev)(ppLevoi Kepav-\\nvvcopev, eire Aiovvero? elre r H(paio~T09 eifl* oans- Oecov c\\n2oravrrjv rrjv TLfxrjv elXrjye rrjs avyKpdaeco?.\\nI1P0. Haw fxev ovv.\\nin his more scientific ethics.\\nIn thus basing his Political\\nphilosophy on theological or\\nmetaphysical considerations he\\ndiffers from Aristotle. The\\nlatter makes conceptions of\\nthe end of practice and pro-\\nduction the ultimate premisses\\nof Practical and Productive\\nsciences. The connection of\\nthe specific Goods proposed as\\nends by the practical and pro-\\nductive reason with the tran-\\nscendent Good or with the ge-\\nneral laws of Goodness he ex-\\ncludes from Art and Moral\\nscience and assigns to Specula-\\ntive philosophy. One of his\\nmost tangible reasons for this\\nis, that moral truths are more\\nevident than truths of theology\\nor philosophy, and therefore it\\nwould be illogical to base the\\nformer on the latter. laces 8\u00c2\u00a3\\nov8e SeZ fiovkopevov ri deticvvvai\\nrols prj (pavepols 7ra.pabelyp.acn XP1~\\naOaij aXX virep tcov depavcov to7s\\n(pavepoLs Kai vnep tcov votjtcov toIs\\naladrjTois, ravra yap (pavepcoTara,\\nMagn. Mor. i. i.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0138.jp2"}, "139": {"fulltext": "MAHB02.\\nms\\ni. 20. Kal fjirjv KaOdirep r)puv olvoypois rial Trape-\\narcicn Kprjvai, pe XiTO? pev av direiKa^pi ti$ ttjv ttjs\\nrjbovrjs, ttjv Se rrjs (ppovrjaeoos vrjipavTiKrjv Kal doivov\\navarrjpov Kal vyieivov tlvos vSglto? a? 7rpo0vpr]Teov\\n0)9 KaXXtaTa avppiyvvvai. 5\\nIIPO. 0(5? yap ov\\nd 20. ep\u00e2\u0082\u00ac Sr) irporepov dpa irdaav r)Sovr)v irdavj\\n(fypovrjaei pnyvvvTes rod kclAcds av paXiaTa e7riTV)(0L-\\nfxev;\\nFIPO, lam.\\n20, AAA* ovk da(f)aXe?. fj Se aKtvdvvoTepov av\\nptyvvoipev, So^av p,OL Sokco twcl diroiprjvaaOai av,\\nIIPO. Aeyerlva.\\n20. Mv rjpuv rjdovr) re dXrjOcos on? olopeOa, pdXXov\\nire pa? dXXrj, Kal Srj Kal Teyyr] Te^vrj? aKpifiearepa 15\\nIIPO. Ylco? yap ov\\ne 20. Kat eTriaTrjpj) Srj eTriarrjpr]? Sid(popo? 3 rj pev\\neirl rd yiyvopeva Kal diroXXvpteva drrolBXeTrovaa, r)\\nde em rd prfre yiyvopeva prjre diroXXvpeva, Kara\\nramd Se Kal coaavrcos ovra del. ravrrjv el? to dXrjOe? 20\\nimaKOTrovpevoL rjyrjadpeOa EKelvr}? dXrjOeaTepav elvai.\\nOPO. Haw pev qvv 6p@a\\n20. Ovkovv el TaXrjOeaTaTa TprjpaTa eKaTepa?\\nidoLptev irpodTOV ^vpptl^avTe?, dpa iKavd Tama ^vyKe-\\nKpapeva tov dyam^ToraTOV /3lov drrepyaadpeva nape- 2 5\\nyeiv rjp.LV, rj tlvos en irpoaSedpeOa Kal tcov pr) tol-\\novtoqv\\n15. T*xvr)] Here rkyyi\\\\ and these ought to be considered a\\neTu TTr)fjLT] are used in the Aristo- third or third and fourth divi-\\ntelian sense, the one as 71-01777-1*77 sion of theoretical science, and\\n\u00e2\u0082\u00ac7no-Ti)(jLr), the other as OecuprjTiKrj. placed between the arts and\\nAs 77 eiri to. yiyvopeva k. t. X. refers the other theoretical sciences,\\nto applied mathematics and so as to make five or six divi-\\nphysical science, it seems that sions in all.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0139.jp2"}, "140": {"fulltext": "IIAAT0N02\\nThese\\nalone are\\nnot Suffi-\\ncient we\\nmust there-\\nfore su-\\nperadd\\nthe Mixed\\nor Impure\\nSciences.\\nnPO. E/nol yovp SoKel 8 pap our coy. p. 62.\\nXXXVIII. 20. Eotgo 8$ T19 rjfiiv (ppopcop\\navBp TTOS CLVTT)S 7T\u00e2\u0082\u00acpl SiKaLOaVPrjS, O Tl \u00e2\u0082\u00acCTTl, KOL XoyOP\\ne xoov eiropepop tco poelp, kol Stj kol irep\\\\ tcop aXXcop\\nSTraPTcop tcop optcop cbcravToo? Stapoovpepos\\niTPO. Ecrrco yap ovp.\\n20. Ap ovv OVT09 LKavcos tTTicTTrjpris e\u00c2\u00a3ei kvkXov\\npep kol crfpalpa? awrjs ttjs Betas top Xoyop e )(cop, ttjp\\nSe apOpooTTLPrjp TavTrjp a(j)aipap koi tovs kvkXov? tov-\\notov9 aypocop, kol yjpcopepos ev OLKodopla koi toi? aA- b\\nX01? ouolcos Kapoai Kai tois kvkXols\\n5. diavoov/ievos in the Repub-\\nlic is an epithet appropriated to\\nthe Mathematician. It appears\\nused designedly here to express\\nwith (f)pova v the two first divi-\\nsions of Science.\\n9. ravTTjvj Tavra and ra\u00c2\u00a7e are\\nused in Plato like ra hevpo in\\nAristotle, to express the pre-\\nsent, sensible world.\\n10. feat -^papevos iv oiKodopta\\nKai tois aXkoLS opoicos Kavocri kol\\ntoIs kvkXols] Who uses when\\nhe builds a house the other\\nrules to the same extent that\\nhe uses the circles i. e. who,\\ninstead of material instruments\\nand measures, has only the\\nideal or conceptional line, angle,\\nsquare, c. to guide his handi-\\nwork.\\nBy the divine sphere and\\ndivine circle we must appa-\\nrently understand, not ideas,\\nbut the intermediate world (ra\\nperagv) whose existence, as we\\nlearn from Aristotle, was main-\\ntained by Plato. As the Ma-\\nthematical sciences intervene in\\nhis arrangement between Natu-\\nral science and Philosophy, so\\nhe makes a corresponding set\\nof objects, the Mathematical\\nworld (ra paBrjpariKa) intervene\\nbetween Nature and the world\\nof Ideas. We learn this from\\nAristotle, for we should hardly\\nhave discovered it from the\\nwritings of Plato, though it\\nharmonises with the following\\npassage of the Republic Tadra\\npev ra iv r 5 ovpavat nocKiXpara,\\niirel Trep iv oparco TreiroUikTai, ko\\\\-\\nXiora pev fjyelcrOai del /cat aKpifte-\\no-rara tcov tolovtcov e%eiv, tcov 8e\\naXrjBivcov ttoXv evheiv as to ov Ta^os\\nKai f) ovaa (SpadvTrjs iv rco aXrjdiva\\napidpco Kai Traai tois aXijdeai rxh~\\npaai (popds re rrpbs aXkrjka (pepeTai\\nKai ra evovTa tyepei. a. 8rj Xdyw pev\\nKai biavoiq X^7rra, o^rei 8 ov. Z. p.\\n529. This celestial mechan-\\nism, as after all its material is\\nvisible, is doubtless most beau-\\ntiful and most exact of its kind,\\nbut falls far short of the true\\nmotions which real velocity and\\nreal slowness in true numbers\\nand true configurations perform\\nin due correspondence as they\\nwhirl round the veritable\\nspheres all which things", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0140.jp2"}, "141": {"fulltext": "DIAHB02.\\n125\\n63. IIPO. YeXolav 8ia6ecriv r\\\\p(bv^ co ^coKpares, ev\\nreus Oelcus ovaav pdvov hn(jTr]\\\\iais Xeyojiev.\\n20. Um (prjs rj rod \\\\j/ev8ovs kclvovqs a/na kol\\ntov kvkXov rrjv ou fieficuov ovSe KaOapdv re\\\\vrjv ep-\\nfiXrjreov Koivfj kcu avyKpareov\\nIIPO. AvayKcuov ydp, el /uceXXei ti$ rjpLchv kcu\\ntt)v 68op eKaarore i^evprjaeiv 0LKa8e.\\nc 20. H kcu povortKr]v 3 rjv oXiyov epnrpoaOev e(pa-\\npuev aroYacrecDs re kcu pifirjcreodz pearr/p ov rav KaOa-\\nporrjros ev8eiv\\nIIPO. vayKcuav (paLverca epioiye, eiirep ye rjpcop\\n6 @i09 earai kol oircoaovp Trore /3/os*.\\n212. BovAei Srjra, denrep Ovpcopo? vtt oyXov ti?\\no)0ovpepo9 kcu $La^ppevos, rfmqOus dvarreTaaas ras\\nOvpas d pco Trdaas ray ewicrrypas- elapeiv kcu piyvv-\\naOcu opiov KaOapa rrfv evBeearepav\\nd IIPO. Ovkovv eycoye 018a, co IZcoKpares, 6 ri ns\\nare an object of ratiocination\\nand reflexion, but not of sight.\\nThese true motions, c. are 81a-\\nvorjTa, not vorjTa, i. e. mathema-\\ntical, not ideal,\\nAristotle himself admits the\\nobjective reality (on eo-nv drrXcos)\\nof the subjects of pure mathe-\\nmatics, but identifies them with\\nthe material world, abstraction\\nbeing made (eg depatpio-eus) of\\nits other physical properties (to\\neK npoaBeo-ecos). ArfXov on evde-\\nj^eraL kol irepl rcov aladrjToov peye-\\n6a v eivai Kai Xoyovs Kai dirohelgeis,\\nprj fj 8e aladrjTO. aXX fj roia8 i...\\ncoctt errel dnXcos Xeyeiv dXrjdes pr)\\npovov ra x^P^rd eivai dXXa Kai ra\\np,f) ^coptcrra. .Kat ra pa6rjpanKa on\\neo-nv 6.7rXa s dXrjBes elirelv, Kai\\nroiavrd ye oia Xeyovaiv are did\\ntovto 6p8cios 01 yecoperpat Xeyovo-i\\nKai irepl ovt dv 8iaXeyovrai Ka\\\\ ovra\\neo-nv. Arist. Met. M. p. 1077 b.\\nSensible quantities then may\\nbe subjects of reasoning and\\ndemonstration, not as sensible\\nbut as quantities and as ob-\\njective reality is truly ascribed\\nnot only to substances, but also\\nto their attributes, the subjects\\nof mathematics have objective\\nreality and yet satisfy the sci-\\nentific definitions... So that the\\nlanguage of geometers is cor-\\nrect, and the subjects they\\nreason about are existent real-\\nities.\\n9. pip7]aecos\\\\ This seems to\\nbe an oversight of Plato s, for\\nthere has been no mention of\\npiprjo-is, unless, indeed, it is a\\nsynonym of aroxao-pos. See\\np. 56, a.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0141.jp2"}, "142": {"fulltext": "126\\nIIAATQN02\\neluded.\\nav ftXanrTOiTO Tracras Xaficov ras a A Act? ewtar^as, p. 62.\\ne^COV T0L9 TTpCtiTOLS.\\n20. WleOico Sr) rocs ^VfJLTraaas pelv els ttjv rrjs\\nOfir/pov kcu pcaAa 7roir]riKrjs paayayKelas vTroboyrjv\\n5 IIPO. Haw fiev ovv.\\nWe must XXXIX. 20. WleOeiVTOlL. KOU TTCtXlV \u00e2\u0082\u00ac7Tt TY\\\\V\\nalso admit f t /i 5\\nthe Neces- rcov rjoovcov 7rrjyr)v ireov. cos yap oievor)ar)p.ev auras\\nsaryand v\\nthe Virtu- payvvvai, ra ro)j akqucov \\\\xopia 7rpcorov, ovk e^eyeveu\\nous Plea- r N x\\nsures; but Tjpuv, ctAAcc oia ro iracrav ayarrav eTTicrrr]pj]v eis rav- e\\nthe Great- v A v A 1\\nest Plea- 10 tcw fieueipLev aupoas fcai Trpoauev rcov r/dovcov.\\nsmes^mus HPO. KXrjOearara Xeyeis.\\n20. O/xx 5?) /3ov\\\\eveo~6ai vcov Kal rrepl rcov r]So-\\nvcov, rrorepa Kal ravras irdcras dOpoas defiereov rj Kal\\nrovrcov irpcoras pteOereov rjplv ocrai dXrjOeis.\\n15 I1P0. YloXv ri 8ia(j)6p\u00e2\u0082\u00acL Trpos ye dcrcpdXeiav rrpco-\\nras ras dXrjOels dcfyuvai.\\n20. yieOelaOcDV 8rj. rl Se fierd ravra dp ovk\\nel pAv rives dvayKaiai, KaOdrrep eKei, ^v/JLjiiKreov Kal\\nravras\\n20 ITPO. T/ 8 ov ras ye dvayKalas BrjTrovOev.\\n20. EI Se ye Kal KaOdirep ras reyyas Tracras p. 63.\\ndfiXaftes re Kal dxpeXipiov r/v eiricrracrOai hid filov,\\nKal vvv Srj ravra Xeyopiev wepl rcov rjSovcov, ehrep\\n2. e xcov ras irpooTas] This ex-\\npresses a condition. Socrates\\nis made to say in the Republic\\nf Q,s pev Trpbs vpas elprjaOai, ov yap\\np,ov mrepeiTe Ttpbs tovs ttjs rpayoz-\\nbias 7roir]ras kol tovs akXovs a-nav-\\nTCtS TOVS p.ipr]TlKOVS, \\\\u (3r] COIKCV\\neivai 7rdvTa to. ToiavTa (rrjs povcri-\\nKrjs oar] p.ipr)TLKr)^ rr)s ra v aicov-\\novtcov diavoias, oo~ol pr) e^ovai\\n(pdppaKov to eldevai avra oia ruy^a-\\nvu ovra. I. p. 595. Between\\nyou and me, as you will not\\nbetray me to the tragic poets\\nand other professors of the\\nmimetic arts, serious injury is\\ninflicted by all these imitations\\non the hearers souls, unless\\nthey possess an antidote in the\\nknowledge of the reality.\\n4. pio-yaytceiasJ\\\\ cos ore ^elfiap-\\npoi Trorapol Kar opeacpL peovres es\\npicrydyKeiav o-vpfidWerov ofipipov\\nvdcop. Iliad. 4, 452.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0142.jp2"}, "143": {"fulltext": "DIAHB02. im\\niracras rjdovd? fjbeaOat Sea filov crvpL(j)epov re rjpuv\\n\u00e2\u0082\u00accttI Kai af3\\\\a(3\u00e2\u0082\u00ac? air act, Trdaas ^vyKpareov.\\nnPO. Wws ovv Srj irepl avTSv tovtcov Xeycopev\\nKCU 7TC0? 7TOLCOpL\u00e2\u0082\u00acP\\n20. Ov% rjpiaS) co UpcQTap)(6, SiepcoTav XPV r ^5\\nrjSovd? Se aura? kgu ras (j)povr)crei$, SiairvvQavo-\\nb fiivovs to Toiovde dXXrjXcov irepi.\\nIIP12. To iroiov\\n20. O (plXaty ewe rjhovds vpxts yjyq irpoaayopev-\\neiv etre dXXco otcoovv ovopaTi, pcov ovk dv Se^aiaOe 10\\noiKeiv pLQTa (ppovrjaeeos Tvaariqs rj xcoph rod (ppoveiv\\nQipuxi pev irpos ravra rod 1 avras dvayKaioTarov\\nelvai Xeyetv.\\nIJPQ. To ttolov\\n20. On KaOaTrep epnrpoaOev ippyOrj, to ptovovis\\nkoll eprjptov elXutpives eival tl yevos ovre ivdvv tl\\nc hvvcLTov our co(peXLpLoi 7rdvTcov ye purjv rjyovpeOa\\nyevcov apicTTOV ev dvO* evbs crvvoiKelv fjplv to tov\\nyiyv cTKeiv tolXXol re wdvra Kai avTrjv avTCov rjpLcov\\nTeXe eo? el? hvvapnv eKaaTTjv. 20\\nnPO. Kcu kocXcos ye elprjKare tol vvv, (prjaopLev.\\n20. Op0(D9. TTOlXlV T0LVVV puETCL T0VT0 T7)V pp6~\\nvrjcnv Koci tov vovv dvepcoTrjTeov. Ap rjSovwv TL\\n7rpoadeLaOe ev tjj ^vyKpdaei (patpev dv av tov vovv\\nT\u00e2\u0082\u00ac K.a\\\\ TTJV (ppQVTJCTLV aV\u00e2\u0082\u00acpCDTCOVT\u00e2\u0082\u00ac?. YloLCOV, (j)aL\u00e2\u0082\u00acV dv 25\\nicrcDs, rjSovcov\\nnPO. Elko*.\\nd 20. O Se y rjfxerepos Xoyos perd tovt ecrTiv\\node. Upo? tols dXrjOeaiv eKelvais ydovals, (prjaopiev,\\ndp 9 ere irpoo-belcrQ* vpuv ray pLeylaTa? rjbovds ~vvol- 30\\n19. Kai avrr]v avrwv] Construct emo-TTjv with avTY]v. The MSS.\\nread av tw avTrjv.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0143.jp2"}, "144": {"fulltext": "128\\nIIAAT0N02\\nkovs elvai Kal rds o~(j)o8poTdras Kal ttcos, co 2co- p\\nk pares j (jyaiev av, at y epmo8Lo-pard re pvpla rjplv\\nexpvori, rds ^/v^ds iv ah oiKovfiev rapdrrovaac 8id\\npavcKas r)8ovds, Kal ylyvecrBai re rjpds rrjv apyrjv ovk\\nhecoac ra re yiyvopeva rjpcov reKva cos to ttoXv, 8c e\\ndpeXecav \\\\j)Qr\\\\v ep7rocovaai, TravTairaac 8ia(j)0ec-\\npovcrcv aXXas 8e rjSovas dXrjOecs ko! KaOapds as\\nehreS) aryeSov oiKelas v,p2v vopiije, Kal 7rpbs ravrais\\nrds pe@ vycelas Kal rod acocfrpovecv, Kal 8r/ Kal ^vp-\\n10 Trdarjs dperrjs oiroaac KaOdnep Oeov oiraSoi ycyvo-\\npevac avrf) ^vvaKoXovOovac Travrrj, ravras plyvv\\nrds 8 del per dippoavvrjs Kal rrjs dXXrjs KaKias eVo-\\npevas ttoXXtj ttov dXoyla too veo piyvvvai rov (3ovXo-\\npevov o rc KaXXlarrjv \\\\8ovra Kal dcrraaiaarordTrjv\\n15 pi ~cv Kal Kpdacv iv ravrrj paOecv ireipdaOaij rc irore p\\nev re dvOpomco Kal too rravrc rrefpvKev dyaffov Kal rlva\\nI8eav avrrjv elvai irore pcavrevreov. 9 Ap ovk ep(ppo-\\nvcos ravra Kal eyovrtos eavrbv rov vovv (j)r}cropev\\nvwep re avrov Kal pvqprjs Kal Soljrjs opOrjs anroKpL\\n10 vaaOac ra vvv prjOevra\\nI1PO. Ylavrdiraai pep ovv.\\n20. AAAa pcrjv Kal ro8e ye dvayKacov, kolc ovk\\ndXXoos av irore yevocro ovE dv ev.\\nriPO. To irocov b\\n25 20. c 0* prj pcl^opev dXrjOeiav, ovk av irore rovro\\ndXrjOcos ylyvoiTo oi 8 dv yevopevov eirj.\\nI1P0. Titos yap dv\\n4. r]8ovdi\\\\ For this Stallbaum rcbv r)hova v eKacrrrjv rfj ivepyeia rjv\\nproposes iiriOvfiias, and Some rekeiol. ..rols irepots e ldei Kai ra.\\nsuch correction seems necessary. oheia ere pa tw e ldei. Eth. Nic.\\n8. oiKelas seems equivalent to 10. 5.\\navyyevels Or opoeidels (pavelrj 6 1 8. ixovTa s eavrovj for vovve-\\nav rovro (rco etdei dia fiepeiv ras x^ VT(os characteristically, i. e.\\nrjdovds) Ka\\\\ i rod avvanceicoo-Oai u rationally/ intelligently.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0144.jp2"}, "145": {"fulltext": "I IAHB02. 129\\np. 64. XL. 20. Oi 8auco$. dXX* el tivos en TrooaSec If we now\\n1 inquire\\nrfj crvyKpaaei ravrrj Aeyere av re kol ^lXt](3o9. epol ^^J^Jjf\\npev yap KaOawepel Kocrpios ri$ dacoparo? dp^cov\\nKaXco? i{A\\\\j/v)(ov acoparos o vvv Xoyos direipydcrOai ture, we\\n(baiveTCU. 5 that Good-\\nj e* ness always\\nITPO. Kat e/iol TQivvv, co iLoiKpares, ovrco Xeye manifests\\nf itself in\\nOeOOyOcLL three great\\ncharacters,\\nC 20. Ap OVV \u00e2\u0082\u00ac7TL pev TOIS TOV ayaOoV VVV TJO)] Beauty,\\nn v Symmetry,\\nTTpOUVpOLS K(Xl TTj9 0LK7]a\u00e2\u0082\u00acC0S eCpeaTCLVai TTjS TOV TOLOV- and Truth\\nrof XeyovTeg Xacos opOcos olv tlvol Tpoirov (j)alp,ev 5 10\\nI1P0. E/ioi yow SoKeL\\n20. 17 ^TJTCL iv T fj ^Vpplljei TipiGOTCLTOV dpOL KCLL\\np,d\\\\icFT olLtiov eivai So^eiev dv rjpiv tov Trdai yeyo-\\n2. epol juey yap (paiveraij\\nAn ordering law, unembodiecl,\\nbut fit to govern an embodied\\nsoul, seems to be traced in the\\noutline we have drawn. KoV-\\npos and aptjcov are both origi-\\nnally political terms, i. e. ex-\\npress a kind of efficient cause,\\nbut are here applied by a na-\\ntural metaphor to the final\\ncause, i. e. the End we propose\\nand which governs our actions.\\nApxj), however, was applied\\nwithout a metaphor to signify\\nthe End, as soon as it came to\\nmean properly a logical prin-\\nciple or first premiss. Ol yap\\navWoyiapol rcov TrpaKTwv dp)(i)V\\ne xovres elaiv, eVctS?) roioVSe to\\nreXos Kai to apio~Tov, OTidrjnore ov.\\nEth. Nic. 6.12. Practical rea-\\nsonings have for their ultimate\\npremiss some conception or de-\\nfinition of the End, whatever it\\nmay be. The \\\\6yos of which\\nSocrates speaks is the definition\\nof the TeXeov ayadov.\\n13. aiTiov] This word was\\nbefore used in reference to this\\npoint Td^a yap av tov koivov\\ntovtov fiiov atTicoped av indrepos 6\\npev tov vovv a vnov 6 6\u00c2\u00b0 f)8ovr)V eivai.\\n\u00c2\u00a7n. We must not confuse\\naltia in this sense with the\\naiTta mentioned in chap. 14, as\\none of the four principles.\\nThere atria signified the Effi-\\ncient cause, here, to use Ari-\\nstotelian terms, the Formal\\ncause i. e. the definition of an\\nattribute, by which as a middle\\nterm its inherence in a given\\nsubject may be proved. These\\nideas are quite as distinct in\\nPlato s Philosophy as in Ari-\\nstotle s. Atr/a as the Formal\\ncause is identical with the nepas\\nof this dialogue. It is curious\\nthat in the Phseclo the same\\ntransition is made from the\\nEfficient to the Formal cause\\nonly there it is made avowedly,\\nhere tacitly. After mentioning\\nthat Anaxagoras had disap-\\npointed him by promising to\\nexplain the Efficient and Final", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0145.jp2"}, "146": {"fulltext": "ISO riAATONOS\\nvevai 7rpo r(pi\\\\r) rrjv rowjorrfv hidOecriv 5 rovro yap p. 64.\\nIdovres fierce rovr eTno-Ke^rofieOa^ eW r)8ovfj elre rw\\nvco wpoaepvecrrepov Kol ciiKeiorepov ev rco iravrl \u00c2\u00a3;VVe-\\nOTYJKeV.\\n5 II PO. OpOcos rovro yap els rr)v Kpiaiv r)puv d\\nearl ^vpc(popcorarov.\\n20. Kal pcrjv Kal ^v/uL7racrr]s- ye pcl^ecos ov yaXeirov\\nIdetv rrjv air lav, 6Y r)v r) navros d^la yiyverai r)ricr-\\novv r) to irapdirav ovSevos.\\n10 FIPO. 11 co 9 Xeyeis\\n20. OvSels rrov^ rovro dvOporntov dyvoei.\\nII PO. To Tvoiov\\nSO. On pterpov Kal rrjs ijvpLfierpov (pvcrecos pty\\nrv^ovaa r)riaovv Kal ottcootovv ^vyKpaais rracra e\u00c2\u00a3\\nisdvdyKrjs a7r6XXvcn rd re Kepavvvpteva Kal Trpcorrjv\\navrrjv. ov8e yap Kpdais, dXkd ns aKparos, ljvpL7re po- e\\nprjpLevr) dXrjOcos, r) roiavrr) yiyverai eKaarore ovrcos\\nTOIS KeKTTjpLeVOlS 1 \u00c2\u00a3vfj.(f)opd.\\nIIPO. AXrjOecrrara.\\n20 20. Nt3z 8rj Kara7re pevyev rjpuv r) rdyaOov Suva-\\npas els rrjv rod KaXov pvaiv. pLerpiorr/s yap Kal f;vpi-\\ncauses of things, and then only\\nindicating Material causes, So-\\ncrates is made to say that he\\nthen betook himself to the in-\\nvestigation of the Ideas or\\nFormal causes. He then applies\\nthe word curia to the Idea or\\nForm e. g. ovk ola-Oa aXXoo? ttws\\neKaarov yiyv6pevov rj p.srao~xov rrjs\\nIdlas ovcrias eKaarov ov av pcrao-xfj,\\nKm iv tovtols ovk e\\\\eis akXrjv rivet\\nalrlav rov dvo yevecrSat aXX fj rrjv\\nrrjs dvddos perdarx^criv. p. IOI.\\n3. iv ra 7rai^ri] iv rf/ ^vfi/il^ei.\\n16. ovbe yap Kpaais ^vpcpopa^\\nfor it is no composition, but a\\ndiscordant jumble of elements\\nin truly disastrous confusion.\\nAKparos has a double meaning\\nas connected with gvpcpopa in\\nits etymological sense of putting\\ntogether, it means the negation\\nof Kpao-is, and as connected with\\n\u00c2\u00a3vp(popa in its ordinary sense of\\ncalamity, it means unmitigated.\\n2 1. perptorrjs yapK. r.X.] Beauty\\nand Measure are identified in\\nthe Timseus irdv t)r) to aya8ov\\nkoXov, to di koXov ovk aperpoV\\nKa\\\\ \u00c2\u00a3a ov ovv ro rotovrov iaopevov\\n\u00c2\u00a3-vpperpov Ozriov. p. 1 3 2. The\\ngood is always beautiful, and", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0146.jp2"}, "147": {"fulltext": "d IAHBOS. 181\\np. 64. fierpla KaXXo? 8rj7rov Kal apery iravTayov \u00c2\u00a3vfi@aLV\u00c2\u00a3i\\nyiyvearOai.\\nIIPO. IlaVV fJL\u00e2\u0082\u00acV ovv.\\n20. Kat prjv dXrjOiEidv ye e(j)apLev aVTols ev rfj\\nKpdcrei p,eply6ai. 5\\nnPO. Udvv ye.\\n20. Ovkovv el firj fjua SvvdpeOa Idea, to dyaOov\\np. 65. Orjpevaai, avv rpicri Xafiovres, KaXXei Kal ^v/JL/jterpla\\nKal dXrjOela^ Xeyoipev chs tovto olov ev bpOorar av\\nOLiTtacraipeff av tow ev rfj ^vpp,l^ei^ Ka\\\\ Sid tovto cos j o\\ndyaOov ov ToiavTTjv avrrjv yeyovevai.\\nIIPO. *Op0oraTa pev ovv.\\nXLI. 20. J/ H5?7 TOLVVV, CO np60raOY\u00e2\u0082\u00ac, IKaVOS These are\\nv f v easily seen\\nTjpiV yevOLT av OCTTICTOVV KpLTTJS TjOOVTjS Te TrepL Kai to be more\\nb (Ppovrjcreco?, cmoTepov avTOiv tov dplcrTov ijvyye- 15 Reason\\nv n v than to\\nVeCTTepoV Te KCU TipUCQTepOV ev aVUpOlirOlS Te eO~Tl Kai Pleasure\\nand we are\\nueOLS* now in a\\nETPO. ArjXov pcev, opens 8 ovv tco Xoyco eire^eX- estabHsi^a\\nscale of the\\nVeiV fieXTlOV. different\\n17 /j\u00c2\u00bb a r/ /s k gradations\\n212. JVacV ej eKaaTOV tolvvv tcov Tpicov irpos ttjv o{ Good _\\no\u00c2\u00bb ness. The\\nrjoovrjv Kai tov vow Kpivcopcev. oei yap ideiv woTepco fi rs t p i a\\nlace\\nbelongs to\\npaAAOV \u00c2\u00a3Vyyeve$ eKaCFTOV aVTCOV aWOVepLOVpeV. the Eternal\\nITPO. KaXXoVS Kal dXriOelas Kal peTpiOTTjTOS 4\u00e2\u0084\u00a2second\\nf to Deriva-\\nTTepi XeyetS tivePerfec\\n20. Nat. irpcoTOV 8e ye akqOeias Xa(3ov, co Upco- 25 d t he\\nTapye* Kal Xafiopuevos, @Xe\\\\j/as els Tpla, vovv Kal o and\\ndXrjQeiav Kal rjSovrjv, 7roXvv ennoryedv yjpovov, otto- ^g^ce\\nthe beautiful has measure\\ntherefore an animal to be good\\nand beautiful must have sym-\\nmetry. So in the Sophista\\naXK alamos ak\\\\o n TvkrjV to rrjs\\no/xerp/o? ttcivtcixov dvaeibes ivbv\\nyivos p. 228 a, want of beauty\\nis nothing but want of measure,\\nwhich is unsightly wherever it\\nis found. So in Aristotle\\nmoral beauty is to /xeVoj/, which\\nis 1 synonymous with to fxerpiov.\\nS 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0147.jp2"}, "148": {"fulltext": "nAATONOl\\nami True Kpivoii aavTco iroTepov i)Bovr) ^vyyeveaTtpov r) vovs p. 65.\\nthe fifth to dXriOela.\\nPleasures f\\nUnmixed HPO. TV \\\\QOVOV Set J TToXv yap, Ol/JLOil, ($La-\\nwith Pain f t s\\nthe sixth to (fiepeTOV. r)8ovr) pev yap diravToiv d\\\\a{pvlaraTov,\\nPleasures \\\\S v \\\\j res r c\\\\\\nin the train 5 0)? 06 AoyOS /Cat 7atS TjOOVOUS TOAS 7T\u00e2\u0082\u00acpL TatfipOOlCTLa,\\nof Virtue. tN v 3 v v\\nat orj peyio-Tai ooKovaiv eivod, Kat to tTriopKeiv avy-\\nypcoprjv etXr/^e it a pa Oecov, cos* KaOairep 7ral8cQV tcov\\nr)oovow vovv ovSe top oXLyio~TOV KtKTT]pkva)V vovs d\\nTyrol ravTOV Ka\\\\ dXrjOeid Icttiv rj ttglvtcdv opoiOTarov\\n10 t\u00e2\u0082\u00ac koj, dXrjOeaTaTOP.\\n212. OvKOVV TO pi\u00e2\u0082\u00acT0L TOVTO TTjV fJL\u00e2\u0082\u00acT plOTTJTa OOCFaV-\\nTC09 o-K\u00e2\u0082\u00ac\\\\j/ai, irorepov rfiovr) (ppovrjaecog r) (ppovrjais\\nrjSovr)? 7r\\\\\u00e2\u0082\u00acLco K\u00e2\u0082\u00acKTT)Tat.\\nFIPI2. YJjaKtTTTOv ye koll ravrr/V aKexj/iv 7rpofie-\\n1 5f3\\\\r)xas. olpai yap 7] Sour}? pev koll Trepiyapdas ovdei/\\n4. fjSovr] fjiiv yap] It must be\\nconfessed that at this point of\\nthe dialogue the argument\\ndrops a little of its severity.\\nViolent Pleasures of sense were\\nexcluded from the best life, and\\nought to have been from the\\ncomparison with Knowledge\\nand yet it is to these kinds of\\nPleasure that the answer of\\nProtarchus refers.\\nWhen Reason is said to be\\nidentical or nearly identical with\\nTruth, we verge very closely\\nupon a fallacy of equivocation.\\nWhen Truth was adopted as\\none of the tests of the Highest\\nGood, the word must have been\\ntaken in a general sense, in-\\ncluding genuineness, reality,\\nsubstantiality, attributes capa-\\nble of application to Pleasure.\\nAt least if it was taken in the\\nmore limited sense in which it\\nis a quality of propositions and\\nthoughts and nearly identical\\nwith right Reason, a Cyrenaic\\nmight fairly contend that it\\nwas a petitio principii to make\\nit one of the distinctive marks\\nof the Good.\\n15. oipai yap rjSovrjs k.t. X.] The\\nsame may be said about the cri-\\nterions of Measure and Beauty\\nthat we observed about the cri-\\nterion of Truth. Protarchus in\\nhis comparison only refers to\\nthe Pleasures that ought to\\nhave been excluded from the\\ncompetition and it was al-\\nlowed, chapter 32, that the\\nPure Pleasures possess the at-\\ntribute of Measure. Aristotle\\nalludes to this distinction Xe-\\nyovai be to fxev ayadov atplcrdai\\nrrjv r]bovr]V aoptarov eivai, oti\\nSe^erat to p.a\\\\\\\\ov ko\\\\ to tjttov\\nfxr] ttot\u00e2\u0082\u00ac 6\u00c2\u00b0 oi\u00c2\u00bb Xeyovai to a lTiov, iav\\nhaw ai fiev dpiyels ai Be piKTai.\\nEth. Nic. to. 3. The Plato-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0148.jp2"}, "149": {"fulltext": "4 IAHB02.\\n185\\np. 65. T V OVTOdV W\u00e2\u0082\u00ac pVKOS CL J.\u00e2\u0082\u00acTpQTCpQV \u00e2\u0082\u00acVpUV GLV VOX)\\nSi\\nkoll eincrTrjfxrjs efxpLerporepov\\novS\\naV eV 7T0T6,\\nnists argue that the Goad is\\ndeterminate (measured) and\\nPleasure indeterminate, because\\nsusceptible of gradation. But\\ndo they not lay the want of\\ndetermination (measure) at the\\nwrong door, if (as they own)\\nsome Pleasures are mingled\\nwith Pain (which may account\\nfor the gradation) 1 He also\\ndenies the tacit assumption of\\nthe Philebus that the Mean is a\\npoint, and that therefore what-\\never has extension or intension,\\neven if it has a point of coin-\\ncidence, must necessarily be\\nexcessive or defective in its\\nother gradations. He regards\\nthe Mean or normal state as\\nhaving a certain breadth of\\nrange. As the abnormal state\\nis not infinite, but the abnor-\\nmal variations from the mean\\nhave their limits or bounds of\\npossibility so the normal\\nstate is not a point, but there\\nare normal variations within\\ncertain maxima and minima.\\nOv yap f] avrrj avpp.eTpla ev na-\\ntlv iariv, ovS ev Tcpavrco p.ia\\nris del, dXXa dviepevq hiapevei\\nos fivos. ib. The proportion\\nof opposite vital forces that\\nconstitutes health varies in\\ndifferent persons and in the\\nsame individual, and is not de-\\nstroyed by diminution or aug-\\nmentation within certain li-\\nmits. Kai npcoTov ye els ak-\\n\\\\t]\\\\a ra crroi^eia p,eTa(3dXkei, eK 8e\\ntovtcov crdpK.es Kai Sard rcai ra toi-\\navra orav irpbs to peaov eXBrj, to\\n8e peo~ov ttoXv Ka\\\\ ovk dbialpeTOV.\\nBe Gen. et Cor. 2. 6. Na-\\nture s first process is the tem-\\npering of the elementary ex-\\ntremes by admixture next the\\nformation of the animal and\\nother tissues, when the ele-\\nments have been reduced to a\\nmean and the mean has a wide\\nrange, and is not an indivisible\\npoint, From Plato s own de-\\nfinition of Pleasure we see that\\nit is intimately related to the\\nlimit (jrepas) or normal state\\n(cpvo-Ls), synonyms of Measure\\nor the law of goodness. In\\nAristotle s definition eo-Ti to\\nrjdecrdat Kai \\\\v7rela6a1 to evepyelv\\nTjj alo~6r)TiK.fi peaoTrjTi npos to dya-\\n6bv rj KaKov fj ToiavTa. De An.\\n3. 7. Pleasure and Pain are\\nthe action of the Sentient Mean\\ntowards what is good or evil in\\nreference to its goodness or\\nevil Pleasure is regarded as\\nthe subjective emotion corre-\\nsponding to objective Measure\\nor beauty, just as the sensation\\nof colour corresponds to its ma-\\nterial conditions, or the percep-\\ntion of figure to the configu-\\nrations of external nature. So\\nfar, then, from being intrinsi-\\ncally void of Measure, it is Mea-\\nsure passing into consciousness.\\nIt is true that Heason is ex-\\nclusively related to the most\\nimportant, dominant, or archi-\\ntectonic Measure (we may call\\nit the moral law), whereas Plea-\\nsure, though related to this,\\nis equally related to partial\\nand subordinate laws. In vir-\\ntue of this supremacy of a\\ncertain measure, wherever* the\\ninferior measures are in colli-\\nsion with it they cease to be\\nmeasures. Pain, the violation\\nof some physical law, may be\\ndemanded to restore the balance", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0149.jp2"}, "150": {"fulltext": "134\\nnAAT0N02\\n20. KaXcos elprjKas. 6/ulcos 8 en Xeye to rplrov. p. 65.\\nvovs tj/juv kolXXovs pLerelXrjcpe irXelov rj to rrjs rjSovrjs e\\nyevos, coare elvat koXXico vovv rjSovrjs, rj rovvavrlov\\nnPO. Ap ovv (ppovTjcnv p.ev KCti vovv, co 2co-\\ng Kpares, ovdels Trcoirore oiiff virap ovr ovap mxryjpbv\\novre elSev ovre eTrevorjaev ovSaprj ovdapcos ovre yiyvo-\\nfxevov ovre ovra ovre eo~o\\\\\u00c2\u00b1evov\\n20. OpOm.\\nriPO. H My Se ye ttov, Kal ravra a^ecTov rds\\n10 peylaras, orav idcopev r)86fxevov bvrivovv^ r/ rb ye-\\nXolov eir avrals rj rb iravrcov aLa-yicrrov eirofxevov\\nbpcovres avroi re alay(yv6fie6a kol d(pavL(^ovres Kpvw- p. 66.\\nropjev o ri pLaXiara, vvktI rrdvra ra roiavra SiSovres,\\ncos (pcos ov Seov opav avra.\\nt B 20. Uavrrj Sr] (prjcreis, co Upcorapye, vtto re\\ndyyeXcov irepnrcov Kal irapovcri (ppafyov, cos rjSovrj\\nKrrjpia ovk ecrri wpcorov ovS av Sevrepov, dXXd irpcorov\\nfxev irrj irepl pkrpov Kal rb pkrpiov Kal Kalpiov Kal\\nof the moral scales; and Plea- reason for not applying these\\nsure, the indication of the epithets ceases as soon as we\\nSenses that an object presents exclude from them the notion\\nthe due proportions when tried of production,\\nby sensuous weights and stand- It may seem strange to ap-\\nards, may be condemned on a ply a word like Measure, which\\nmoral mensuration, as violating essentially implies relation, to\\na more imperative proportion, the Absolute Being. But Plato\\nKeason, then, in virtue of its connects the idea of Measure\\nexclusive relation to the abso- with Perfection. AXXa perpov\\nlute and overruling law, may be ra v tolovtcov dnok^nrov koi otlovv\\nsaid to have a greater affinity to rod optos ov ndw perpiov ylyverat\\nlaw or Measure than any other areAes yap ovSeV ov vos perpov.\\nfaculty or element of the soul. Rep. 6. p. 504. A measure\\n17. aX\\\\a TTpcorov pev nr] k. r.X.] of such inquiries that wants an\\nKrrjpa appears to be understood, iota of the truth is not a true\\nAristotle, indeed, says that the measure for imperfection is\\ntranscendent and eternal Good inconsistent with measure.\\ncannot be TrpaKrbv or ktt)t6v, i. e. And we must remember that\\ncreated or called into existence in the Ideal theory the being\\nby the act of man. But the and goodness of the phenome-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0150.jp2"}, "151": {"fulltext": "$IAHB02.\\n135\\n66. iravra oTrocra ^prj roiavra vo[xl^elv ttjv ollSlov rjprjaOaL\\nI1P0. ^aiverai yovv Ik tcop vvv Xeyopiiucov.\\nb 20. Aevrepou firjv we pi ro av/JL/Jterpop kol kclXov\\nnal and dependent world con-\\nsist in an approximation and\\nassimilation to the eternal pro-\\ntotype of being and goodness,\\nwhich thus acquires the relative\\ncharacter of a Standard or Mea-\\nsure. What is implied in our\\ntext is stated explicitly in the\\nLaws. c \u00c2\u00a7r) debs rjplv ndvTcov\\nXprjpaTcov fxerpov av e ir) pakiaTa,\\nKOL TToXu pdXXoV fj 7T0V TLS COS fia-\\njiv avdpconos. 4. p. 7 1 6. The\\nDivinity is everywhere the Mea-\\nsure, not, as some imagine, Man.\\nTlXdrcov 8e Kai ot HvOayopeioi pa-\\nKpav rrjv cnrocrTacriv, iiripipeicrOai\\nbe ye Bekeiv aivavra. Theoph. Met.\\nPlato and the Pythagoreans\\nsaid that though there is a vast\\ninterval between the Divinity\\nand the universe, it is an ex-\\nemplar which all things strive\\nto imitate.\\nIt is difficult to distinguish\\nKaipiov from perpiov. It can\\nhere express no relation of\\ntime. In Hesiod tempos is\\ncoupled with perpov, and seems\\nto express what was afterwards\\ncalled the Golden Mean. Me-\\nrpa pv\\\\do~crecrdai tempos 6\u00c2\u00b0 iv\\nndcnv apiarros. In the Politicus\\nit is associated with to pirpiov\\nand to pecrov. ArjXov on biai-\\npoipev av rrjv perprjriKrjv ravrr} dl^a\\nrep,vovTes, ev pev TidevTes avrr/s\\npopiov crvpirdcras Te^vas oiroam\\ntov apiQpbv Kai prjKrj Ka\\\\ (Sddt] Kai\\nTrkdrrj Ka\\\\ Tva^vrrjras npbs Tovvav-\\nt lov perpovai, to Be erepou oiroaai\\nirpbs to perpiov Ka\\\\ ro irpetvov Kai\\ntov Kaipbv Kai to beov ko\\\\ irdvff\\nottoo-cl els to pecrov dircoKLoB^ tcov\\neo-xdnov. p. 384. It was after-\\nwards limited to expressing the\\nauspicious moment, the mean\\nbetween too soon and too late,\\nmissed alike by precipitation\\nand procrastination.\\nI. oivoaa (pvaivj It is hard\\nto say whether 671-00-0 or cpvo-iv\\nis the subject oifiprjerdm. Perhaps\\nit is better to consider oiroo-a\\ngoverned by rjprjcrdai, and trans-\\nlate whatever similar attri-\\nbutes the eternal essence must\\nbe deemed to combine.\\n4. AevTepov prjv k.t.X.] We\\nmust not -suppose from this that\\nto koXov and to Tekeov differ from\\nto popiov, in that they are con-\\nfined to the phenomenal mani-\\nfestation of the Good. We\\nhave just seen that they are at-\\ntributes of the transcendent\\nGood. This if necessary might\\nbe farther proved from other\\npassages e. g. nepi be KaWovs\\ncocmep e vnopev p,eT eKelvcov re\\neXaprrev lov bevpo Te eXdovTes Ka-\\nTei\\\\r)(papev avTO. Phsedrus, p. 2 50.\\nWe saw Beauty resplendent\\nin the Ideal world, and have\\nfound it again when we came into\\nthis. AXV edv tls pot Xeyrj bioTt\\nkoXov eo~Ttv 6tlovv...tc\\\\ pev oXXa\\nXaipeiv eco... tovto e^o 7rap\\nepavTco Sri ovk aXXo ti noiel ovto\\nKaXbv rj r] eKeivov tov koXov e vre\\nirapovcria eiTe Koivcovla. Phsed. p.\\n100. In any discussions on\\nthe cause why any object is\\nbeautiful, I disregard all other\\nexplanations, and feel sure that\\nnothing makes it beautiful but\\nthe presence or communication\\nof that Ideal Beauty.\\nSo in the Timseus to Tekeov is", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0151.jp2"}, "152": {"fulltext": "136 11AATON02\\nkou to reXeov kcci ikclvov kcu mdvff biroaa rrjs yeveas p. 66.\\nav ravrrjs early.\\nnPZl. Eof/ce yovv.\\n20. To roivvv rplrov, s i] i/mr) piavrela, vovv\\n5 kcu (fipovrjaiv riflei? ovk av fieya ri rrjs aXrjGeias\\nTrape^eAOoLs.\\n3JP0. lam.\\n20. Ap ovv ov rerapra, a rr]s tyvyr)s avrrjs\\neGeptev, iTnarrjfJLas re kgu reyyas kcu 86^a$ opOas\\nioXeyOeiaas, ravr elvai roc irpos rols rpia\\\\ rerapra, c\\nelrrep rod ayaOov earl /naXXov rrj? rjdopi}? ^vyyevrj\\nIIPO. Tax av.\\nrepeatedly applied, not only to\\nthe created universe, but to its\\nideal archetype, e. g. ra yap\\nroof voovpevcov KaXXlaro) kcu Kara\\nrvavra reXe o) pdXiar o.vrbv 6 6*6$.\\nofjLOLUxrai (BovXrjdels, \u00c2\u00a3coov ev oparov,\\n7rav oo~a avrov Kara (pvcrcv avy-\\nycvrj oa ivros *X ov covtoO, \u00c2\u00a3we-\\nvrrjo-e. p. 30. As that of the\\nobjects of reason which is most\\nbeautiful and all perfect (him-\\nself) was proposed by the Divi-\\nnity as a pattern for his work, he\\nformed the world a living being,\\nsingle and visible, comprehend-\\ning within it all living beings of\\na kindred nature. Of course\\nthe natural universe bears the\\nsame relation as the perfect\\nhuman life to the Ideal Good\\nexcept that nature is an actual\\nperfection, while the perfect life\\nhas to be actualized by the\\nhuman will, allied in this re-\\nspect to the divine Cause.\\nA\\\\r)6eia is passed over in\\nthis enumeration. Of course\\nlike to perpiov, to koXov, and\\nto reXeov, it has its place ori-\\nginally in the first rank, and\\nderivatively in the second and\\nothers. In the Republic\\nTruth is imparted by the\\nGood to the other ideal exist-\\nences. Touto toLvvv to ri]v aAry-\\nOetav Tvapt)(ov rols yiyvcoaKopevots\\nkoI t w yiyvuicrKovTi rrjv dvvap.LV\\n(i7ro$i86v rrjv rdyadov I8eav cfiddi\\neivat ovto) be kuXcov dpCporepwv\\novt(dv, yvcoaeoos re koa dXr)6elas,\\naXXo ko\\\\ kuXXlov en rovroov rjyov-\\npevos avro 6p6S)s rjyrjaei. Rep. 6.\\np. 508. The source of truth\\nto the objects of knowledge,\\nand of knowledge to the soul,\\nmay be identified with the Ideal\\nGood and beautiful as both of\\nthese, truth and knowledge are,\\nit is distinct from both, and\\nstill more beautiful.\\n4 To roivvv rpirovj The Rea-\\nson here mentioned is the hu-\\nman Reason. We have seen\\nbefore that it is akin to the di-\\nvine Reason, as being creator\\nor efficient Cause. The divine\\nReason is identical with the\\nIdeal Good, and is not only\\nthe Efficient or transcendent,\\nbut the Essential or Formal,\\ni. e. immanent, cause of being\\nand goodness.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0152.jp2"}, "153": {"fulltext": "DIAHB02. 137\\np. 66. 20. Tie/Auras rolvvv, a? r)8ovds Wepev, olXvttovs\\nbpLadpcevoL, KaOapds i-KOVopLCtcTavTts, rr}? ^\\\\rvyf)$ avTr)?,\\nhno-Tr)ixais ras Se alaOr/crecrLv eirofiiva^\\nnpo. w.\\n20. JZktt) lv yevea, (prjaiv Op(p\u00e2\u0082\u00acv?, Karairav- s\\ndare Kocrfxov aoidrj?. drap KivSvvevei kcu 6 ^fxerepos 1\\nXoyos- lv \u00e2\u0082\u00acktt) Karaireiravpievo^ dvai Kplcrei. to Sr)\\nd fxerd ravff r)plv ovbev Xolwov 7rXr)v cocrirep K\u00e2\u0082\u00ac(paXr)v\\naTrodovvcu rots* elprjpjEVOLs.\\nnpo. Ovkovv xpv- 10\\nXLII. 20. Wl Sr}, TO TpiTOV TCp (TCOTrjpi TOP Kecapitu-\\nv cv v f\\\\a lation.\\novtov oiapapTvpa/jievoi Xoyov eTre^eXucojJLev.\\nnPO. Tloiov n;\\n20. [Xr)f3os TclyaObv kriOero i)plv rjBovrjv elvai\\niracrav kcu 7ravT\u00e2\u0082\u00acArj. 15\\nI1PO. To TpLTOP, co 2c6/c/ ares coy eoiKa?, eAeye?\\ndpTLcos top ilj dpyfjs mavaXa^elv Sew Xoyov.\\ne 20. Not/, to Se ye yuera tovto ciKovcopuev eyco\\nyap Sr) koltiScov direp vvv dr) SieXrjXvOa, kcu 6W-\\nyepavas top ^tXrj/Bov Xoyov ov [xovov dXXd kcu 20\\naXXcav ttoXXolkls fivplcoVj elirov rjSovrjs Y vovs\\nelrj fjLOLKpco fieXTiov re kcu ctjieivov tco tcov ctvdpccurcov\\nplcp.\\nnpo. y Hv Tama.\\n20. YTTOTTTevcQv 6Y ye kcu ctXXa elvai 7roXXa2$\\n3. \u00e2\u0082\u00ac7T ktttj /xciLs ras \u00c2\u00a7e alaOrjo-ecriv\\neVo/xeVas] This is obviously the\\ntrue reading. The MSS. give,\\nerrio-rrjixas rais 8e. It refers to\\nchapter 31, where some pure\\nPleasures are said to be sensa-\\ntional, others intellectual.\\n25. e Y7ro7TT\u00e2\u0082\u00acV(ov 6V ye k. t. A.] In\\nthe Euderaian Ethics we have a\\nrecapitulation of the proposi-\\ntions discussed in the Philebus,\\nand also an indication of the\\npoint which prevents it from\\nbeing regarded as a systematic\\nor exhaustive ethical treatise,\\nviz. the omission of the claims\\nof the active life (npagis, aperr).)\\nto 5 tvhaipovtiv kcu to {jjv fiana-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0153.jp2"}, "154": {"fulltext": "138 FIAATQN02\\nehrov, 0)9 el (j)avelr) tl tovtcov dp,(poiv fieXrLov virep p. 66.\\nrcov Sevrepeloov vco 7rpos rjdovrjv \u00c2\u00a3vv8ijapua\\\\OLixqv 9\\nr)Sovrj 8e kcu Sevrepeloov areprjcroiro.\\nFIFO. JLiTres yap ovv. p. 67.\\n5 20. Kai fierce ravrd ye Trdvrcov iKavcorarov rov-\\nrow ovherepov lkolvov e(j)dvrj.\\nnPO. AXyOearara.\\n20. Ovkovv Travrdiraaiv ev rovrco rco Xoyco kcu\\nvovs oLTTrjXXaKTO kcu rjdovrj firj TQL rdyaOov ye avro\\n10 prjS erepov avrolv eivai, arepo/mevov avrapKelas Kai\\nrrj? rov iKavov kcu reXeov dwdfieco?\\nnPQ. *Op6orara.\\n20. Pavevro? Se ye aXXov rplrov Kpelrrovos 1\\nrovroiv eKarepov, p-vplco av vovs rjdovrj? oiKeiorepov\\n5 kou TTpoacpvearepov wecpavrai vvv rrj rod viKcovro? b\\nIdea.\\nI1P0. n )9 yap ov;\\n20. Ovkovv irepirrov Kara rrjv Kplatv, r)v vvv b\\nXoyos dwecjyrjvarOy ylyvoir dv rj tt}? r)dovrj? SvvajuLis.\\npicos kcu KaXcbs e lr) av iv rptal pd-\\nXiara reus eivac doKovaiv atpeTco-\\ntcitois. oi fiev yap rrjv (ppovr/cnv\\npeytcrroV eivai pao~\\\\v clyaOov, oi 8e\\ntt]V aperrjv, oi Se ttjv rjbovrjv. Kai\\n7rp6s ttjv evdaipovtav evioi nepl rov\\npeyedovs avTcov diapcpio-ftrjTovcri,\\navp(3dXkea ai (pdaKovres Odrepov\\nOarepov paXkov els avrrjv oi pev\\ncos ovcrav pel^ov dyaObv tt]v (ppovrj-\\naiv, oi Se ravT7js rrjv dperrjv, oi\\ndp(pOT\u00e2\u0082\u00acpO)V TOVTCOV TTJV TjdoVTJV. KO.I\\nTols piv \u00e2\u0082\u00acK TXOVTCOV 8oK\u00e2\u0082\u00acl TOVTCOV,\\nToXs (f \u00e2\u0082\u00acK Svolv, TO IS (f \u00e2\u0082\u00acV \u00e2\u0082\u00acVL TLVl\\ntovtcov eivai to fjjv evbaipovcos. I. I.\\nHappiness and a blest and\\nbeautiful life will depend on\\nthree things, which are held to\\nbe the highest objects of de-\\nsire. For Wisdom, Virtuous\\nAction, and Pleasure, are each\\nmaintained by different per-\\nsons to be the greatest Good.\\nAnd viewed as merely ingre-\\ndients of happiness, their com-\\nparative importance is some-\\ntimes disputed, what they con-\\ntribute to it being variously\\nestimated some attributing a\\nsuperiority to Wisdom over\\nVirtue, others to Virtue over\\nWisdom, others to Pleasure\\nover both. For some think\\nthat all of them in conjunction,\\nothers that two of them, others\\nthat one alone constitutes a\\nhappy life.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0154.jp2"}, "155": {"fulltext": "IAHB02. 139\\nP $7- riPO. E01K\u00e2\u0082\u00acV.\\n20. Ylp TQV Se ye ovo av oi iravTes fioes re koli\\nittttol Kca tolWcl l~vfjLiravTOL Orjpia (poocri rep to )(o,l-\\npUV 8l60K\u00e2\u0082\u00acll 019 7ri0rT\u00e2\u0082\u00acV0l T\u00e2\u0082\u00ac?, G)0~7T\u00e2\u0082\u00acp fXaVTetS OpVlOTll\\n0L 7T0AA0t KplvOVCTL TOL$ T}$0Va$ \u00e2\u0082\u00ac1? TO tgjV TJp.LV 6V 5\\nKpOLTlGTOLS eil GLl, KOLI TOV$ Orjp lCOV eptoTCLS OLOVTai\\nKvpiovs elvai pdpTvpas paXXov r) tov$ tcov ev MoJcrr;\\npiXoao(pcp pepavTevpkvtov \u00e2\u0082\u00acKolo~tot\u00e2\u0082\u00ac Xoycov.\\nI1P0. AXrjOecrTaTa, co *2eoKpaT\u00e2\u0082\u00ac?, eiprjo-Oai aoi\\nvvv rJSrj (j)afjL\u00e2\u0082\u00acu anravTes. 10\\n20. OvKOVV KCU d(J)l\u00e2\u0082\u00acT\u00e2\u0082\u00ac p\u00e2\u0082\u00ac\\nnPO. *2piKpov en to Xouirov, co ^coKpare? ov\\nyap 8r) 7rov av ye airepels irpoTepos r)pcov. v7rofivrjaco\\nSe ore tol Xeiiropepa.\\nT 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0155.jp2"}, "156": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0156.jp2"}, "157": {"fulltext": "APPENDIX A.\\na Ej yap 6t) tcl ttoXKcl elvai koX to ev iroXXa Qavixaarov\\ni The paradox that the One is Many and the Many Paradoxes\\nare One was very celebrated in early Greek philosophy, and ^jnity and\\nis often mentioned in the works of Plato, who indeed in a Multipli-\\nraodified sense adopted it as a principle. It was first ex- The Ex-\\npressed by Zeno the Eleatic in defence of the tenet of his tics\\n1 J maintained\\nschool, that Being is One and immutable. Kant, in modern the Unity\\ntimes, to demonstrate that the human intellect is only ca- \u00c2\u00b0*?uMeal-\\npable of reducing phenomena to their laws, and is utterly ity of phse-\\nunable to comprehend real or spiritual existence, attempted endeavour-\\nto establish the Antinomies of reason that is, to shew ed to prove\\nthat whenever we attempt to reason on any thing but believe in\\nphenomena we are driven by an equal logical necessity to eallt y\\n1 of phfeno-\\ncontradictory conclusions, which should be regarded as a mena, we\\nsymptom that we are attempting a problem beyond th e ^a?UrnTy\\nreach of our understandings. Long before this, Zeno had is Multi-\\nemployed a similar reductio ad impossibile to establish the thu^con^\\nopposite doctrine. He attempted to shew that if we be- tradict the\\nlieve in the reality of the changing world of nature we evident\\nmust admit that contradictory propositions can be true truth\\ntogether e. g. that what is One is Many and what is\\nMany is One. But as it is the most deep-seated convic-\\ntion of reason that contradictories cannot be true, he\\nargued that the assumption we started from must have\\nbeen erroneous, and that the phsenomenal world must be\\nan illusion. These seeming existences that involve us in\\nso absurd conclusions are nothing only the One and immu-\\ntable is. In the words of Parmenides\\nto) navr ovop earriv\\nocrcra (3poroi tcareOevro TTenoiOoTes eivai akqOrj,\\nylyveaOa i re Kai oXkvcrOai, etval re m\\\\ ovk i,\\nml Tonov d\\\\\\\\d rcretv did re xP\u00c2\u00b0 a a vov dpeifteiv.\\nWherefore all are but a name\\nThat mortals deem to be realities,\\nBirth and decay, to be and not to be,\\nAnd change of place and loss of brilliant hue.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0157.jp2"}, "158": {"fulltext": "142\\nAPPENDIX A.\\nThe sort of coexistence of opposites that he succeeds in\\nestablishing is that which Plato here puts into the mouth\\nof Protarchus. In the language of Platonism it arises\\nfrom the participation of individuals of the sensible\\nworld in the ideas. Et \\\\ikv yap avra ra opotd ris aitifyaivev\\navopuoia yiyvop.eva r\\\\ ra avopota opLota, repas av oljjiai rjv el 8e\\nra tovt(x)V /xerexo^ra ap, pOT e p v apufioTepa ano^aivei nznovOora,\\novbev epioiye, co Zrjvwv, cltottov 5o/cei elvcu ovbe ye et ez anavra\\naTTO fi(XLV\u00e2\u0082\u00acL TLS rtO pi\u00e2\u0082\u00acT\u00e2\u0082\u00ac)(\u00e2\u0082\u00acLV TOV kvOS, KOL TCLVTCL TCLVTCL TToXXa 7(5\\nTrXr\\\\6ovs av ptTiyziV dAA el, b zottlv ev, avrb tovto iroWa airo-\\ncW\u00c2\u00a3ei, tovto 7/877 davp,aaopLaL. Parm. 129 b. If a man proved\\nlikeness was unlikeness or unlikeness likeness, he would\\nastonish me but if he only proved that what participates\\nin each of these Ideas has each of these attributes, I should\\nnot be astonished, Zeno. Nor should I, if he proved all\\nthings One by participation in Unity, and at the same time\\nMany by participation in Multiplicity. But he would sur-\\nprise me if he could prove Unity to be Multiplicity, or\\nMultiplicity to be Unity.\\nThe Me- 2. The Megarian school, who differed from the Eleatics\\nschool who so f ar as t\u00c2\u00b0 allow a multiplicity of Beings or Ideas, seem\\nmaintain- to have been so far convinced by Zeno s arguments as to\\nthe reality deny the power of distinct Ideas to be combined in pro-\\nf na^but P os ^i\u00c2\u00b0 ns They recognised identical propositions such as\\nthe Multi- man is man, but not synthetical propositions, such as\\nBeing f man s wm e They seem to have thought that the latter\\navoided the would involve the Zenonian absurdity that the Same is One\\nconclusions an( Many. They accordingly argued against their admis-\\nby suppos- sibility by deducing various contradictions from them in\\nvarious tne manner of Zeno. They are alluded to in the Sophista.\\nIdeas, or Ae ytofiey br) KaO bv tlvcl ttot\u00e2\u0082\u00ac Tporrov ttoAAchs ovopiao-L tovtov\\nBeing, to tovto e/cdcrrore TTpovayopevopLtv. Aeyo/xey ai 6pG 7Tov brjirov 7ro AA\\ncomplete rra 7TOVO I j *{ovt\u00e2\u0082\u00acs, tclt\u00e2\u0082\u00ac xpwjuara tTtupepovTts avrcS /cat ra crxrj-\\nisolation. /xara Kal p.eyidr) Kal KaKLas Kal aptTas oh naai Kal erepots\\npivpLOLS ov pibvov avdpo)7iov avTov elvai (papiev dAAa Kal ayaObv\\nKal erepa cforeipa. Kal raAAa brj KaTa tov ambv Koyov ovtoos ev\\n\u00e2\u0082\u00acKao~Tov v7To6ip,\u00e2\u0082\u00acVOL nakiv avrb TroAAa Kal iroKkois dv6p*acri Ae\\nyop.\u00e2\u0082\u00acV...b6ev ye ot/utat rots re viois Kal tG v yepovT^v tols 6\\\\j/L-\\npLaOecc OoCvrjv TTaptoKevaKapLev \u00e2\u0082\u00aci)6v s yap avTikafi\u00c2\u00a3 j6ai ituvtI\\nnpoyzipov, cos abvvaTOU tcl re ttoKKcl \u00c2\u00a3v Kal to kv iroWa ttvai.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0158.jp2"}, "159": {"fulltext": "APPENDIX A.\\n143\\naal brjirov yalpovvLV ovk ew^re? ayadbv Ae yei^ avOpanov, akXa\\nto fj.\u00e2\u0082\u00acV ayadbv ayadbv rbv be avOpodirov di 6pa)TTOV evTvyyaveLs\\nyap ws eywjouu ttoWclkls tcl Toiavra IvnovbaKoaiv, evioTe irpe-\\n0~j3vT\u00e2\u0082\u00acpOL$ aV0p(ti7rOLS, KOX V7T0 TTtl CaS T7]S 7T\u00e2\u0082\u00acpl ppOVr}(TLV KTrj(T\u00e2\u0082\u00acm\\nto, ToiavTa TeOavfjLaKoori, Kal biff tl koX irdaaocpov oiojievo is tovto\\navTb avtvp-qKevaL. 251 a. Let us indicate in what way this\\nSame has Many names given it. When we speak of man\\nwe apply many epithets to him, attributing to him colours,\\nand shapes, and sizes, and virtues, and vices. Whereby,\\nand by ten thousand other words, we call him not only\\nman, but an infinite variety of other things. And other\\nobjects in a similar manner we first suppose One, and\\nafterwards call a Multitude of things by a Multitude of\\nnames. Whereby no doubt we have prepared a banquet\\nfor young philosophers and old men behindhand in their\\nstudies. For it is at once easy for any one to object that\\nit is impossible for a Unit to be a Multitude, or a Multi-\\ntude a Unit. And they rejoice in requiring us not to say\\na man is good, but a man is a man, and good is good.\\nI have no doubt you often meet with persons devoted to\\nthese dogmas, old men sometimes, who from intellectual\\npoverty think these very valuable and profound discove-\\nries. From the contempt expressed in the last words we\\nmust suppose they apply not to Plato s friend, Euclid of\\nMegara, but to an assailant of Plato, Antisthenes the\\nfounder of Cynicism, who seems to have nearly agreed\\nwith the Megarian school. In the same dialogue Socrates\\nasserts that this identity of the One and Many, so far from\\nbeing impossible, is the necessary condition of thought and\\nreasoning. To 8e Tambv eTepov a-nofya iveiv ayy ye ttt] Kal to\\nOarepov Tambv Kal to pteya o-pUKpbv Kal to ofxoiov avofjioiov, Kal\\nyaipeiv ovtco Tavavria del TtpotyepovTa kv tols Xoyois, ovtI tls\\neXey\\\\os ovtos dXr\\\\divbs, dpTi re t5 v ovtcov twos etyaiTTopLivov\\nbrjXos veoyevr\\\\s v...Kal yap to ye ticlv dub navTos eiri^eipelv\\nairox^pL^iv aAAcos re ovk ejujueAej, Kal br] Kal TiavTaitaviv a\\\\xov-\\ncrov twos Kal d piXoo~6 fiov. tl brj reAecorar?] ndvToov Xoyoiv\\nrrlv acj)dvL(TLs to biaXveLV eKacrTov euro iravridv, bia yap tt}v\\naXXrjXcov t v elb v o-vpLTrXoKrjv 6 Xoyos yeyovev fjfuv. 259 e.\\nTo prove the Identical to be in some respect Diverse,\\nand the Diverse in some respect Identical, the great to\\nbe little, and the like to be unlike, and to delight in thus", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0159.jp2"}, "160": {"fulltext": "144\\nAPPENDIX A.\\nreducing an opponent to maintain the union of contraries,\\nis no true refutation, and is clearly the birth of the imma-\\nture mind of one beginning to philosophize. Such isola-\\ntion of every idea from every other is not only false, but\\nparticularly unphilosophic and a sin against the Muses.\\nFor the isolation of the ideas is a complete annihilation of\\nreasoning, as it is the combination of ideas that constitutes\\nreasoning.\\nAristotle alludes to the two Eleatic or Megaric argu-\\nments indicated in the Philebus, and informs us that the\\nfirst was by some considered so formidable as to make it\\nnecessary to alter the form of synthetical propositions.\\nThe second argument, that from the Whole and its Parts,\\nwas considered to be unanswerable, and the paradox, that\\ncontradictories can be true, to be so far established. E0o-\\npvfiovvTo be kol ol vcrTepov KaOdirep oi dpyaioi, pjr\\\\iTOTe avp.-\\nfiaivr] avrois dp.a to ovto ev elvai Kal Trokkd. bib ol p.ev to\\nicrTLv a^elkov crnep AvKocfrpaiv, ol be rrjv ke^iv p.eT\u00e2\u0082\u00acppvdpLL(ov,\\notl 6 dvOpomos ov kevKos eo~Tiv akkd XekevKooTcu, ovbe fiabifav\\n\u00e2\u0082\u00aco~tiv akkd /SaSt^ef iva \\\\n\\\\ to eart TTpoaaTTTOVTes Trokka elvai\\niromcri to ev, ws [lovax s keyopLevov tov tubs rj tov ovtos. irokka\\nbe ra ovTa rj A.oya [olov dkko to kevK 2 elvai Kal plovo~lk{q, to 6\\nclvto dpL fi(i), irokka dpa to ev) rj bicupeo-ei, cnrep to okov Kal to.\\nptepr]. evravOa br) bi-qiropovv Kal (optokoyovv to ev irokka elvai\\ntoairep ovk evbd^op^evov to avrb ev Kal irokkd elvai, p,r] to. clvtl-\\nKeip^eva be ecrn yap to ev Kal bvvdp.ei Kal evTekexeiq- Physic.\\nAusc. i.2. The later as w T ell as the earlier opponents of\\nthe Eleatics were in fear of being reduced to the conclusion\\nthat the Same thing could be One and Many so that\\nsome, as Lycophron, omitted the copula of propositions\\nothers altered the form of predication, and said a man\\nwalks or has whiteness, instead of is walking or is white,\\nlest the word is should prove One Being to Be Many. As\\nif Unity and Being had not various meanings. However,\\nas not only One Subject is Many in respect of the defini-\\ntions of its Attributes (as to be white and to be musical\\nare, when defined, two different things, and the same man\\nis both, One thing therefore is two), but also One Whole is\\nMany, by division into its Parts the second consideration\\nperplexed them, and they confessed that Unity was Mul-\\ntiplicity, without seeing that these terms were not contra-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0160.jp2"}, "161": {"fulltext": "APPENDIX A.\\n145\\ndictory, as the Multiplicity of the Parts is potential, the\\nUnity of the Whole actual.\\nIt is not clear in what way Lycophron and his contem-\\nporaries thought they mended the matter by the alter-\\nations they proposed. Perhaps they only refused to use\\nelvai as the copula in synthetical propositions. In Zeno s\\nargument there is obviously an equivocation or rather the\\nlogician s fallacia Secundum Quid. Unity in respect of\\nthe Subject is confused with Unity in respect of the Pre-\\ndicate. Unity in respect of the Subject and Multiplicity\\nin respect of the Subject, or Unity in respect of the Pre-\\ndicate and Multiplicity in respect of the Predicate, are\\ncontradictory and cannot co-exist but there is no contra-\\ndiction between Unity in respect of the Subject, and Mul-\\ntiplicity in respect of the Predicate, and no reason why\\nthey should not co-exist. However, in consequence appa-\\nrently of this class of fallacy, the principle of Contradic-\\ntion and definition of Refutation (eXey^os) were fenced\\nabout with various limitations and provisos. Otl jiev ovv\\nrod pL\\\\ocr6(f)ov...Ka\\\\ nepl r5 v crvWoyicrTiK v apyQ v ecfflv em-\\n(TKi\\\\j/aa6aL brj\\\\ov...r(s 8 ecrnv avrr] [xera ravra Xeyiafxev rb\\nyap avrb afia virapyeiv Kai fJLT) virapyeiv abvvarov rco airy Kara\\nto avrb, Kai oaa aWa irpocrbLopLcraLixeO^ av eora Trpoa-biodpicrixeva\\nrrpbs ras Xoyucas bva^p^ias. avrrj 8 airao-Gtv earl fiefiaioTarr]\\nr v apyfiv...bib iravres aTtobeiKVvvres els ravrrjv avayovaiv\\nk(T\\\\arr]v bo\u00c2\u00a3av. pvaeL yap ap\\\\rj Kai rS v akXvv a^Lcafidrcov avrrj\\nirdvrcov. Met. 3.3. It belongs to Philosophy to inves-\\ntigate the canons of syllogism. Such is the principle that\\nthe same predicate cannot be true and not true of the\\nsame subject, in the same respect, and with all the other\\nlimitations required to meet sophistical objections. This is\\nthe most evident principle there is, and is that to which\\nall demonstration ultimately appeals, and is the natural\\nfoundation of all the other axioms. Plato seems to have\\nbeen the author of these distinctions, for he says, describ-\\ning the Elenchus Kai avvdyovres brj ras bo\u00c2\u00a3as rots XoyoLs\\nels ravrbv riOeacri irap aXXr/Xas, riOevres be enibeiKvvovaiv\\navras avrals afxa irepl ra v avr v nrpbs ra avra Kara ravra\\nevavrias. Soph. p. 230.\\n3. The Unity of the Many and Multiplicity of the One was Plato,\\nafterwards proposed by Plato, not as an absurd conclusion ^eTthe", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0161.jp2"}, "162": {"fulltext": "U6\\nAPPENDIX A.\\ncity m\\nevery Spe\\ncies or\\nrealized\\nIdea.\\nMultipli- to which he reduced his opponents, but as the principle of\\nBeing and his own Dialectics. The point of view, however, from which\\nits Unity ^hjg Unity and Multiplicity are regarded differs from that\\nby means\\nof Parti- of his predecessors. Their One that is Many was the\\nplmtedout 0ne mdividual Subject with a Multiplicity of Predicates;\\nthe coex- Plato s is the One Species comprehending a Multiplicity\\nUnit^arfd Individuals. Of course the Platonic point of view is the\\nMultipli- more important, as it involves Generalization and Specifi-\\ncation, that is, Classification or scientific arrangement. Its\\nmeaning is sufficiently developed in the Philebus.\\nParticipation here as before expresses the relation of\\nthe One and the Many. There the One Subject parti-\\ncipated in the Many Predicates; here the Many Indivi-\\nduals participate in the One Species. Indeed in the\\nSophista all affirmative propositions are regarded as\\nexpressing a Participation of Ideas, so that as Aristotle\\ndefined them to be avvOtcris vo^armv Plato might have\\ndefined them to be ^i\u00e2\u0082\u00acTo\\\\rj vorniarcov. As therefore the\\nreference of an Individual to its Species is a particular kind\\nof prop^ition, of course it expresses a particular kind of\\nParticipation.\\nPlato s identity of One and Many, though paradoxical\\nin expression, does not pretend to contradict the canon of\\nsyllogism. He only considered paradoxes and apparent\\ncontradictions as stimulants to inquiry, as when the sen-\\nsuous faculties are perplexed, we are obliged to appeal to\\nreason. EnexeCpovv \\\\4yeiv s ra \\\\xkv TrapaKXrjTLKa rrjs bta-\\nvoias rrC, ra 8 ov m a p^kv els rrjv atadrjcTLV a\\\\xa rots kvavriois\\nkavTols \u00e2\u0082\u00ac[j.7tlttt\u00e2\u0082\u00aci irapaKkr]TtKa dpL^opevos, oaa be /at), ovk eyep-\\ntlko, Trjs rorJcreo s. Rep. 2. p. 344. u I meant to say that some\\nsensations stimulate the intellect to inquiry, and others do\\nnot; pronouncing those that are attended with contradic-\\ntory sensations to be stimulant, and those that are unat-\\ntended to have no aptitude for awakening the reason.\\n4. In modern times, however, Hegel has put forward\\nas the motto of his philosophy the sameness of One and\\nplicity of Many, or rather, in more general terms, the truth of con-\\nBeing with 6\\nits Unity, tradictones, in the sense in which it contradicts the axiom\\nmethodon un er es syllogism. The principle of contradiction\\ntheir coin- applied in the syllogism, and used as the organ of science,\\ncidence in developed the diversities of Being, and marked very\\nHegel, to\\nreconcile\\nthe Multi-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0162.jp2"}, "163": {"fulltext": "APPENDIX A.\\n147\\ndistinctly the limits between the different spheres of every\\nthought. In order to reestablish, as has ever been the taht}\\naspiration of Philosophy, the Unity of thought and homo-\\ngeneity of Being, Hegel boldly proposes to adopt as a\\nregulative maxim, the opposite of the principle that had\\nbroken up Being and produced the divergence of the sci-\\nences an antinomistic canon belonging to the Reason as\\nthe opposite principle belongs to the Understanding. He\\naccordingly professes for his motto Whatever is is not,\\nor Only contradictories are true. The function of this\\nprinciple is to break down the barriers fixed by the Un-\\nderstanding. It is to become an antinomian Dialectic, or\\nmethod of developing every elementary force or conception\\ninto its direct contrary, and of afterwards rising with them\\nout of their hostile, onesided, chaotic condition, to a higher\\nstage in the hierarchy of Being, where they conspire to\\nform a balanced and beautiful Whole. No doubt, if there\\nwere such an axiom, and the intellect could use it as a\\ncanon of reasoning, as it uses the principle of contradic-\\ntion, it would be very easy to obliterate the divisions\\ntraced by the latter and recognise a Unity of Being.\\nAs soon as the latter pronounced A is not B, the former\\nwould contradict it and pronounce A is B, and all Being\\nwould be seen to be homogeneous. The Only wonder\\nwould be, if such a principle were within the reach of the\\nhuman intellect, that there should seem to be such an\\nimpassable chasm between Spirit and Matter, the Ego and\\nthe Non Ego, Freedom and Necessity, and other opposites\\nwhose homogeneity is so difficult to recognise, and whose\\ncoexistence even is so difficult to adjust. The spear of\\nAchilles could alone heal the wounds it caused, and pro-\\nbably, if the scattered members of truth and Being can\\never be united, it must be by means of the ordinary prin-\\nciples of reasoning which caused their dispersion. This\\ntask belongs to Philosophy and the Hegelian motto is\\nnot inaptly chosen, if it is only intended as a paradoxical\\nindication of the end to be realized.\\nThe paradox connected with classification introduced\\nby Plato, the Unity of the Species in the Multiplicity of\\nIndividuals, furnished for centuries a topic of speculation\\nto the Nominalists and Realists. The paradoxes that\\nu 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0163.jp2"}, "164": {"fulltext": "148\\nAPPENDIX A.\\nhave been supposed to interfere with the principle of con-\\ntradiction in modern times have a greater resemblance to\\nthose which were agitated before the time of Plato, and\\nwhich depend on the relation of a Whole to its Parts.\\nThe Whole is a Unity and the Parts a Plurality, and yet\\nthe Whole and Parts are identical. Nay more the Parts\\nare not only different from one another, but perhaps es-\\nsentially contraries (e\u00c2\u00a3 v be Set ev yevevdai eibeL biacpepei..\\nArist. Pol. 2.2. The elements of an organic unity must\\nbe contraries/ and yet they not only unite in the Whole,\\nbut have some bond of identity in their own conceptions.\\nThe centre and circumference are Parts of a circle it is\\nOne, they are Plural they are contraries and yet are\\nmutually implied. Kant had collected similar difficulties,\\nor what he represented as difficulties, under the name of\\nAmphibolies in the sphere of Judgment, and under the\\nname of Paralogisms and Antinomies in the sphere of\\nReason. Hegel finds them in all the categories of Rela-\\ntion, such as Cause and Effect, Substance and Accident,\\nbut removes them from the sphere of Reason, and confines\\nthem to the sphere of Judgment or Reflexion. They are\\ncontradictions, he would have us believe, which violate the\\nnarrow canons of the Understanding, but, like discords\\nin music, may be harmoniously resolved by the more power-\\nful methods employed by Reason. They, however, seem to\\nturn on principles frequently recognised by the Greek spe-\\nculators who adopted the axioms of the Understanding and\\nreduced them to formulas e. g. r; v\\\\r) rj avrrj tols evavTiois.\\nMet. 10. 4. The same material is indifferently receptive\\nof contrary forms. Abvvarov rw vkr]v eyovTi ixr\\\\ v-napyew\\nTrm to kvavriov. De Long, et Brev. Vita?. Wherever\\nmatter is governed by a form there must be a presence to\\na certain extent of the contrary form (i. e. merely poten-\\ntially, or, in partial actuality). Eort, 8e rj layarr) vkrj kcli\\nrj fJiop(f)r) ravTo. Met. 8. 6. The proximate matter and\\nthe form are identical. To bvvanei kcll to evepyela ev irS s\\neoriV. ib. The power and the realisation are in a sense\\nbut one. It is impossible, if we distinguish contradictories\\nfrom contraries, and attend to the purport of the principle\\nof contradiction, to find any thing here that really violates it,\\nor that requires the admission of an antinomistic canon.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0164.jp2"}, "165": {"fulltext": "APPENDIX B.\\nTo Tlipas and to Aneipov.\\n1. The Antithesis of Limit and Infinity was borrowed Vestiges of\\nby Plato from the Pythagoreans. We read in a fragment f the 60 7\\nof Philolaus, Ek vepatvovTcov re kcll a-neipuv o re k6o-[jlo$ kcll a j*g nd\\ntcl kv avra (TvvrjppLoxO O- Of Limitants and the Unlimited n it e\\nthe world and all its parts are compacted. Thev consi- The m\\n1 organic\\ndered these to be the elements of Number Ta r v apiQp, v world is\\nv t t /v composed\\no-rotxeta rcoy ovtoov arot)(eta navToov eivai vnekapov, rov oe apt- of C( J ntra\\nfljuo u oroi^eta to apriov kcu to irepiTTOv, tovtoov be to /xei^ aTreipov^J e e\\nTO 8e 7T\u00e2\u0082\u00ac7I\u00e2\u0082\u00acpao-IJL\u00e2\u0082\u00acVOV, TO 0\u00e2\u0082\u00ac \u00e2\u0082\u00acV CLfJL(pOT\u00e2\u0082\u00acpG0V \u00e2\u0082\u00acIVCLL TOVTQOV, /cat yap terminate\\napTiov elvai kcu itepiTTov. Met. 1.5. c They made the ele- jj 1 quality\\nments of Number the elements of ail things else, and sup- terminate\\nposed the elements of Number were evenness and odd-^ l ua n\\ntity l e\\nness, the first Unlimited, the second Limited, and Unity measur-\\nboth even and odd. Instead of identifying the Infinite ^omulti-\\nwith the even, Plato made it a Duality, and called it thetudinous\\nInfinitely Great and Infinitely Small. Ot [xev Ylv 6 ay 6- and^rada-\\npeiot to Aneipov elvai to ApTiov (ftaai, IIAarcof be bvo rations.\\nAneipa, to Me ya Kal to MiKpov. Arist. Physic. Ausc. 3. 4. comes or-\\nThe Pythagoreans make the Infinite the even, but^^ 611\\nPlato makes two Infinites, the Great and the Little. lities re-\\nAgain, while the Pythagoreans identified the world of ceive\\njo quantita-\\nNumbers and the world of sense, Plato supposed two tive deter-\\nworlds, a Natural and an Ideal, each resolvable into two\u00e2\u0084\u00a2^*^\\nelements, a Limit and an Unlimited, the Limiting element in g them\\nof the Natural world being the Ideas. UXrjv ot \\\\xev Uv9a- C\\nyopeioi ev rots alaOriToTs TiQeaai to Aneipov ov yap vcopicrro^ defect and\\nn N n j v a v impressing\\nttolovo-l top apiopov Tl\\\\aT(\u00c2\u00a3 v oe to Aneipov /cat ev rots aicrdr]- on their\\nrots feat evTais tSeats et^at. Physic. Ausc. q. 4. The Pytha- qualitative\\ndiversity\\ngoreans confine the Infinite to the world of sense as they and quan-\\ngive no transcendent existence to Numbers, while Plato ^^p^\\nmakes it an element both of the world of sense and of the city an or-\\nIdeal world. avepbv 6 e/c tu v eipTji^evdyVy ort bvolv aVciaiv systematic\\neVrt pLovov Kexpr\\\\p.evos, ttj re tov rt eort Kat Tjj KaTa T-qv vkrjv tcl Unity.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0165.jp2"}, "166": {"fulltext": "150\\nAPPENDIX B.\\nyap elbr) tov tl jtiv oXtlo. toTs clXXols, rots b e ibeai to Ev kcu\\nrts (for tls read ws) 1} vXr\\\\ fj vnoKeiixevr) kclO rjs tcl elbr] p.ev eVt\\ntq)i alcrOr]Tu v to b A Ev ev tols elbeo~i XeyeTai 6Y1 avrq (for 6Vt\\navTrj read Avas eort to Meya /cat to MupoV. Metaph. I. 6.\\nIt is plain from the preceding that Plato has only oper-\\nated with two causes, the formal and the material for\\nthe Ideas are the formal cause to other things, and the\\nOne to the Ideas and the subject matter, which in the sen-\\nsible world is informed by the Ideas and in the Ideal world\\nby the One, is the Dyad, the Great and the Little.\\nThe Platonic school were not agreed as to the precise\\ndenomination of the triad of principles. Plato himself\\ndesignated them the One and the Dyad of the Infinitely\\nGreat and Infinitely Little. He called this the indetermin-\\nate Dyad to distinguish it from the determinate Dyad, one\\nof the ideal numbers which it generated. O yap dpi6\\\\j,6s\\n\u00e2\u0082\u00ac(TTLV \u00e2\u0082\u00acK TOV EPOS KOI TtJ? VaboS T7]S kop[(TTOV. Met. 13. 8.\\nHe also identified the One with the Equal, and accordingly\\nnamed the Infinite the Inequality, or the Unequal Duality.\\nOthers headed by Speusippus or Xenocrates made two\\nprinciples, Unity and Plurality a third section preferred\\nUnity and Diversity, or Unity and Difference a fourth in\\nthe place of the Great and the Little substituted the Many\\nand the Few, as more akin to Number a fifth employed\\nthe more comprehensive terms Excess and Defect. All\\nthese varieties are noticed in the following passages Ot 8e\\nTO \u00e2\u0082\u00acT\u00e2\u0082\u00acpOV T V \u00e2\u0082\u00acVaVTLO)V TTOLOVGLV vXr)V, Ot [JLeV T(3 Evl T 5 \\\\o-(i\\nto Avmtov, ot be to Evl to UXtiOos yevv VTai yap ot apiOpiol\\ntols imv Zk tt}s tov AvCaov bvabos tov MeydXov koi MiKpov, t 3\\n8 \u00e2\u0082\u00acK tov UXrjOovs, vt:o Tr\\\\s tov Evbs be ovo~ia$ aix(poiv,..dXXa\\n\\\\xr]V kol tcls apxas a (TTOt^eta KaXovcriv ov KaXG a7ro8t8o ao-tj\\not p.ev to Meya Kat to MiKpbv XeyovTes fxeTa tov *Evbs, Tpia\\nTama, crToiy^ua tS v apiOfi v, tcl jiev bvo vXt)v to be*Ev tt]V\\npLopcfyrjv, ot 8e to TloXv Kat OXiyov, 6Vt to Meya Kat to MiKpbv\\npteyeOovs otKetorepa tt)v (])vo~lv, ot 8e t6 KaOoXov p-aXXov eirl tov-\\ntg)v to ^Tnepeypv Kat to ^nepexop^evov. .ot be To e ETepov koI\\nto AXXo Ttpbs to*Ev dvTLTiOiacn ot be to TlXrjOos Kat to Ev.\\nMet. 14. 1. The Platonists (not perceiving the distinction\\nbetween matter and privation, the opposite of form) sup-\\npose one of the contraries to be the material to the other,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0166.jp2"}, "167": {"fulltext": "APPENDIX B.\\n151\\nmaking either Inequality or Plurality the material of Unity;\\nand thus generating Numbers either from the Unequal Du-\\nality, the Great and Little, or from Plurality in both cases\\nby the active agency of Unity... They are not successful in\\nstating the elementary principles, some associating with\\nUnity the Great and Little, so as to make three elements\\nof number, the two latter material, the Unity formal\\nothers the Many and the Few, because the Great and\\nLittle are more allied to dimension than to number others\\nthe broader genera of Excess and Defect others making\\nDiversity and Difference the antithesis of Unity and\\nothers Plurality.\\nAristotle considers the last antithesis the most accurate.\\nEi 5e \u00c2\u00a3(ttiv, axnrep (BovkovTat,, tcl opto. e\u00c2\u00a3 Zvglvtlmv rc3 8e Evl\\nrj ovdev ivavTtov rj. et apa /xeAAet, to irkrjOos, to 8 aviaov rw\\nlo~(p Kal TO \u00e2\u0082\u00acT\u00e2\u0082\u00acpOV T(5 TCIVT KM TO b\\\\kko TCLVT(D, pAkt(TTa \\\\x\\\\v oi\\nto*Ev T(3 ttkrjdei avTLTiOivTes zyovTal tlvos Sofr??, ov pLrjv ovb\\novtol Ikclv s. ib. 14. 1. Now if, as they all agree, the\\nworld is composed of contraries, and Inequality is the con-\\nrary of Equality, Diversity of Sameness and Identity, those\\nwho make Plurality the antithesis of Unity hold the most\\ntenable position, though even they hardly make it good/ 5\\nUnity and Plurality are contraries and opposed as Positive\\nand Privative. A^rtfcetrat 8e to \u00e2\u0082\u00acV kol to irkijOos ods ahiaipeTov\\nKal biaLp\u00e2\u0082\u00acTov...\u00e2\u0082\u00acTT\u00e2\u0082\u00acL yovv, at avTiOiveis Terpay s kol tovt v\\nKCLTCL 0~T\u00e2\u0082\u00acpr}GLV kiytTdl 0CLT\u00e2\u0082\u00acpOV, kvdVTlOV CLV \u00e2\u0082\u00ac%T] KOL OVT\u00e2\u0082\u00ac d)?\\nai TLCpaais ovt\u00e2\u0082\u00ac a s ra irpos Ti keyopLtva. Met. 9. 3. The\\nopposition of Unity and Plurality is that of Indivisible and\\nDivisible. Thus of the four kinds of Opposition they fall\\nunder the two of Privation and Contrariety, not of contra-\\ndiction or Relation. Again, the Plurality itself can be\\ndivided into two contrary extremes, the Many and the\\nFew. Qaa 5tatpera, kv tovtoIs Aeyerat tcl irokka kav 17 77X77-\\n60s %X 0V vnzpoxWf Ka ro okiyov GxravTvs TtkrjOos ^X ov\\n\\\\jnv. ib. 9. 6. In Plurality Many denotes a Plurality\\nthat exceeds, Few a Plurality that is exceeded. Tw 8e\\ndkiycx) IvclvtLov to trokv as vir^peyov TrkijOos vi7\u00e2\u0082\u00acp\u00e2\u0082\u00acxop \u00c2\u00a3v(p\\nTTArj^et. ib. Many and Few are contraries and express\\nexcess and defect of number. In the other categories\\nthe Infinite was composed of analogous extremes, but", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0167.jp2"}, "168": {"fulltext": "152\\nAPPENDIX B.\\nthere was a diversity of opinion both as to this and the\\nformal principle. Ot p.ev yap \u00e2\u0082\u00ack tG v elbu v tov p,eya\\\\ov Kal\\ntov [jAKpov iwLovcn to, vaTepa yevrj tov api$[jLOV, olov \u00e2\u0082\u00acK [XCLKpOV\\n(JL\u00e2\u0082\u00acV KCLL j3pa\\\\io9 TCL jU?/K?7, u\\\\aT\u00e2\u0082\u00acOS be KCLL CTeVOV TCL eiTLlTeba, \u00c2\u00a3K\\n{3a0eos be kclI Taireivov tovs oyKOVs ravra be eaTLV elbr] tov\\nfxeyakov koX p.LKpov ttjv be kcltcl to ev apyj]V aKXoi aAAcos Tide-\\naaL t5 v ToiovTtov. Met. i 2. 9. Some employ the species\\nof the Great and Little to construct the categories subse-\\nquent to Number, making Length of Long and Short,\\nBreadth of Wide and Narrow, Solidity of Thick and Thin,\\nall subdivisions of Great and Little. As to the principle\\ncorresponding to Unity in these categories they are at\\nvariance.\\nAnstote- e 2 We have seen that Plato constructs the natural world\\nnan ana-\\nlysis of the of two principles, the Idea and the Infinite. The main\\ntter difference of Aristotle s view is that he analyses the Infi-\\nand Priva- nite into two elements, Privation (ore /o^cis) the opposite\\nThe con- ne Idea, an d Matter (v\\\\r}) equally receptive of the Pri-\\ntrary of vation or the Idea. Ovto* yap tlpos deiov Kal ayaOov koX\\nthe quanti- v v v v A\\ntative law p\u00e2\u0082\u00acTov, to p,ev evavTLOV avT (papiev eivaL, to be o necpvKev\\not organic l^UaOai Kal opeyeaOai avTov kotcl tt]v ovtov pvaLv. Phys-\\nnot the Ausc. i, 9. One element is divine and good and an\\nwSchit \u00c2\u00b0bj e ct 01 desire, another is contrary to this, and the nature\\nlimits of a third is to love and desire the first. Mia p,ev ovv\\n(Matter) r t v *v t\\nbut their a PXV V v ^Vi P- ia Aoyos, en Oe to evavTLOV roirra) t) aTepiqcns.\\nexcessive ib. 17. One principle is the Matter, a second the Spirit\\nive quan- (Form), a third its contrary, Privation. TiyveTai a-nav e/c\\ntity (Priya- 7e TO fi vTioKeLaevov Kal ttis popcbris ...ecrTL be to viroKeLueuov\\ntlOn). So, f A n V A A Is v V V V\\nif we ex- apLdpup piev ev, eioei Oe ovo...ev oe to eLOos. 6lo ecru p,ev a s\\nti^fram 11 eKT 0V val \u00e2\u0084\u00a2s o-PXO-Sj (TTL rpels. Phys. Ausc. 1, 7.\\nour view The principles of the natural world are Matter and Form,\\nfine our- ne Matter though numerically one having a twofold cha-\\nselves to racter, while the Form is simply one. So that in one\\ngory of sense there are two principles, and in another three.\\nquality, the (7re qiavTeXds eTepos 6 Tpoiros ovtos Trjs Tpi bos KaKelvos.\\ncontrary vv n n p/ ve f\\nof the P L\u00e2\u0082\u00ac XP L P- \u00e2\u0082\u00acV y a P \u00c2\u00b0*vpo Trp07]X6ov, oti bei Tiva vTTOKeLadai cfrvaLV,\\nquality 6 or Ta Tr v VT0L P-^ 1 ^olovoi. Kal yap el tls Avdba 7rotet, \\\\ey av\\nelementary Meya Kal MifcpoV, ovOev t\\\\ttov tovtov TTOLeu ri]V yap eTepav\\nnotltsre- -^P^e, tt}v crTepr]crLu. Physic. Ausc. 1,9. So that ours is\\ncipient, the a very different triad of principles from that of the Plato-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0168.jp2"}, "169": {"fulltext": "APPENDIX B.\\n153\\nnists. For they reached the point of perceiving the neces- primary\\nsity of a material element, but made it simple in character: ^^itT\\nsince though Plato makes it a Dyad, and calls it the Great negation,\\nthe Pri-\\nand Little, he labours under the same error, for he over- va ti ve\\nlooks the other principle, the Privation. The antithesis ^Jj^e\\nof (TTiprjo-is, which we have seen called etbos, koyos, and quantita-\\n}j^op(pi], appears to be properly called efts, rrp^rr, 8e kvavii- J^^T or\\ncoons e\u00c2\u00a3is Kai o-TtprjaCs 1 jtiv. Met. JO. 4. 1 Unity and\\nThe reality of the distinction between the Material and t^e^ia-\\nthe Privation in the Unlimited, is most important and 1% or ele-\\nmanifest in the moral world. Here Aristotle adopts the^ity/^\\nPlatonic doctrine in making a Balance of opposite prin- fr the e\\nciples, a Due Measure between an Excess and a Defect their rela-\\nconstitute moral goodness. The will and the affections are^\u00c2\u00b0P s\\n-Privation\\nthe material [vkr]) of virtue. Unless we distinguished this and Mat-\\nelement from the Privation ((TTtprjcris) we should have to J^nomi-\\nsay that the vices are constituent elements of virtue. nated by\\nIt may be observed that in contrasting his own princi- ap peiia- e\\npies with those of Plato in the passages quoted above, tion,Form.\\nAristotle has made the difference appear to be greater than\\nit really was by the incompleteness of his list. If, instead\\nof comparing two triads of principles, he had compared\\ntwo tetrads if, that is, he had added to Plato s Idea,\\nExcess and Defect, the Recipient (to bcKTLnbv) of the Ti-\\nmoeus, and to his own Matter, Positive determination,\\nand Negative, the Mean or Form (eT8os) which occupies\\nsuch a prominent position in his philosophy, it would have\\nappeared that the two lists are substantially identical.\\nHe elsewhere contrasts Plato s list with that of the old\\nPhysiologists. They agreed in constructing the world of\\na Unity and two antagonistic extremes, but differed inas-\\nmuch as in the physiological scheme the One was the pass-\\nive material and the extremes the active and formative\\nprinciples, in Plato s system the One was active and the\\nextremes passive. In truth, however, Plato as well as\\nAristotle employed the One in both of these relations\\nboth as the primary Matter or passive substratum of the\\nqualitative extremes, and as the Formative principle or\\nactive origin of motion and law. Aristotle seems to have\\njustified himself in omitting this principle from his list,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0169.jp2"}, "170": {"fulltext": "154\\nAPPENDIX 13.\\nbecause as an affirmative determination (e\u00c2\u00a3is) it is analo-\\ngous to the positive extreme of the elementary qualities,\\nbeing a Form of a higher order, or, in the language of Schel-\\nling, of a higher power. Ta 8 elbr) kcll to. riXr] e\u00c2\u00a3e6? Tivis.\\nDe gen. et cor. 1.7. The formal and final causes are\\ncertain positive determinations.\\nA common feature of all these schemes is indicated by\\nAristotle otl jjiev ovv ravavria thus -navTts -noiovai ras apyas\\nbr}\\\\ov...TT VT\u00e2\u0082\u00acs yap ra crToiyeia kcu ras vtt clvt v KaXovfxivas\\napyas KdLTTep avev koyov TiOevres o uw? ravavrla Xeyovam,\\naxnrep vtt avTr\\\\s rrjs akiqOtias avayKao~OevT\u00e2\u0082\u00acs. Physic. Ausc.\\n1,5. All make Contraries first principles... though they\\nassume their elements without proof, they agree as if con-\\nstrained by the force of truth in making them opposites.\\nThis holds true if we extend our view to modern Philo-\\nsophies. Schelling finds in the whole universe of matter\\nand spirit the perpetual recurrence of opposite Polar\\nforces with a centre of Indifference, and resumes these\\nphenomena in a formula by proclaiming the universe and\\nevery portion of it to be a Magnet. Thus the Limit and\\nthe double Infinite of the Platonists are transformed in his\\nsystem into the Centre of Equilibrium, with the Positive\\nand Negative Poles. Hegel similarly finds the law of the\\nuniverse to be the existence of opposite forces, first in iso-\\nlation, then at war, and afterwards in reconciliation as\\npositive and negative factors of a higher and more spiritual\\nlife.\\nWhat was \u00c2\u00a73. We have collected a statement, vague unfortunately,\\nInfinity f anc unfortunately not in the words of Plato, of the doc-\\n(a) Quan- trine of the 7repa? and airtipov, and have indicated its rela-\\nout end. tion to Aristotle s system, with which the student is pro-\\nbably more familiar. We have still to inquire what was\\nthe precise meaning that Plato attached to these words.\\nThe obvious meaning of aireipov is Infinite, and this is\\nunquestionably the meaning that Plato intended the word\\nshould first suggest. The successive Greek philosophies\\nabsorbed into their system their predecessors, and Plato s\\nforerunners, the Physiologists, had adopted Infinity as a\\nfirst principle and groundwork of Being. If we need any\\nfurther proof that this is the prima facie meaning of the", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0170.jp2"}, "171": {"fulltext": "APPENDIX B.\\n155\\nword, we have a sufficient one in the fact that it is against\\nto a7T\u00e2\u0082\u00acLpov in this sense that Aristotle directs his polemic.\\nAAA lam avrrj fjL$v eori KaOokov rj (tfr-qcns pukXov, d ivbex^-\\ntcli to airzifjov kol iv rot? p.adrjfjiaTLKOis tlvai kcll kv tols vo-qrois\\nkol iv tois iJLrjbev eyovai fxeytOos. 7)fxeis \u00c2\u00a3itl(tk.07Tovijl\u00e2\u0082\u00acv nzpl\\ntwv ai(T$r]T(^v kol irepl v TroLovpttda rr\\\\v p.i6obov, ap Zvtiv kv\\nCLVTOIS T) OVK \u00e2\u0082\u00ac0~TL (TCdfJia aTT\u00e2\u0082\u00acLpOV 67U TT}V aV^T\\\\(JlV. PhyS. A.US.\\n3, 5. 46 It is a wider question than we have now to dis-\\ncuss, whether there is Infinity in the mathematical field, or\\nin thought, or in the spiritual world. We are now in-\\nquiring whether any mass is infinitely great in the sen-\\nsuous and physical world. He then distinguishes Plato s\\ntwo kinds of Infinity, and admits the existence of the infi-\\nnitely Small to aiteipov ear*. TrpoaOiartL iaTi 8e kol a ficu-\\npi(T\u00e2\u0082\u00aci...a\\\\k(i)$ [JLtv ovv ovk cgtlv ovto) b eon to aireipov bvvd-\\n/otet yap, kol Im KaQaiptcriv. ib. 3, 6. Infinity is conceivable\\neither in the line of augmentation or in that of diminution\\nbut the only Infinity that exists is a potential Infinity in\\nthe line of diminution and potential in the sense of never\\nbeing actualized, but only perpetually approached. Finite\\nmagnitudes, he proceeds to say, may be regarded as infi-\\nnite, if we adopt a mode of measuring them by which they\\ncan never be exhausted e. g. by first taking half, then\\nhalf the remainder, and so on whereby the increment at\\nlast becomes infinitely small. This infinite subdivision can\\nbe presented in the form of an infinite addition and this\\nis the only sense in which he allows even a potential infi-\\nnite in the line of augmentation. But the sum of this\\ninfinite series is finite, and this is really only another way\\nof presenting the infinite in the line of diminution kol\\nkclto, T7p6a6e(Tiv brj ovtojs aireipov bvvap,\u00e2\u0082\u00aci zcttiv 6 tclvto kiyofiev\\nTponov Tiva tlvai T(5 Kara biaipzaiv ael p,\u00e2\u0082\u00acV yap 11 avTov e\u00c2\u00a3co\\neWat XapLfSaveLV, ov [iIvtoi vntpfiaKkeL iravTos coptajxivov /xeye-\\n6ovs, wcr7r\u00e2\u0082\u00acp \u00e2\u0082\u00ac7n tt]v biaipecriv imepfiaAKei iravTos oypto-fiivov Kai\\neorat ekaTTov. ooore brj iravTos VTTtpfiaXkeiv KaTa tt)v upoa-\\n6eaiv...ovbz bvvajxzi av \u00e2\u0082\u00ac177, aAA 77, axriTtp etpr/rat, avTeaTpap,-\\np.4v(os rrj biaLpio-ei. ib. The infinite of augmentation\\nexists potentially so far as it is identical with the infinite\\nof diminution, for there is perpetually something to be\\nadded but it will not exceed all finite magnitude, as the\\nx 2", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0171.jp2"}, "172": {"fulltext": "156\\nAPPENDIX B.\\ninfinite of diminution exceeded every finite degree of small-\\nness. So there is no infinite of augmentation even poten-\\ntial except as the converse of infinite diminution.\\nHe accordingly proposes, if we assume the existence of\\nto aiTzipov, to alter its definition, so that it shall only sig-\\nnify the Unfinished, Incomplete, or Indeterminate.\\nfiatvzL 8e tovvclvtlgv etvai aireipov t) o)s Xeyovcnv...ov yap ov\\njj,rj0\u00e2\u0082\u00acv e^w, aAA ov aet tl e\u00c2\u00a3a kcrrl, tovto aireipov \u00c2\u00a3(ttiv...ov he\\nfxrjdev Ifa), tovt ecrrt Tekeiov kcli Okov. .TiktLov 5 ovOev (jltj\\neyov reAos to 5e reAo? Tripas...\u00e2\u0082\u00ac7T\u00e2\u0082\u00acl kvTtvOiv ye kafx^dvovaL\\nrrju o\u00e2\u0082\u00acfJLVOTr}Ta Kara rod airdpov, to TtdvTa Trepiexoy, kcll to ttclv\\nev kavT 2 eyov, T ^X \u00e2\u0082\u00acLV riV L oixoionqra rw f/ OAa) ea-ri yap\\nto aTT\u00e2\u0082\u00acLpovT7] siov pteyidovs Tf Acio t^to? #A?7, /cat to hvvdfji\u00e2\u0082\u00acL okov\\nivreke^ia be ov. ib. It results that the contrary to what\\nthey say is the aircipov, and it is not that which is never\\ntranscended by any other magnitude, but that which is\\nalways transcended that which is not transcended being\\nthe Perfect or Whole and that is Perfect which has\\nreached the Limit. And the majesty ascribed to the inde-\\nterminate (unterminated), the all comprehending, the\\nall containing, is due to its proximity to the Perfect; for\\nthe indeterminate is the material of Perfect magnitude, or\\nthat which approaches, without ever reaching, Totality.\\nThe last sentiments are very Platonic, and when we con-\\nsider that in the Timaeus the material universe is circum-\\nscribed and finite, Plato entertaining the grand concep-\\ntion, with which we are now hardly so familiar, that all\\nthat is forms a single perfect whole, [tva okov on juaAiora\\nOV Tikeov e/c Tekecnv t v piep v elr]...ev okov okcov e\u00c2\u00a3 airav-\\nt s)v Tekeov avrov ireKT-^vaTo^ we are justified in assuming\\nthat they coincide with Plato s views, and that the infinity,\\nor quantity without end, of the material element is no\\nessential part of his philosophy. Indeed, Aristotle himself\\ninforms us, that it did not reappear in the details of his\\ndoctrine: E^ei koX Ukdrcov bta tovto direLpa hvo e^oliqaev otl\\nKCLL tTTt T7]V av\u00c2\u00a3r\\\\0~lV b0K\u00e2\u0082\u00acL V7Tep(3dkkeLV TTCLVTOS 0)pLO~pLeVOV [JL\u00e2\u0082\u00acy4-\\n0OVS KCU CIS aTT\u00e2\u0082\u00acLpOV Uvai KOL \u00e2\u0082\u00ac7TL TTjV KaQatptCTLV 1TOL7]aaS fJiivTOL\\nhvo ov xPV TaL Phys. Ausc. 3.7. Plato assumed a double\\nInfinity, because the elements seem to overpass all finite\\nquantity, and to bo infinite both in the line of augmenta-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0172.jp2"}, "173": {"fulltext": "APPENDIX B.\\n157\\ntion and in that of diminution. But after asserting its\\nexistence, we do not find him making any use of it as a\\nprinciple.\\n4. We come to the same conclusion if we examine the b. Finite\\nother terms, to paWov and to rjrTov, which Plato proposes ^nten^\\nas equivalent to airetpov. Here again unfortunately wesion or\\ncannot quote from Plato himself, but must have recourse ^tiag^n*\\nto Aristotle. He uses the words in his Ethical treatise variable\\n(Eth. Wig. 10. 2.), referring to the doctrine of the Philebus\\nand he uses them again in the treatise on the Categories\\nin reference to the same question that he discussed in the\\nEthics. In the Categories the words simply imply Gra-\\ndation or Intensive quantity. Substance, he says,\\nH does not admit of a gradation (So/ce? be rj ovata einbi-\\nyevQai to [jlciWov Kcti to ^ttov) One man is not more or less\\na man either compared with himself at different times or\\nwith a different individual. Quantity does not admit of\\ngradation three is as much three as five is five one\\nminute is just as much time as another minute one cubit\\nlength is just as much space as another cubit length.\\nSome Relations admit of no gradation equality and\\nduplicity for instance others do, as similarity and in-\\nequality. Some Qualities admit no gradation figure,\\nfor instance. One circle is just as much a circle as an-\\nother and one triangle just as much a triangle as an-\\nother. The majority of Qualities admit of gradation\\nwhite, hot, cold, c. have different degrees of compari-\\nson. Whether abstract states, intellectual, moral, or cor-\\nporeal, e. g. science, virtue, health, admit of degrees, is\\ncontroverted it is certain that the concrete qualities do\\none man is more scientific, more virtuous, more healthy\\nthan another. Actions and passions, e. g. to heat, to cool,\\nto please, to pain, admit of gradations. The question\\nabout the abstract states is in the Ethics answered in the\\naffirmative, at least with respect to one of them, health.\\nIt is evident from the whole of this discussion that by\\nthings which admit of the More and the Less are denoted\\nthose that vary in degree or possess what is sometimes\\ncalled quantity of intension. Intension, like extension,\\ndoes not imply Infinity, except so far as even finite quan-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0173.jp2"}, "174": {"fulltext": "158\\nAPPENDIX B.\\ntity involves infinite divisibility. But in respect of the\\nMultiplicity of gradations thus arising, whatever has in-\\ntension or extension may be called indefinite or indetermin-\\nate. In this view the hneipov of Plato amounts to the\\navveyes btaiptTov of the Nicomachean Ethics. Ev iravrl\\nbrj owe^i Kol 8taiperw eart Xafizlv to /xez nktiov to 8 z\\\\ ittov\\nto 8 Icrov to 8 Xcrov fxiaov tl vTT\u00e2\u0082\u00acp{3okr}s Kal eAAeityecos. Eth.\\nNic. i. 6. Whatever is continuous or divisible presents\\na greater, a less, and an equal, the equal being a mean\\nbetween excess and defect. Compare To ft airtipov e/x-\\n(pdLV\u00e2\u0082\u00acTai TTp TOV lv T(3 0-VVZ.yjii blO KOI TOLS 6pi\u00c2\u00a3o\\\\x\u00c2\u00a3vOi TO OVV-\\n\u00e2\u0082\u00ac^\u00e2\u0082\u00acS avjj.(3a(i \u00e2\u0082\u00aci 7Tpocr\\\\prjcr0aL Trokkaias tm \\\\oyo rw tov direipov,\\nto eh aireipov btaipeTov owe^es op. Phys. Ausc. 3. 1.\\nInfinity appears first in the continuous. Hence the\\ndefinitions of continuity are made to contain Infinity,\\ncontinuity being defined by infinite divisibility.\\n(c)Theele- \u00c2\u00a75. Assuming, then, that to aueipov means only the\\ngarded^s val a e or Indeterminate, we still have to inquire in what\\nsuscepti- point of view the More and Less involve Evil or Imper-\\ninherently*^ 60 011 as they do in the Pythagorean and Platonic sys-\\npossessed, terns (ert 8e tt)v tov ev kol tov koikcHs ahCav rots o-roi^eioi?\\nor quanti- cLTjebodKtv \u00e2\u0082\u00acKaT\u00e2\u0082\u00acpois eKCLTipav. Met. l.*6.) Plato himself will\\ntativeLaw furnish the answer to this. Perfection always consists in\\na mean (to ^hpiov) the mean is a single determinate\\nquantity whatever therefore has a plurality of gradations,\\nmay happen in one of them to present the normal quantity,\\nbut in all the rest will be excessive or defective. It can\\nonly enter into the good and beautiful as a material which\\nrequires to have its law imposed from without. It cannot\\nitself be an absolute good, or supply a law for action. In\\nthe Politicus we are told that the More and Less are all-\\nimportant in philosophy and art, when the standard to\\nwhich they are referred is the golden mean. Alttcls apa\\nTCLVTCLS OVCTiaS KOL KpCcreiS TOV {JL\u00e2\u0082\u00acyd\\\\oV KCU TOV CFfXlKpOV 0\u00e2\u0082\u00acT\u00e2\u0082\u00acOV.\\nttjv pkv irpos ak\\\\r]\\\\a tt)u ft av irpbs to \\\\xiTpiov...T}yr)Tiov apa\\n6[ao\u00c2\u00a3g)S ras Ttyvas irao-as elvai kol juei\u00c2\u00a3bV tl a/xa Kal eXaTTOv\\n[JL\u00e2\u0082\u00acTpdadaL 1X7] irpbs a\\\\Xr}\\\\a \\\\xovov aXka Kal 7rpo? ttju tov fxeTpiov\\nyiv\u00e2\u0082\u00ac(Tiv...brjkov otl btaLpoijJiev av ti]V [xeTprjTLKTiv TavTrj bC\\\\a\\nt4[jlvovt6s, \u00e2\u0082\u00aci [ikv TiQivTts avTrj s fjiopiov avixiracras Ttyvas otto-\\ncrai tov apiOixbv kol }ir]Kr] Kal (3ddr] Kal 7r\\\\arr/ koi TraxvTrjTas", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0174.jp2"}, "175": {"fulltext": "APPENDIX B.\\n159\\nTTpOS TOVVaVTlOV (JLtTpOVCTl, TO 06 \u00e2\u0082\u00acT\u00e2\u0082\u00acpOV OTTOCTCLL TTpOS TO fAZTplOV\\nKal TO Ttpk-noV KCU TOP KOLlpOV KCU TO hioV KCU TTCLvff OTTOaa \u00e2\u0082\u00ac19 TO\\n(JL\u00e2\u0082\u00ac(TOV CL7T(j}KL(T0T) T V ia^aTOiV fJL\u00e2\u0082\u00acTp^(T\u00e2\u0082\u00ac(JOS yap 0?j TLVCl TpOTTOV\\nnavO 1 oiToa-a tvTtyva juereiA^e. p. 306. There are two\\nkinds of More and Less, and two modes of appreciating\\nthem one when we compare any greater with any lesser\\nquantity, the other when we compare any quantity with\\nDue Measure... We must consider that the existence of\\nArt depends on the reality of a More and Less, referred\\nnot to each other, but to an absolute Right quantity. We\\nmust accordingly divide Mensuration into two branches,\\none embracing the sciences that refer the More or Less in\\nnumber, length, breadth, depth, and thickness, to one an-\\nother the other those that refer them to Due Measure,\\nthe Seemly, the Proportionate, the Right, and whatever\\ndwells in the Mean remote from extremes for a kind of\\nMensuration is the essence of Art.\\nIf we wave the question whether infinite quantities exist,\\nand substitute for infinity excess over a certain mean, we\\nmay state the theory of Unity and Plurality in the terms\\nof Aristotle /cat eot/ce Trakala zlvai Kal avTij rj boga otl to\\n\u00e2\u0082\u00acV Km VTT\u00e2\u0082\u00acpo)(r] koI lAAeiv/as apyol t v ovtow curt. Phys.\\nAus. 1 6.\\nIn the Philebus, besides the antithesis of Greater and\\nLess, we are presented with a qualitative antithesis of\\npositive and negative extremes, {OepjioTepov, xj/vxpoTepov,\\n\u00c2\u00a3ripoT\u00e2\u0082\u00acpov, vypoTtpov.) While these are in isolation they\\nare but material elements, and belong to the first stage of\\nBeing. They must be gathered together in a certain\\nproportion and measure before they can become the\\nseat of the higher manifestations of nature and life.\\nAiravTa \u00c2\u00a7\u00e2\u0082\u00actrat rr)s kvavTias pojirjs tva Tvyyavr) tov \\\\ie-\\nTpiov /cat jjiiaov tt}v yap ovaiav tovto koX tov \\\\6yoi\\nt v 8 ciKpcav \u00e2\u0082\u00acKaT\u00e2\u0082\u00acpov ovk l)(\u00e2\u0082\u00act xoopts. De Part. An. 2, 7.\\nEvery force needs to be balanced by its opposite, in\\norder to attain to the Moderate and the Mean for these\\nhave the Form (Life) and Spirit, which do not dwell in the\\nisolated extremes. Kal irp Tov fxkv ovto) (ets akXrjka) tcl\\naTOL\\\\\u00e2\u0082\u00acLa pL\u00e2\u0082\u00acTa(3a\\\\\\\\\u00e2\u0082\u00act, e/e be tovtquv adpKes Kal dora Kal Ta tol-\\navra. tov ix\u00c2\u00a3v 6epp.ov yiyvo\\\\xevov \\\\\\\\rvyjpov tov be xj/vxpov depp.ov,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0175.jp2"}, "176": {"fulltext": "160\\nAPPENDIX B.\\norav irpbs to jjLtaov eA^7/...6/xoico9 8e kol vypbv kcll \u00c2\u00a3rjpbv Kal ra\\ntolclvtcl Kara pLeaoTr/Ta TioLOvat aapKa kol data Kal TaWa tcl\\nTotavra. De Gen. et Cor. 2. 7. Nature s first process is\\nto subdue the elementary extremes by this partial trans-\\nformation the formation of flesh and bone, and other\\nliving tissues follows as soon as hot and cold have been\\ntempered and reduced to a mean.... Similarly, liquid and\\nsolid, and all other opposite conditions, must be reduced\\nto a mean before they can compose the nobler realms of\\nnature. Thus in the relations of Limit and Infinity, or\\nUnity and Plurality, we have two antitheses one between\\nUnity and Plurality, and a second between the elements of\\nthe Plurality whether we regard the quantitative anti-\\nthesis of Excess and Defect, or the qualitative antithesis\\nof the positive and negative extremes. Tpicov brj biaOio-evv\\novaSiV, bvo fxev kclki v, Trjs \\\\x\\\\v ko.0 vuepjBoXrjv rrjs be kclt\\neAAeu/uu, (Mas be apen}? rijs p,e(r6rr]Tos, 7racrai navais avriKeivrai\\n\u00e2\u0096\u00a0not)?, at [xkv yap aKpai Kal rf\\\\ juecr/7 koX aKArjXais kvavrlai elcriv,\\nfj be jueor/ rats aKpais. Eth. Nic. 2, 8.\\nExamples 6. In the Philebus the Limit is always quantitative,\\nas asure Quality, including all the elementary forces, is the sub-\\nquantita- stratum that has to receive the quantitative determination.\\niiTmusTbe J us however, as quality underlies quantity, we can con-\\ndiS,ti h d ce ve a substratum underlying quality. This Plato in the\\nfrom Mea- Timseus calls the Vehicle, or Receptacle, (to beKTiKov,) and\\nunit of Aristotle m ms writings the primary Matter, (np Tr} vkr).)\\nmensura- Quality is just as much a limitation or determination of\\nwhich it ne f\u00c2\u00b0 rm ess Matter, as specific quantity is of quality and\\nis related accordingly Aristotle gives it the same name (ei8o?) that\\nnal cause ne applies to the quantitative law or dominant Form,\\nto the Ma- The Philebus, however, does not carry the analysis of\\nBeing so far. It regards quality as the ultimate matter,\\nthe substratum to be moulded and measured out in due\\nproportions by the quantitative limit. As existing in\\nindeterminate quantity, i. e. as measurable but not yet\\nmeasured, it is called Infinity a name open to misconcep-\\ntion, for, when subjected to mensuration, its possible max-\\nimum is found to be finite. The quantitative Limit is its\\nMeasure.\\nThe following illustrations of the conception of Measure", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0176.jp2"}, "177": {"fulltext": "APPENDIX B.\\n161\\nin some of its aspects are taken from Whewell s Astro-\\nnomy and General Physics.\\nThe solar system might have been so adjusted, that\\nthe year should have been longer or shorter than it ac-\\ntually is. The earth might revolve round the sun at a\\ndistance greater or less than that which it actually has\\nthe size or density of the central mass, the sun, might\\nbe increased or diminished in any proportion and thus\\nthe time of the earth s revolution might have been in-\\ncreased or diminished in any degree. By any such change\\nthe working of the botanical world would be thrown into\\nutter disorder. Most of our fruit trees, for example, re-\\nquire the year to be of its present length. If the summer\\nand the autumn were much shorter, the fruit would not\\nripen if these seasons were much longer, the tree would\\nput forth a fresh suit of blossoms to be cut down by the\\nwinter. Our forest trees need all the seasons of the present\\nyear for their perfection the spring, summer, and autumn\\nfor the development of their leaves, and formation of their\\nproper juice, and of wood from this, and the winter for\\nhardening and solidifying the substance thus formed. The\\nprocesses of the rising of the sap, of the formation of\\nproper juices, of the unfolding of leaves, the opening of\\nflowers, the fecundation of the fruit, the ripening of the\\nseed, its proper deposition in order for the reproduction of\\na new plant all these operations require a certain portion\\nof time, and could not be compressed into a space less\\nthan a year, or at least could not be abbreviated in any\\nvery great degree.\\nAgain the force of gravity depends upon the mass of\\nthe earth, and is not determined by any cosmical necessity\\nof which we are aware. If the intensity of gravity were to\\nbe much increased or much diminished, if every object\\nwere to become twice as heavy or only half as heavy as it\\nnow is, all the forces both of voluntary and involuntary\\nmotion, which produce the present orderly and suitable\\nresults by being properly proportioned to the resistance\\nwhich they experience, would be thrown off their balance,\\nand produce motions too quick or too slow, wrong posi-\\ny", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0177.jp2"}, "178": {"fulltext": "162\\nAPPENDIX B.\\ntions, jerks and stops, instead of steady well-conducted\\nmovements. The force in plants which projjels the sap, is\\npart of the economy of the vegetable world, and it is clear\\nthat the due operation of this force depends upon its being\\nrightly proportioned to the force of gravity. The weight\\nof the fluid must be counterbalanced, and an excess of\\nforce must exist to produce the motion upwards. In the\\ncommon course of vegetable life, the rate of ascent is regu-\\nlated on the one hand by the upward pressure of the vege-\\ntable power, and on the other by the amount of the gravity\\nof the fluid, along with the other resistances which are to\\nbe overcome. If, therefore, we suppose gravity to increase,\\nthe rapidity of the vegetable circulation will diminish, and\\nthe rate at which this function proceeds, will not corre-\\nspond either to the course of the seasons, or to the other\\nphysiological processes with which this has to cooperate.\\nW e might conceive such an increase of gravity as would\\nstop the vital movements of the plant in a short time.\\nIn like manner a diminution of the gravity of the vege-\\ntable juices would accelerate the rising of the sap, and\\nwould probably hurry and overload the leaves and other\\norgans, so as to interfere with their due operation. There\\nis no apparent connexion between the quantity of matter\\nof the earth, and the force of imbibition of the roots of the\\nvine, or the force of propulsion of the vessels of its branches.\\nYet these things have such a proportion as the well-being\\nof the vine requires.\\nThese are rather instances of symmetry than of Measure.\\nThe latter word seems more properly used when the related\\nterms are direct contraries in a single organisation. In\\nall the nobler forms of existence we find antagonistic\\nforces coexisting in harmony. Simplicity of composition,\\nthe preponderance of single principles, mark the lower\\nforms of nature and society. The ascending scale of excel-\\nlence is an ascending scale of complication, the coordina-\\ntion of more and more numerous rival tendencies. The\\ndue bounds and limits which are set to the predominance\\nof each force, which restrain it from destroying the rest\\nby which it is checked and counterbalanced, and so far", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0178.jp2"}, "179": {"fulltext": "APPENDIX B.\\n163\\nbecoming boundless and infinite, these limits to which the\\nbeauty, richness, and grandeur of the Whole are due, are\\nin Plato s language its Measure.\\nIt is necessary to distinguish this from a different mean-\\ning of the same word.\\nMeasure is defined by Aristotle as the unit of measure-\\nment as a moment may be made the unit of time, a span\\nthe unit of length, a pound the unit of weight and, gene-\\nralizing this conception, he says, Measure is the unit of\\ncognition, i. e. any elementary premiss or atom of thought.\\nMdAiora be to evl elvai to \\\\ieTpov eanv elvaL irp Tov eK aTov\\nyeVOVS KCLL KVpLQdTCLTCL T0V U0(T0V .eVTevdeV be KCLL \u00e2\u0082\u00acV TOLS dAAotS\\nAeycrai pieTpov (p upooTCi) eKacrTov yLyvcaaKeTac.ev Tiaac brj\\nTOVTOLS jX\u00e2\u0082\u00acTpOV KCLL aprf] \u00e2\u0082\u00acV TL KOU abLCLLpeTOV .TOVTO be TO\\nCLTtXoVV Tj 7(0 7T0t t 7] T(5 770(7(5 OVTO) hi] TT VTCOV (JLtTpOV TO \u00e2\u0082\u00acV\\noti ypci)pi(ojjL6V v IgtIv tj ovcria biaLpovmes r) /cara to irocrbv\\n7) Kara to elbus. Met. 10. p. 1 053. c To be One is properly\\nto be the ultimate Measure of any genus, and principally\\nof quantity... secondarily to be the ultimate instrument of\\ncognition in other categories... In every instance the Mea-\\nsure and origin of knowledge is something One and indi-\\nvisible... that is to say, simple in quantity or quality... The\\nuniversal Measure, then, is Unity, because we know things\\nby dividing their substances into their Units of quantity\\nand quality. It varies, he observes, with the object to\\nbe measured in solid dimension it is a solid dimension, in\\nmusical sounds a quartertone, in articulate sounds a letter^\\nin velocity a standard velocity. Measure or Unity in this\\nsense is an ingredient or element of the Whole to be mea-\\nsured, and therefore falls under the conception of material\\ncause. Accordingly Aristotle seems to identify it with the\\nelementary extremes of Plato s Infinite, or rather, as he\\nattributes a priority to position over privation, with the\\npositive factor alone. AAAa p.r)v iv ye xp^ixau-iv ian to ev\\n)(pwjma, olov to XevKov, el rd aAAa Ik tovtov kcu tov jxekavos\\n(paCveTai yLyvop.eva, to be [xe\\\\av arep-qa-LS \\\\evKOV...coaT el rd\\novtcl rjv xpco/xara, rjv av apidpios tls ra ovTa, dAAa tlvmv brjKov\\nbj] OTL Xp pLClTtoV KCU TO \u00e2\u0082\u00acV rjv CLV TL \u00e2\u0082\u00acV, oloV TO XeVKOV...\\n6pL0L(i)s be kcu eirl T v (pOoyy v crTOLyjeioiV av rjv rd ovtcl dpifyios\\nkol to ev crTOLy ov (p vijev. ib. p. 1054. In colours the", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0179.jp2"}, "180": {"fulltext": "164\\nAPPENDIX B.\\nUnit is a colour, namely white, assuming that white and\\nblack are the elementary colours, and that black is the\\nprivation of white. So that if Being was colour, it would\\nbe a Number of something, namely of colours, and the\\nUnit would be something specific, namely white. So if\\nBeing were articulate sound, it would be a Number of\\nletters, and Unity a vowel. In the same manner, speak-\\ning of the theory that the cognizant subject must be of the\\nsame substance as the objects of cognition, he says it need\\nonly be composed of the positive ayo-Tot^ia, without the\\nprivative. Tovto be \\\\e\\\\rj6e tovs ovrws vireiXr] $oVa?, etirep beX\\ntt}v yfrvxw *k t v oToiyelw iroielv, ovOev belv e\u00c2\u00a3 airavTooy\\nikolvop yap QaTepov fj.epos rrjs evavTLcoo-ecos eavTo re KpiveLV kcll\\nto avTiK\u00e2\u0082\u00aci[jb\u00e2\u0082\u00acVov. koI yap rep evOel Kal avrb Kal to Kapurvkov\\nyLV o~Kop\\\\ev KpiTi]^ yap ap: poLV 6 Kavcov to be Ka\\\\xuv\\\\ov ov\\nkavTov ovre tov ev6eos. J)e An. i. 5. They overlook the\\nfact that, if the soul is to be composed of the elements of\\nBeing, it need not be of all, as the positive series reveals\\nboth itself and the negative. Straight, for instance, is a\\ncriterion or measure of its negative, as well as of itself, as\\nboth are equally ascertained by the ruler, though the\\ncrooked indicates neither itself nor its opposite. (Straight\\nand crooked are here given as the elementary antithesis in\\nthe category of figure conf. el be tl o-yj]p.ari 7) KetoTrjTi Kal\\nTpayyT7]Ti biacpepei, isavTa evOet Kal KaixirvXi*) Met. 8. 2.\\nDifferences of figure or smoothness and roughness are all\\nreducible to the antithesis of straight and crooked.\\nEven in Plato we find Unity used in this sense of Material\\ningredient or element, instead of totality of Form. For it\\nseems to be such elementary Unities, not the systematic\\nor organic Unity, that we are directed to search for in the\\ncommencement of the Philebus. So, too, some of the\\nexpressions in Aristotle s own Logic seem only to contem-\\nplate deduction from the Material cause. Xpr? be, oiav\\noKov tl TrpaypLaTevrjTaL tij, bieXeiv to yevos eh tcl aTOpia t 3\\nelbet tcl 7rpo)Ta...p,eTa be tovto tcl ibia 7rd6r] 6ecopeiv...TOis yap\\navvTtQe\\\\ievoLS en tS v aTopLoov to, (rv^aivovTa Ik tG v 6pLo~p.G)V\\ncarat brjXa, Sta to apyr\\\\v elvaL iravTuv .to airXovv, Kal tols\\nclitXols tcl TvpL(3a(vovTa virdpy^eLV Ka(f avTa piovoLS, tols b\\no.kXoLs Kar eKeiva. An. Post. 2. 12. In scientific investi-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0180.jp2"}, "181": {"fulltext": "APPENDIX B.\\n165\\ngation we should divide the subject matter into its ultimate\\nelementary species, and then trace their properties. And\\nthe laws of the Wholes composed of these atoms will be\\nthus ascertained, because they originate in the simple ele-\\nments, which are the primary subjects of the laws, whereas\\nthe compound Wholes are so only secondarily. There is\\nno mention here of the Whole, as a Whole, having any\\nattributes. It is true, that, as contrasted with the ulti-\\nmate matter, these elementary qualities must be considered\\nas belonging to the Form still they will only be portions\\nor ingredients of the Form, and, therefore, stand in the\\nrelation of materials to the total Form. It is obvious that\\nMeasure in this sense is almost the antithesis of the Mea-\\nsure we hear of in the Philebus, and that the two senses\\nare not to be confounded. The method of reasoning from\\nthe elementary Measure, incapable of ever arriving at the\\nmost organic and dominant laws, seems to be what Hegel\\nintends to designate, when he speaks of the method of\\nUnderstanding as opposed to the Method of Reason.\\nIf, however, we examine Aristotle s definition either of\\nMeasure (co yap 7Tpu no yv pi iizv tovto -np Tov pJrpov \u00e2\u0082\u00acK\\n(ttov yevovs. Met. 4. 6.) or of Unity, (apxn ovv tov yvupicrrov\\nirtpl tKacTTov yzvos to \u00e2\u0082\u00acv. ib.) we find they justify the Pla-\\ntonic acceptation of Measure, and that there is no reason\\nfor confining it to signify the Material cause. He himself\\nrecognises Form (etSos) and Totality as a species of Unity,\\nnamely, a systematic or organic Unity as ovcrrjs rfjs\\n6koTT]Tos kvorrjTos Twos. ib. 26), and it is a leading idea of\\nhis Philosophy, that the Formal and Final cause is more\\ntruly the basis of cognition than the Material (fj yap Kara\\nTrjv fjLopcprjv fivo-Ls KvpL(t)Ttpa Ti]s vkiKrjs pva\u00e2\u0082\u00ac(i)s. De Part. An.\\ni. 1.) The plan of the Whole furnishes the scale of the\\nParts in every work of nature or art the End or ideal to\\nbe realized impresses a quantitative as well as qualitative\\nlaw on the elements or means of its realization, and as de-\\ntermining their quantities and proportions may be said to\\nbe their Measure. And although the subjective or per-\\nceptive Measure of the objective antitheses, it was inti-\\nmated above, might consist of the positive extreme or ele-\\nmentary Unity, yet. beauty and excellence involve a syste-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0181.jp2"}, "182": {"fulltext": "166 APPENDIX B.\\nmatic Unity, positive, indeed, in character as opposed to\\nits own negation, but combining both the elementary\\nopposites, the negative as well as the positive. Accord-\\ningly Aristotle makes the sentient Measure of the ordered\\nworld itself a Mean or systematic Unity. ils rrjs aiaOri-\\no-ews olov lAeaorrjTos tlvos ovar^s ti}? kv rots al rdr)TiKoi Ivav-\\nTL(jjaeo)S kclI bia tovto Kpivei tcl ala-Or/Ta^ to yap \\\\xkaov kpltlkoV\\nyiyverai yap irpbs tKartpov amolv Odrepov tq)i aKpdiV. De An.\\n2. II.\\nWhile, however, illustrating the Platonic Measure by\\nthe conception of End, we must bear in mind that,\\nwhereas the Whole is immanent in its Parts, and the End\\nis realized in the completed circle of means, Plato does not\\nstop here his ultimate Measure is transcendent, and\\nplaced beyond the sphere of the Measurable world.\\nFrom Aristotle s criticisms we may gather that the\\nthree kinds of Unity or Measure, elementary Unity (otoi-\\nXetoz;), systematic Unity (to ixiaov, to ohov), transcendent\\nUnity (to ai/Aov), were not always sufficiently distinguished\\nin the Platonic theory of the One and the Infinite.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0182.jp2"}, "183": {"fulltext": "APPENDIX C.\\nMemory and Reminiscence.\\nThe theory of Memory and Reminiscence is more\\nfully developed in Aristotle than in Plato. In every act\\nof Memory an image presents itself to the consciousness.\\nWhat distinguishes Memory from mere Fancy or Imagina-\\ntion is the accompanying belief of the previous existence\\nof a corresponding perception the recognition of the\\nimage as representing the object of former attention.\\nEurt pkv ovv 7] \\\\xvq\\\\xr\\\\ ovre ataOrjaLS ovre viroKrjxI/Ls aXka rov-\\nT(ov tlpos 1) e\u00c2\u00a3is r) 1:6.60s orav yivryrai yjyovos .ael yap otcw\\nivepyfj TTj pvrjprj otl eT5e tovto tj i]kovo~\u00e2\u0082\u00acV 77 \u00e2\u0082\u00acfia0\u00e2\u0082\u00ac, irpoaaLcrda-\\nverm otl -nportpov, to be irpoTepov kcll vaTepov ev xpovu karri...\\nOTCLV OVV CLfJLa 7] T\u00e2\u0082\u00ac TOV TTpaypLCLTOS yivYjTOLl KLVT/CLS KCU f} TOV\\nXpovov, rore tj) p,vr\\\\p*r\\\\ evepyel. ib. Memory is not the\\noriginal sensation or intellection, but the retention or\\nexcitation of either after a lapse of time... In every act\\nof remembering that we saw, heard, or learnt a thing,\\nthere is a concomitant sensation of priority. Now pri-\\nority and posteriority are relations of time... There must\\ntherefore be a joint impression of the object and of time\\nin an act of Memory. Ti p^ev ovv eari \\\\wr\\\\p.t) kol to p.vrj-\\n[xoveveLV eXpryraL, otl cfravTaapaTos, a s e Uovos ov (fyavrao-pa,\\n\u00e2\u0082\u00ac%LS, KCLL TLVOS pLOpLOV T V \u00e2\u0082\u00acV .fjfJLLV, OTL TOV TTpddTOV aUT0r)TLKOV\\nkol w \\\\povov alcrOavopitOa. Arist. De MemorisL We have\\nintimated that Memory and Remembrance are the retention\\nof an image as the copy of an original sensation of which\\nit is the vestige, and that it is seated in the Primary Sense\\nor the faculty whereby we have a sensation of Time.\\nWhat is here called the Primary Sense is said to be the\\nsame as the Common Sense and the Imagination. All\\nthought is the joint work of Intellect and Imagination,\\nthe latter supplying definite dimension, shape, and locality", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0183.jp2"}, "184": {"fulltext": "168\\nAPPENDIX C.\\nto all our conceptions. These Imaginative or Sensuous\\nelements are the direct object of Memory, and they all\\nbelong to the same faculty as the Temporal sensation.\\nNoetz ovk iaTiv avev (PavracrfjLaTos. avpfiaiveL yap to avro\\ntrades ev rep roelv, oirep Kal ev tw bLaypd(peLV \u00e2\u0082\u00acK\u00e2\u0082\u00acL T\u00e2\u0082\u00ac yap ov-\\nbev Ttpoaxp iitvoi rw to uoabv (bpLajievov elvai tov rpiyu vov\\no/xco? ypd(po;jev cbpLcrjievov Kara to ttoctov, koX 6 voutv locravTcos\\nKCLV fJLT) Vofj TTOaOV, TL0\u00e2\u0082\u00acTai TTpb 6p,\\\\XaTbiV TTOCTOV, 1 0\u00e2\u0082\u00acL OV\\\\ Tj\\n7Toaov...bia Twa p.ev ovv ah Lav ovk evbe^eTaL voeiv ovbev avev\\ntov avveyovs ovb avev \\\\p6vov tcl p.r) ev xpovto ovra, aXKos\\nkoyos pteyeOos b~* dvayKaiov yv(t pi(eLv Kal klv^ctlv, oj koI XP\u00c2\u00b0~\\nvov, Kal to (fiavTao-pta Trjs kolvt\\\\ alcrO/jcrecos udOos \u00e2\u0082\u00ac(ttlv ooare\\n(pavepbv otl t 3 up^rco alaQyjTLKu tovt v r) yi aLS eaTC r) be\\n\\\\xvr\\\\\\\\Lr\\\\ Kal r) t v voy]T(hv ovk avev (pavracrpiaTos e cttl ware tov\\nVOOVplivOV KaTCL aVjjfiefiljKOS O.V \u00e2\u0082\u00acL7], Ka9 aVTO 8f TOV TiO TOV\\nalaOrjTLKOv .tlvos fxev ovv to)v Trj \\\\jfvxrjs ZcttIv r) pLvipp.^, (pavi-\\npov, otl ovirep koI rj (pavTaaria, Kara o-vp,fiefirjKOS be oaa pvrj avev\\nxpavracrias. ib. u There is no Intellection without Ima-\\ngination, for the internal process of thought resembles\\ngeometrical demonstration by diagrams. For though we\\nground nothing on the definite dimension of a triangle,\\nyet our diagram gives it a definite dimension so in\\nthought when the object of conception has no dimension,\\nthe Imagination gives it one which the Reason disregards.\\nWhy it is that nothing can be thought out of Space and\\nTime, even though it may have no relation to them, we\\nhave not now to inquire. Magnitude and Change, how-\\never, are objects of the same faculty as Time, namely the\\nCommon or the Primary Sense. As the remembrance of\\nobjects of reason is always attended with images, the\\ndirect object of Memory is not the intellectual element,\\nbut the Images of the Primary Sense... Memory then is\\nthe same faculty as Imagination, and its direct objects are\\nimages, its indirect the concomitants of the images/ 1\\n2. Aristotle rejects the definition of Reminiscence\\ngiven in the Philebus, /uz^/xtjs ava\\\\r)\\\\jns, but his own\\nhardly differs. OTav dva\\\\ap.fidvij rjv irpoTepov elyev ein-\\no-Trjp,rjV r) alcrOrjaLV r) ov iroTe ti]V e%Li eKeyopcev psv\\\\}pjrjv. .evov-\\no~r]s ttXzlovos apyjjs r) e\u00c2\u00a3 rjs jxavdavovaiv, tovto eon to avapL-\\ntivrj(TK\u00e2\u0082\u00aco-6aL. to be p,vrj\\\\joveveLV avpifioXvet -Kal p.vi]jj.rj aKoKovOel.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0184.jp2"}, "185": {"fulltext": "APPENDIX C.\\n169\\nib. 2. The recovery of previously possessed knowledge, or\\nsensation, or whatever it is of which Memory was said to be\\nretentive, when the mind has more materials than it had\\nat the period of original acquisition, is Reminiscence, and\\nMemory and Remembrance are the result. Reminiscence\\ndepends on the association of ideas or the law that regu-\\nlates the train or succession of thoughts and fancies in the\\nmind. ^v/jL^atvovaL 8 at ava\\\\wr\\\\ Jti iirel iri^vKev rj klvt]o-ls rjbe\\nyivecrOai juera rrjvhe ...orav ovv ava\\\\ki\\\\kvr\\\\cTK \\\\ktQa KivovfAtOa\\ntS v irporepoov tlvcl Kivrj T\u00e2\u0082\u00ac(t)V eW av Kivr\\\\6G)\\\\xev /xe0 rjv \u00e2\u0082\u00acK\u00e2\u0082\u00acLvr]\\ne icofle, bib kcll to icpe^rjs OrjpevofJLtv vorjvaPTts airo rod vvv rj\\nakkov twos, kcu aft 6[jlolov kvavriov r\\\\ rov avveyyvs. ib.\\nReminiscence is produced by the natural sequence of\\nmental impressions... In reminiscence we pass through a\\nseries of impressions till we come to the one which is\\nusually followed by the image to be recollected, (for which\\npurpose we try to link on our recollections without a gap\\nfrom the present moment or any other starting point) the\\ncauses of transition being Resemblance, Contrast, and\\nVicinity.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0185.jp2"}, "186": {"fulltext": "APPENDIX D.\\nIraagina- The relations of koyos, btdvoia, bo\u00c2\u00a3a, and pavTaa[a f\\ntrasted 11 erms which we find in juxtaposition in the Philebus, are\\nwith Opin- touched upon by Plato in the Sophista.\\nSo^Msta 6 Aoyos, Speech, is a Proposition, that is, a spoken Opin-\\nand Ke- ion, or a combination of Propositions forming a syllogism\\nEach\u00c2\u00b0is a or a chain of syllogisms. Ovkovv e\u00c2\u00a3 ovopiaTayv [xkv \\\\xovu v\\nkind of crweYCos keyopiivcav ovk eort ttot\u00e2\u0082\u00ac koyos, ov av prjfjLaTO)v y P*s\\nJudgment. v\\nOVO\\\\XaT(HV A6)(O\u00e2\u0082\u00acVT(t)P...0V0\u00e2\u0082\u00aclXLaV yap OVT\u00e2\u0082\u00ac OVTOiS OVT \u00e2\u0082\u00acK\u00e2\u0082\u00acLV(i S\\nTTpa^tu ovb 9 anpa^iav ovb 1 ovaCav ovtos ovbt /xr) ovtos brjkoi ra\\nf)ti vr)6\u00c2\u00a3vTai Trplv dv tls rots ovopLacn tcl prjfxaTa Kepaor). rore 6\\nrjpjJLoa-e re Kal koyos eyeVero evdvs f] irptoTr] avparkoKi], or-^ebw\\nt v koycav 6 np Tos kclI apuKpoTaTos 770)s dp (SSe Aeyets\\noiav elirr} tls, avdpa-nos piavdavtL, koyov elvai (f)j)s tovtov ikd-\\n\\\\l(tt6v re Kal irp rov eya ye. brjkoi yap 778*7 ttov tot\u00e2\u0082\u00ac irepl\\nr v ovtcov 7) yiyvo\\\\xkv\u00c2\u00aev 77 yeyovoTav 77 fJLtkkovTvv, Kal ovk\\ndvo^a^i [jlovov, akkd tl irepaivei, avpLTrkiKow ra pr]p.ara toi$\\novofiao-i. bib kiyziv re avrbv Kal ov fiovov 6vopLa(\u00e2\u0082\u00aciv dnopLev,\\nKal br) Kal r 3 nkiyiiaTi tovtu to ovop.a e$0ey\u00c2\u00a3a/xe#a koyov.\\np. 262, a. Nouns alone spoken in succession form no\\nSpeech, nor verbs without nouns. No act or inaction or\\nexistence of any reality or unreality is indicated by the\\nwords in either case nor till we combine nouns and\\nverbs then they fit and their primary combination at\\nonce forms a Speech what we may call a primary or ele-\\nmentary Speech. Give me an instance. If anybody says,\\nA man is learning, do you not call this a primary and ele-\\nmentary Speech 2 Yes. For he then indicates that some-\\nthing exists, or is doing, or was done, or will be and\\nbesides naming, he operates on what he names, as soon as", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0186.jp2"}, "187": {"fulltext": "APPENDIX D.\\n171\\nhe combines verbs and nouns and we speak of him as\\nsaying and not as merely naming and call such combina-\\ntion a Speech. A Proposition or elementary Speech is\\nrelated to Opinion (boga) as a complex of Propositions is to\\nReflexion or Reasoning (buavoia).\\nOvkovv bidvoia ]ikv kcu koyos tclvtov ttXtjv 6 jxev euros rrjs\\n\\\\J/vXr}s irpbs avrrjv bidkoyos dvev (jyoovrjs yiyvofxevos tovt avrb\\nri(JLLV \u00e2\u0082\u00acTTO)vo[jLao-6r) bidvoia. to hi y dri eKeCvrjs pevpLa bta rov\\n(TTOfiaTos ibv juera, (})06yyov KefcA^rat koyos. dkyOr}. kcu /jlt]V\\niv koyots avrb l j\\\\xev ov. to itolov pd(nv re kcu airoifiaaiv.\\nlo-jjiev. orav ovv tovto iv ^fvxv Kara bidvoiav eyyCyvrjTai\\nfiera criyTjs, Trkrjv bogrjs e xeis on TTpoaeLirris avro kol tt s\\nrl OTav jjLi) KO. avTTjv d\\\\ka bi aio-OrjO-eoos irapfj tiv\\\\ to tolov-\\ntov av ttdOos, dp olov re opO s direlv erepov n itkrjv \u00c2\u00a7av-\\nTao-Lav ovbev. ovkovv eVeiTrep koyos dkr)6rjs rjv km xjrevbrjs,\\ntovtq)v b 1 j)dvr] biAvoia fxev avTr\\\\s irpbs kavTi]v \\\\jfvxrjs bidkoyos,\\nboga be biavoias d^orekevT-qcris, pa(v\u00e2\u0082\u00acTCU be b keyo^xev viinyu^is\\nala6i](reois kcu bo\u00c2\u00a3rjs, dvdyKr] brj kcu tovtu v ra Aoyto o~vyyevG v\\novtcov \\\\j/evbri re ovt v evia koX eviore eivcu. p. 363. e. Re-\\nflexion and Speech are the same except that the mere\\ninternal dialogue of the soul with herself without voice is\\ncalled Reflexion. True. And the sound that proceeds\\nfrom her in a stream through the lips is called Speech.\\nTrue. And these, too, are involved in Speech. What?\\nAffirmation and negation. They are. When they are\\ninternal and the result of silent Reflexion, what would you\\ncall them but Opinion Nothing else. And when they\\nare not produced by the soul alone but by Sensation, what\\nelse can we call them but Imagination Nothing. Well,\\nas we have agreed that Speech is susceptible of truth and\\nfalsehood, and that Reflexion is the soul s interchange of\\nSpeech with herself, Opinion the conclusion of Reflexion,\\nand what we denominate Imagination a synthesis of Sen-\\nsation and Opinion, it follows that all of these, being kin-\\ndred to Speech, are susceptible of falsehood.\\nThe existence of Imagination as a separate critical faculty\\ndistinct from Intellect is insisted upon in the Republic. *Ap\\novv ov to [AtTpeiv kcu to dpiOjieLV kol laTavai fiorjOeiai yo.pUa-TCLTou\\nTrpbs avrcL {(pavr/crav, wore jirj dpyeiv kv rjfuv to (ficuvo pLevov\\n\\\\xeiCpv rj ekarrov rj irkeov rj (SapvTepov dkka to koyurdpievov kcu", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0187.jp2"}, "188": {"fulltext": "172\\nAPPENDIX D.\\nfj.\u00e2\u0082\u00ac7prj(Tav f] Kai aT? t aav ttws yap ov ak\\\\a jxqv tovto ye\\ntov XoyurTiKov av elrj rov Iv ij/vxfl tpyov. rovrov yap ovv.\\ntovt(i) be TToAAaKis, (JLtrprjaravTi Kal ry)p.aivovTi ju,ei(/o arra elvac\\nr) eXctTTG) erepa kripwv rj icra. ravavria (fiaCveraL a\\\\xa irepl ravra,\\nvaL ovkovv \u00e2\u0082\u00ac(f}api\u00e2\u0082\u00acv no avr a/xa irepl ravra kvavrla hoga-\\n(etv ahvvarov etvai Kal dp# S? ye ecfyafxev. to Trapa ra fiirpa\\napa ho\u00c2\u00a3a\u00c2\u00a3ov ti]$ \\\\jtv)(r}s rw Kara ra \\\\xlrpa ovk av etr] ravrov.\\nov yap ovv p. 602. Are not measuring and counting\\nand weighing used as excellent protections against these\\nsensuous illusions, whereby we are not guided by sensuous\\nappearances of size, or number, or weight, but by a faculty\\nthat counts, measures, or weighs They are.\u00e2\u0080\u0094 And it is\\nIntellect that performs this function. It is. Sometimes\\nwhen this has measured an object and pronounced it\\ngreater, less, or equal to another, it is contradicted by a\\nsimultaneous appearance about the same object. It is.\\nDid we not say that to the same faculty contradictory\\njudgments at the same time on the same object were im-\\npossible? We did, and rightly. That, then, which judges\\ncontrary to the measures cannot be identical with that\\nwhich judges in accordance with the measures. It\\ncannot/\\nThe work- 2. We see that fyavTaaia is spoken of as a judgment,\\nIraagina- susceptible of truth and falsehood. It would not be in\\ntion is dis- accordance with English idioms to call the judgments\\nguised by J\\nthe idiom spontaneously inspired by sensible appearances, Imagina-\\nHshlain- ng ons When we immerse a straight stick in water, we\\nguage it say that, although we are convinced it is straight, it\\na^sen 1 seems appears, to be bent. We cannot say we\\nsuous judg- Fancy or Imagine it bent, or use any term cognate\\nto Imagination, as (jyaiveraL is to (pavTaaia. In this respect\\nthe Greek language is more philosophic. Dreams and the\\nillusions of a disordered mind are attributed in the English\\nlanguage to the Imagination. But though all optical illu-\\nsions, and even the soberest operations of the waking senses,\\nare the works of the same faculty, they are expressed in\\nEnglish by terms that give no hint of their kindred to\\nthe other phenomena.\\nAll judgments by sensation, whether illusory or well\\nfounded, are the work of the Imagination. Since Berkeley", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0188.jp2"}, "189": {"fulltext": "APPENDIX D.\\n173\\nwrote his Theory of Vision, they have been treated of\\nby psychologists as the Secondary perceptions of Sense,\\nthough they refer to what are generally called the Primary\\nproperties of matter. The sensations received by one organ\\nare regarded by the mind as signs of sensations that will pre-\\nsently be received by the same or another. When we were\\nacquiring the use of our faculties, perhaps something in the\\nnature of syllogism took place in these anticipations but,\\nafter frequent verification of our reasonings, the law of sug-\\ngestion now acts instantaneously and without our conscious\\nreflexion. For instance, 1 see a mass of extended colour,\\nwhich seems to me to be a globe that is, from the visual\\nsensation that I receive, I believe that, if I approach and\\nhandle the object, I shall receive certain other sensations\\nof sight and touch and the Common Sense. In common\\nlanguage I am said to see the globular figure, solidity, c,\\nbut in truth I only imagine them they are only mediately\\nand indirectly objects of sight. They are suggested by\\nthe immediate visual sensations, because experience has\\ntaught me the connexion of certain visual and tactual sen-\\nsations. They are really images of the Fancy, awakened\\nby sight, once, perhaps, by the intervention of syllogism,\\nnow according to the law of association. Hence we see\\nthere is a true instinctive psychology in the Greek idiom\\nwhich applies the term (paiveraL to such perceptions. The\\nEnglish terms, Seem, Appear, give no such intimation\\nof the mental process which takes place.\\nDugald Stewart has expressed himself so well on this\\nmatter, that we cannot do better than quote his words.\\nAfter defining Conception (by which he means what we\\nhave called Imagination) as that power of the mind\\nwhich enables it to form a notion of an absent object of\\nperception, or of a sensation which it has formerly felt\\nhe thus proceeds\\nFrom these principles it is an obvious consequence\\nthat the knowledge we obtain by the eye of the tangible\\nqualities of bodies involves the exercise of Conception\\naccording to the definition of that power which has already\\nbeen given. In ordinary discourse, indeed, we ascribe this\\nknowledge, on account of the instantaneousness with which", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0189.jp2"}, "190": {"fulltext": "174\\nAPPENDIX D.\\nit is obtained, to the power of Perception but if the com-\\nmon doctrine on the subject be just, it is the result of\\na complex operation of the mind comprehending, first,\\nthe Perception of those qualities which are the proper and\\noriginal objects of sight and, secondly, the Conception of\\nthose tangible qualities of which the original Perceptions\\nof sight are found from experience to be the signs. The\\nnotions therefore we form by means of the eye of the\\ntangible qualities of bodies and of the distances of these\\nobjects from the organ are mere Conceptions strongly,\\nand indeed indissolublv, associated by early and constant\\nhabit with the original Perceptions of sight.\\nWhen we open our eyes on a magnificent prospect, the\\nvarious distances at which all its different parts are placed\\nfrom the eye, and the immense extent of the whole scene\\nbefore us, seem to be perceived as immediately and as\\ninstantaneously by the mind as the coloured surface which\\nis painted on the retina. The truth, however, unquestion-\\nably is, that this variety of distance and this immensity of\\nextent are not objects of Sense, but of Conception and\\nthe notions we form of them when our eyes are open differ\\nfrom those we should form of them with our eyes shut\\nonly in this, that they are kept steadily in the view of the\\nmind by being strongly associated with the sensations of\\ncolour, and with the original Perceptions of sight. This\\nobservation will be the more readily admitted if it is con-\\nsidered, that by a skilful imitation of a natural landscape\\nin a common show-box the mind may be led to form the\\nsame notions of variety, of distance, and even of immense\\nextent, as if the original scene were presented to our\\nsenses and that, although in this case we have a specula-\\ntive conviction that the sphere of our vision only extends\\nto a few inches yet so strong is the association between\\nthe original Perceptions of sight and the Conceptions which\\nthey habitually produce, that it is not possible for us by\\nany effort of our will to prevent these Conceptions from\\ntaking place. Elements of the Philosophy of the human\\nmind, chap. 3.\\nAristote- g. We have made this digression to explain and jus-\\nparison of tify the Greek idiom which uses fyalverai where in English", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0190.jp2"}, "191": {"fulltext": "APPENDIX D.\\n175\\nby an imperfection of language we are obliged to use the Imagina-\\nwords seem appear to express acts of the Imagina- Opinion!*\\ntion. The distinction between Imagination and Opinion,\\njudgment being common to both, is well traced by Ari-\\nstotle. It is clear that, after Plato s contradistinction of\\nImagination and Opinion, his definition of Imagination,\\nas a synthesis of Sensation and Opinion, must be inaccu-\\nrate. It accordingly is objected to by Aristotle. avepbv\\ntolvvv otl ovbe 7} bo\u00c2\u00a3a jutcr aio-Qijaecos, ovbe 8t aivdrio-ews, ovbe\\ncrvfjiTiXoKT) ho^rjs /cat alad-qaecas, cpavTaaia av eir\\\\. De Anima,\\n3.3. Neither Opinion and Sensation, nor Opinion from\\nSensation, nor a synthesis of Opinion and Sensation, are\\nImagination. His reasons are, that Opinion implies a\\ncapacity of Persuasion (m ms) and the faculty of Speech\\n(Koyos), neither of which are necessary to Imagination.\\nHe then adds that Opinion and Imagination are often in\\ndirect antagonism. aiv\u00e2\u0082\u00acTai be kglI \\\\j/evbfj irepl v ap.a vito-\\n\\\\rj\\\\j/LV akrjdrj e^ei, olov (paCverat juei 6 rjkios 7ro5iatos, Tii-nziarrai\\nbe elvat fiet^oiv rrjs oiKov\\\\ievr\\\\$. Imagination (Appearance)\\nis sometimes false where intellectual apprehension (Opinion)\\nis true for instance, the apparent diameter of the sun is\\na foot in length, though we are convinced it is larger than\\nthe earth. From this he infers, as Plato had done in the\\nRepublic, that there is in the mind a tribunal superior to\\nthe Imagination, A ltlov be. tov avfifiaCveiv tolvtol to pj\\\\ kcltcl\\ntt]v avT7]v bvvap.iv Kpiveiv to re Kvpiov kclI ev to tcl (pavTao-piaTa\\nyfoerai tovtov be arjpLeiov otl cpaiveTat piev 6 i)\\\\io$ 7ro8iatos,\\naimc^cri be. noXka.Kis eTepov tl Trpbs ttjv (pavTacriav. koX tj\\\\\\neiraWd^ei t v baKTvXcav to ev bvo (paCveTaL, aAA o/xo)? ov (papiev\\nbvo KvpicoTepa yap Trjs acpijs 1) o\\\\jfLs. el 8 r\\\\v r\\\\ acprj jjiovrj, kclv\\neKpivop,ev to ev bvo. De Somniis 2. The reason of our\\nsometimes rejecting appearances is that the ultimate judg-\\nment does not belong to the faculty moved by sensuous\\nappearances. For instance, the sun appears only a foot\\nin diameter, but something else contradicts the appear-\\nance. And when we cross our fingers one object of touch\\nseems two yet we do not believe it is two, because sight\\nis a better authority than touch. If the sense of touch was\\nour only informant we should have believed that the object\\nwas two. Every sensation induces the Imagination to", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0191.jp2"}, "192": {"fulltext": "176\\nAPPENDIX D.\\nform a judgment, but the Imagination is often overruled\\nby the Opinion. Tw fiev yap eKeWev cKpLKvetcrdaL ttjv Ktvrjcriv\\nirpbs tt)v apyj]V kcll eyprjyop s opav boKei kcll aKoveiv kcu alaOd-\\nveaOaL, koI bia to tt)v o\\\\j/LV eviOTe KLveladaL boKetv ov KLVOvfxevtjv\\ncos (for w? read ojim) opav (pa\\\\iev, nal r 3 ti]v acj)7]v bvo klvt)-\\ndet? elcrayyeXKeLV to ev bvo boKti. oAcoy yap to dcf) e/caor^j\\nalo-drjaeods (f)7]alv ap^T], eav fir] eTepa KVpLUTepa dvTnpr\\\\. $ai-\\nvtTai fiev ovv TiavTOiS, boK\u00e2\u0082\u00acL be ov ttolvtods to (paivofxevov, dAX lav\\nto eiUKpivov nareyrfTaL rj [jlt) KtvrjTai tt)v OLKetav klvy]ctlv. ib. 3.\\nThe arrival of an impression from a particular organ to the\\ncentral organ of sensation (the organ of the Primary Sense\\nand Consciousness) is the cause that makes us when awake\\nthink we see, or hear, or have any other perception. And\\nif we suppose the sight to be impressed when it is not, we\\nbelieve we see when we do not or if the touch informs us\\nof two impulses we believe one object of touch to be two.\\nFor in general the information of every sense is accepted\\nin the central sensation (Primary Sense, or Imagination)\\nunless some other more credible witness contradicts. Or\\nrather, it is always accepted by the Imagination, but not\\nalways by the Opinion, unless the higher tribunal is pre-\\nvented from speaking, or does not perform its appropriate\\nfunction. 1 The distinction between Imagination and\\nOpinion appears in dreams, when the Intellect is not\\nentirely inactive. Qcnrep ovv et riva KavOdveL virofiaWo-\\nfj.\u00e2\u0082\u00acvos 6 b KTvXos tw 6 p6aXiJL(p ov \\\\xovov (pavtLTai a\\\\ka kol\\nbo^ei elvaL bvo rb ev, av be pr) \\\\av0dvrj, (jyaveiTai fxev, ov bo\u00c2\u00a3ei\\nbe ovtu Kal ev rot? vttvols av fiev alo-Qavryrai on KaOevbei kol\\ntov naQovs ev w rj alaOrja-LS tov vttvo tlkov, (pavetTaL juez Keyet\\nbe tl ev ai)T(p, otl (patveTai fxev KopiaKOS ovk eort 6e 6 K6-\\npiGKos. ttoWclkls yap KaOevbvv tls XeyeL tl ev Tjj ijfvx?l otl\\nevvuvLov to (paLvofxevov, eav be kavdavrj otl KaQevbeL, ovbev\\navTLiprjo-L Tff (pavTaaCq. ib. If a person is unconscious\\nthat a finger is pressing against his eyeball, a single ob-\\nject will not only appear to be two, but will be so judged\\nby the intellect; if he is conscious, it will seem two,\\nbut not be pronounced two by Opinion. So in sleep, if a\\nman is conscious of being asleep and of the general oppres-\\nsion of his faculties, an appearance may affect his Imagina-\\ntion, but something in him says, It looks like Coriscus,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0192.jp2"}, "193": {"fulltext": "APPENDIX D.\\n177\\nbut is not really Coriscus. For often in sleep something\\nin the soul pronounces an appearance to be a dream but\\nif one is unconscious of being asleep the appearance is\\nuncontradicted\\n4. The imagined form (to (patvofxevov) is always the The predi-\\npredicate of a proposition of which the subject is an imme-\u00c2\u00b0 ates of\\nr m Sensuous\\ndiate sensation, whether of a particular sense or of the judgments\\ncommon sense. When I see an object at a distance it pi^by\\nhas a certain visible magnitude and figure, which vary as I Imagina-\\napproach or recede. That is, the common sense (for mag-\\nnitude and figure are objects of the common sense) acting\\nthrough the organ of sight receives a varying impression.\\nIf I speak of the apparent height and figure of the ob-\\nject, and say it seems to be square and twenty foot high,\\nI do not refer to its visible magnitude and shape, for these\\nare perpetually varying, and I mean something invariable.\\nExcited by sight and the common sense, Fancy has pro-\\nduced from her storehouse an imaginary height and figure,\\nwhich she judges really and permanently belong to the\\nobject. So when Aristotle says the sun seems to be a foot\\nbroad, he means that the immediate sensation it produces\\nexcites the imaginative estimate, that if we approached\\nand handled, or otherwise measured it, we should find it a\\nfoot in diameter. Berkeley supposes that the predicates\\nin such visual judgments are always sensations of touch,\\nbecause he considers that what we have called the common\\nsense (the perception of magnitude, number, figure. c.)\\nresides mainly in the organ of touch. He says truly that\\nthe tangible properties of bodies are the most important\\nto sentient beings, as capable of hurting or benefiting\\nthem, and causing them pleasure or pain and that, there-\\nfore, in vision we hardly notice the visible qualities, colour,\\nvisible magnitude, and visible figure, but at once imagine\\nthe more interesting tangible magnitude and figure, power\\nof resistance, c. of which the visible qualities are the\\nsigns. The fact, however, seems to be, that touch, like the\\nother senses, does not immediately reveal, but only indi-\\nrectly suggests to the imagination, the qualities that form\\nthe predicates of our sensuous judgments that tangible\\nmagnitude and figure, like the visible, are only regarded as", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0193.jp2"}, "194": {"fulltext": "178\\nAPPENDIX D.\\nsigns of the real magnitude and figure attributed by Ima-\\ngination to the objects we touch.\\nAristotle s definition of Imagination is contained in the\\nfollowing sentence eirel 5 1 eort fiev ro avrb rw aio-dr}TiK p\\nTO (paVTCLO-TLKOV, TO 5 \u00e2\u0082\u00acLVCU paVTO.(TTLK(ii KoX GUCT^rifCto eTepOV,\\nIon be (pavTaaia 7) virb tt)s kot evepyeiav alcr67jae(os yivo\\\\xevi]\\nKivrjats, to 5 evvirvtov pavTao-[xa tl (paLverai elvaL...(f)avepbv\\notl tov aladiiTLKOV pLev eort to evvnvia^eiv, tovtov be fj to c^av-\\nTavTiKov. De Somniis 1. Since Imagination and Sensa-\\ntion are different acts of the same faculty, Imagination\\nbeing the Sensuous movement propagated from an actual\\nSensation as dreams (which we said above belonged to\\nthe Sensuous faculty) are a kind of Imagination, it is clear\\nthat they belong to the Sensuous faculty so far as it is iden-\\ntical with the Imaginative. The word /aVryo-ts is probably\\nused to show the homogeneousness of Imagination and\\nSensation possibly also to exclude reflexion or ratioci-\\nnation. The drift of the definition in other words appears\\nto be Imagination is the spontaneous interpretative move-\\nment of the soul occasioned by an actual immediate Sen-\\nsation.\\nIs the Mo- 5. The general state of the will, that is, its virtuous or\\ngination vicious disposition and characteristic tone, it is generally\\naffected by a ll owe j affects the moral Sensations, or, as we have iden-\\nVolition\\nCan Plea- tified the faculty, the moral Imaginations. They are also\\nImaginary ti nc tured by the transient sway of any powerful passion, or\\nor False even the predominance of the more tranquil moods of feel-\\ning. It is not so clear whether, besides these influences,\\nthe moral perceptions are ever affected by individual acts\\nof rational volition, or whether they are entirely exempt\\nfrom its control, and necessarily determined by the state\\nof the will and feelings It is the established doctrine\\nthat they are necessary and beyond our control Trjs\\ncpavTCKTLas TjpLeis ov KvpLOL. Eth. Nic. 3. 5 and there is\\nno doubt that this is very near the truth. On the other\\nhand, though teaching and advice have very little influence\\nto change the character and moral perceptions, it is hardly\\ntrue that they have none at all. Optical experiments have\\nestablished that the geometrical Imagination, as we may\\ncall the sensuous estimate of figure, position, and dimen-", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0194.jp2"}, "195": {"fulltext": "APPENDIX D.\\n179\\nsion, under certain circumstances, where the faculty itself\\nis in a state of indifference, may be determined by an act\\nof volition. Under certain circumstances, for instance, it\\ndepends on an act of the will whether we shall seem to\\nourselves to be beholding the convex or concave side of a\\nmask, and whether we shall seem to be looking obliquely at\\na regular cube in perspective, or directly at a solid of some\\ndifferent position and figure. So perhaps, occasionally,\\nwhen the moral Imagination is in a state of indifference\\nor oscillation between baser and nobler interpretations, it\\nmay depend on an act of the will prompted by the reason\\nwhether some action or course of conduct shall be regarded\\nby it in its true moral colours.\\nBut to return to the Philebus. We have seen that what\\nthe Imagination supplies in a judgment of sense is the\\npredicate, the subject being some immediate sensation.\\nApparently Pleasure can never be such an imaginary pre-\\ndicate, but is always an immediate sensation. We can\\nspeak of to fiaLv6fjL\u00e2\u0082\u00acvop ayaOov, or to (pcuvofjitvov Kakov, but\\nno one, unless led to use such expressions in defence of a\\nthesis, would speak of to f)aLv6fji\u00e2\u0082\u00acVov rjbv. If so, in spite of\\nthe arguments of Socrates in this dialogue, Pleasures are\\nnot susceptible of distinction as true and false, real and\\nimaginary.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0195.jp2"}, "196": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0196.jp2"}, "197": {"fulltext": "26/9/00\\nClauenbon press, \u00c2\u00a9rforo.\\nSELECT LIST OF STANDARD WORKS.\\nSTANDARD LATIN WORKS Page 1\\nSTANDARD GREEK WORKS 3\\nMISCELLANEOUS STANDARD WORKS 7\\nSTANDARD THEOLOGICAL WORKS 8\\n1. STANDARD\\nAvianus. The Fables. Edited,\\nwith Prolegomena, Critical Appa-\\nratus,Commentary, c, by Robinson\\nEllis, M.A., LL.D. 8vo. 8s. 6d.\\nCaesar. De Bello Gallico.\\nBooks I-VII. According to the\\nText of Emanuel Hoffmann\\n(Vienna, 1890). Edited,with Intro-\\nduction and Notes, by St. George\\nStock. Post 8vo, 1 os. 6d.\\nCatulli Veronensis Liber.\\nIterum recognovit, Apparatum Cri-\\nticum Prolegomena Appendices ad-\\ndidit, R. Ellis, A.M. 8vo. 16s.\\nCatullus, a Commentary on.\\nBy Robinson Ellis, M.A. Second\\nEdition. 8vo. 18s.\\nfc Cicero. De Oratore Libri\\nTres. With Introduction and Notes.\\nBy A. S. Wilkins, Litt.D. 8vo. 18s.\\nAlso, separately\\nBook I. 7s. 6d. Book II. 5s.\\nBook III. 6s.\\nPro Milone. Edited by\\nA. C. Clark, M.A. 8vo. 8s. 6d.\\nSelect Letters. With\\nEnglish Introductions, Notes, and\\nAppendices. By Albert Watson,\\nM.A. Fourth Edition. 8vo. 18s.\\nHorace. With a Commentary.\\nBy E. C. Wickham, D.D. Two Vols.\\nVol. I. The Odes, Carmen Secu-\\nlare, and Epodes. Third Edition.\\n8vo. 1 2S.\\nVol. II. The Satires, Epistles, and\\nDe Arte Poetica. 8vo. 1 2s.\\nLATIN WORKS.\\nJuvenal. Thirteen Satires.\\nEdited, with Introduction and\\nNotes, by C. H. Pearson, M.A., and\\nHerbert A. Strong, M.A., LL.D.\\nSecond Edition. Crown 8vo. 9s.\\nJuvenalis. Ad Satiram\\nSexfam in Codice Bodl. Canon. XLI\\nAdditi versus XXXVI. Exscripsit\\nE.O.Winstedt, Accedit Simulacrum\\nPhotographicum. In Wrapper,\\nis. net.\\nLivy. Book I. With Intro-\\nduction, Historical Examination,\\nand Notes. By Sir J. R. Seeley,\\nM.A. Third Edition. 8vo. 6s.\\nManilius. Nodes Manilianae;\\nsive Dissertationes in Astronomica Ma-\\nnila. Accedunt Coniecturae in Ger-\\nmanici Aralea. Scripsit R. Ellis.\\nCrown 8vo. 6s.\\nMerry. Selected Fragments\\nof Boman Poetry. Edited, with Intro-\\nduction and Notes, by W. W.\\nMerry, D.D. Second Edition. Crown\\n8vo. 6s. 6d.\\nOvid. P. Ovidii Nasonis Ibis.\\nEx Novis Codicibus edidit, Scholia\\nVetera Commentarium cum Pro-\\nlegomenis Appendice Indice addidit,\\nR. Ellis, A.M. 8vo. 10s. 6d.\\nP. Ovidi Nasonis Tris-\\ntium Libri V. Recensuit S. G. Owen,,\\nA.M. 8vo. 1 6s.\\nOxford Clarendon Press. 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Second Edition.\\n1 8s.\\nVol. II, Books XI-XVI. 2 os.\\nKing and Cookson. The Prin-\\nciples of Sound and Inflexion, as illus-\\ntrated in the Greek and Latin Languages.\\nBy J. E. King,M.A., and Christopher\\nCookson, M.A. 8vo. i8s.\\nAn Introduction to the\\nComparative Grammar of Greek and\\nLatin. Crown 8vo. 5s. 6d.\\nLindsay. The Latin Lan-\\nguage. An Historical Account cf\\nLatin Sounds, Stems and Flexions.\\nBy W. M. Lindsay, M.A. Demy\\n8vo. 2 is.\\nNettleship. Lectures and\\nEssays on Subjects connected with Latin\\nScholarship and Literature. By Henry\\nNettleship, M.A. Crown 8vo. p. 6d.\\nSecond Series, edited by\\nF. J. Haverfield, with Memoir by\\nMrs. Nettleship. Crown 8vo. 7s. 6d.\\nTacitus. Be Germania. By\\nthe same Editor. 8vo. 6s. 6d.\\nVita Agricolae. By the\\nsame Editor. 8vo. 6s. 6d.\\nDialogus de Oratoribus.\\nA Revised Text, with Introductory\\nEssays, and Critical and Explana-\\ntory Notes. By W. 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Words-\\nworth, D.D. 8vo. 1 8s.\\nOxford Clarendon Press.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0198.jp2"}, "199": {"fulltext": "STANDARD GREEK WORKS,\\n3\\n2. STANDARD\\nChandler. A Practical Intro-\\nduction to Greek Accentuation, by H. W.\\nChandler, M.A. Second Edition.\\n1 os. 6d.\\nFarnell. The Cults of the Greek\\nStates. With Plates. By L. K. Farnell,\\nM.A.\\nVols. I and II. 8vo. 32s. net\\nVolume III in Preparation.\\nGrenfell. An Alexandrian\\nErotic Fragment and other Greek Papyri,\\nchiefly Ptolemaic. Edited by B. P.\\nGrenfell, M.A. Small 4to. 8s. 6d.\\nnet.\\nGrenfell and Hunt. New\\nClassical Fragments and other Greek\\nand Latin Papyri. Edited by B. P.\\nGrenfell, M.A., and A. S. Hunt,\\nM.A. With Plates, 12s. 6d. net.\\nMenander s Tecoproc.\\nA Revised Text of the Geneva\\nFragment. With a Translation\\nand Notes by the same Editors.\\n8vo, stiff covers, is. 6d.\\nGrenfell and Mahaffy. 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Third Edition, 3s.\\nThe Frogs. Third Edition, 3s.\\nThe Knights. Second Edition, 3s.\\nThe Peace. 3s. 6d.\\nThe Wasps. 3s. 6d.\\nAristotle. Ex recensione\\nIm. Bekkeri. Accedunt Indices\\nSylburgianii Tomi XI. 8vo. 2I. 10s.\\nThe volumes (except I and IX) may\\nbe had separately, price 5s. 6d. each.\\nEthica Nicomachea, re-\\ncognovit brevique Adnotatione\\ncritica instruxit I. Bywater. 8vo. 6s.\\nAlso in crown Svo, paper cover, 3 s. 6d.\\nContributions to the\\nTextual Criticism of the Nicoma-\\nchean Ethics. By I. Bywater. 2s. 6d.\\nNotes on the Nicoma-\\nchean Ethics. By J. A. Stewart, M. A.\\n2 vols. 8vo. 32s.\\nSelecta ex Organo Aris-\\ntoteleo Capitula. In usum Scho-\\nlarum Academicarum. Crown 8vo,\\nstiff covers. 3s. 6d.\\nBe Arte Poetica Liber.\\nRecognovit Brevique Adnotatione\\nCritica Instruxit I. Bywater, Litter-\\narum Graecarum Professor Regius.\\nPost 8vo, stiff covers, is. 6d.\\nAristotle. The Politics, with\\nIntroductions, Notes, c, by W. L.\\nNewman, M.A. Vols. 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The Greek\\nText. Edited, with Notes and\\nEssays, by B. Jowett, M.A., and\\nLewis Campbell, M.A. In three\\nvols. Medium 8vo. 42s.\\nSophist es and Politicus,\\nwith a revised Text and English\\nNotes, by L. Campbell, M.A. 8vo.\\n1 os. 6d.\\nTheaetetus, with a re-\\nvised Text and English Notes, by\\nL. Campbell, M.A. Second Edition.\\n8vo. 1 os. 6d.\\nLondon: Henry Frowde, Amen Corner, E.C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0201.jp2"}, "202": {"fulltext": "6\\nSTANDARD GREEK WORKS.\\nPlato. The Dialogues, trans-\\nlated into English, with Analyses\\nand Introductions, by B. Jowett,\\nM.A. Third Edition. 5 vols, medium\\n8vo. Cloth, 84s. half-morocco, 100s.\\nThe Republic, translated\\ninto English, with Analysis and\\nIntroduction, by B. Jowett, M.A.\\nThird Edition. Medium 8vo. 1 2s. 6d.\\nhalf-roan, 14s.\\nWith Introduction and\\nNotes. By St. George Stock, M.A.\\nExtra fcap. 8vo.\\nI. The Apology, 2s. 6d.\\nII. Crito, 2s. III. 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Dindorfii. Third Edition.\\n2 vols. Fcap. 8vo. 21s. Each Play\\nseparately, limp, 2s. 6d.\\nSophocles. Tragoediae et\\nFragmenta cum Annotationibus Guil.\\nDindorfii. Tomi II. 8vo. 10s.\\nThe Text, Vol. I. 5s. 6d.\\nThe Notes, Vol. II. 4s. 6d.\\nStobaei Florilegium. Ad\\nmss. fidem emendavit et supplevit\\nT.Gaisford, S.T.P. Tomi IV. 8vo. 20s.\\nEclogarum Physicarum\\net Ethicarum libri duo. Accedit\\nHieroclis Commentarius in aurea\\ncarmina Pythagoreorum. Ad mss.\\nCodd. recensuit T. Gaisford, S.T.P.\\nTomi II. 8vo. 1 is.\\nStrabo. Selections, with an\\nIntroduction on Strabo s Life and\\nWorks. By H. F. Tozer, M.A.,\\nF. K.G.S. 8vo. With Maps and\\nPlans. 12 s.\\nTheodoreti Graecarum Affec-\\ntionum Curatio. Ad Codices mss.\\nrecensuit T. Gaisford, S.T.P. 8vo.\\n7s. 6d.\\nThucydides. Translated into\\nEnglish, to which is prefixed an\\nEssay on Inscriptions and a Note on\\nthe Geography of Thucydides. By\\nB. Jowett, M.A. Second Edition, Re-\\nvised. 2 vols., 8vo, cloth, 15s.\\nVol. I. Essay on Inscriptions\\nand Books I-III.\\nVol. II. Books IV-VIII and\\nHistorical Index.\\nXenophon. Ex recensione et\\ncum annotationibus L. Dindorfii.\\nHistoria Graeca. Second Edition\\n8vo. 1 os. dd.\\nExpeditio Cyri. Second Edition.\\n8vo. 1 os. 6d.\\nInstitutio Cyri. 8vo. 10s. 6d.\\nMemorabilia Socratis. 8vo. 7s. 6d.\\nOpuscula Politica Equestria et\\nVenatica cum Arriani Libello\\nde Venatione. 8vo. 10s. 6d.\\nj A Commentary. With\\nIntroduction and Appendices on\\nthe Hellenica of Xenophon. By\\nG. E. Underhill, M.A. Crown 8vo,\\n7s. 6d.\\nOxford: Clarendon Prefs,", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0202.jp2"}, "203": {"fulltext": "MISCELLANEOUS STANDARD WORKS.\\n7\\n3. MISCELLANEOUS\\nArbuthnot. The Life and j\\nWorks of John Arbuthnot. By George\\nA. Aitken. 8vo, cloth extra, with\\nPortrait, 16s.\\nBacon. The Essays. 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Royal 8vo, linen, 21s.\\nnet.\\nLondon Henry Frowdk, Amen Corner, E.C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0203.jp2"}, "204": {"fulltext": "8\\nSTANDARD THEOLOGICAL WORKS.\\n4. STANDARD THEOLOGICAL WORKS, c.\\nSt. Basil: The Booh of St.\\nBasil on the Holy Spirit. A Revised\\nText, with Notes and Introduction\\nby C. F. H. Johnston, M. A. Crown\\n8vo. 7s. del.\\nThe Coptic Version of the\\nNew Testament, in the Northern\\nDialect, otherwise called Memphitic and\\nBohairic. With Introduction, Criti-\\ncal Apparatus, and Literal English\\nTranslation. The Gospels. 2 vols.\\n8vo. 42s.\\nBright. Chapters of Early\\nEnglish Church History. By W. Bright,\\nD.D. Third Edition. 8vo. 1 2s.\\nCanons of the First Four\\nGeneral Councils of Nicaea, Con-\\nstantinople, Ephesus, and Chalcedon.\\nWith Notes, by W. Bright, D.D.\\nSecond Edition. Crown 8vo. 7s. 6d.\\nThe Book of Enoch. 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Ad\\nCodicum Manuscriptorum fidem\\nrecensuit Iohannes Wordsworth,\\nS.T.P., Episcopus Sarisburiensis\\nin operis societatem adsumto\\nHenrico Iuliano White, A.M. 4to.\\nPars I, buckram, 52s. bd.\\nAlso, separately\\nFasc. I. 12s. 6d. Fasc. II. 7s 6d.\\nFasc. III. 12s. 6d. Fasc. IV. 10s. 6d.\\nFasc. V. 1 os. 6cl.\\nAT\\nr or6\\nTHE CLARENDON PRESS\\nLONDON: HENRY FROWDE\\nOXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER.\\nE.C.", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0204.jp2"}, "205": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0205.jp2"}, "206": {"fulltext": "JAN 24 1901", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0206.jp2"}, "207": {"fulltext": "", "height": "4100", "width": "2525", "jp2-path": "platophilebusofp00post_0207.jp2"}, "208": {"fulltext": "", "height": "4610", "width": "2774", "jp2-path": "platophilebusofp00post_0208.jp2"}}