Plato: Complete Works
Format: PDF / Kindle (mobi) / ePub
Outstanding translations by leading contemporary scholars--many commissioned especially for this volume--are presented here in the first single edition to include the entire surviving corpus of works attributed to Plato in antiquity. In his introductory essay, John Cooper explains the presentation of these works, discusses questions concerning the chronology of their composition, comments on the dialogue form in which Plato wrote, and offers guidance on approaching the reading and study of Plato's works.
Also included are concise introductions by Cooper and Hutchinson to each translation, meticulous annotation designed to serve both scholar and general reader, and a comprehensive index. This handsome volume offers fine paper and a high-quality Smyth-sewn cloth binding in a sturdy, elegant edition.
see how one could, Socrates; nor yet surely to anything else of that kind, if, being in flux, it is always quietly slipping away as you speak? SOCRATES: And what about any particular kind of perception; for example, [e] seeing or hearing? Does it ever abide, and remain seeing or hearing? THEODORUS: It ought not to, certainly, if all things are in motion. SOCRATES: Then we may not call anything seeing rather than not-seeing; nor indeed may we call it any other perception rather than not—if it
Why, Socrates, no one, awake or dreaming, could ever see intelligence and reason to be ugly; no one could ever have conceived of them as becoming or being ugly, or that they ever will be. SOCRATES: Right. PROTARCHUS: In the case of pleasures, by contrast, when we see anyone actively engaged in them, especially those that are most intense, we notice  that their effect is quite ridiculous, if not outright obscene; we become quite ashamed ourselves and hide them as much as possible from sight,
lover act in any of these ways, and everyone will immediately say what a charming man he is! No blame attaches to his behavior: custom treats it as noble through and through. And what is even more remarkable is that, at least according to popular wisdom, the gods will forgive a lover even for breaking his vows—a lover’s vow, our people say, is no vow at all. The freedom given [c] to the lover by both gods and men according to our custom is immense. In view of all this, you might well conclude
should this be perfectly possible, what benefit there would be for those who know this.” “Yes, we ought to look into this,” he said. “Then, come on, Critias,” said I, “and consider whether you appear better off than I in these matters, because I am in difficulties. Shall I tell you where my difficulty lies?” “Yes, do.” “Well,” I said, “wouldn’t the whole thing amount to this, if what you [c] said just now is true, that there is one science which is not of anything except itself and the other
You seem to me to be speaking reasonably, Socrates, and I take what you’ve said as established. SOCRATES: Well, then, since we agree about that, let’s consider the next point. If a name is well given, don’t we say that it must have the appropriate letters? CRATYLUS: Yes. SOCRATES: And the appropriate letters are the ones that are like the things? [c] CRATYLUS: Certainly. SOCRATES: Therefore that’s the way that well-given names are given. But if a name isn’t well given, it’s probable that