Constructing Pakistan - pg. 118

According to Ahmad Mian Mukhtar: 'Iqbal had studied Islamic Sufism deeply including the original writings of all great Sufis. But he had noticed certain un-Islamic practices in Sufisn and was opposed to these unIslamic influences':

This Neo-Platonism is an altered version of Plato that one of his followers (Plotinus) presented as a religion. In Muslims this was spread through Christian translations and became a part of Islam. In myopinion this is strictly un-Islamic and has no relationship with the Qura'nic philosophy. The edifice of Sufisn is based on this Greek absurdity.

Agape Agape - pg. 14

To reach the enormous markets of non-musical and half-musical and to conquer the growing prejudice of the truly musical" what are we going to do, educate this pleasure seeking rabble? There's Plato again agreeing that the excellence of music is measured by pleasure, but for this going out there playing You're a Dog-gone Daisy girl with its feet? Good God no, for them Plato rhymes with tomato, it can't be the pleasure of chance persons, he says, it's got to be music that delights the best educated of you get your poets composing to please the bad taste of their judges and finally the audience instructing each opther and that's what this glorious democracy's all about isn't it?

Agape Agape - pg. 7

Waiting to be entertained because that's where it satrted and that's where it ends up, avoiding pain and seeking pleasure play the piano with your feet, play cards, play pool play pushpin here it is, here's Huizinga talking about music and play he quotes Plato yes, here, "That which has neither utility nor truth nor likeness nor yet, in its effects, is harmful, can best be judged by the criterion of the charm that is in it, and by the pleasure it affords. Such pleasure, entailing as it does no appreciable good or ill, is play,"

Phaedo - Closing

Such was the end of our comrade, Echecrates, a man who, we would say, was of all those we have known the best, and also the wises and the most upright.

Phaedo - P:114

Simmias, one must make every effort to share in virtue and wisdom in one's life, for the reward is beautiful and the hope is great.

Phaedo - P:105

Answer me then, he sais, what is it that, present in a body, makes it living? -- A soul.

And is that always so? --Of course.

Whatever the soul occupies, it always brings life to it? -- It does.

Is there, or is there not, an opposite to life? -- There is.

What is it? -- Death.

So the soul will never admit the opposite of that which it brings along, as we agree from what has been said?

Most certainly, said Cebes.

Well, and what do we call that which does not admit the form of the even? -- The uneven.

What do we call that which will not admit the just and that which will not admit the musical?

The unmusical, and the other the unjust.

Very well, what do we call that which does not admit death?

The deathless, he said.

Now the soul does not admit death? -- No.

So the soul is deathless? -- It is.

Very well, he said. Shall we say that this has been proved, do you think?

Quite adequately proved, Socrates.

Phaedo - P:99

Imagine not being able to distinguish the real cause from that without which the cause would not be able to act as a cause. It is what the majority appear to do, like people groping in the dark; they call it a cause, thus giving it a name that does not belong to it.

Phaedo - P:91

We must proceed, he said, and first remind me of what you said if I do not appear to remember it. Simmias, as I believe, is in doubt and fear that the soul, though it is more divine and beautiful than the body, yet predeceases it, being a kind of harmony. Cebes, I thought, agrees with me that the soul lasts much longer than the body, but that no one knows whether the soul often wears out many bodies and then, on leaving its last body, is now itself destroyed. This then is death, the destruction of the soul, since the body is always being destroyed.

Symposium - Opening

APOLLODORUS: In fact, your question does not find me unprepared. Just the other day, as it happens, I was walking to the city from my home in Phaleron when a man I know, who was making his way behind me, saw me and called from a distance:

"The gentleman from Phaleron!" he yelled, trying to be funny. "Hey, Apollodorus, wait!"

So I stopped and waited.

Phaedo - P:90

You know how those in particular who spend their time studying contradiction in the end believe themselves to have become very wise and that they alone have understood that there is no soundness or reliability in any object or in any argument, but that all that exists simply fluctuates up, and down as if it were in the Eurious and does not remain in the same place for any time at all.

Phaedo - P:82

No one may join the company of the gods who has not practiced philosophy and is not completely pure when he departs from life, no one but the lover of learning. It is for this reason, my friends Simmias and Cebes, that those who practice philosophy in the right way keep away from all bodily passions, master them and do not surrender themselves to them; it is not at all for fear of wasting their substance and of poverty, which the majority and the money-lovers fear, nor for fear of dishonor and ill repute, like the ambitious and lovers of honors, that they keep away from them.

Phaedo - P:81

Will the soul, the invisible art which makes its way to a region of the same kind, noble and pure and invisible, to Hades in fact, to the good and wise god whither, god willing, my soul must soon be going -- will the soul, being of this kind and nature, be scattered and destroyed on leaving the body, as the majority of men say? Far from it, my dear Cebes and Simmias, but what happens is much more like this: if it is pure when it leaves the body and drags nothing bodily with it, as it had no willing association with the body in life, but avoided it and gathered itself together by itself and always practised this, which is no other than practising philosophy in the right way, in fact, training to die easily. Or is this not training for death?

It surely is.

A soul in this state makes its way to the invisible, which is like itself, the divine and immortal and wise, and arriving there it can be happy, having rid itself of confusion, ignorance, fear, violent desires and the other human ills and, as is said of the initiates, truly spend the rest of time with the gods. Shall we say this, Cebes, or something different?

This, by Zeus, said Cebes.

But I think that if the soul is polluted and impure when it leaves the body, having always been associated with it and served it, bewitched by physical desires and pleasures to the point at which nothing seems to exist for it but the physical, which one can touch and see or eat and drink or make use of for sexual enjoyment, and if that soul is accustomed to hate and fear and avoid that which is dim and invisible to the eyes but intelligible and to be grasped by philosophy -- do you think such a soul will escape pure and by itself?

Impossible, he said.

It is no doubt permeated by the physical, which constant intercourse and association with the body, as well as considerable practice, has caused to become ingrained in it?

Quite so.

We must believe, my friend, that this bodily element is heavy, ponderous, earthy and visible. Through it, such a soul has become heavy and is dragged back to the visible region in fear of the unseen and of Hades. It wanders, as we are told, around graves and monuments, where shadowy phantoms, images that such souls produce, have been seen, souls that have not been freed and purified but share in the visible, and are therefore seen.

That is likely Socrates.

Phaedo - Opening

ECHECRATES: Were you with Socrates yourself, Phaedo. on the day when he drank the poison in prison, or did someone else tell you about it?

PHAEDO: I was there myself, Echecrates.

Frost - pg. 288

"There is no state. The state is impossible. There has never been a state." As far as our own state was concerned, then, aside from the fact that it wasn't a state ("no longer a state!"), it was something as ridiculous as a "squeaking little rhesus monkey in a big zoo," in which, naturally enough, only the well-fed and beautiful specimens of lions and tigers and leopards attracted any interest: it was their roaring. Only roaring counted, squeaking was ridiculous! It was "only the great roaring" that counted! The squeaking would be roared down! The great roaring will roar down the ridiculous squeaking! Out head of state was a "co-op manager" our chancellor "a market-day brothel attendant." The people had the choice of butchers, apprentice electricians, dully blown-up waistcoat wearers, between grave-robbers and grave-robbers' assistants. Democracy, "our democracy," was the biggest swindle. Our country sat heavily in Europe's gut, completely indigestible, like an "ill-advisedly swallowed clubfoot."

Apology - Opening

I do not know, men of Athens, how my accusers affected you; as for me, I was almost carried away in spite of myself, so persuasively did they speak. And yet, hardly anything of what they said is true.

PLATO COMPLETE WORKS

Edited, with

Introduction and Notes, by

John M. Cooper

Associate Editor

D. S. Hutchinson

HACKETT PUBLISHING COMPANY

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Meditations - pg. xxix

The seeds of knowledge are in us: that is the deep reason why the Cartesian endeavour is not a chimera, the reason why we can, and must, attempt to discumber our reason of all the contents that it may have received from outside in the course of our life. These 'seeds of knowledge' or, as Descartes will call them later, thus rediscovering the deep intuition of Plato, 'innate ideas', 'eternal truths', 'true and immutable natures', purely intellectual essences that are utterly independent of the contents given to us by sense-perceptions, concepts that the rigorous catharsis of radical, methodical doubt reveals in our soul: these are the firm and sure foundations -- which Montaigne was not able to discover -- upon which we can base our judgment.

The Symposium - Opening

APOLLODORUS. I think I may say that I have already rehearsed the scene which you ask me to describe. The day before yesterday, as I was going up to town from my home at Phalerum, an acquaintance of mine caught sight of my back and shouted after me in a mock-official tone:

"Hi, you, Apollodorus of Phalerum, wait for me, can't you?'

Phaedrus

But souls which fall behind and lose their vision of the truth, and are for some unfortunate reason or another weighed down by being filled with forgetfulness and weakness, lose their wings thanks to this burden and fall to earth. At this point they are subject to a law that they are not to be planted into the bodies of animals in their first incarnation. The souls which have seen the most are to enter the seeds of men who will become philosophers, lovers of beauty, men of culture, men who are dedicated to love; the second group those of law-abiding kings or military commanders or civic leaders; the third group those of politicians, estate-managers or businessmen; the fourth group those of men who love exercising in a gymnasium or future experts in bodily health; the fifth element will live as prophets or as initiators into one of the mystery cults; the sixth group will most suitably live as poets or some other kind of representative artist, the seventh as artisans or farmer, the eighth as sophists or demagogues, and the ninth as tyrants.

Phaedrus

When the souls we call "immortal" reach the rim, they make their way to the outside and stand on the outer edge of heaven, and as they stand there the revolution carries them around, while they gaze outward from the heaven. The region beyond heaven has never yet been adequately described in any of our earthly poets' compositions, nor will it ever be. But since one has to make a courageous attempt to speak the truth, especially when it is the truth that one is speaking about, here is a description. This region is filled with true being. True being as no colour or form; it is intangible, and visible only to intelligence, the soul's guide. True being is the province of everything that counts as true knowledge. So since the mind of god is nourished by intelligence and pure knowledge (as is the mind of every soul which is concerned to receive its proper food), it is pleased to be at last in a position to see true being, and in gazing on the truth it is fed and feels comfortable, until the revolution carries it around to the same place again. In the course of its circuit it observes justice as it really is, self-control, knowledge -- not the kind of knowledge that is involved with change and differs according to which of the various existing things (to use the term "existence" in its everyday sense) it makes its object, but the kind of knowledge whose object is things as they really are. And once it has feasts its gaze in the same way on everything else that really is, it sinks back into the inside of heaven and returns home.

Phaedrus

Now, while the horses and charioteers of gods are always thoroughly good, those of everyone else are a miture. Although our inner ruler drives a pair of horses, only one of his horses is thoroughly noble and good, while the other is thoroughly the opposite. This inevitably makes driving, in our case, difficult and disagreeable.