* ALL of the dialogues, with excellent formatting
* ALL of the spurious works in English translation, including texts often missed out of other collections
* individual contents tables for the longer dialogues, enabling you to navigate the texts with ease
* concise introductions for all of the works, giving valuable contextual information
* includes Plato’s epigrams and epistles
* many of the translations have also appeared in the famous Loeb Classical Library editions of Plato
* features translations by Benjamin Jowett
* special Greek pronunciation pages – experience the true sound of Plato’s 2500 year-old wisdom!
* numerous images relating to Plato, his works and the places he lived in
* even includes a special criticism section, with scholarly works assessing Plato’s contribution to the philosophical world
* boasts three biographies by classical writers – explore Plato’s adventurous life!
* includes Diogenes Laërtius’ famous biography
* scholarly ordering of texts, with a front no-nonsense master table of contents
* UPDATED with improved texts and translations
The Spurious Works
THE RIVAL LOVERS
LIST OF EPISTLES
The Greek Texts
PRONOUNCING ANCIENT GREEK
LIST OF GREEK TEXTS
PLATO AND PLATONISM by Walter Horatio Pater
INTRODUCTION TO THE PHILOSOPHY AND WRITINGS OF PLATO by Thomas Taylor
Extract from ‘REPRESENTATIVE MEN’ by Ralph Waldo Emerson
PLATO: LITTLE JOURNEYS TO THE HOMES OF GREAT TEACHERS by Elbert Hubbard
PLATO: LIVES OF THE EMINENT PHILOSOPHERS by Diogenes Laërtius
THE LIFE OF PLATO by Hesychius of Miletus
THE LIFE OF PLATO by Olympiodorus
Phaedrus. I come from Lysias the son of Cephalus, and I am going to take a walk outside the wall, for I have been sitting with him
the whole morning; and our common friend Acumenus tells me that it is much more refreshing to walk in the open air than to be shut up
in a cloister.
Soc. There he is right. Lysias then, I suppose, was in the town? Phaedr. Yes, he was staying with Epicrates, here at the house of
Morychus; that house which is near the temple of Olympian Zeus.�
Theodorus. And in a little while, Socrates, you will owe me three times as many, when they have completed for you the
delineation of the
Statesman and of the Philosopher, as well as of the Sophist.
Soc. Sophist, statesman, philosopher! O my dear Theodorus, do my ears truly witness that this is the estimate formed of them by the great calculator and geometrician?
Theod. What do you mean, Socrates?
Soc. I mean that you rate them all at the same value, whereas they are really separated by an interval, which no geometrical ratio can express.
Theod. By Ammon, the god of Cyrene, Socrates, that is a very fair hit; and shows that you have not forgotten your geometry. I will retaliate on you at some other time, but I must now ask the Stranger, who will not, I hope, tire of his goodness to us,
either with the Statesman or with the Philosopher, whichever he prefers.
Stranger. That is my duty, Theodorus; having begun I must go on, and
not leave the work unfinished. But what shall be done with Theaetetus?�
Socrates. Is he not rather a god, Theodorus, who comes to us in the disguise of a stranger? For Homer says that all the gods, and especially the god of strangers, are companions of the meek and just, and visit the good and evil among men. And may not your companion be one of those higher powers, a cross-examining deity, who has come to spy out our weakness in argument, and to cross-examine
Theod. Nay, Socrates, he is not one of the disputatious sort-he is
too good for that. And, in my opinion, he is not a god at all; but divine he certainly is, for this is a title which I should
give to all
Soc. Capital, my friend! and I may add that they are almost as
hard to be discerned as the gods. For the true philosophers, and
such as are not merely made up for the occasion, appear in various forms unrecognized by the ignorance of men, and they "hover about cities," as Homer declares, looking from above upon human life; and some think nothing of them, and others can never think enough; and sometimes they appear as statesmen, and sometimes as sophists; and then, again, to many they seem to be no better than madmen. I should like to ask our Eleatic friend, if he would tell us, what is thought about them in Italy, and to whom the terms are applied.
Theod. What terms?
Soc. Sophist, statesman, philosopher.
Theod. What is your difficulty about them, and what made you ask? Soc. I want to know whether by his countrymen they are regarded as
one or two; or do they, as the names are three, distinguish also three
kinds, and assign one to each name?
Theod. I dare say that the Stranger will not object to discuss the question. What do you say, Stranger?�