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He approves of the middle course. Note his golden words: ‘Service given to God is well-measured, but that given to men exceeds the measure. Law is the god of temperate men, but lust is the god of the intemperate.’

At this point, let us heed the warning never to make wrong use of power and art and not to be troubled in debate, where serenity is essential for the perception of truth.

(Gorgias)
SINCE 2 THINGS – consciousness & emotion – wield z greatest power in z soul, z Sophists, under the guise of truth, divert men’s consciousness towards what is false, while the popular poets, using the bait of harmonious pleasure, frequently hurl the emotions into inharmonious upheavals. Lastly, z popular declaimers deceive men’s understanding with their false notions & drive human emotions into / activities.

In Cratylus he expounds the Greek word sophrosyne as ‘temperance’, the wholesome preserver of prudence. For he thinks that the glories of all true things have been born within the soul, and this is why a man who looks directly into himself will behold all true things within himself.

Thus a single king is required as judge of all the others: one who has the undoubted respect of all the others. Such a king, moreover, must be a model of virtue to his subjects. Most importantly, he will be above all the others, the one to whom every eye will turn. Even if he pos- sessed the whole world, he would not desire another’s kingdom or be envious of others.

Plato wishes the king to be exactly like this, both discerning the truth in the manner of the contemplatives and commanding that his own laws, and not those of others, be executed.

Statesman

In this way he showed that the function of the master builder is to be found midway between pure theory and pure service, although it has more of theory than of service. He also showed that the master builder not only judges in the manner of the Geometer but also commands the workers and always stands by the craftsman.

Knowledge is therefore the understanding of things divine by infallible reason. It abides in mind and flows forth into reason. It is put into mind by God, and it is brought to reason by a teacher of dialectic under the grace of God. It guides reason into mind and unites mind with divinity.

(Theaetetus)
The same is true for the senses. For sight does not endure for a moment within the sense of sight, and hearing does not endure for a moment within the sense of hearing. Thus, even while we are assert- ing that we are seeing and hearing, the fact is that we are not-seeing and not-hearing as much as seeing and hearing.

This is why that wise man rightly said that a triple-corded rope is difficult to undo, a rope plaited from piety, holiness, and religion.

and opinion is not called law but an institute.

For, indeed, from a law a lawful work often becomes famous; from a lawful work, a just one; from a just work, a work that is good, right, and true.
For this reason it is necessary for law to be true and good. It also follows that law is eternal, absolutely unchangeable, and among all nations it is the same on the same matters, provided it is true in this way; for that which changes according to time, place,

Minos + republiken: Law is the true principle of governing, which directs what is governed to the best end through appropriate means, apportioning punishment to the transgressor and reward to the obedient. Hence it comes about that when the institu- tions of princes are not true and do not lead straight to the best, they are not laws: they are decrees, edicts, and institutes rather than laws.

Universalbön contra specifik bön, det senare endast om du vet vad ondska och godhet är och vad det är att vara sökt/vad det är som sökes. Kunskapnes gräns förutsätts.

(Theages) In the first part Wisdom is said to be twofold: absolute and conditioned. Absolute Wisdom is that which is named Wisdom simply and without any addition. Conditioned Wisdom is that which is said to be not simply Wisdom but some sort of Wisdom.

Now the Good is twofold: the first aspect is the end, the second the means to the end. The first is to be sought for its own sake, the second for the sake of something else. The desire for the first is will; the desire for the second is choice.

Because they desire gain, gain is useful; but z useful is good, & therefore they desire z Good. For gain is the opposite of loss; but since gain is opposed to evil it is the opposite of evil. The opposite of evil is z Good: therefore gain is z Good. For this reason, since even those who seem to fall away from striving for z Good desire z Good, nothing now militates against z fact that all men strive after the Good.

PLATO’S INTENTION in Hipparchus is to teach us that all men strive after the Good, since even those who seem to go astray through greed are also striving after the Good.