Phaerus 525 nature for all time but of ourse we must let this be as it may please the gos, an speak aoringly. Let us turn to what auses the sheing of

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1 524 Phaerus e 246 b living when it stops moving. So it is only what moves itself that never esists from motion, sine it oes not leave off being itself. In fat, this self-mover is also the soure an spring of motion in everything else that moves; an a soure has no beginning. That is beause anything that has a beginning omes from some soure, but there is no soure for this, sine a soure that got its start from something else woul no longer be the soure. An sine it annot have a beginning, then neessarily it annot be estroye. That is beause if a soure were estroye it oul never get starte again from anything else an nothing else oul get starte from it that is, if everything gets starte from a soure. This then is why a self-mover is a soure of motion. An that is inapable of being estroye or starting up; otherwise all heaven an everything that has been starte up 24 woul ollapse, ome to a stop, an never have ause to start moving again. But sine we have foun that a self-mover is immortal, we shoul have no qualms about elaring that this is the very essene an priniple of a soul, for every boily objet that is move from outsie has no soul, while a boy whose motion omes from within, from itself, oes have a soul, that being the nature of a soul; an if this is so that whatever moves itself is essentially a soul then it follows neessarily that soul shoul have neither birth nor eath. That, then, is enough about the soul s immortality. Now here is what we must say about its struture. To esribe what the soul atually is woul require a very long aount, altogether a task for a go in every way; but to say what it is like is humanly possible an takes less time. So let us o the seon in our speeh. Let us then liken the soul to the natural union of a team of winge horses an their harioteer. The gos have horses an harioteers that are themselves all goo an ome from goo stok besies, while everyone else has a mixture. To begin with, our river is in harge of a pair of horses; seon, one of his horses is beautiful an goo an from stok of the same sort, while the other is the opposite an has the opposite sort of blooline. This means that hariot-riving in our ase is inevitably a painfully iffiult business. An now I shoul try to tell you why living things are sai to inlue both mortal an immortal beings. All soul looks after all that laks a soul, an patrols all of heaven, taking ifferent shapes at ifferent times. So long as its wings are in perfet onition it flies high, an the entire universe is its ominion; but a soul that shes its wings waners until it lights on something soli, where it settles an takes on an earthly boy, whih then, owing to the power of this soul, seems to move itself. The whole ombination of soul an boy is alle a living thing, or animal, an has the esignation mortal as well. Suh a ombination annot be immortal, not on any reasonable aount. In fat it is pure fition, base neither on observation nor on aequate reasoning, that a go is an immortal living thing whih has a boy an a soul, an that these are boun together by 24. Reaing pasan te genesin at e1.

2 Phaerus 525 nature for all time but of ourse we must let this be as it may please the gos, an speak aoringly. Let us turn to what auses the sheing of the wings, what makes them fall away from a soul. It is something of this sort: By their nature wings have the power to lift up heavy things an raise them aloft where the gos all well, an so, more than anything that pertains to the boy, they are akin to the ivine, whih has beauty, wisom, gooness, an e everything of that sort. These nourish the soul s wings, whih grow best in their presene; but foulness an ugliness make the wings shrink an isappear. Now Zeus, the great ommaner in heaven, rives his winge hariot first in the proession, looking after everything an putting all things in orer. Following him is an army of gos an spirits arrange in eleven 247 setions. Hestia is the only one who remains at the home of the gos; all the rest of the twelve are line up in formation, eah go in omman of the unit to whih he is assigne. Insie heaven are many wonerful plaes from whih to look an many aisles whih the blesse gos take up an bak, eah seeing to his own work, while anyone who is able an wishes to o so follows along, sine jealousy has no plae in the gos horus. When they go to feast at the banquet they have a steep limb to the high b tier at the rim of heaven; on this slope the gos hariots move easily, sine they are balane an well uner ontrol, but the other hariots barely make it. The heaviness of the ba horse rags its harioteer towar the earth an weighs him own if he has faile to train it well, an this auses the most extreme toil an struggle that a soul will fae. But when the souls we all immortals reah the top, they move outwar an take their stan on the high rige of heaven, where its irular motion arries them aroun as they stan while they gaze upon what is outsie heaven. The plae beyon heaven none of our earthly poets has ever sung or ever will sing its praises enough! Still, this is the way it is risky as it may be, you see, I must attempt to speak the truth, espeially sine the truth is my subjet. What is in this plae is without olor an without shape an without soliity, a being that really is what it is, the subjet of all true knowlege, visible only to intelligene, the soul s steersman. Now a go s min is nourishe by intelligene an pure knowlege, as is the min of any soul that is onerne to take in what is appropriate to it, an so it is elighte at last to be seeing what is real an wathing what is true, feeing on all this an feeling wonerful, until the irular motion brings it aroun to where it starte. On the way aroun it has a view of Justie as it is; it has a view of Self-ontrol; it has a view of Knowlege not the knowlege that is lose to hange, that beomes ifferent as it knows the ifferent things whih we onsier real own here. No, it is the knowlege e of what really is what it is. An when the soul has seen all the things that are as they are an feaste on them, it sinks bak insie heaven an goes home. On its arrival, the harioteer stables the horses by the manger, throws in ambrosia, an gives them netar to rink besies.

3 526 Phaerus 248 b e 249 Now that is the life of the gos. As for the other souls, one that follows a go most losely, making itself most like that go, raises the hea of its harioteer up to the plae outsie an is arrie aroun in the irular motion with the others. Although istrate by the horses, this soul oes have a view of Reality, just barely. Another soul rises at one time an falls at another, an beause its horses pull it violently in ifferent iretions, it sees some real things an misses others. The remaining souls are all eagerly straining to keep up, but are unable to rise; they are arrie aroun below the surfae, trampling an striking one another as eah tries to get ahea of the others. The result is terribly noisy, very sweaty, an isorerly. Many souls are ripple by the inompetene of the rivers, an many wings break muh of their plumage. After so muh trouble, they all leave without having seen reality, uninitiate, an when they have gone they will epen on what they think is nourishment their own opinions. The reason there is so muh eagerness to see the plain where truth stans is that this pasture has the grass that is the right foo for the best part of the soul, an it is the nature of the wings that lift up the soul to be nourishe by it. Besies, the law of Destiny is this: If any soul beomes a ompanion to a go an athes sight of any true thing, it will be unharme until the next iruit; an if it is able to o this every time, it will always be safe. If, on the other han, it oes not see anything true beause it oul not keep up, an by some aient takes on a buren of forgetfulness an wrongoing, then it is weighe own, shes its wings an falls to earth. At that point, aoring to the law, the soul is not born into a wil animal in its first inarnation; but a soul that has seen the most will be plante in the see of a man who will beome a lover of wisom 25 or of beauty, or who will be ultivate in the arts an prone to eroti love. The seon sort of soul will be put into someone who will be a lawful king or warlike ommaner; the thir, a statesman, a manager of a househol, or a finanier; the fourth will be a trainer who loves exerise or a otor who ures the boy; the fifth will lea the life of a prophet or priest of the mysteries. To the sixth the life of a poet or some other representational artist is properly assigne; to the seventh the life of a manual laborer or farmer; to the eighth the areer of a sophist or emagogue, an to the ninth a tyrant. Of all these, any who have le their lives with justie will hange to a better fate, an any who have le theirs with injustie, to a worse one. In fat, no soul returns to the plae from whih it ame for ten thousan years, sine its wings will not grow before then, exept for the soul of a man who praties philosophy without guile or who loves boys philosophially. If, after the thir yle of one thousan years, the last-mentione souls have hosen suh a life three times in a row, they grow their wings bak, an they epart in the three-thousanth year. As for the rest, one their first life is over, they ome to jugment; an, one juge, some are 25. I.e., a philosopher.

4 Phaerus 527 onemne to go to plaes of punishment beneath the earth an pay the full penalty for their injustie, while the others are lifte up by justie to a plae in heaven where they live in the manner the life they le in human b form has earne them. In the thousanth year both groups arrive at a hoie an allotment of seon lives, an eah soul hooses the life it wants. From there, a human soul an enter a wil animal, an a soul that was one human an move from an animal to a human being again. But a soul that never saw the truth annot take a human shape, sine a human being must unerstan speeh in terms of general forms, proeeing to bring many pereptions together into a reasone unity. 26 That proess is the reolletion of the things our soul saw when it was traveling with go, when it isregare the things we now all real an lifte up its hea to what is truly real instea. For just this reason it is fair that only a philosopher s min grows wings, sine its memory always keeps it as lose as possible to those realities by being lose to whih the gos are ivine. A man who uses reminers of these things orretly is always at the highest, most perfet level of initiation, an he is the only one who is perfet as perfet an be. He stans outsie human onerns an raws lose to the ivine; orinary people think he is isturbe an rebuke him for this, unaware that he is possesse by go. Now this takes me to the whole point of my isussion of the fourth kin of maness that whih someone shows when he sees the beauty we have own here an is remine of true beauty; then he takes wing an flutters in his eagerness to rise up, but is unable to o so; an he gazes aloft, like a bir, paying no attention to what is own below an that is what brings on him the harge that he has gone ma. This is e the best an noblest of all the forms that possession by go an take for anyone who has it or is onnete to it, an when someone who loves beautiful boys is touhe by this maness he is alle a lover. As I sai, nature requires that the soul of every human being has seen reality; otherwise, no soul oul have entere this sort of living thing. But not every 250 soul is easily remine of the reality there by what it fins here not souls that got only a brief glane at the reality there, not souls who ha suh ba luk when they fell own here that they were twiste by ba ompany into lives of injustie so that they forgot the sare objets they ha seen before. Only a few remain whose memory is goo enough; an they are startle when they see an image of what they saw up there. Then they are besie themselves, an their experiene is beyon their omprehension beause they annot fully grasp what it is that they are seeing. b Justie an self-ontrol o not shine out through their images own here, an neither o the other objets of the soul s amiration; the senses are so murky that only a few people are able to make out, with iffiulty, the original of the likenesses they enounter here. But beauty was raiant 26. Aepting the emenation iont at b7.

5 528 Phaerus e 251 b to see at that time when the souls, along with the glorious horus (we 27 were with Zeus, while others followe other gos), saw that blesse an spetaular vision an were ushere into the mystery that we may rightly all the most blesse of all. An we who elebrate it were wholly perfet an free of all the troubles that awaite us in time to ome, an we gaze in rapture at sare reveale objets that were perfet, an simple, an unshakeable an blissful. That was the ultimate vision, an we saw it in pure light beause we were pure ourselves, not burie in this thing we are arrying aroun now, whih we all a boy, loke in it like an oyster in its shell. Well, all that was for love of a memory that mae me streth out my speeh in longing for the past. Now beauty, as I sai, was raiant among the other objets; an now that we have ome own here we grasp it sparkling through the learest of our senses. Vision, of ourse, is the sharpest of our boily senses, although it oes not see wisom. It woul awaken a terribly powerful love if an image of wisom ame through our sight as learly as beauty oes, an the same goes for the other objets of inspire love. But now beauty alone has this privilege, to be the most learly visible an the most love. Of ourse a man who was initiate long ago or who has beome efile is not to be move abruptly from here to a vision of Beauty itself when he sees what we all beauty here; so instea of gazing at the latter reverently, he surreners to pleasure an sets out in the manner of a four-foote beast, eager to make babies; an, wallowing in vie, he goes after unnatural pleasure too, without a trae of fear or shame. A reent initiate, however, one who has seen muh in heaven when he sees a golike fae or boily form that has apture Beauty well, first he shuers an a fear omes over him like those he felt at the earlier time; then he gazes at him with the reverene ue a go, an if he weren t afrai people woul think him ompletely ma, he even sarifie to his boy as if he were the image of a go. One he has looke at him, his hill gives way to sweating an a high fever, beause the stream of beauty that pours into him through his eyes warms him up an waters the growth of his wings. Meanwhile, the heat warms him an melts the plaes where the wings one grew, plaes that were long ago lose off with har sabs to keep the sprouts from oming bak; but as nourishment flows in, the feather shafts swell an rush to grow from their roots beneath every part of the soul (long ago, you see, the entire soul ha wings). Now the whole soul seethes an throbs in this onition. Like a hil whose teeth are just starting to grow in, an its gums are all ahing an ithing that is exatly how the soul feels when it begins to grow wings. It swells up an ahes an tingles as it grows them. But when it looks upon the beauty of the boy an takes in the stream of partiles flowing into it from his beauty 27. I.e., we philosophers; f. 252e.

6 Phaerus 529 (that is why this is alle esire 28 ), when it is watere an warme by this, then all its pain subsies an is replae by joy. When, however, it is separate from the boy an runs ry, then the openings of the passages in whih the feathers grow are rie shut an keep the wings from sprouting. Then the stump of eah feather is bloke in its esire an it throbs like a pulsing artery while the feather priks at its passageway, with the result that the whole soul is stung all aroun, an the pain simply rives it wil but then, when it remembers the boy in his beauty, it reovers its joy. From the outlanish mix of these two feelings pain an joy omes anguish an helpless raving: in its maness the lover s soul annot e sleep at night or stay put by ay; it rushes, yearning, wherever it expets to see the person who has that beauty. When it oes see him, it opens the sluie-gates of esire an sets free the parts that were bloke up before. An now that the pain an the goaing have stoppe, it an ath its breath an one more suk in, for the moment, this sweetest of all pleasures. This it is not at all willing to give up, an no one is more important to it 252 than the beautiful boy. It forgets mother an brothers an friens entirely an oesn t are at all if it loses its wealth through neglet. An as for proper an eorous behavior, in whih it use to take prie, the soul espises the whole business. Why, it is even willing to sleep like a slave, anywhere, as near to the objet of its longing as it is allowe to get! That is beause in aition to its reverene for one who has suh beauty, the b soul has isovere that the boy is the only otor for all that terrible pain. This is the experiene we humans all love, you beautiful boy (I mean the one to whom I am making this speeh). 29 You are so young that what the gos all it is likely to strike you as funny. Some of the suessors of Homer, I believe, report two lines from the less well known poems, of whih the seon is quite ineent an oes not san very well. They praise love this way: Yes, mortals all him powerful winge Love ; But beause of his nee to thrust out the wings, the gos all him Shove. 30 You may believe this or not as you like. But, seriously, the ause of love is as I have sai, an this is how lovers really feel. If the man who is taken by love use to be an attenant on Zeus, he will be able to bear the buren of this feathere fore with ignity. But if 28. Desire is himeros: the erivation is from merē ( partiles ), ienai ( go ) an rhein ( flow ). 29. Cf. 237b, 238, 243e. 30. The lines are probably Plato s invention, as the language is not onsistently Homeri. The pun in the original is on erōs an pterōs ( the winge one ).

7 530 Phaerus e 253 b it is one of Ares troops who has fallen prisoner of love if that is the go with whom he took the iruit then if he has the slightest suspiion that the boy he loves has one him wrong, he turns murerous, an he is reay to make a sarifie of himself as well as the boy. So it is with eah of the gos: everyone spens his life honoring the go in whose horus he ane, an emulates that go in every way he an, so long as he remains unefile an in his first life own here. An that is how he behaves with everyone at every turn, not just with those he loves. Everyone hooses his love after his own fashion from among those who are beautiful, an then treats the boy like his very own go, builing him up an aorning him as an image to honor an worship. Those who followe Zeus, for example, hoose someone to love who is a Zeus himself in the nobility of his soul. So they make sure he has a talent for philosophy an the guiane of others, an one they have foun him an are in love with him they o everything to evelop that talent. If any lovers have not yet embarke on this pratie, then they start to learn, using any soure they an an also making progress on their own. They are well equippe to trak own their go s true nature with their own resoures beause of their riving nee to gaze at the go, an as they are in touh with the go by memory they are inspire by him an aopt his ustoms an praties, so far as a human being an share a go s life. For all of this they know they have the boy to thank, an so they love him all the more; an if they raw their inspiration from Zeus, then, like the Bahants, 31 they pour it into the soul of the one they love in orer to help him take on as muh of their own go s qualities as possible. Hera s followers look for a kingly harater, an one they have foun him they o all the same things for him. An so it is for followers of Apollo or any other go: They take their go s path an seek for their own a boy whose nature is like the go s; an when they have got him they emulate the go, onvining the boy they love an training him to follow their go s pattern an way of life, so far as is possible in eah ase. They show no envy, no mean-spirite lak of generosity, towar the boy, but make every possible effort to raw him into being totally like themselves an the go to whom they are evote. This, then, is any true lover s heart s esire: if he follows that esire in the manner I esribe, this frien who has been riven ma by love will seure a onsummation 32 for the one he has befriene that is as beautiful an blissful as I sai if, of ourse, he aptures him. Here, then, is how the aptive is aught: Remember how we ivie eah soul in three at the beginning of our story two parts in the form of horses an the thir in that of a harioteer? Let us ontinue with that. One of the horses, we sai, is goo, the other not; but we i not go into the etails of the gooness of the goo horse 31. Bahants were worshippers of Dionysus who gaine miraulous abilities when possesse by the maness of their go. 32. Reaing teleutē at 3.

8 Phaerus 531 or the baness of the ba. Let us o that now. The horse that is on the right, or nobler, sie is upright in frame an well jointe, with a high nek an a regal nose; his oat is white, his eyes are blak, an he is a lover of honor with moesty an self-ontrol; ompanion to true glory, he nees no whip, an is guie by verbal ommans alone. The other horse is a e rooke great jumble of limbs with a short bull-nek, a pug nose, blak skin, an blooshot white eyes; ompanion to wil boasts an ineeny, he is shaggy aroun the ears eaf as a post an just barely yiels to horsewhip an goa ombine. Now when the harioteer looks in the eye of love, his entire soul is suffuse with a sense of warmth an starts to fill with tingles an the goaing of esire. As for the horses, the one who is obeient to the harioteer is still ontrolle, then as always, by its sense 254 of shame, an so prevents itself from jumping on the boy. The other one, however, no longer respons to the whip or the goa of the harioteer; it leaps violently forwar an oes everything to aggravate its yokemate an its harioteer, trying to make them go up to the boy an suggest to him the pleasures of sex. At first the other two resist, angry in their belief b that they are being mae to o things that are reafully wrong. At last, however, when they see no en to their trouble, they are le forwar, relutantly agreeing to o as they have been tol. So they are lose to him now, an they are struk by the boy s fae as if by a bolt of lightning. When the harioteer sees that fae, his memory is arrie bak to the real nature of Beauty, an he sees it again where it stans on the sare peestal next to Self-ontrol. At the sight he is frightene, falls over bakwars awestruk, an at the same time has to pull the reins bak so fierely that both horses are set on their haunhes, one falling bak voluntarily with no resistane, but the other insolent an quite unwilling. They pull bak a little further; an while one horse renhes the whole soul with sweat out of shame an awe, the other one it has reovere from the pain ause by the bit an its fall bursts into a torrent of insults as soon as it has aught its breath, ausing its harioteer an yokemate of all sorts of owarie an unmanliness for abanoning their position an their agreement. Now one more it tries to make its unwilling partners avane, an gives in grugingly only when they beg it to wait till later. Then, when the promise time arrives, an they are pretening to have forgotten, it remins them; it struggles, it neighs, it pulls them forwar an fores them to approah the boy again with the same proposition; an as soon as they are near, it rops its hea, straightens its tail, bites the bit, an pulls without any shame at all. The harioteer is now struk with the same e feelings as before, only worse, an he s falling bak as he woul from a starting gate; an he violently yanks the bit bak out of the teeth of the insolent horse, only harer this time, so that he blooies its foul-speaking tongue an jaws, sets its legs an haunhes firmly on the groun, an gives it over to pain. 33 When the ba horse has suffere this same thing 33. Cf. Ilia v.397 an Oyssey xvii.567.

9 532 Phaerus 255 b e 256 time after time, it stops being so insolent; now it is humble enough to follow the harioteer s warnings, an when it sees the beautiful boy it ies of fright, with the result that now at last the lover s soul follows its boy in reverene an awe. An beause he is serve with all the attentions ue a go by a lover who is not pretening otherwise but is truly in the throes of love, an beause he is by nature ispose to be a frien of the man who is serving him (even if he has alreay been set against love by shoolfriens or others who say that it is shameful to assoiate with a lover, an initially rejets the lover in onsequene), as time goes forwar he is brought by his ripening age an a sense of what must be to a point where he lets the man spen time with him. It is a eree of fate, you see, that ba is never friens with ba, while goo annot fail to be friens with goo. Now that he allows his lover to talk an spen time with him, an the man s goo will is lose at han, the boy is amaze by it as he realizes that all the frienship he has from his other friens an relatives put together is nothing ompare to that of this frien who is inspire by a go. After the lover has spent some time oing this, staying near the boy (an even touhing him uring sports an on other oasions), then the spring that fees the stream Zeus name Desire when he was in love with Ganymee begins to flow mightily in the lover an is partly absorbe by him, an when he is fille it overflows an runs away outsie him. Think how a breeze or an eho bounes bak from a smooth soli objet to its soure; that is how the stream of beauty goes bak to the beautiful boy an sets him aflutter. It enters through his eyes, whih are its natural route to the soul; there it waters the passages for the wings, starts the wings growing, an fills the soul of the love one with love in return. Then the boy is in love, but has no iea what he loves. He oes not unerstan, an annot explain, what has happene to him. It is as if he ha aught an eye isease from someone else, but oul not ientify the ause; he oes not realize that he is seeing himself in the lover as in a mirror. So when the lover is near, the boy s pain is relieve just as the lover s is, an when they are apart he yearns as muh as he is yearne for, beause he has a mirror image of love in him baklove though he neither speaks nor thinks of it as love, but as frienship. Still, his esire is nearly the same as the lover s, though weaker: he wants to see, touh, kiss, an lie own with him; an of ourse, as you might expet, he ats on these esires soon after they our. When they are in be, the lover s unisipline horse has a wor to say to the harioteer that after all its sufferings it is entitle to a little fun. Meanwhile, the boy s ba horse has nothing to say, but swelling with esire, onfuse, it hugs the lover an kisses him in elight at his great goo will. An whenever they are lying together it is ompletely unable, for its own part, to eny the lover any favor he might beg to have. Its yokemate, however, along with its harioteer, resists suh requests with moesty an reason. Now if the vitory goes to the better elements in both

10 Phaerus 533 their mins, whih lea them to follow the assigne regimen of philosophy, their life here below is one of bliss an share unerstaning. They are b moest an fully in ontrol of themselves now that they have enslave the part that brought trouble into the soul an set free the part that gave it virtue. After eath, when they have grown wings an beome weightless, they have won the first of three rouns in these, the true Olympi Contests. There is no greater goo than this that either human self-ontrol or ivine maness an offer a man. If, on the other han, they aopt a lower way of living, with ambition in plae of philosophy, then pretty soon when they are areless beause they have been rinking or for some other reason, the pair s unisipline horses will ath their souls off guar an together bring them to ommit that at whih orinary people woul take to be the happiest hoie of all; an when they have onsummate it one, they go on oing this for the rest of their lives, but sparingly, sine they have not approve of what they are oing with their whole mins. So these two also live in mutual frienship (though weaker than that of the philosophial pair), both while they are in love an after they have passe beyon it, beause they realize they have exhange suh firm vows that it woul be forbien for them ever to break them an beome enemies. In eath they are wingless when they leave the boy, but their wings are bursting to sprout, so the prize they have won from the maness of love is onsierable, beause those who have begun the sare journey in lower heaven may not by law be sent into arkness for the journey uner the earth; their lives are bright an happy as they travel together, an thanks to their love e they will grow wings together when the time omes. These are the rewars you will have from a lover s frienship, my boy, an they are as great as ivine gifts shoul be. A non-lover s ompanionship, on the other han, is ilute by human self-ontrol; all it pays are heap, human iviens, an though the slavish attitue it engeners in a frien s soul is wiely praise as virtue, it tosses the soul aroun for 257 nine thousan years on the earth an leas it, minless, beneath it. So now, ear Love, this is the best an most beautiful palinoe 34 we oul offer as payment for our ebt, espeially in view of the rather poetial hoie of wors Phaerus mae me use. 35 Forgive us our earlier speehes in return for this one; be kin an graious towar my expertise at love, whih is your own gift to me: o not, out of anger, take it away or isable it; an grant that I may be hel in higher esteem than ever by those who b are beautiful. If Phaerus an I sai anything that shoke you in our earlier speeh, blame it on Lysias, who was its father, an put a stop to his making speehes of this sort; onvert him to philosophy like his brother Polemarhus so that his lover here may no longer play both sies as he oes now, but simply evote his life to Love through philosophial isussions. 34. Cf. 243b. 35. Cf. 234, 238.

11 PLATO COMPLETE WORKS Eite, with Introution an Notes, by JOHN M. COOPER Assoiate Eitor D. S. HUTCHINSON HACKETT PUBLISHING COMPANY Inianapolis/Cambrige

12 Copyright 1997 by Hakett Publishing Company, In. All rights reserve Printe in the Unite States of Ameria For further information, please aress Hakett Publishing Company, In. P. O. Box Inianapolis, Iniana Jaket esign by Chris Hammill Paul Text esign by Dan Kirklin Library of Congress Cataloging-in-Publiation Data Plato. [Works. English. 1997] Complete works/plato; eite, with introution an notes, by John M. Cooper; assoiate eitor, D. S. Huthinson. p. m. Inlues bibliographial referenes an inex. ISBN (loth: alk. paper) 1. Philosophy, Anient. 2. Sorates. I. Cooper, John M. (John Maison). II. Huthinson, D. S. III. Title. B358.C CIP ISBN-13: (loth) Aobe PDF e-book ISBN: