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1. [100.00%] PROTAGORAS by Plato - Complete text - Part 2 Page 16

painful, and good and evil. As there are two things, let us call them by two names-first, good and evil, and then pleasant and painful. Assuming this, let us go on to say that a man does evil knowing that he does evil. But some one will ask, Why? Because he is overcome, is the first answer. And by what is he overcome? the enquirer will proceed to ask. And we shall not be able to reply "By pleasure," for the

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2. [79.49%] LYSIS by Plato - Complete text - Page 25

is in the presence of evil, not being as yet evil, the presence of good arouses the desire of good in that thing; but the presence of evil, which makes a thing evil, takes away the desire and friendship of the good; for that which was once both good and evil has now become evil only, and the good was supposed to have no friendship with the evil? None. And therefore we say that those who are already

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3. [71.79%] GORGIAS by Plato - Complete text - Part 3 Page 9

the greatest of human evils? And will not worst of all defences be that with which a man is unable to defend himself or his family or his friends? - and next will come that which is unable to avert the next greatest evil; thirdly that which is unable to avert the third greatest evil; and so of other evils. As is the greatness of evil so is the honour of being able to avert them in their several degrees, and the

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4. [71.79%] GORGIAS by Plato - Complete text - Part 2 Page 27

those who are in pain have evil or sorrow present with them? Cal. Yes. Soc. And would you still say that the evil are evil by reason of the presence of evil? Cal. I should. Soc. Then those who rejoice are good, and those who are in pain evil? Cal. Yes. Soc. The degrees of good and evil vary with the degrees of pleasure and of pain? Cal. Yes. Previous Page /

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5. [71.79%] MENO by Plato - Complete text - Page 10

good know that they are evils? Men. Certainly not. Soc. Is it not obvious that those who are ignorant of their nature do not desire them; but they desire what they suppose to be goods although they are really evils; and if they are mistaken and suppose the evils to be good they really desire goods? Men. Yes, in that case. Soc. Well, and do those who, as you say, desire evils, and think

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6. [65.38%] POLITEIA (Republic) by Plato - Complete text - Part 5 Page 57

thing has a good and also an evil; as ophthalmia is the evil of the eyes and disease of the whole body; as mildew is of corn, and rot of timber, or rust of copper and iron: in everything, or in almost everything, there is an inherent evil and disease? Yes, he said. And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies? True. The vice and

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7. [65.38%] POLITEIA (Republic) by Plato - Complete text - Part 5 Page 58

I said, and is there no evil which corrupts the soul? Yes, he said, there are all the evils which we were just now passing in review: unrighteousness, intemperance, cowardice, ignorance. But does any of these dissolve or destroy her? —and here do not let us fall into the error of supposing that the unjust and foolish man, when he is detected, perishes through his own injustice, which is an evil of the

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8. [65.38%] LYSIS by Plato - Complete text - Page 22

friend of the good, nor the evil of the good, nor the good of the evil;-these alternatives are excluded by the previous argument; and therefore, if there be such a thing as friendship or love at all, we must infer that what is neither good nor evil must be the friend, either of the good, or of that which is neither good nor evil, for nothing can be the friend of the bad. True. But neither can like be the

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9. [65.38%] EUTHYDEMUS by Plato - Complete text - Page 15

not good things good, and evil things evil? He assented. And you say that gentlemen speak of things as they are? Yes. Then the good speak evil of evil things, if they speak of them as they are? Yes, indeed, he said; and they speak evil of evil men. And if I may give you a piece of advice, you had better take care that they do not speak evil of you, since I can tell you that the

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10. [57.69%] LYSIS by Plato - Complete text - Page 30

a good and sometimes an evil to us, and sometimes neither one nor the other? To be sure. But is there any reason why, because evil perishes, that which is not evil should perish with it? None. Then, even if evil perishes, the desires which are neither good nor evil will remain? Clearly they will. And must not a man love that which he desires and affects? He must.

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