[Peripatetic] school at the Lykeum, i. [269];
change after death of Theophrastus, [272];
loss of library, [270];
see [Lykeum].
[Persian] and Spartan kings eulogised, ii. [8];
and Athens compared, iv. [312];
invasion, [311], [313];
customs blended with Spartan in Cyropædia, i. [222];
government, [235].
Phædon the Eretrian, i. [148].
Phædon, the, authenticity, i. [334 n.];
first dialogue disallowed upon internal grounds, [288];
date, [ 309-313], [315], ii. [377 n.];
affirmative and expository, [377];
much transcendental assertion, iii. [56];
purpose, ii. [382 n.];
antithesis and complement of Symposion, iii. [22];
scenery and interlocutors, ii. [377];
Sokrates to the last insists on freedom of debate, [379];
value of exposition, [398];
no tripartite soul, antithesis of soul and body, [384];
life a struggle between soul and body, [386], [388], [422];
emotions, a degenerate appendage of human nature, iii. [389];
death emancipates, ii. [386], [388];
yet soul may suffer punishment, inconsistency, [415];
philosophy gives partial emancipation, [387];
purification of soul, [388], i. [159];
inseparable conjunction of pleasure with pain, iii. [38-9], [71].;
pleasures to be estimated by intelligence, [375];
pleasures of intelligence more valuable than of sense, [ ib.];
courage of philosopher and ordinary citizens, different principles, ii. [308 n.];
the soul a mixture, refuted, [390];
soul’s pre-existence admitted, [ib.], iii. [122];
soul is essentially living and therefore immortal, ii. [413];
proof of immortality includes pre-existence of all animals, and metempsychosis, [414];
depends on assumption of Ideas, [412];
metempsychosis of ordinary men only, [387], [415], [425];
Plato’s demonstration fails, iii. [16];
not generally accepted, ii. [426];
Sokrates’ intellectual development, [391];
turned on different views as to a true cause, [398];
illustration of Comte’s three stages of progress, [407];
Sokrates’ early study, [391];
genesis of knowledge, [ ib.];
first doctrine of Cause, rejected, [ ib.], [399];
second doctrine, from Anaxagoras, [393], [401], [403];
doctrine laid down in Philêbus, [407 n.];
Anaxagoras did not carry out his principle, [394], [407];
Anaxagoras’ nous, as understood by Sokrates, [402 n.];
causes efficient and co-efficient, [394], [400];
third principle, assumption of Ideas as separate entia, [396], [403], [407], iv. [239 n.];
multitude of ideas, ii. [410];
the only causes, [396];
truth resides in ideas, [411];
discussion of hypothesis, and of its consequences, distinct, [397], [411];
ultimate appeal to extremely general hypothesis, [ ib.];
Sokrates’ equanimity before death, [416], [417];
Sokrates’ soul — islands of the blest, [416];
Sokrates’ last words and death, [417];
burial, [416];
compared with Apology, i. [422 n.], ii. [ 419-21];
Symposion, [382], iii. [16-19];
Menon, ii. [249];
Phædrus, [ib.], iii. [16-19];
Politikus, [262], [265 n.];
Republic, ii. [383], [412], [414 n.];
Timæus, [383], [407 n.], [ 411-12].
Phædrus, its date, i. [263], [304-10], [313-4], [315], [319], [ib. n.], [323], [326 n.], [327], [330], ii. [227], [228 n.], iii. [36 n.], [38];
ancient criticism on, i. [319 n.];
considered by Tennemann as keynote of series, [302];
assumptions of Schleiermacher inadmissible, [319], [329 n.];
much transcendental assertion, iii. [56];
Eros differently understood, necessity for definition, [29];
derivation of ἔρως, [308 n.];
of μαντικὴ and οἰωνιστική, [310 n.];
Eros, a variety of madness, [11];
Eros disparaged, then panegyrised, by Sokrates, [ib.];
mythe of pre-existent soul, [12], [14 n.];
soul’s κνῆσις compared to children’s teething, [399 n.];
reminiscence of the Ideas, [13], [17], iv. [239 n.];
operation of pre-natal experience on man’s intellectual faculties, iii. [13];
reminiscence kindled by aspect of physical beauty, ii. [422], iii. [4], [14];
debate on Rhetoric, [26];
Sokrates’ theory, all persuasion founded on a knowledge of the truth, [28];
writing and speaking, as art, [27];
is it teachable by system, [28];
Sokrates compares himself with Lysias, [29];
Lysias unfairly treated in, [ 47-8], [408], [410 n.], [411 n.];
Sokrates’ reason for attachment to dialectic, [258 n.];
the two processes of dialectic, [29], [39];
exemplified in Sokrates’ discourses, [29];
essential to genuine rhetoric, [30], [34];
rhetoric as a real art, is comprised in dialectic, [30], [34];
analogy to medical art, [31];
includes a classification of minds and discourses, and their mutual application, [32], [41], [45];
books and lectures useless, [33], [34], [49], [51], [ 53-5];
may remind, [33], [50];
rhetorician must acquire real truth, [33], [34];
theory more Platonic than Sokratic, [38];
rhetorician insufficiently rewarded, [33];
dialectician alone can teach, [37];
idéal, cannot be realised, [51];
except under hypothesis of pre-existence and reminiscence, [52];
dialectic teaches minds unoccupied, rhetoric minds pre-occupied, [40];
Plato’s idéal a philosophy, not an art, of rhetoric, [45];
unattainable, [42], [46];
comparison with the rhetorical teachers, [44];
charge against rhetorical teachers not established, [47];
compared with Republic, Gorgias, Euthydêmus, ii. [229];
Menon, [249];
Phædon, [ib.], [423], iii. [17-8], iv. [239 n.];
Symposion, iii. [1], [11], [15], [ 17-19];
Sophistês, [257];
Politikus, [ ib.], [265 n.];
Philêbus, [398];
Timæus and Kritias, [53];
Leges, iv. [324].
[Phenicians], iv. [330 n.], [352];
appetite predominant in, [38].
[Phenomena], early Greek explanation of, by polytheism, i. [2];
doctrine of Xenophanes, [18];
Parmenides, [20], [24], [66];
of Parmenides, the object of modern physics, [23 n.];
of Parmenides contain only probability, not truth, [24];
doctrine of Zeno, [93];
Leontine Gorgias, [104 n.];
Herakleitus, [29];
Anaxagoras, [59 n.];
Demokritus, [68];
Kyrenaics, [197];
the Ideas not fitted on to, iii. [78];
Aristotle, i. [24 n.];
see [Particulars].
Philêbus, authenticity, iii. [369 n.];
date, i. [307-9], [311-3], [315], iii. [369 n.];
peculiarity, [382];
illustrates logical partition, [254], [344];
merit as a didactic composition, [365], [368 n.];
method contrasted with Theætêtus, [335 n.];
recent editions, [365 n.];
reading in p. 17a, [341 n.];
subject and persons, [334];
protest against Sokratic elenchus, [335];
happiness and good used as correlative terms, [ ib.];
good, object of universal desire, [ ib.], [371], [392 n.];
what mental condition will ensure happiness, [335];
is it pleasure or wisdom, [ ib.], [337];
pleasures, and opposite cognitions, unlike each other, [336], [396];
is good intense pleasure without any intelligence, [338];
or intelligence without pleasure or pain, [339];
such a life conceivable, at least second-best, [349];
Plato inconsistent in putting the alternative, [372];
emotions, a degenerate appendage of human nature, [389];
contrast with other dialogues, [398];
good a tertium quid, [339], [361];
pleasure, of the infinite, intelligence a combining cause, [347];
intelligence the determining, pleasure the indeterminate, [348], iv. [221];
intelligence postulated by the Hedonists, iii. [374];
analogy of intelligence and pleasure, [ 360];
intelligence more cognate to good than pleasure is, [348], [361];
pain, disturbance of system’s fundamental harmony, pleasure the restoration, [348];
pleasure pre-supposes pain, [349];
except in the derivative pleasures of memory and expectation, [ ib.];
desire presupposes a bodily want and memory of previous satisfaction, [350];
true pleasures attached to true opinions, [351];
can pleasure be true or false, [286 n.], [351], [352], [356], [380], [ ib. n.], [382];
false pleasures are pleasures falsely estimated, [353], [369 n.];
to Plato the absolute the only real, [385];
true pleasures of beautiful colours, odours, sounds, acquisition of knowledge, &c., [356];
pure pleasures admit of measure, [357];
directive sovereignty of measure, [391], [393];
pleasure not identical with ἀλυπία, [353], [377];
theory of pleasure-haters, partly true, [354];
allusion in οἱ δυσχερεῖς, [389 n.];
intense pleasures connected with bodily or mental distemper, [355], [391];
but more pleasure in health, [356];
intense pleasures not compatible with cognition, [362];
same view enforced by Hedonists, [378], [387 n.];
Aristotle on, [376 n.];
drama, feelings excited by — φθόνος, [355 n.];
pleasure is generation, therefore not an End, nor the Good, [357];
Aristippus and Aristotle on, [378 n.];
pleasure is an end, and cannot be compared with intelligence, a means. [373], [377 n.];
Plato’s doctrine not defensible against pleasure-haters, [387], [390 n.];
Sokrates differs little from pleasure-haters, [389];
gods and kosmos free from pleasure and pain, [ ib.];
comparison of man to kosmos unnecessary and confusing, [367];
forced conjunction of kosmology and ethics, [391];
difficulties about one and many, [339];
natural coalescence of finite and infinite, [340];
illustration from speech and music, [342];
explanation insufficient, [343];
classes between one and infinite many often overlooked, [341];
Plato enlarges Pythagorean doctrine, [368];
but feebly applies, [369];
quadruple distribution of existences, [346];
varieties of intelligence, classified, [358];
dialectic the purest, [360];
classification of true and false, how applied to cognitions, [394];
difference from other dialogues, [395];
rhetoric superior in usefulness and celebrity, [360], [380];
arithmetic and geometry are two-fold, [359], [394];
unchangeable essences of the kosmos rarely studied, [361];
good a mixture, [ ib.];
this good has not the unity of an idea, ii. [407 n.], iii. [365];
all cognitions included, [362];
but only true, pure, and necessary pleasures, [ ib.];
five graduated constituents of good, [364], [397];
Plato’s in part an eclectic doctrine, [366];
blends ontology with ethics, [ ib.];
does not satisfy the tests himself lays down, [371];
compared with Euthydêmus, [374 n.];
Protagoras, [379], [391];
Gorgias, [ 379-81];
Phædrus, [398];
Symposion, [370 n.], [398];
Parmenidês, [97 n.], [340 n.], [343];
Sophistês, [369 n.];
Politikus, [263], [369 n.];
Republic, [370], [373 n.], [395];
Timæus, [397 n.];
Leges, iv. [301].
[Philo], etymologies, iii. [308 n.];
hypothetical propositions, i. [145 n.];
allegorical interpretation, iv. [157 n.]
[Philolaus], i. [9].