I found university a little dispiriting. I thought I would enter the great halls of Plato, but instead I entered the halls of an intellectual sausage factory. I wanted to do something not on the main course, and chose the environment.
It's all in Plato, all in Plato: bless me, what do they teach them at those schools!
But progress in knowledge has made us aware of the superficiality of Plato's lumping of individuals and their original powers into a few sharply marked-off classes; it has taught us that original capacities are indefinitely numerous and variable. It is but the other side of this fact to say that in the degree in which society has become democratic, social organization means utilization of the specific and variable qualities of individuals, not stratification by classes.
I exhort you also to take part in the great combat, which is the combat of life, and greater than every other earthly conflict.
Philosophy does not regard pedigree, she received Plato not as a noble, but she made him one.
It may well seem that Plato does suggest techne is the best model for moral knowledge. In other words, it may seem that his goal is to establish an expert or authority in the field of the good-bad, just-unjust.
For a man to conquer himself is the first and noblest of all victories.
The study of the properties of numbers, Plato tells us, habituates the mind to the contemplation of pure truth, and raises us above the material universe. He would have his disciples apply themselves to this study, not that they may be able to buy or sell, not that they may qualify themselves to be shopkeepers or travelling merchants, but that they may learn to withdraw their minds from the ever-shifting spectacle of this visible and tangible world, and to fix them on the immutable essences of things.
To the rulers of the state then, if to any, it belongs of right to use falsehood, to deceive either enemies or their own citizens, for the good of the state: and no one else may meddle with this privilege.
The measure of a man is what he does with power.
Others of them employ outward marks. . . They style themselves Gnostics. They also possess images, some of them painted and others formed from different kinds of material. They maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world, such as Pythagoras, Plato, and Aristotle, and the rest. They have also other modes of honoring these images just like the Gentiles.
So too Plato was, in my view, a very unreliable Platonist. He was too much of a philosopher to think that anything he had said was the last word.
The Gospels were not thought of as works of literature. People were not concerned with the literary reputation of Matthew or Mark, but with the substance of their records of our Lord's life. They did not have to respect their actual words, as they would if they were transcribing the works of Thucydides or Plato.
To his [ Plato's ] great disappointment, he found Anaxagoras adducing simple physical reasons, instead of the teleological reasons, which he had expected. Such a teacher could no longer allure him.
Arithmetic has a very great and elevating effect, compelling the soul to reason about abstract number, and rebelling against the introduction of visible or tngible objects into the argument.
And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves, then he will gaze upon the light of the moon and the stars and the spangled heaven. . . Last of all he will be able to see the sun.
No one is more hated than he who speaks the truth.
Creation is the production of order. What a simple, but, at the same time, comprehensive and pregnant principle is here! Plato could tell his disciples no ultimate truth of more pervading significance. Order is the law of all intelligible existence.
Complaisance, though in itself it be scarce reckoned in the number of moral virtues, is that which gives a lustre to every talent a man can be possessed of. It was Plato's advice to an unpolished writer that he should sacrifice to the graces. In the same manner I would advise every man of learning, who would not appear in the world a mere scholar or philosopher, to make himself master of the social virtue which I have here mentioned.
Plato dramatically puts the detachment of the philosopher from his time this way: to philosophize is to prepare to die.
