[Relative] and non-relative names, iii. [232 n.];
and absolute, radically distinct points of view, i. [23 n.];
antithetised by Plato in regard to the beautiful, ii. [54];
the, of Xenophanes, i. [18];
doctrine of Parmenides, [20-24], [66];
alone knowable, Zeno, [98], [101];
incommunicable, Gorgias the Leontine, [104 n.];
doctrine of Anaxagoras, [59 n.];
Demokritus, [71], [80];
alone knowable, iii. [63], [73];
Idea of Good is essentially, iv. [214 n.], i. [185];
see [Absolute], [Relativity].
[Relativity], perpetual implication of subject and object, iii. [118], [123 n.], [122 seq.], [128-9], [287 n.], i. [204 n.];
true both in regard to ratiocinative combinations and percipient faculties of each individual, iii. [118];
the doctrine of Sokrates, i. [432], iii. [140 n.], [147], [162 n.];
in regard to intelligible world, proved from Plato, [121], [125], [227], [322 n.], [337 n.];
shown more easily than in reference to sense, [122];
of some sensible facts, [126], [298], iv. [242];
two-fold, to comparing subject, and to another object, besides the one directly described, iii. [127];
relations are nothing in the object without a comparing subject, [ib.];
the facts of consciousness not explicable by independent subject and object, [131];
Homo Mensura, formula unpopular, [150];
objected to as “Subjectivism,” [151];
true meaning, ii. [341 n.], iii. [116], [137], [143], [292], [297];
its counter-proposition, [148];
its value, [131], [164 n.];
relation to belief on authority, [142], [143], [146], [293];
counter-theory of naming, [291], [326 n.];
all exposition an assemblage of individual judgments, [139];
sentiments of belief and disbelief common, but grounds different with different men and ages, [296];
belief not dependent on will but relative to circumstances of individual mind, [297];
Homo Mensura, an objection to cognisability of Ideas, [72];
identified with Herakleiteanism, [128];
Demokritus on, i. [82], iii. [152];
Plato’s arguments against, [135];
identified erroneously by Plato with knowledge is sensible perception, [114 n.], [118], [120 n.], [125], [162 n.];
Plato ignores the proper qualification, [137];
the doctrine equalises all animals, [135], [292];
analogy of physical processes, [294];
not true in the sense meant, [141], [296];
it annuls dialectic — not true, [146];
the wise man alone a measure, [145];
divergences of men, from mental and associative differences, [155];
Aristotle on, [128 n.], [131 n.], [132 n.], [149 n.], [152];
Kyrenaics, i. [197]. [204];
Hamilton, iii. [133 n.];
Dugald Stewart, [156 n.];
see [Relative].
[Religion], Greek, hostile to philosophy, i. [86];
mysticism in Empedokles, [47 n.];
Xenophanes, [ 16-18];
loose meaning of ἄθεος, iv. [382 n.];
Manichæanism of Leges, [389 n.];
Plato’s relation to popular mythology, i. [441 n.], ii. [416], iii. [265 n.], iv. [24], [155 n.], [195], [238 n.], [325], [328], [337], [398];
dissent from his country’s, [161], [163];
fundamental dogmas, [419];
doctrines had emanated from lawgivers, [160];
temples and priests, regulations, [337];
number of sacrifices determined by lawgiver, [357];
sacrilege, gravest of all crimes, [363];
heresy, and ὕβρις to divine things, or places, [375-86];
εὐφημία and βλασφημία, [350 n.];
only state worship allowed, [24], [159], [337], [419], [430];
Cicero, [379 n.];
Delphi and Dodona to be consulted, [34], [137 n.], [325], [337];
Xenophon, i. [237];
communications common in Plato’s age, ii. [130], [131 n.], i. [225 n.];
see [Orthodoxy], [Prayer], [Polytheism], [Sacrifice], [Theology].
[Reminiscence], theory of, ii. [237], [249], [252], iii. [13], [17];
kindled by aspect of physical beauty, [14];
not accepted, ii. [247];
Bion and Straton on, [249 n.];
purification of soul for, [389];
necessary hypothesis for didactic idéal, iii. [52];
not recognised in Symposion, [17];
nor in Republic training, iv. [207].
[Renan], on absence of system in ancient philosophy, i. [340 n.];
influence of professorial lectures, [346 n.];
Averroism, iii. [68 n.];
Kratylus, [290 n.];
origin of language, [326 n.], [328 n.], [329 n.];
Almamuns’ dream, iv. [213 n.]
Republic, date, i. [307], [309], [ 311-3], [315], [324], ii. [318 n.];
title only partially applicable, iv. [96];
Kleitophon intended as first book, i. [406 n.], iii. [419], [425];
Hermokrates projected as last in tetralogy, i. [325], iv. [266], [273];
Timæus and Kritias, sequel to, [215], [265];
overleaps difficulties of other dialogues, [138];
summarised, [1], [95];
double purpose, ethical and political, [133], [138];
polity and education combined, [185];
Plato more a preacher than philosopher in, [ 129-31];
scenery and persons, [2];
Kephalus’ views about old age, [ib.];
preponderance of evil, [262 n.];
tripartite division of goods, [12], [116];
Good, not intelligence nor pleasure, [62];
the four cardinal virtues assumed as an exhaustive classification, [135];
as constituting all Virtue where each resides, [134];
difference in other dialogues, [137];
justice an equivocal word, [120], [123-6];
Simonides’ definition of justice, rendering what is owing, [2];
objections, [3];
defective explanations, [4];
definition rejected, [6];
Thrasymachus’ definition, justice what is advantageous to the most powerful, [8];
modified, [9];
ruler qua ruler infallible, [ib.];
justice the good of another, [10];
a good to society and individual, injustice a source of weakness, [11];
justice a source of happiness, [12];
a compromise, [13];
recommended by fathers from its consequences, [15], [16], [99];
the received view anterior to Plato, [100];
Xenophon on, [114 n.];
arguments compared, and question stated, [18];
the real issue, [117];
justice a good per se, [20], [40], [84], [90];
not demonstrated, [116];
is performing one’s own function, [36], [37];
in individual, when each mental part performs its own function, [40];
analogy to bodily health, [ ib.];
distinction between temperance and justice effaced, [135];
view peculiar to Plato, [99];
happiness of just and unjust compared, [14];
neutral condition of mind intermediate between pain and pleasure, [86];
pure pleasure unknown to most men, iii. [387 n.], iv. [87];
simile of kosmos, absolute height and depth, [87];
more pleasure from replenishment of mind than of body, [88];
proved also by superiority of pleasures of intelligence, iii. [375 n.], iv. [85], [89];
the arguments do not establish the point aimed at, [ 118-20];
a good per se, and from its consequences, [94], [ 121-3];
all-sufficient for happiness, germ of Stoical doctrine, [102];
inconsistent with actual facts, [103], [123];
individual dependent on society, [ ib.];
essential reciprocity in society, [109];
the basis of Plato’s own theory of city’s genesis, [111];
but incompletely stated, [112 n.];
any theory of society must present antithesis and correlation of obligation and right, [112];
Plato’s affirmation true in a qualified sense, [125];
orthodoxy or dissent of just man must be taken into account, [126], [131];
Plato’s ethical basis imperfect, [127];
his conception is self-regarding, [3 n.], [104];
motives to it arise from internal happiness of the just, [105];
view substantially maintained since, [ ib.];
each individual mind tripartite, ii. [384], iv. [37];
the gentle, tender, and æsthetical emotions omitted, [149 n.];
reason, energy, appetite, analogous to rulers, guardians, craftsmen, [39];
analogy of city and individual, [20], [37], [79-84], [96];
parallelism exaggerated, [114], [121], [124];
unity of the city, every man does one thing well, [23], [33], [183];
Xenophon on, [139 n.];
perfection of state and individual, each part performing its own function, [97];
happiness of entire state the end, [98], [139 n.];
origin of society, common want, ii. [343], iii. [327 n.], iv. [21], [111], [112 n.], [133];
ideal state — only an outline, [139];
a military bureaucracy, [183];
type of character is Athenian, Xenophontic is Spartan, [147], [151];
Plato more anxious for good treatment of Demos, [183];
Plato carries abstraction farther than Xenophon or Aristotle, [ ib.];
Aristotle objects, it is two states, [185], [189];
healthy city has few wants, enlargement of city’s wants, [22];
war, from multiplied wants, [ ib.];
good state possesses wisdom, courage, temperance, justice, [34], [35];
fiction as to origin of classes, [30];
difficulty of procuring first admission for fiction, [158];
this the introduction of a new religious creed, [156];
class of soldiers or guardians, characteristics, [23], [25], [298 n.];
division of guardians into rulers and auxiliaries, [29];
maintenance of city dependent on guardians’ habits, character, education, [32], [34], [140], [170], [178];
musical and gymnastical education necessary, [23];
compared with that of modern soldiers, [148], [180];
Xenophon compared, [ 141-8];
musical training excites love of the beautiful, [27];
music, Platonic sense, [149];
by fictions as well as by truth, [24], [154];
ancient quarrel between philosophy and poetry, [93], [151];
Plato fights for philosophy, but his feelings enlisted for poetry, [93];
poets censured, [91], [130 n.];
Homer not educator of Greek world, [92];
Herakleitus the Allegorist on, iii. [3 n.];
actual place of poetry in Greek education compared with Plato’s idéal, iv. [ 150-2];
poets’ mischievous appeal to emotions, [92], [152];
their mischievous imitation of imitation, [91];
retort open to poets, [153 n.], [154 n.];
censorship of mythology, [24];
religion in connection with state, [ib.], [159];
Delphian Apollo to be consulted for religious legislation, [34], [137 n.];
Sokrates of Republic compared with the real, [211];
Plato compared with Epikurus, [161];
poets must conform to orthodox standard, [24], [153], [155];
must avoid variety of imitation, [20];
gods cause good only, do not assume man’s form, [24];
no repulsive fictions tolerated about gods or Hades, [25], [154];
a better class to be substituted from religion for the existing fictions, [159];
type for narratives about men, [26];
only grave music allowed, [26], [168];
restrictions on music and poetry to keep emotions in a proper state, [169];
gymnastic and music necessary to correct each other, [29];
gymnastic imparts courage, [ ib.];
bodily training simple, [28];
no refined medical art allowed, [ ib.];
συσσίτια of guardians, [32];
their communism, ib., [44], [140], [169];
its peculiarity, [179];
Plato’s view of wealth, [199 n.];
the guardians consist of men and women, [41], [46];
both sexes to go together to battle, [46];
best women equal by nature to second best men, [42], [ 171-4];
same duties and training for women as men, [41], [77];
on principle that every citizen belongs to the city, [187];
maintained in Leges, and harmonises with ancient legends, [195];
contrast with Aristotle, [ib.];
no family ties, [32], [174];
temporary marriages, [43], [175-8], [194 n.];
Plato’s and modern sentiments, [192];
in Platonic state, influence of Aphrodité very small, [197], [359 n.];
infanticide, [43], [44], [177], [203];
contrast of modern sentiment, [ ib.];
number of guardians, [178];
checks on population, [ 198-202];
Malthus’ law recognised, [202];
approximation in Mill, [199 n.];
scheme practicable if philosophy and political power united, [47];
how to be realised, [78], [190 n.];
of state and individual, four stages of degeneracy, [78-84];
timocracy, [79];
oligarchy, [ib.];
democracy, [80];
despotism, [81];
proportions of happiness and misery in them, [83];
Plato’s state impossible, in what sense true, [189];
its real impossibility, adverse established sentiments, [191];
fails from no training for Demos, [186];
perpetual succession maintained of philosopher-rulers, [60];
philosophers true rulers, [310 n.];
hated by the people, [57];
whence pretenders, and forced seclusion of philosophers, [58], [90];
distinctive marks of philosopher, [51];
the philosopher contemplates unchangeable forms, [48];
ens alone knowable, [49];
opinion, of what is between ens and non-ens, iii. [184 n.], iv. [49];
two grades of opinion, Faith or Belief, and Conjecture, [67];
and of intelligence, Nous and Dianoia, [66];
ordinary men discern only particulars, [49], [51];
particulars fluctuate, [50];
simile of Cave, iii. [257 n.], iv. [67-70];
those who have contemplated forms reluctant to undertake active duties, [70];
relation of philosopher to practical life, [51-4];
simile of the steersman, [53];
philosopher requires a community suitable to himself, [59];
uselessness of philosopher in practical life, due to his not being called in by citizens, [54];
philosophical aptitude perverted under misguiding public opinion, [ib.];
irresistible effect of public opinion in producing orthodoxy, [55];
perversion not due to Sophists, [ib.];
the Sophists conform to prevalent orthodoxy, [56];
studies introductory to philosophy, [61], [70-5], [206];
object, [69];
no mention of Reminiscence, or of negative Elenchus, [207];
age for studies, [76];
dialectic and geometry, two modes of mind’s procedure applicable to ideal world, [65];
geometry assumes diagrams, [ib.];
dialectic requires no diagrams, deals with forms only, descending from highest, [66];
awakening power of arithmetic, [71];
stimulus from contradiction of one and many, [72];
astronomy must be studied by ideal figures, not observation, [73];
geometry conducts mind towards universal ens, [72];
acoustics, by applying arithmetical relations and theories, [74];
exercises in dialectic, [76];
effect of, [207];
philosophy should not be taught to youths, [60], [76];
opposition to other dialogues and Sokrates’ character, [208-12];
dialectic the consummation of all the sciences, [75];
the standard for classifying sciences as more or less true, iii. [383 n.];
the synoptic view the test of the dialectician, [290 n.], iv. [76];
Idea of Good compared to sun, [63], [64];
known to the rulers alone, [212];
what Good is, is unsolved, [213];
mythe of Hades, [94];
compared with Lachês, [138];
Charmidês, [136], [138];
Protagoras, ii. [310], [350 n.];
Gorgias, [353], iii. [380 n.];
Phædon, ii. [412], [414 n.];
Phædrus, iii. [18];
Parmenidês, [108], iv. [138];
Sophistês, iii. [18], [242], [257];
Politikus, [257], [279];
Philêbus, [273], [277 n.], [395];
Kleitophon, [425];
Timæus, iv. [38 n.], [234 n.], [252];
Leges, [195], [275], [280], [298 n.], [302], [318], [319], [327], [390], [428 n.]
[Rest], form of, iii. [206], [209-10], [231], [245 n.]
[Rhapsodes], as a class, ii. [124];
functions, [125], [132], [320];
popularity, [126];
and poet work by divine inspiration, [127];
inspired through medium of poets, [128], [129], [134].
[Rhetor], has no real power, ii. [324];
aims at flattering the public, [357];
practical value of instruction of, iii. [44];
the genuine, must acquire real truth, [33], [34];
is insufficiently rewarded, [33];
guides methodically from error to truth, [40];
compared with philosopher, ii. [52], iii. [178];
auxiliary of true governor, [271];
relation to poets, iv. [150];
Plato’s desire for celebrity as dialectician, and, iii. [408];
see [Rhetoric].
[Rhetoric], popularly preferred to dialectic, i. [451];
how employed at Athens, ii. [373];
ἀκριβολία distasteful to rhetors, [278 n.];
antithesis of dialectic and, i. [433], ii. [70], [275], [365];
deals with the concrete, dialectic with the abstract, [52], [53];
difference of method illustrated in Protagoras, [300];
superior to dialectic in usefulness and celebrity, iii. [360], [380];
superiority of dialectic over, claimed, ii. [282], [285], iii. [337 n.];
communicates true opinion, not knowledge, [172];
the artisan of persuasion, ii. [319];
a branch of flattery, [321], [370];
is of little use, [329], iii. [411];
and dialectic, issue unsatisfactorily put, ii. [369];
view stands or falls with idéal of good, [374];
Sokrates’ view different in Xenophon, [371 n.];
compared with Menexenus, iii. [409];
and Leges, iv. [322], [324];
Aristotle on, i. [133 n.];
Aristeides, [243 n.];
Sokrates’ theory, all persuasion founded on a knowledge of the truth, iii. [28];
as art, [27];
is comprised in dialectic, [30], [34];
analogy to medical art, [31];
theory more Platonic than Sokratic, [39];
is it teachable by system, [28];
definition and division essential to genuine, [30], [35];
should include a classification of minds and discourses, and their mutual application, [32], [41], [45];
Plato’s idéal a philosophy, not an art, [46];
involves impracticable conditions, [41-3], [46];
comparison with the rhetorical teachers, [44];
charge against its teachers not established, [47];
censure of forensic eloquence, iv. [410];
rhetorical powers of Plato, i. [433], ii. [356 n.], iii. [392 n.], [408], [409], [411];
see [Rhetor].