Religion, Greek, hostile to philosophy, i.86;mysticism in Empedokles,47n.;Xenophanes,16-18;loose meaning of ἄθεος, iv.382n.;Manichæanism ofLeges,389n.;Plato’s relation to popular mythology, i.441n., ii.416, iii.265n., iv.24,155n.,195,238n.,325,328,337,398;dissent from his country’s,161,163;fundamental dogmas,419;doctrines had emanated from lawgivers,160;temples and priests, regulations,337;number of sacrifices determined by lawgiver,357;sacrilege, gravest of all crimes,363;heresy, and ὕβρις to divine things, or places,375-86;εὐφημία and βλασφημία,350n.;only state worship allowed,24,159,337,419,430;Cicero,379n.;Delphi and Dodona to be consulted,34,137n.,325,337;Xenophon, i.237;communications common in Plato’s age, ii.130,131n., i.225n.;seeOrthodoxy,Prayer,Polytheism,Sacrifice,Theology.
Reminiscence, theory of, ii.237,249,252, iii.13,17;kindled by aspect of physical beauty,14;not accepted, ii.247;Bion and Straton on,249n.;purification of soul for,389;necessary hypothesis for didacticidéal, iii.52;not recognised inSymposion,17;nor inRepublictraining, iv.207.
Renan, on absence of system in ancient philosophy, i.340n.;influence of professorial lectures,346n.;Averroism, iii.68n.;Kratylus,290n.;origin of language,326n.,328n.,329n.;Almamuns’ dream, iv.213n.
Republic, date, i.307,309,311-3,315,324, ii.318n.;title only partially applicable, iv.96;Kleitophonintended as first book, i.406n., iii.419,425;Hermokratesprojected as last in tetralogy, i.325, iv.266,273;TimæusandKritias, sequel to,215,265;overleaps difficulties of other dialogues,138;summarised,1,95;double purpose, ethical and political,133,138;polity and education combined,185;Plato more a preacher than philosopher in,129-31;scenery and persons,2;Kephalus’ views about old age,ib.;preponderance of evil,262n.;tripartite division of goods,12,116;Good, not intelligence nor pleasure,62;the four cardinal virtues assumed as an exhaustive classification,135;as constituting all Virtue where each resides,134;difference in other dialogues,137;justice an equivocal word,120,123-6;Simonides’ definition of justice, rendering what is owing,2;objections,3;defective explanations,4;definition rejected,6;Thrasymachus’ definition, justice what is advantageous to the most powerful,8;modified,9;rulerquaruler infallible,ib.;justice the good of another,10;a good to society and individual, injustice a source of weakness,11;justice a source of happiness,12;a compromise,13;recommended by fathers from its consequences,15,16,99;the received view anterior to Plato,100;Xenophon on,114n.;arguments compared, and question stated,18;the real issue,117;justice a goodper se,20,40,84,90;not demonstrated,116;is performing one’s own function,36,37;in individual, when each mental part performs its own function,40;analogy to bodily health,ib.;distinction between temperance and justice effaced,135;view peculiar to Plato,99;happiness of just and unjust compared,14;neutral condition of mind intermediate between pain and pleasure,86;pure pleasure unknown to most men, iii.387n., iv.87;simile of kosmos, absolute height and depth,87;more pleasure from replenishment of mind than of body,88;proved also by superiority of pleasures of intelligence, iii.375n., iv.85,89;the arguments do not establish the point aimed at,118-20;a goodper se, and from its consequences,94,121-3;all-sufficient for happiness, germ of Stoical doctrine,102;inconsistent with actual facts,103,123;individual dependent on society,ib.;essential reciprocity in society,109;the basis of Plato’s own theory of city’s genesis,111;but incompletely stated,112n.;any theory of society must present antithesis and correlation of obligation and right,112;Plato’s affirmation true in a qualified sense,125;orthodoxy or dissent of just man must be taken into account,126,131;Plato’s ethical basis imperfect,127;his conception is self-regarding,3n.,104;motives to it arise from internal happiness of the just,105;view substantially maintained since,ib.;each individual mind tripartite, ii.384, iv.37;the gentle, tender, and æsthetical emotions omitted,149n.;reason, energy, appetite, analogous to rulers, guardians, craftsmen,39;analogy of city and individual,20,37,79-84,96;parallelism exaggerated,114,121,124;unity of the city, every man does one thing well,23,33,183;Xenophon on,139n.;perfection of state and individual, each part performing its own function,97;happiness of entire state the end,98,139n.;origin of society, common want, ii.343, iii.327n., iv.21,111,112n.,133;ideal state — only an outline,139;a militarybureaucracy,183;type of character is Athenian, Xenophontic is Spartan,147,151;Plato more anxious for good treatment of Demos,183;Plato carries abstraction fartherthan Xenophon or Aristotle,ib.;Aristotle objects, it is two states,185,189;healthy city has few wants, enlargement of city’s wants,22;war, from multiplied wants,ib.;good state possesses wisdom, courage, temperance, justice,34,35;fiction as to origin of classes,30;difficulty of procuring first admission for fiction,158;this the introduction of a new religious creed,156;class of soldiers or guardians, characteristics,23,25,298n.;division of guardians into rulers and auxiliaries,29;maintenance of city dependent on guardians’ habits, character, education,32,34,140,170,178;musical and gymnastical education necessary,23;compared with that of modern soldiers,148,180;Xenophon compared,141-8;musical training excites love of the beautiful,27;music, Platonic sense,149;by fictions as well as by truth,24,154;ancient quarrel between philosophy and poetry,93,151;Plato fights for philosophy, but his feelings enlisted for poetry,93;poets censured,91,130n.;Homer not educator of Greek world,92;Herakleitus the Allegorist on, iii.3n.;actual place of poetry in Greek education compared with Plato’sidéal, iv.150-2;poets’ mischievous appeal to emotions,92,152;their mischievousimitation of imitation,91;retort open to poets,153n.,154n.;censorship of mythology,24;religion in connection with state,ib.,159;Delphian Apollo to be consulted for religious legislation,34,137n.;Sokrates ofRepubliccompared with the real,211;Plato compared with Epikurus,161;poets must conform to orthodox standard,24,153,155;must avoid variety of imitation,20;gods cause good only, do not assume man’s form,24;no repulsive fictions tolerated about gods or Hades,25,154;a better class to be substituted from religion for the existing fictions,159;type for narratives about men,26;only grave music allowed,26,168;restrictions on music and poetry to keep emotions in a proper state,169;gymnastic and music necessary to correct each other,29;gymnastic imparts courage,ib.;bodily training simple,28;no refined medical art allowed,ib.;συσσίτια of guardians,32;their communism,ib.,44,140,169;its peculiarity,179;Plato’s view of wealth,199n.;the guardians consist of men and women,41,46;both sexes to go together to battle,46;best women equal by nature to second best men,42,171-4;same duties and training for women as men,41,77;on principle that every citizen belongs to the city,187;maintained inLeges, and harmonises with ancient legends,195;contrast with Aristotle,ib.;no family ties,32,174;temporary marriages,43,175-8,194n.;Plato’s and modern sentiments,192;in Platonic state, influence of Aphrodité very small,197,359n.;infanticide,43,44,177,203;contrast of modern sentiment,ib.;number of guardians,178;checks on population,198-202;Malthus’ law recognised,202;approximation in Mill,199n.;scheme practicable if philosophy and political power united,47;how to be realised,78,190n.;of state and individual, four stages of degeneracy,78-84;timocracy,79;oligarchy,ib.;democracy,80;despotism,81;proportions of happiness and misery in them,83;Plato’s state impossible, in what sense true,189;its real impossibility, adverse established sentiments,191;fails from no training for Demos,186;perpetual succession maintained of philosopher-rulers,60;philosophers true rulers,310n.;hated by the people,57;whence pretenders, and forced seclusion of philosophers,58,90;distinctive marks of philosopher,51;the philosopher contemplates unchangeable forms,48;ens alone knowable,49;opinion, of what is between ens and non-ens, iii.184n., iv.49;two grades of opinion, Faith or Belief, and Conjecture,67;and of intelligence, Nous and Dianoia,66;ordinary men discern only particulars,49,51;particulars fluctuate,50;simile of Cave, iii.257n., iv.67-70;those who have contemplated forms reluctant to undertake active duties,70;relation of philosopher to practical life,51-4;simile of the steersman,53;philosopher requires a community suitable to himself,59;uselessness of philosopher in practical life, due to his not being called in by citizens,54;philosophical aptitude perverted under misguiding public opinion,ib.;irresistible effect of public opinion in producing orthodoxy,55;perversion not due to Sophists,ib.;the Sophists conform to prevalent orthodoxy,56;studies introductory to philosophy,61,70-5,206;object,69;no mentionof Reminiscence, or of negative Elenchus,207;age for studies,76;dialectic and geometry, two modes of mind’s procedure applicable to ideal world,65;geometry assumes diagrams,ib.;dialectic requires no diagrams, deals with forms only, descending from highest,66;awakening power of arithmetic,71;stimulus from contradiction of one and many,72;astronomy must be studied by ideal figures, not observation,73;geometry conducts mind towards universal ens,72;acoustics, by applying arithmetical relations and theories,74;exercises in dialectic,76;effect of,207;philosophy should not be taught to youths,60,76;opposition to other dialogues and Sokrates’ character,208-12;dialectic the consummation of all the sciences,75;the standard for classifying sciences as more or less true, iii.383n.;the synoptic view the test of the dialectician,290n., iv.76;Idea of Good compared to sun,63,64;known to the rulers alone,212;what Good is, is unsolved,213;mythe of Hades,94;compared withLachês,138;Charmidês,136,138;Protagoras, ii.310,350n.;Gorgias,353, iii.380n.;Phædon, ii.412,414n.;Phædrus, iii.18;Parmenidês,108, iv.138;Sophistês, iii.18,242,257;Politikus,257,279;Philêbus,273,277n.,395;Kleitophon,425;Timæus, iv.38n.,234n.,252;Leges,195,275,280,298n.,302,318,319,327,390,428n.
Rest, form of, iii.206,209-10,231,245n.
Rhapsodes, as a class, ii.124;functions,125,132,320;popularity,126;and poet work by divine inspiration,127;inspired through medium of poets,128,129,134.
Rhetor, has no real power, ii.324;aims at flattering the public,357;practical value of instruction of, iii.44;the genuine, must acquire real truth,33,34;is insufficiently rewarded,33;guides methodically from error to truth,40;compared with philosopher, ii.52, iii.178;auxiliary of true governor,271;relation to poets, iv.150;Plato’s desire for celebrity as dialectician, and, iii.408;seeRhetoric.
Rhetoric, popularly preferred to dialectic, i.451;how employed at Athens, ii.373;ἀκριβολία distasteful to rhetors,278n.;antithesis of dialectic and, i.433, ii.70,275,365;deals with the concrete, dialectic with the abstract,52,53;difference of method illustrated inProtagoras,300;superior to dialectic in usefulness and celebrity, iii.360,380;superiority of dialectic over, claimed, ii.282,285, iii.337n.;communicates true opinion, not knowledge,172;the artisan of persuasion, ii.319;a branch of flattery,321,370;is of little use,329, iii.411;and dialectic, issue unsatisfactorily put, ii.369;view stands or falls withidéalof good,374;Sokrates’ view different in Xenophon,371n.;compared withMenexenus, iii.409;andLeges, iv.322,324;Aristotle on, i.133n.;Aristeides,243n.;Sokrates’ theory, all persuasion founded on a knowledge of the truth, iii.28;as art,27;is comprised in dialectic,30,34;analogy to medical art,31;theory more Platonic than Sokratic,39;is it teachable by system,28;definition and division essential to genuine,30,35;should include a classification of minds and discourses, and their mutual application,32,41,45;Plato’sidéala philosophy, not an art,46;involves impracticable conditions,41-3,46;comparison with the rhetorical teachers,44;charge against its teachers not established,47;censure of forensic eloquence, iv.410;rhetorical powers of Plato, i.433, ii.356n., iii.392n.,408,409,411;seeRhetor.
Ritter, onSophistês, iii.244n.,247n.;Eukleides, i.127n.;Megarics,129n.
Rivales, seeErastæ.
Rose, Valentine, on the dates of Plato’s compositions, i.326n.,329n.
Royer-Collard, iii.165n.
Ruler, of a superior breed in the Saturnian period, iii.264,266n.;a principle cause,266;scientific alone good, iv.280;quaruler infallible,9;division of guardians into, and auxiliaries,29;wisdom is seated in,34;analogous to reason in individual,39;perpetual succession maintained of philosopher-rulers,60;alone know the Idea of Good,212;seeGovernment,Political Art.
Rutherford, iv.105n.
Sacrifice, Sokrates on, ii.17,417-9, iv.394;heresy that gods appeased by,376,384;general Greek belief,392,394;Herodotus,ib.;Aristotle,395;Epikurus,ib.;number determined by lawgiver,357.