ABUSING...................8
[132d] Now this one of the two lovers had spent his time on humane studies, whereas the other, whom he was abusing, had spent his on athletics. So I decided that I had best relinquish the other, whom I had been questioning, since he did not even himself set up to be experienced in words, but only in deeds ; and that I should interrogate the one who set up to be wiser, in order that so far as I was able I might get some benefit from him. I said therefore : I addressed my question to both in common ; but if you think you could answer more creditably than he, I put the same question to you as I did to him : do you consider philosophizing to be honorable or not ?	LOVERS
Soc. Suppose that we instruct instead of abusing him ?	LACHES
Soc. You, Gorgias, like myself, have had great experience of disputations, and you must have observed, I think, that they do not always terminate in mutual edification, or in the definition by either party of the subjects which they are discussing ; but disagreements are apt to arise — somebody says that another has not spoken truly or clearly ; and then they get into a passion and begin to quarrel, both parties conceiving that their opponents are arguing from personal feeling only and jealousy of themselves, not from any interest in the question at issue. And sometimes they will go on abusing one another until the company at last are quite vexed at themselves for ever listening to such fellows. Why do I say this ? Why, because I cannot help feeling that you are now saying what is not quite consistent or accordant with what you were saying at first about rhetoric. And I am afraid to point this out to you, lest you should think that I have some animosity against you, and that I speak, not for the sake of discovering the truth, but from jealousy of you. Now if you are one of my sort, I should like to cross-examine you, but if not I will let you alone. And what is my sort ? you will ask. I am one of those who are very willing to be refuted if I say anything which is not true, and very willing to refute any one else who says what is not true, and quite as ready to be refuted as to refute — I for I hold that this is the greater gain of the two, just as the gain is greater of being cured of a very great evil than of curing another. For I imagine that there is no evil which a man can endure so great as an erroneous opinion about the matters of which we are speaking and if you claim to be one of my sort, let us have the discussion out, but if you would rather have done, no matter — let us make an end of it.	GORGIAS
Phaedr. I join in the prayer, Socrates, and say with you, if this be for my good, may your words come to pass. But why did you make your second oration so much finer than the first ? I wonder why. And I begin to be afraid that I shall lose conceit of Lysias, and that he will appear tame in comparison, even if he be willing to put another as fine and as long as yours into the field, which I doubt. For quite lately one of your politicians was abusing him on this very account ; and called him a “speech writer” again and again. So that a feeling of pride may probably induce him to give up writing speeches.	PHAEDRUS
Athenian Stranger. Listen, all ye who have just now heard the laws about Gods, and about our dear forefathers : — Of all the things which a man has, next to the Gods, his soul is the most divine and most truly his own. Now in every man there are two parts : the better and superior, which rules, and the worse and inferior, which serves ; and the ruling part of him is always to be preferred to the subject. Wherefore I am right in bidding every one next to the Gods, who are our masters, and those who in order follow them [i.e., the demons], to honour his own soul, which every one seems to honour, but no one honours as he ought ; for honour is a divine good, and no evil thing is honourable ; and he who thinks that he can honour the soul by word or gift, or any sort of compliance, without making her in any way better, seems to honour her, but honours her not at all. For example, every man, from his very boyhood, fancies that he is able to know everything, and thinks that he honours his soul by praising her, and he is very ready to let her do whatever she may like. But I mean to say that in acting thus he injures his soul, and is far from honouring her ; whereas, in our opinion, he ought to honour her as second only to the Gods. Again, when a man thinks that others are to be blamed, and not himself, for the errors which he has committed from time to time, and the many and great evils which befell him in consequence, and is always fancying himself to be exempt and innocent, he is under the idea that he is honouring his soul ; whereas the very reverse is the fact, for he is really injuring her. And when, disregarding the word and approval of the legislator, he indulges in pleasure, then again he is far from honouring her ; he only dishonours her, and fills her full of evil and remorse ; or when he does not endure to the end the labours and fears and sorrows and pains which the legislator approves, but gives way before them, then, by yielding, he does not honour the soul, but by all such conduct he makes her to be dishonourable ; nor when he thinks that life at any price is a good, does he honour her, but yet once more he dishonours her ; for the soul having a notion that the world below is all evil, he yields to her, and does not resist and teach or convince her that, for aught she knows, the world of the Gods below, instead of being evil, may be the greatest of all goods. Again, when any one prefers beauty to virtue, what is this but the real and utter dishonour of the soul ? For such a preference implies that the body is more honourable than the soul ; and this is false, for there is nothing of earthly birth which is more honourable than the heavenly, and he who thinks otherwise of the soul has no idea how greatly he undervalues this wonderful possession ; nor, again, when a person is willing, or not unwilling, to acquire dishonest gains, does he then honour his soul with gifts — far otherwise ; he sells her glory and honour for a small piece of gold ; but all the gold which is under or upon the earth is not enough to give in exchange for virtue. In a word, I may say that he who does not estimate the base and evil, the good and noble, according to the standard of the legislator, and abstain in every possible way from the one and practise the other to the utmost of his power, does not know that in all these respects he is most foully and disgracefully abusing his soul, which is the divinest part of man ; for no one, as I may say, ever considers that which is declared to be the greatest penalty of evil-doing — namely, to grow into the likeness of bad men, and growing like them to fly from the conversation of the good, and be cut off from them, and cleave to and follow after the company of the bad. And he who is joined to them must do and suffer what such men by nature do and say to one another — a suffering which is not justice but retribution ; for justice and the just are noble, whereas retribution is the suffering which waits upon injustice ; and whether a man escape or endure this, he is miserable — in the former case, because he is not cured ; while in the latter, he perishes in order that the rest of mankind may be saved.	LAWS V
You are right, he replied ; they are not convinced : and there is something in what they say ; not, however, so much as they imagine. I might answer them as Themistocles answered the Seriphian who was abusing him and saying that he was famous, not for his own merits but because he was an Athenian : “If you had been a native of my country or I of yours, neither of us would have been famous.” And to those who are not rich and are impatient of old age, the same reply may be made ; for to the good poor man old age cannot be a light burden, nor can a bad rich man ever have peace with himself.	THE REPUBLIC I
The cause of all this, Socrates, was indicated by us at the beginning of the argument, when my brother and I told you how astonished we were to find that of all the professing panegyrists of justice — beginning with the ancient heroes of whom any memorial has been preserved to us, and ending with the men of our own time — no one has ever blamed injustice or praised justice except with a view to the glories, honors, and benefits which flow from them. No one has ever adequately described either in verse or prose the true essential nature of either of them abiding in the soul, and invisible to any human or divine eye ; or shown that of all the things of a man’s soul which he has within him, justice is the greatest good, and injustice the greatest evil. Had this been the universal strain, had you sought to persuade us of this from our youth upward, we should not have been on the watch to keep one another from doing wrong, but everyone would have been his own watchman, because afraid, if he did wrong, of harboring in himself the greatest of evils. I dare say that Thrasymachus and others would seriously hold the language which I have been merely repeating, and words even stronger than these about justice and injustice, grossly, as I conceive, perverting their true nature. But I speak in this vehement manner, as I must frankly confess to you, because I want to hear from you the opposite side ; and I would ask you to show not only the superiority which justice has over injustice, but what effect they have on the possessor of them which makes the one to be a good and the other an evil to him. And please, as Glaucon requested of you, to exclude reputations ; for unless you take away from each of them his true reputation and add on the false, we shall say that you do not praise justice, but the appearance of it ; we shall think that you are only exhorting us to keep injustice dark, and that you really agree with Thrasymachus in thinking that justice is another’s good and the interest of the stronger, and that injustice is a man’s own profit and interest, though injurious to the weaker. Now as you have admitted that justice is one of that highest class of goods which are desired, indeed, for their results, but in a far greater degree for their own sakes — like sight or hearing or knowledge or health, or any other real and natural and not merely conventional good — I would ask you in your praise of justice to regard one point only : I mean the essential good and evil which justice and injustice work in the possessors of them. Let others praise justice and censure injustice, magnifying the rewards and honors of the one and abusing the other ; that is a manner of arguing which, coming from them, I am ready to tolerate, but from you who have spent your whole life in the consideration of this question, unless I hear the contrary from your own lips, I expect something better. And therefore, I say, not only prove to us that justice is better than injustice, but show what they either of them do to the possessor of them, which makes the one to be a good and the other an evil, whether seen or unseen by gods and men.	THE REPUBLIC II
And do you not also think, as I do, that the harsh feeling which the many entertain toward philosophy originates in the pretenders, who rush in uninvited, and are always abusing them, and finding fault with them, who make persons instead of things the theme of their conversation ? and nothing can be more unbecoming in philosophers than this.	THE REPUBLIC VI
ABUSIVE...................5
You are abusive, Ctesippus, said Dionysodorus, you are abusive !	EUTHYDEMUS
You are abusive, Ctesippus, said Dionysodorus, you are abusive !	EUTHYDEMUS
And now they are at the spot and behold the flashing beauty of the beloved ; which when the charioteer sees, his memory is carried to the true beauty, whom he beholds in company with Modesty like an image placed upon a holy pedestal. He sees her, but he is afraid and falls backwards in adoration, and by his fall is compelled to pull back the reins with such violence as to bring both the steeds on their haunches, the one willing and unresisting, the unruly one very unwilling ; and when they have gone back a little, the one is overcome with shame and wonder, and his whole soul is bathed in perspiration ; the other, when the pain is over which the bridle and the fall had given him, having with difficulty taken breath, is full of wrath and reproaches, which he heaps upon the charioteer and his fellow-steed, for want of courage and manhood, declaring that they have been false to their agreement and guilty of desertion. Again they refuse, and again he urges them on, and will scarce yield to their prayer that he would wait until another time. When the appointed hour comes, they make as if they had forgotten, and he reminds them, fighting and neighing and dragging them on, until at length he, on the same thoughts intent, forces them to draw near again. And when they are near he stoops his head and puts up his tail, and takes the bit in his teeth. and pulls shamelessly. Then the charioteer is worse off than ever ; he falls back like a racer at the barrier, and with a still more violent wrench drags the bit out of the teeth of the wild steed and covers his abusive tongue and jaws with blood, and forces his legs and haunches to the ground and punishes him sorely. And when this has happened several times and the villain has ceased from his wanton way, he is tamed and humbled, and follows the will of the charioteer, and when he sees the beautiful one he is ready to die of fear. And from that time forward the soul of the lover follows the beloved in modesty and holy fear.	PHAEDRUS
Soc. But I do not suppose that they would be rude or abusive to him : Would they not treat him as a musician would a man who thinks that he is a harmonist because he knows how to pitch the highest and lowest notes ; happening to meet such an one he would not say to him savagely, “Fool, you are mad !” But like a musician, in a gentle and harmonious tone of voice, he would answer : “My good friend, he who would be a harmonist must certainly know this, and yet he may understand nothing of harmony if he has not got beyond your stage of knowledge, for you only know the preliminaries of harmony and not harmony itself.”	PHAEDRUS
Ath. Just the opposite, as I said, of the opinion which once prevailed among men, that the sun and stars are without soul. Even in those days men wondered about them, and that which is now ascertained was then conjectured by some who had a more exact knowledge of them — that if they had been things without soul, and had no mind, they could never have moved with numerical exactness so wonderful ; and even at that time some ventured to hazard the conjecture that mind was the orderer of the universe. But these same persons again mistaking the nature of the soul, which they conceived to be younger and not older than the body, once more overturned the world, or rather, I should say, themselves ; for the bodies which they saw moving in heaven all appeared to be full of stones, and earth, and many other lifeless substances, and to these they assigned the causes of all things. Such studies gave rise to much atheism and perplexity, and the poets took occasion to be abusive — comparing the philosophers to she-dogs uttering vain howlings, and talking other nonsense of the same sort. But now, as I said, the case is reversed.	LAWS XII
ABYSS.....................1
Ath. Then all things which have a soul change, and possess in themselves a principle of change, and in changing move according to law and to the order of destiny : natures which have undergone a lesser change move less and on the earth’s surface, but those which have suffered more change and have become more criminal sink into the abyss, that is to say, into Hades and other places in the world below, of which the very names terrify men, and which they picture to themselves as in a dream, both while alive and when released from the body. And whenever the soul receives more of good or evil from her own energy and the strong influence of others — when she has communion with divine virtue and becomes divine, she is carried into another and better place, which is perfect in holiness ; but when she has communion with evil, then she also changes the Place of her life.	LAWS X
ACADEMY...................2
I was going from the Academy straight to the Lyceum, intending to take the outer road, which is close under the wall. When I came to the postern gate of the city, which is by the fountain of Panops, I fell in with Hippothales, the son of Hieronymus, and Ctesippus the Paeanian, and a company of young men who were standing with them. Hippothales, seeing me approach, asked whence I came and whither I was going.	LYSIS
I am going, I replied, from the Academy straight to the Lyceum.	LYSIS
ACARNANIAN................1
Soc. As to their origin, I believe that they are natives of this part of the world, and have migrated from Chios to Thurii ; they were driven out of Thurii, and have been living for many years past in these regions. As to their wisdom, about which you ask, Crito, they are wonderful-consummate ! I never knew what the true pancratiast was before ; they are simply made up of fighting, not like the two Acarnanian brothers who fight with their bodies only, but this pair of heroes, besides being perfect in the use of their bodies, are invincible in every sort of warfare ; for they are capital at fighting in armour, and will teach the art to any one who pays them ; and also they are most skilful in legal warfare ; they will plead themselves and teach others to speak and to compose speeches which will have an effect upon the courts. And this was only the beginning of their wisdom, but they have at last carried out the pancratiastic art to the very end, and have mastered the only mode of fighting which had been hitherto neglected by them ; and now no one dares even to stand up against them : such is their skill in the war of words, that they can refute any proposition whether true or false. Now I am thinking, Crito, of placing myself in their hands ; for they say that in a short time they can impart their skill to any one.	EUTHYDEMUS