The Lives and Opinions of Eminent Philosophers Diogenes Laërtius (first ebook reader .TXT) 📖

identical general proposition is established by certain particular ones. As, for instance, that sleep follows on waking, and waking from sleeping, and the greater from the less, and reversely the less from the greater. And this kind of induction he used to employ for the establishment of his own opinions.

Anciently, in tragedy, it was only the chorus who did the whole work of the play; but subsequently, Thespis introduced one actor for the sake of giving the chorus some rest, and Aeschylus added a second, and Sophocles a third, and so they made tragedy complete. So in the same manner, philosophical discourse was originally uniform, concerning itself solely about natural philosophy; then Socrates added to it a second character, the ethical; and Plato a third, the dialectic, and so he brought philosophy to perfection.

But Thrasybulus says that he published his dialogues as the dramatic poets published their tetralogies. For, they contended with four plays, (and at four festivals, the Dionysiac, the Lenaean, the Panathenaean, and the Chytri), one of which was a satiric drama, and the whole four plays were called a tetralogy. Now, people say, the whole of his genuine dialogues amount to fifty-six; the treatise on the Republic being divided into ten books, (which Phavorinus, in the second book of his Universal History, says may be found almost entire in the Contradictions of Protagoras), and that on Laws into twelve. And there are nine tetralogies, if we consider the Republic as occupying the place of one book, and the Laws of another. He arranges, therefore, the first tetralogy of these dialogues which have a common subject, wishing to show what sort of life that of the philosopher may have been. And he uses two titles for each separate book, taking one from the name of the principal speaker, and the other from the subject.

This tetralogy then, which is the first, is commenced by the Euthyphron, or what is Holy; and that dialogue is a tentative one. The second is the Defense of Socrates, a moral one. The third is the Criton, or What is to be done, a moral one. The fourth is the Phaedo, or the Dialogue on the Soul, a moral one.

The second tetralogy is that of which the first piece is the Cratylus, or the correctness of names, a logical one. The Theaetetus, or Knowledge, a tentative one. The Sophist, or a dialogue on the Existent, a logical one. The Statesman, or a dialogue of Monarchy, a logical one.

The first dialogue in the third tetralogy is the Parmenides, or a dialogue of Ideas, a logical one. The second is the Philebus, or on Pleasure, a moral one. The Banquet, or on the Good, a moral one. The Phaedrus, or on Love, a moral one.

The fourth tetralogy opens with the Alcibiades, or a treatise on the Nature of Man, a midwife-like work. The second Alcibiades, or on Prayer, a piece of the same character. The Hipparchus, or on the Love of Gain, a moral one. The Rival Lovers, or a treatise on Philosophy, a moral one.

The first dialogue in the fifth is the Theages, or another treatise on Philosophy, another midwife-like work. The Charmides, or on Temperance, a tentative essay. The Laches, or on Manly Courage, midwife-like. The Lysis, or a dissertation on Friendship, also midwife-like.

The sixth tetralogy commences with the Euthydemus, or the Disputatious Man, a distinctive dialogue. Then comes the Protagoras, or the Sophists, a demonstrative one. The Gorgias, or a dissertation on Rhetoric, another distinctive one. And the Meno, or on Virtue, a tentative dialogue.

The seventh begins with the two Hippiases. The first being a dissertation on the Beautiful, the second one on Falsehood, both distinctive. The third is the Ion, or a dissertation on the Iliad, a tentative one. The fourth is the Menexenus, or the Funeral Oration, a moral one.

The first dialogue in the eighth is the Clitophon, or the Exhortation, a moral piece. Then comes the Republic, or the treatise on Justice, a political one. The Timaeus, or a dissertation on Nature, a dialogue on Natural Philosophy. And the Critias, or Atlanticus, a moral one.

The ninth begins with the Minos, or a treatise on Law, a political work. The Laws, or a dissertation on Legislation, another political work. The Epinomis, or the Nocturnal Conversation, or the Philosopher, a third political one.

And this last tetralogy is completed by thirteen epistles, all moral; to which is prefixed as a motto, εὖ πράττειν, just as Epicurus inscribed on his εὖ διάγειν, and Cleon on his χαίρειν. They are, one letter to Aristodemus, two to Archytas, four to Dionysius, one to Hermeias, Erastus, and Coriscus, one to Leodamas, one to Dion, one to Perdiccas, and two to the friends of Dion.

And this is the way in which some people divide his works. But others, among whom is Aristophanes, the grammarian, arrange his dialogues in trilogies; and they make the first to consist of the Republic, the Timaeus, and the Critias.

The second of the Sophist, the Statesman, the Cratylus.

The third of the Laws, the Minos, the Epinomis.

The fourth of the Theaetetus, the Euthyphro, the Defense of Socrates.

The fifth of the Crito, the Phaedo, the Epistles.

And the rest they arrange singly and independently, without any regular order. And some authors, as has been said already, place the Republic at the head of his works: others begin with the Greater Alcibiades: others with the Theages; some with the Euthyphro, others with the Clitophon; some with the Timaeus, some with the Phaedrus, others again with the Theaetetus. Many make the Defense of Socrates the first piece.

There