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1. [100.00%] PHAEDO by Plato - Complete text - Part 1 Page 31

relation of the body to the soul may be expressed in a similar figure; for you may say with reason that the soul is lasting, and the body weak and short - lived in comparison. And every soul may be said to wear out many bodies, especially in the course of a long life. For if while the man is alive the body deliquesces and decays, and yet the soul always weaves her garment anew and repairs the waste, then of course, when the

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2. [76.84%] LAWS by Plato - Complete text - Part 2 Page 34

[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

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3. [70.53%] PHAEDO by Plato - Complete text - Part 2 Page 4

True. But does the soul admit of degrees? or is one soul in the very least degree more or less, or more or less completely, a soul than another? Not in the least. Yet surely one soul is said to have intelligence and virtue, and to be good, and another soul is said to have folly and vice, and to be an evil soul: and this is said truly? Yes, truly. But what will those who maintain the soul

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4. [58.95%] HIPPIAS (minor) by Plato - Complete text - Page 19

if justice is a power of the soul, then the soul which has the greater power is also the more just; for that which has the greater power, my good friend, has been proved by us to be the better. Hipp.: Yes, that has been proved. Socr.: And if justice is knowledge, then the wiser will be the juster soul, and the more ignorant the more unjust? Hipp.: Yes. Socr.: But if justice be power as well as

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5. [53.68%] LAWS by Plato - Complete text - Part 4 Page 56

when we say that the soul is prior to the body, and that the body is second and comes afterwards, and is born to obey the soul, which is the ruler? Cle. Nothing can be more true. Ath. Do you remember our old admission, that if the soul was prior to the body the things of the soul were also prior to those of the body? Cle. Certainly. Ath. Then characters and manners, and wishes and

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6. [53.68%] POLITEIA (Republic) by Plato - Complete text - Part 1 Page 37

among the ends of the soul? Assuredly, he said. And has not the soul an excellence also? Yes. And can she or can she not fulfil her own ends when deprived of that excellence? She cannot. Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler? Yes, necessarily. And we have admitted that justice is the

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7. [53.68%] PHAEDRUS by Plato - Complete text - Page 21

opinion. The reason why the souls exhibit this exceeding eagerness to behold the plain of truth is that pasturage is found there, which is suited to the highest part of the soul; and the wing on which the soul soars is nourished with this. And there is a law of Destiny, that the soul which attains any vision of truth in company with a god is preserved from harm until the next period, and if attaining always is always

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8. [53.68%] PHAEDO by Plato - Complete text - Part 2 Page 5

more correctly, Simmias, the soul, if she is a harmony, will never have any vice; because a harmony, being absolutely a harmony, has no part in the inharmonical? No. And therefore a soul which is absolutely a soul has no vice? How can she have, consistently with the preceding argument? Then, according to this, if the souls of all animals are equally and absolutely souls, they will be equally

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9. [53.68%] PHAEDO by Plato - Complete text - Part 2 Page 19

evil together with their souls. But now, as the soul plainly appears to be immortal, there is no release or salvation from evil except the attainment of the highest virtue and wisdom. For the soul when on her progress to the world below takes nothing with her but nurture and education; which are indeed said greatly to benefit or greatly to injure the departed, at the very beginning of its pilgrimage in the other world.

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10. [53.68%] PHAEDO by Plato - Complete text - Part 1 Page 25

in this light: When the soul and the body are united, then nature orders the soul to rule and govern, and the body to obey and serve. Now which of these two functions is akin to the divine? and which to the mortal? Does not the divine appear to you to be that which naturally orders and rules, and the mortal that which is subject and servant? True. And which does the soul resemble? The

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