Finally available, a high quality book of the original classic edition of Plato and the Other Companions of Sokrates, 3rd ed. Volume IV (of 4). It was previously published by other bona fide publishers, and is now, after many years, back in print.
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Enjoy this classic work today. These selected paragraphs distill the contents and give you a quick look inside Plato and the Other Companions of Sokrates, 3rd ed. Volume IV (of 4):
Look inside the book:
Sokrates is represented as confuting and humiliating Thrasymachus by various arguments, of which the two first at least are more subtle than cogent.25 He next proceeds to argue that injustice, far from being a source of strength, is a source of weakness — That any community of men, among whom injustice prevails, must be in continual dispute; and therefore incapable of combined action against others — That a camp of mercenary soldiers or robbers, who plunder every one else, must at least observe justice among themselves — That if they have force, this is because they are unjust only by halves: that if they were thoroughly unjust, they would also be thoroughly impotent — That the like is true also of an individual separately taken, who, so far as he is unjust, is in a perpetual state of hatred and conflict with himself, as well as with just men and with the Gods: and would thus be divested of all power to accomplish any purpose.26 ...That each citizen shall do his own work, and not meddle with others in their work — that each shall enjoy his own property, as well as do his own work — this is true Justice.99 It is the fundamental condition without which neither temperance, nor courage, nor wisdom could exist; and it fills up the good remaining after we have allowed for the effects of the preceding three.100 All the four are alike indispensable to make up the entire Good of the city: Justice, or each person (man, woman, freeman, slave, craftsman, guardian) doing his or her own work — Temperance, or unanimity as to command and obedience between Chiefs, Guardians, and the remaining citizens — Courage, or the adherence of the Guardians to right reason, respecting what is terrible and not terrible — Wisdom, or the tutelary superintendence of the Chiefs, 37who protect each person in the enjoyment of his own property.101 ...The Athenian proclaims that he is dealing with men, and not with Gods, and that he must therefore recognise the nature of man, with its fundamental characteristics: that no man will willingly do anything from which he does not302 anticipate more pleasure than pain: that every man desires the maximum of pleasure and the minimum of pain, and desires nothing else: that there neither is nor can be any Good, apart from Pleasure or superior to Pleasure: that to insist upon a man being just, if you believe that he will obtain more pleasure or less pain from an unjust mode of life, is absurd and inconsistent: that the doctrine which declares the life of pleasure and the life of justice to lead in two distinct paths, is a heresy deserving not only censure but punishment.90 Plato here enunciates, as distinctly as Epikurus did after him, that Pleasures and Pains must be regulated (here regulated by the lawgiver), so that each man may attain the maximum of the former with the minimum of the latter: and that Good, apart from maximum of pleasure or minimum of pain accruing to the agent himself,91 cannot be made consistent with the nature or aspirations of man.
About George Grote, the Author:
His father, another George, married (1793) Selina, daughter of Henry Peckwell (