Harvard Studies in Classical Philology, Band 3Harvard University Press, 1892 |
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Seite 132
... harmony of the soul of the individual . In so far he agrees with the Sophists ; but he goes further , and considers the relationship of the individual to society . He does not stop with the purely subjective state of the single person ...
... harmony of the soul of the individual . In so far he agrees with the Sophists ; but he goes further , and considers the relationship of the individual to society . He does not stop with the purely subjective state of the single person ...
Seite 133
... harmony and the application of the idea of har- mony to the commonwealth are both Pythagorean ; both of these conceptions are particularly prominent in the Republic . For the employment of the former by the Pythagoreans , cf. Diog ...
... harmony and the application of the idea of har- mony to the commonwealth are both Pythagorean ; both of these conceptions are particularly prominent in the Republic . For the employment of the former by the Pythagoreans , cf. Diog ...
Seite 149
... harmony of the soul , which manifests itself outwardly in the virtues of justice , holiness , and courage . The attainment of happiness , which is only to be attained through virtue , is the highest object of life . When this is reached ...
... harmony of the soul , which manifests itself outwardly in the virtues of justice , holiness , and courage . The attainment of happiness , which is only to be attained through virtue , is the highest object of life . When this is reached ...
Seite 156
... harmony with and regulated by reason . In Laches2 every man is good in reference to the things in which he is wise . The courageous man is wise in refer- ence to the things in which he exhibits rational courage ; in other words ...
... harmony with and regulated by reason . In Laches2 every man is good in reference to the things in which he is wise . The courageous man is wise in refer- ence to the things in which he exhibits rational courage ; in other words ...
Seite 162
... harmony with his psychology . This tradition he uses in his early works as hypothe- sis ; later , when confirmed by his triple division of the soul , he · adopts the fourfold division of virtue into his system . The chief features of ...
... harmony with his psychology . This tradition he uses in his early works as hypothe- sis ; later , when confirmed by his triple division of the soul , he · adopts the fourfold division of virtue into his system . The chief features of ...
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Seite 77 - ubi iste post phasellus antea fuit comata silua; nam Cytorio in iugo loquente saepe sibilum edidit coma. Amastri Pontica et Cytore buxifer, tibi haec fuisse et esse cognitissima 15 ait phasellus; ultima ex origine tuo stetisse dicit in cacumine, tuo imbuisse palmulas in aequore, et inde tot per impotentia freta
Seite 77 - Amastri Pontica et Cytore buxifer, tibi haec fuisse et esse cognitissima 15 ait phasellus; ultima ex origine tuo stetisse dicit in cacumine, tuo imbuisse palmulas in aequore, et inde tot per impotentia freta erum tulisse, laeua siue dextera 20
Seite 168 - further notices, is to be found in Comte's Altruism and in Fichte's Ethics, the latter of whom says: " Es gibt nur eine Tugend, die — sich selber als Person zu vergessen, und nur ein Laster, das — an sich selbst zu denken.
Seite 191 - Inde ad negotia urbana animum conuertit; quorum erat primum, ut louis templum in monte Tarpeio monumentum regni sui nominisque relinqueret: Tarquinios reges ambos, patrem uouisse, filium perfecisse.
Seite 79 - (XXXI.) : — Paene insularum Sirmio insularumque ocelle, quascumque in liquentibus stagnis marique vasto fert uterque Neptunus, quam te libenter quamque laetus
Seite 77 - nouissimo hunc ad usque limpidum lacum. 25 Sed haec prius fuere: nunc recondita senet quiete seque dedicat tibi, gemelle Castor et gemelle Castoris.
Seite 82 - Catullus represents himself as pointing out and praising to some guests, who were with him at his villa in Sirmio, the phaselus, now laid up beside the Benacus or Lago di Garda, which had carried him from Bithynia to Italy.
Seite 195 - I smell a rat; I see him floating in the air; but I will nip him in the bud.
Seite 91 - ON THE HOMERIC CAESURA AND THE CLOSE OF THE VERSE AS RELATED TO THE EXPRESSION OF THOUGHT. BY THOMAS D. SEYMOUR.
Seite 159 - well as the Greek Ethics in general is eudaemonistic. Virtue was regarded by Socrates and the Socratic Plato not only as an end in itself, but also as a means; the end at which all virtue aims is happiness. All conduct accordingly is good only in so far as it is useful to the attainment of this end. Further, that the ethical teaching of the historical Socrates 1 Kostlin: Die Ethik des