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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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P , ' And I aay that neither I nor any other person is of that opinion . Would you yourself rather be injured than injure V S . * And you , too , and every one . ' P . 'No such thing . ' S . 'Then will you answer ?' P . * Yes ; for I greatly desire to hear what you will find to say . ' S . Suffer me then to interrogate you , beginning from the very
commencement . Do you think it a greater evil to be injured , or to injure ?' P . ' To be injured . ' S . * Which do you think the more ignoble , to be injured or to injure ? answerme / P . "To injure . ' S . * Then if it be more ignoble , it is more evil . ' P . By no means . ' S . ' I understand : you do not , it seems , consider Noble and Good , Ignoble and Evil , to be the same things ? ' P . * Certainly not . ' €
S . Listen then . When you call any thing noble , as a noble countenance , or air , or figure , or voice , or conduct ; what is it that you look to in calling them noble ? Do you not , for instance , affirm of a man , that he has a noble person , either on account of some use , to which his person is subservient , or of some pleasure which it produces to those who see it ? Can you assign any other reason ? ' P . * I cannot . ' S . ' And are not all noble voices , and persons , ami so forth , called so , either on
account of some pleasure , or some utility , or both V P . * Yes / S . ' And what is noble in conduct and action , is called noble on no other account , but either because it is useful , or agreeable , or both . * P . So it appears to me . And you define the noble well , when you define it by the Pleasant and the Good . ' S . ' Then the ignoble must be defined by
the contraries of these , Pain and Evil . ' P . * Of necessity . ' S . * When , therefore , of two noble things , one is the nobler , it is so because it excels the other in pleasantness , or usefulness , or in both . ' P . ' Certainly . ' S . ' And when , of two ignoble things , the one is more ignoble than the other , it is so , by exceeding it either in pain , in evil , or in both . ' P . ' Yes '
8 . Let us now call to mind what was said respecting Injuring" and Being Injured . Did you not say , that to be injured was more evil , but to injure , more ignoble ? P . ' I did . 8 . ' Then , if to injure be more ignoble than to be injured , it must either be more painful , or more evil , or both / P . * No doubt . ' < S . 4 Let us then consider , in the first place—I 9 to injure , more painful than to be injured ? Does the person who does an injury suffer more pain than he who undergoes it V P . * Certainly
not . ' 8 . ' It does taot then exceed in painful ness . ' P . * No . ' * S \ * H not in painfulness , certainly not in both . * P . ' So it seems . ' S . * Then it must exceed in evil . ' P . ' It appears so . ' S . c Then to injure is more evil than to be injured . ' P . * It is evident . ' S . 'It was admitted some time ago by you , in behalf of yourself , and of mankind in general , that to injure is more ignoble than ' to be injured ? ' P . ' Yes . ' S . ' And now it has appeared to be more evil . ' P . ' It has . ' S . ' Would you then prefer that which is more ignoble and more evil , to that which is less
so ? Do not fear to answer , for you will receive no hurt , but nobly give yourself up to the argument as to a physician , and either admit or deny my proposition . P . ' I would not prefer it . ' 5 T . Would any one V * * ' According to this argument it would appear not . « 8 . 4 I spoke tr , then , when I said that neither you , nor I , nor any one , would choose rather to do than to suffer an injury ; for it is a greater evil . ' * * ' It see me so . ' S . ' You see , then , the difference between this mode of refutation and the other . You had the suffrages of all the world *
Untitled Article
Plato * a Dialogues ; the . Gorgias . 707
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1834, page 707, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2638/page/31/
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