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“O que de pior acontece a qualquer pessoa é tornar-se inimigo da palavra”
― ±Ê±ô²¹³Ùã´Ç, ¹óé»å´Ç²Ô

“É por isso, meus caros Símias e Cebete, que os verdadeiros filósofos se acautelam contra os apetites do corpo, resistem-lhes e não se deixam dominar por eles; não têm medo da pobreza nem da ruína de sua própria casa, como a maioria dos homens, amigos das riquezas, nem temem a falta de honrarias e a vida inglória, como se dá com os amantes do poder e das distinções”
― ±Ê±ô²¹³Ùã´Ç, ¹óé»å´Ç²Ô

“La misantropia nasce dal riporre eccessiva fiducia in qualcuno senza una conoscenza tecnica, dal ritenere un uomo completamente veritiero, sano e affidabile, e dallo scoprire dopo poco tempo che è cattivo e inaffidabile, e così ancora con altri. E quando uno soffra molte volte per questa stessa esperienza, e soprattutto da parte di quelli che considera più vicini e più amici, allora, per i ripetuti colpi, finisce per odiare tutti e per ritenere che non ci sia niente di sincero in nessuno. Non ti sei accorto che è così che succede?".
"Certo" risposi.
"E questo - disse - non è brutto? e non è chiaro che chi agisce così cerca di trattare le persone senza una conoscenza specifica delle cose umane? Se infatti agisse con questa conoscenza, li giudicherebbe così come sono, alcuni estremamente buoni o cattivi, e la maggioranza mediocremente buona o cattiva".”
― Plato, Phaedo

“Crito we owe a rooster to Aesculapius”
― Plato, Phaedo

“[89d] “The danger of becoming misologists or haters of argument,â€� said he, “as people become misanthropists or haters of man; for no worse evil can happen to a man than to hate argument. Misology and misanthropy arise from similar causes. For misanthropy arises from trusting someone implicitly without sufficient knowledge. You think the man is perfectly true and sound and trustworthy, and afterwards you find him base and false. Then you have the same experience with another person. By the time this has happened to a man a good many times, especially if it happens among those whom he might regard as his nearest [89e] and dearest friends, he ends by being in continual quarrels and by hating everybody and thinking there is nothing sound in anyone at all. Have you not noticed this?â€�

“Certainly,� said I.

“Well,� he went on, “is it not disgraceful, and is it not plain that such a man undertakes to consort with men when he has no knowledge of human nature? For if he had knowledge when he dealt with them, he would think that the good [90a] and the bad are both very few and those between the two are very many, for that is the case.�
“What do you mean?�

“I mean just what I might say about the large and small. Do you think there is anything more unusual than to find a very large or a very small man, or dog, or other creature, or again, one that is very quick or slow, very ugly or beautiful, very black or white? Have you not noticed that the extremes in all these instances are rare and few, and the examples between the extremes are very many?�

“To be sure,� said I.

“And don't you think,� [90b] said he, “that if there were to be a competition in rascality, those who excelled would be very few in that also?�

“Very likely,� I replied.

“Yes, very likely,� he said, “But it is not in that respect that arguments are like men; I was merely following your lead in discussing that. The similarity lies in this: when a man without proper knowledge concerning arguments has confidence in the truth of an argument and afterwards thinks that it is false, whether it really is so or not, and this happens again and again; then you know, those men especially who [90c] have spent their time in disputation come to believe that they are the wisest of men and that they alone have discovered that there is nothing sound or sure in anything, whether argument or anything else, but all things go up and down, like the tide in the Euripus, and nothing is stable for any length of time.�

“Certainly,� I said, “that is very true.�

“Then, Phaedo,â€� he said, “if there is any system of argument which is true and sure and can be learned, it would be a sad thing if a man, [90d] because he has met with some of those arguments which seem to be sometimes true and sometimes false, should then not blame himself or his own lack of skill, but should end, in his vexation, by throwing the blame gladly upon the arguments and should hate and revile them all the rest of his life, and be deprived of the truth and knowledge of realityâ€�.”
― Plato, Phaedo

“But some one will say: That we cannot reason from the seen to the unseen, and that we are creating another world after the image of this, just as men in former ages have created gods in their own likeness. And we, like the companions of Socrates, may feel discouraged at hearing our favourite 'argument from analogy' thus summarily disposed of. Like himself, too, we may adduce other arguments in which he seems to have anticipated us, though he expresses them in different language. For we feel that the soul partakes of the ideal and invisible;”
― Plato, Phaedo

“a”
― Plato, Phaedo

“there”
― Plato, Phaedo

“There is the explanation that is put in the language of the mysteries, that we men are in a kind of prison, and that one must not free oneself or run away. That seems to me an impressive doctrine and one not easy to understand fully. However, Cebes, this seems to me well expressed, that the gods are our guardians and that men are one of their possessions. Or do you not think so?”
― Socrates, Phaedo

“Any man whom you see resenting death was not a lover of wisdom but a lover of the body.”
― Plato, Phaedo

“And when you see a man who is repining at the approach of death, is not
his reluctance a sufficient proof that he is not a lover of wisdom, but
a lover of the body, and probably at the same time a lover of either
money or power, or both?”
― Plato, Phaedo

“But the soul which has been polluted, and is impure at the time of her departure, and is the companion and servant of the body always, and is in love with and fascinated by the body and by the desires and pleasures of the body, until she is led to believe that the truth only exists in a bodily form, which a man may touch and see and taste, and use for the purposes of his lusts,—the soul, I mean, accustomed to hate and fear and avoid the intellectual principle, which to the bodily eye is dark and invisible, and can be attained only by philosophy;”
― Plato, Phaedo

“Ayez soin de vous, ainsi vous me rendrez service, à moi, à ma famille, à vous-mêmes, alors même que vous ne me promettriez rien présentement”
― ±Ê±ô²¹³Ùó²Ô, Phaedo

“Mais ceux qui sont reconnus avoir passé leur dans la sainteté, ceux-là sont délivrés de ces lieux terrestres, comme d'une prison, et s'en vont là-haut, dans l'habitation pure au-dessus de la terre.”
― ±Ê±ô²¹³Ùó²Ô, Phaedo

“Car si le plaisir et la douleur ne se rencontrent jamais en même temps, quand on prend l'un, il faut accepter l'autre, comme si un lien naturel les rendait inséparables.”
― ±Ê±ô²¹³Ùó²Ô, Phaedo

“Idées développée dans Phédon :

1° jugement des âmes après la mort
2° système de punitions graduées en même temps système d'expiation et de purification
3° retour des âmes à la vie sous des formes plus ou moins parfaites”
― Platon, Phaedo

“no se camina hacia la virtud cambiando placeres por placeres, tristezas por tristezas, temores por temores, y haciendo lo mismo que los que cambian una moneda en menudo. La sabiduría es la única moneda de buena ley, y por ella es preciso cambiar todas las demás cosas. Con ella se compra todo y se tiene todo: fortaleza, templanza, justicia; en una palabra, la virtud no es verdadera sino con la sabiduría, independientemente de los placeres, de las tristezas, de los temores y de todas las demás pasiones. Mientras”
― Plato, Fedón [o del alma]

“Y bien; purificar el alma, ¿no es, como antes decíamos, separarla del cuerpo, y acostumbrarla a encerrarse y recogerse en sí misma, renunciando al comercio con aquel cuanto sea posible, y viviendo, sea en esta vida, sea en la otra, sola y desprendida del cuerpo, como quien se desprende de una cadena?”
― Plato, Fedón [o del alma]

“He aquí por qué no tenemos tiempo para pensar en la filosofía; y el mayor de nuestros males consiste en que en el acto de tener tiempo y ponernos a meditar, de repente interviene el cuerpo en nuestras indagaciones, nos embaraza, nos turba y no nos deja discernir la verdad.”
― Plato, Fedón [o del alma]