The Complete Works of Plato

by Plato

SOCRATES: Then this is that part of the soul which resembles the divine; and he who looks at this and at the whole class of things divine...

SOCRATES: And self-knowledge we agree...

SOCRATES: Cities, then, if they are to be happy, do not want walls, or triremes, or docks, or numbers, or size, Alcibiades, without virtue? (Compare Arist. Pol.)

SOCRATES: You have not therefore to obtain power or authority, in order to enable you to do what you wish for yourself and the state, but justice and wisdom.

Greater Hippias{2}

Introduction

The Greater Hippias (or What is Beauty) is one of the dialogues of Plato. It belongs to the Early Dialogues, written while the author was still young. Its precise date is uncertain, although a date of circa 390 BCE has been suggested.

Authen...

Personalities

The dialogue: define beauty

Thus embarrassed by this exposure, Socrates claims to be delighted that finally one as competent as Hippias will be able to provide his opinion on the nature of beauty. The great Sophist, flattered, does not object; and is goaded on by Socrates, who offers to reprise the discussion, playing the part of the harasser.

This role-play on the part of Socrates adds to the comic nature of dialogue, by allowing him to address and mock Hippias in ways which otherwise would not have been acceptable.

Hippias's three r...

First definition: beauty is a ...

Second definition: beauty is gold.

Third definition: beauty is to be rich and respected.

Socrates's three responses

First definition: beauty is that which is appropriate.

Second definition: beauty is that which is useful.

Third definition: beauty is the pleasure that comes from seeing and hearing.

Literary and philosophical impact

Greater Hippias

Persons of the Dialogue: Socrates, Hippias [281a] Socrates: Hippias, beautiful and wise, what a long time it is since you have put in at the port of Athens!

Socrates: Power, then, is beautiful, and want of power is disgraceful or ugly.

But perhaps it is necessary to endure all this, for it is quite reasonable that I might be benefited by it. So I think, Hippias, that I have been benefited by conversation with both of you; for I think I know the meaning of the proverb “beautiful things are difficult”.

Lesser Hippias

Introduction

The Lesser Hippias may be compared with the earlier dialogues of Plato, in which the contrast of Socrates and the Sophists is most strongly exhibited.

Lesser Hippias

Persons of the Dialogue: Eudicus, Socrates, Hippias.

SOCRATES: And in astronomy, too, if any man be able to speak falsely he will be the good astronomer, but he who is not able will not speak falsely, for he has no knowledge.

Ion

Introduction

The Ion is the shortest, or nearly the shortest, of all the writings which bear the name of Plato, and is not authenticated by any early external testimony.

The grace and beauty of this little work supply the only, and perhaps a sufficient, ...

The plan is simple; the dramatic interest consists entirely in the contrast between the irony of Socrates and the transparent vanity and ch...

Ion

Persons of the Dialogue: Socrates; Ion.

And as the Corybantian revellers when they dance are not in their right mind, so the lyric poets are not in their right mind when they are composing their beautiful strains: but when falling under the power of music and metre they are inspired and possessed; like Bacchic maidens who draw milk and honey from the rivers when they are under the influence of Dionysus but not when they are in their right mind.

Laches

Introduction

Laches or Courage

Persons of the Dialogue:Lysimachus, son of Aristides; Melesias, son of Thucydides; their sons: Nicias, Laches; Socrates.

as Solon says, he will wish and desire to be learning so long as he lives, and will not think that old age of itself brings wisdom.

Lysis

Introduction

Lysis or Friendship

Persons of the Dialogue: Socrates, who is the narrator; Menexenus; Hippothales; Lysis; Ctesippus.

Scene: A newly-erected Palaestra outside the walls of Athens.

Then, I said, the conclusion is, that what is of a congenial nature must be loved.