The Dialogues of Plato, 2 tomasClarendon Press, 1875 |
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Pagrindiniai terminai ir frazės
admit Agathon agree Alcibiades Anaxagoras answer appear argument Aristodemus Aristophanes Athenians beauty beginning beloved better body called Callicles Certainly Chaerephon Cleinias Crat Cratylus desire dialogue discourse dishonourable divine enquiry Eryximachus Euthydemus Euthyphro evil express false falsehood fancy give gods Gorgias greatest happy hear Hellenes Heracleitus Hermogenes Hesiod Hippias Homer honour human ignorant imagine imitation injustice justice knowledge language lover Lysias manner matter mean Menexenus mind names nature never noble non-lover notion Odysseus opinion oration pain Pausanias Pericles person persuade Phaedr philosophy physician Plato pleasure poet Polus praise principle Prodicus Protagoras punishment question reason refute replied rhetoric rhetorician rightly Socrates sophist sort soul speak speech suffer suppose surely tell temperance Theuth things thought true truth unjust virtue voluntarily wisdom wise words writing wrong youth Zeus
Populiarios ištraukos
18 psl. - For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.
159 psl. - Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.
61 psl. - ... the beauty in every form is one and the same! And when he perceives this he will abate his violent love of the one, which he will despise and deem a small thing, and will become a lover of all beautiful forms; in the next stage he will consider that the beauty of the mind is more honorable than the beauty of the outward form.
62 psl. - ... beauty absolute, separate, simple, and everlasting, which without diminution and without increase, or any change, is imparted to the ever-growing and perishing beauties of all other things.
61 psl. - ... a trifle ; and after laws and institutions he will go on to the sciences, that he may see their beauty, being not like a servant in love with the beauty of one youth or man or institution, himself a slave mean and narrow-minded, but drawing towards and contemplating the vast sea of beauty, he will create many fair and noble thoughts and notions in boundless love of wisdom...
42 psl. - After the division the two parts of man, each desiring his other half, came together, and throwing their arms about one another, entwined in mutual embraces, longing to grow into one...
53 psl. - which, as you know, being incapable of giving a reason, is not knowledge (for how can knowledge be devoid of reason?) nor again ignorance (for neither can ignorance attain the truth), but is clearly something which is a mean between ignorance and wisdom.
54 psl. - He is a great spirit and like all spirits he is intermediate between the divine and the mortal." "And what," I said, "is his power?" "He interprets," she replied, "between gods and men, conveying and taking across to the gods the prayers and sacrifices of men, and to men the commands and replies of the gods: he is the mediator who spans the chasm which divides them, and therefore...
41 psl. - Androgynous" is only preserved as a term of reproach. In the second place, the primeval man was round, his back and sides forming a circle; and he had four hands and four feet, one head with two faces, looking opposite ways, set on a round neck and precisely alike; also four ears, two privy members, and the remainder to correspond.
42 psl. - But they who are a section of the male follow the male, and while they are young, being slices of the original man, they hang about men and embrace them, and they are themselves the best of boys and youths, because they have the most manly nature.