“[there are] two kinds of things the nature of which it would be quite wonderful to grasp by means of a systematic art...the first consists in seeing together things that are scattered about everywhere and collecting them into one kind, so that by defining each thing we can make clear the subject of any instruction we wish to give...[the second], in turn, is to be able to cut up each kind according to its species along its natural joints, and to try not to splinter any part, as a bad butcher might do...phaedrus, i myself am a lover of these divisions and collections, so that i may be able to think and to speak.”

“What shall we say about those spectators, then, who can see a plurality of beautiful things, but not beauty itself, and who are incapable of following if someone else tries to lead them to it, and who can see many moral actions, but not morality itself, and so on? That they only ever entertain beliefs, and do not know any of the things they believe?”

“By such reflections and by the continuance in them of a divine nature, th qualities which we have described grew and increased among them; but when the divine portion began to fade away, and became diluted too often and too much with the mortal admixture, and the human nature got the upper hand, they then, being unable to bear their fortune, behaved unseemly, and to him who had an eye to see grew visibly debased, for they were losing the fairest of their precious gifts; but to those who had no eye to see the true happiness, they appeared glorious and blessed at the very time when they were full of avarice and unrighteous power. Zeus, the god of gods, who rules according to law, and is able to see into such things, perceiving that an honourable race was in a woeful plight, and wanting to inflict punishment on them, that they might be chastened and improve, collected all the gods into their most holy habitation, whch being placed in the centre of the world, beholds all created things. And when he had called them together, he spake as follows --”

“And I understood then that I was a fool when I told you I would take my turn in singing the honours of Love, and admitted I was terribly clever in love affairs, whereas it seems I really had no idea how a eulogy ought to be made. For I was stupid enough to think that we ought to speak the truth about each person eulogised, and to make this the foundation, and from these truths to choose the most beautiful things and arrange them in the most elegant way; and I was quite proud to think how well I should speak, because I believed that I knew the truth.”

“You know that the beginning is the most important part of any work, especially in the case of a young and tender thing; for that is the time at which the character is being formed and the desired impression is more readily taken....Shall we just carelessly allow children to hear any casual tales which may be devised by casual persons, and to receive into their minds ideas for the most part the very opposite of those which we should wish them to have when they are grown up?We cannot....Anything received into the mind at that age is likely to become indelible and unalterable; and therefore it is most important that the tales which the young first hear should be models of virtuous thoughts....”

“Do not train a child to learn by force or harshness; but direct them to it by what amuses their minds, so that you may be better able to discover with accuracy the peculiar bent of the genius of each.”

“And whenever any one informs us that he has found a man who knows all the arts, and all things else that anybody knows, and every single thing with a higher degree of accuracy than any other man –whoever tells us this, I think that we can only imagine him to be a simple creature who is likely to have been deceived by some wizard or actor whom he met, and whom he thought all-knowing, because he himself was unable to analyze the nature of knowledge and ignorance and imitation.”