| abstract | - the chief theme of my yesterday's discourse was the State—how constituted and of what citizens Note: 17c There have been, and will be again, many destructions of mankind arising out of many causes; the greatest have been brought about by the agencies of fire and water, Note: 22c signifies a declination of the bodies moving in the heavens around the earth, and a great conflagration of things upon the earth, Note: 22d When, on the other hand, the gods purge the earth with a deluge of water, the survivors in your country are herdsmen and shepherds who dwell on the mountains, Note: 22d leaves only those of you who are destitute of letters and education; and so you have to begin all over again like children, Note: 23b Now in this island of Atlantis there was a great and wonderful empire which had rule over the whole island and several others, and over parts of the continent, and, furthermore, the men of Atlantis had subjected the parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia. Note: 25b For which reason the sea in those parts is impassable and impenetrable, because there is a shoal of mud in the way; and this was caused by the subsidence of the island. Note: 25d Timaeus, who is the most of an astronomer amongst us, and has made the nature of the universe his special study, should speak first, beginning with the generation of the world and going down to the creation of man; Note: 27a That which is apprehended by intelligence and reason is always in the same state; but that which is conceived by opinion with the help of sensation and without reason, is always in a process of becoming and perishing and never really is. Note: 28a out of disorder he brought order, considering that this was in every way better Note: 30a Are we right in saying that there is one world, or that they are many and infinite? Note: 31a In order then that the world might be solitary, like the perfect animal, the creator made not two worlds or an infinite number of them; but there is and ever will be one only-begotten and created heaven. Note: 31b And for these reasons, and out of such elements which are in number four, the body of the World was created, and it was harmonized by proportion, and therefore has the spirit of friendship; Note: 32c Now, when all the stars which were necessary to the creation of time had attained a motion suitable to them, and had become living creatures having bodies fastened by vital chains, and learnt their appointed task, Note: 38e God lighted a fire, which we now call the sun, in the second from the earth of these orbits, Note: 39b the fixed stars were created, to be divine and eternal animals, ever-abiding and revolving after the same manner and on the same spot; Note: 40b having made it he divided the whole mixture into souls equal in number to the stars, and assigned each soul to a star; Note: 41e if they conquered these they would live righteously, and if they were conquered by them, unrighteously. Note: 42b if he failed in attaining this, at the second birth he would pass into a woman, and if, when in that state of being, he did not desist from evil, he would continually be changed into some brute who resembled him in the evil nature which he had acquired, Note: 42c if these combine in him with any true nurture or education, he attains the fulness and health of the perfect man, and escapes the worst disease of all; but if he neglects education he walks lame to the end of his life, and returns imperfect and good for nothing to the world below. Note: 44c the gods, deeming the front part of man to be more honourable and more fit to command than the hinder part, made us to move mostly in a forward direction. Note: 45a When the light of day surrounds the stream of vision, then like falls upon like, and they coalesce, and one body is formed by natural affinity in the line of vision, wherever the light that falls from within meets with an external object. Note: 45c And right appears left and left right, because the visual rays come into contact with the rays emitted by the object in a manner contrary to the usual mode of meeting; Note: 46b But they are not so, for they are incapable of reason or intellect; the only being which can properly have mind is the invisible soul, whereas fire and water, and earth and air, are all of them visible bodies. Note: 46d the sight of day and night, and the months and the revolutions of the years, have created number, and have given us a conception of time, and the power of enquiring about the nature of the universe; Note: 47a follows:—Anything which we see to be continually changing, as, for example, fire, we must not call 'this' or 'that,' but rather say that it is 'of such a nature'; nor let us speak of water as 'this'; but always as 'such'; nor must we imply that there is any stability in any of those things Note: 49d the universal nature which receives all bodies—that must be always called the same; for, while receiving all things, she never departs at all from her own nature, and never in any way, or at any time, assumes a form like that of any of the things which enter into her; she is the natural recipient of all impressions, and is stirred and informed by them, and appears different from time to time by reason of them. Note: 50b the mother and receptacle of all created and visible and in any way sensible things, is not to be termed earth, or air, or fire, or water, or any of their compounds or any of the elements from which these are derived, but is an invisible and formless being which receives all things and in some mysterious way partakes of the intelligible, and is most incomprehensible. Note: 51a And every sort of body possesses solidity, and every solid must necessarily be contained in planes; and every plane rectilinear figure is composed of triangles; Note: 53d For to conceive that anything can be moved without a mover is hard or indeed impossible, Note: 57e these causes generate an inequality which is always maintained, and is continually creating a perpetual motion of the elements in all time. Note: 58c if the condensation be very great, the water above the earth becomes hail, but on the earth, ice; and that which is congealed in a less degree and is only half solid, when above the earth is called snow, and when upon the earth, and condensed from dew, hoar-frost. Note: 59e Wherefore earth when not consolidated by force is dissolved by water only; when consolidated, by nothing but fire; for this is the only body which can find an entrance. Note: 61a the original figure of fire (i.e. the pyramid), more than any other form, has a dividing power which cuts our bodies into small pieces (Kepmatizei), and thus naturally produces that affection which we call heat; Note: 62a the universe is in the form of a sphere, Note: 62d A body which is of a nature to be easily moved, on receiving an impression however slight, spreads abroad the motion in a circle, the parts communicating with each other, until at last, reaching the principle of mind, they announce the quality of the agent. Note: 64b This is true of the bones and hair and other more earthy parts of the human body; whereas what was said above relates mainly to sight and hearing, because they have in them the greatest amount of fire and air. Note: 64c the impression of sense which is most easily produced is most readily felt, but is not accompanied by pleasure or pain; such, for example, are the affections of the sight, which, as we said above, is a body naturally uniting with our body in the day-time; Note: 64d no element is so proportioned as to have any smell. Note: 66d Of the particles coming from other bodies which fall upon the sight, some are smaller and some are larger, and some are equal to the parts of the sight itself. Note: 67d we ought to term white that which dilates the visual ray, and the opposite of this is black. Note: 67e a union of fire and water which we call tears, Note: 68a He, however, who should attempt to verify all this by experiment, would forget the difference of the human and divine nature. For God only has the knowledge and also the power which are able to combine many things into one and again resolve the one into many. But no man either is or ever will be able to accomplish either the one or the other operation. Note: 68d All these the creator first set in order, and out of them he constructed the universe, which was a single animal comprehending in itself all other animals, mortal and immortal. Now of the divine, he himself was the creator, but the creation of the mortal he committed to his offspring. Note: 69c Wherefore, fearing to pollute the divine any more than was absolutely unavoidable, they gave to the mortal nature a separate habitation in another part of the body, placing the neck between them to be the isthmus and boundary, which they constructed between the head and breast, to keep them apart. Note: 69e women and other animals would some day be framed out of men, Note: 76e These are the trees and plants and seeds which have been improved by cultivation and are now domesticated among us; Note: 77a This process, as we affirm, the name-giver named inspiration and expiration. And all this movement, active as well as passive, takes place in order that the Body, being watered and cooled, may receive nourishment and life; Note: 78e enters through the belly and reaches the meat and drink, it dissolves them, and dividing them into small portions and guiding them through the passages where it goes, pumps them as from a fountain into the channels of the veins, and makes the stream of the veins flow through the body as through a conduit. Note: 79a When more is taken away than flows in, then we decay, and when less, we grow and increase. Note: 81b when the triangles out of which meats and drinks are composed come in from without, and are comprehended in the body, being older and weaker than the triangles already there, the frame of the body gets the better of them and its newer triangles cut them up, and so the animal grows great, being nourished by a multitude of similar particles. But when the roots of the triangles are loosened by having undergone many conflicts with many things in the course of time, they are no longer able to cut or assimilate the food which enters, but are themselves easily divided by the bodies which come in from without. Note: 81c that sort of death which comes with old age and fulfils the debt of nature is the easiest of deaths, and is accompanied with pleasure rather than with pain. Note: 81e There are four natures out of which the body is compacted, earth and fire and water and air, and the unnatural excess or defect of these, or the change of any of them from its own natural place into another, or—since there are more kinds than one of fire and of the other elements—the assumption by any of these of a wrong kind, or any similar irregularity, produces disorders and diseases; Note: 82a We must acknowledge disease of the mind to be a want of intelligence; and of this there are two kinds; to wit, madness and ignorance. Note: 86b no man is voluntarily bad; but the bad become bad by reason of an ill disposition of the body and bad education, Note: 86e were cowards or led unrighteous lives may with reason be supposed to have changed into the nature of women in the second generation. Note: 91a remaining unfruitful long beyond its proper time, gets discontented and angry, and wandering in every direction through the body, closes up the passages of the breath, and, by obstructing respiration, drives them to extremity, Note: 91c the race of birds was created out of innocent light-minded men, who, although their minds were directed toward heaven, imagined, in their simplicity, that the clearest demonstration of the things above was to be obtained by sight; Note: 91d hence arose the race of fishes and oysters, and other aquatic animals, which have received the most remote habitations as a punishment of their outlandish ignorance. Note: 92b
- Socrates. One, two, three; but where, my dear Timaeus, is the fourth of those who were yesterday my guests and are to be my entertainers to-day? Timaeus. He has been taken ill, Socrates; for he would not willingly have been absent from this gathering. Soc. Then, if he is not coming, you and the two others must supply his place. Tim. Certainly, and we will do all that we can; having been handsomely entertained by you yesterday, those of us who remain should be only too glad to return your hospitality. Soc. Do you remember what were the points of which I required you to speak? Tim. We remember some of them, and you will be here to remind us of anything which we have forgotten: or rather, if we are not troubling you, will you briefly recapitulate the whole, and then the particulars will be more firmly fixed in our memories? Soc. To be sure I will: the chief theme of my yesterday's discourse was the State-how constituted and of what citizens composed it would seem likely to be most perfect. Tim. Yes, Socrates; and what you said of it was very much to our mind. Soc. Did we not begin by separating the husbandmen and the artisans from the class of defenders of the State? Tim. Yes. Soc. And when we had given to each one that single employment and particular art which was suited to his nature, we spoke of those who were intended to be our warriors, and said that they were to be guardians of the city against attacks from within as well as from without, and to have no other employment; they were to be merciful in judging their subjects, of whom they were by nature friends, but fierce to their enemies, when they came across them in battle. Tim. Exactly. Soc. We said, if I am not mistaken, that the guardians should be gifted with a temperament in a high degree both passionate and philosophical; and that then they would be as they ought to be, gentle to their friends and fierce with their enemies. Tim. Certainly. Soc. And what did we say of their education? Were they not to be trained in gymnastic, and music, and all other sorts of knowledge which were proper for them? Tim. Very true. Soc. And being thus trained they were not to consider gold or silver or anything else to be their own private property; they were to be like hired troops, receiving pay for keeping guard from those who were protected by them-the pay was to be no more than would suffice for men of simple life; and they were to spend in common, and to live together in the continual practice of virtue, which was to be their sole pursuit. Tim. That was also said. Soc. Neither did we forget the women; of whom we declared, that their natures should be assimilated and brought into harmony with those of the men, and that common pursuits should be assigned to them both in time of war and in their ordinary life. Tim. That, again, was as you say. Soc. And what about the procreation of children? Or rather not the proposal too singular to be forgotten? for all wives and children were to be in common, to the intent that no one should ever know his own child, but they were to imagine that they were all one family; those who were within a suitable limit of age were to be brothers and sisters, those who were of an elder generation parents and grandparents, and those of a younger children and grandchildren. Tim. Yes, and the proposal is easy to remember, as you say. Soc. And do you also remember how, with a view of securing as far as we could the best breed, we said that the chief magistrates, male and female, should contrive secretly, by the use of certain lots, so to arrange the nuptial meeting, that the bad of either sex and the good of either sex might pair with their like; and there was to be no quarrelling on this account, for they would imagine that the union was a mere accident, and was to be attributed to the lot? Tim. I remember. Soc. And you remember how we said that the children of the good parents were to be educated, and the children of the bad secretly dispersed among the inferior citizens; and while they were all growing up the rulers were to be on the look-out, and to bring up from below in their turn those who were worthy, and those among themselves who were unworthy were to take the places of those who came up? Tim. True. Soc. Then have I now given you all the heads of our yesterday's discussion? Or is there anything more, my dear Timaeus, which has been omitted? Tim. Nothing, Socrates; it was just as you have said.
- Timeus war zusammen mit zwei anderen Kriegern der Beschützer der Welt der Bestien, bis er vor 10.000 Jahren bei der Schlacht von Atlantis zuerst in einen Drachen verwandelt und später in ein Kristallgefängnis gesperrt wurde. thumb|left|Timeus' wahre Gestalt
- Dialogo de Platon, su contenido es cosmog?nico, fÍsico y de la naturaleza humana Categoría:Libros Categoría:Esplendor Cultural Categoría:4ª tanda
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