本书是作者最晚出版的一本著作。在这部著作中，柏拉图以对话的形式，阐述了法律产生的条件、必要性、怎样制定法律和如何执行法规等。内容还涉及城邦的建立、阶层的划分、制度的设立、罪犯的惩罚以及婚姻、继承、道德、教育、文艺、宗教、地位等各种问题，读者从中可以了解政治、法律、哲学等早期的发展与形成。

All the writings of Plato generally considered to be authentic are here presented in the only complete one-volume Plato available in English. The editors set out to choose the contents of this collected edition from the work of the best British and American translators of the last 100 years, ranging from Jowett (1871) to scholars of the present day. The volume contains prefatory notes to each dialogue, by Edith Hamilton; an introductory essay on Plato's philosophy and writings, by Huntington Cairns; and, a comprehensive index which seeks, by means of cross references, to assist the reader with the philosophical vocabulary of the different translators.

《游绪弗伦》等六篇对话，基本属于柏拉图的早期对话，围绕苏格拉底去世前后的一系列经历展开。这六篇对话的重要性，它们在柏拉图思想中的地位，并不亚于柏拉图的其他几部长篇对话。 《柏拉图对话六种》是20世纪30年代柏拉图翻译的早期重要成果之一，由张师竹先生从久负盛名的乔维特(B．Jowett)英译本译出，又经张东荪先生参照洛布(Loeb)古典丛书希-英对照本校译。《柏拉图对话六种》通过通篇文言译就，文笔优美。六种对话分别是：《游叙弗伦》(Euthyphro)、《苏格拉底的申辩》(Apologia)、《克力同》(Crito)、《斐多》(Phaedo)、《普罗塔戈拉》(Protagoras)、《美诺》(Meno)。重读译文，可于古典文言语境中，细心揣摩柏拉图的“微言大义”，以达古典学之堂奥。 节选： 其人提议处我以死刑。我则自提议何刑以代之耶？所拟议者必为我所应当受者。夫斯人如我，终身未尝宁息，绝不措意于金钱、产业、军职、官位、议席、政党，——以自审赣直，不宜于此，遂舍此于人己两无裨益之事而弗为。——乃专就公等各人行吾所认为人世最有利益之事业，即历劝公等进德修智，自臻于完善，此当视为较其他诸事为急，凡事皆应按此先后之序而行者吾其以刑科与罚锾为所当受者乎？如斯之人其所当受者为何乎？雅典诸公，果赏罚而得当，则吾必按吾所应受者而提议一种惠施，且正适为吾所需者。此正为贫士所需，欲得暇以从事于劝说者为何事乎？自当无过于供膳于优待馆。②且我之应得斯报乃较公等中有于运动会竞车赛马而得胜者为尤宜。以彼使公等似得乐，而我则使公等真得乐也。而况彼本富，足以自瞻，而我正贫，适需此耳。故若我必须自拟处分为吾所当受者，则日供膳于优待馆是已。 有人将疑我之言此，正犹我前言及陨涕乞怜者，似为傲慢，然其实非也。实因我自信我从未有意害人。现虽不能使公等见信，以今为时太促故耳；然设雅典亦有与他邦相同之法律，凡死罪之决定不得于一日内行之，而必须延至三五日后，则吾信公等必可折服也。特今则决不易一扫厚诬于一时耳。吾既自信未尝害人，故亦不愿有以害己。因不以为自当受害，不自拟刑罚加于其身。

《柏拉图注疏集:苏格拉底的申辩》记述的是公元前399年，一个叫莫勒图斯的年轻人在雅典状告哲学家苏格拉底，说他不信城邦诸神，引进新的精灵之事，败坏青年。于是，苏格拉底被传讯，在500人组成的陪审团面前作了著名的申辩。但申辩并没有挽救苏格拉底的性命。他最后被判处死刑。苏格拉底之死和耶稣之死，为西方文明打下了两个基本色调。而苏格拉底之死之所以成为西方哲学史上的核心事件，首先要归功于柏拉图的《苏格拉底的申辩》。

把柏拉图著作当成戏剧来读，不仅不是时下人们所欣赏的、别出心裁的“创造性背叛”，而恰恰是一种对柏拉图本身的回归。从柏拉图对话的戏剧特征出发去理解柏拉图，既是文本自身构成的要求，也更是进入柏拉图丰富而多元话语系统的前提。既然生活本身不可以一言以蔽之，那么，柏拉图用戏剧而不是用论文来表达自身，也就正是为了更全面、更活生生地呈现问题并提出问题，让大部分人仅仅满足表层生动的故事，让细心而智慧的读者既领悟其中的“微言”也不忽视其“大义“。

First published in Plato: Complete Works, Donald J. Zeyl's masterful translation of Timaeus is presented along with his 75 page introductory essay, which discusses points of contemporary interest in the Timaeus, deals at length with long-standing and current issues of interpretation, and provides a consecutive commentary on the work as a whole. Includes an analytic table of contents and a select bibliography.

"A superb translation that captures the rhetorical brilliance of the Greek. . . . The translation is faithful in the very best sense: it reflects both the meaning and the beauty of the Greek text. . . . The footnotes are always helpful, never obtrusive. A one-page outline is useful since there are no editorial additions to mark major divisions in the dialogue. An appendix containing fragments of early Greek love poetry helps the reader appreciate the rich, and perhaps elusive, meaning of eros. . . . The entire Introduction is crisply written, and the authors' erudition shines throughout, without a trace of pedantry. . . . this is an excellent book that deservedly should find wide circulation for many years to come." --Tim Mahoney, University of Texas at Arlington

1929年10月初版。1957年6月重印第一版第一次印刷。 有人说，整个西方的思想文化，不过是对柏拉图和亚里士多德二人思想的注脚和注释而已。《理想国》是柏拉图一部重要的哲学、政治、伦理乃至法律、艺术等方面的理论著作，在西方乃至人类思想史上占有十分重要的地位，是不可不读的经典中的经典。因此，在中国人第一次睁眼看世界的西学东渐中，吴献书先生慧眼独具，把英文本的《The Republic》翻译成中文本的《理想国》，并于1929年以繁体竖排、半文言、没有现代标点符号予以句读的形式在商务印书馆出版，此后多次再版，比较好地满足了当时国人对之了解、学习和研究的欲求。 在而今简体、横排的出版时代，这种繁体字和竖排本给时下的读者带来了阅读上的不便甚至困难，影响到该名著的普及推广，故此国内推出了数个简体横排的白话文本。但是，白话本有其优势的同时，也使人感到某种缺憾，正如在国内英语界具有相当声望的许国璋教授在回忆他的老师吴献书先生的文章《饮水思源，敢忘所自》中言：“吴师曾译柏拉图《理想国》，余1989年因讲述‘西方文化史’曾细读之，深感译意精到，远胜今日之白话译本，诚通儒也。”在这个意义上，我们组织了专门研读政治学理论的专业人员加注现代标点符号，并对文中涉及到的有关人物、事件、背景知识进行扼要的注释，这样，在保留吴献书先生译文原貌的基础上，使该译本得以为现代读者“量身定制”。

Review An all-male dinner party in Athens in 416 BC, with plentiful wine and attentive serving-girls, seems an unlikely setting for one of the world's greatest treatises on the nature of love. Yet in the Symposium Plato presents a series of witty, erudite and immensely readable speeches on love, in a setting which would be very familiar to the Athenians of the day. Students of classical Greek will delight in Robin Waterfield's fluent yet comfortable translation. His emphasis on accessibility rather than over-literalism has produced a translation sparkling with wit and ideas, which classicists and non-classicists alike will enjoy reading. Waterfield's fascinating introduction to the text provides valuable background to the sexual mores of the time and the social culture of classical Greece. He also examines each speech in detail, elucidating some of the more oblique points of the text to enable the reader to tackle it with confidence. The Greek playwright Agathon has walked off with the laurels at a recent competition, and is celebrating his victory with a select dinner party, or symposium. As he and his guests take their places, they decide to hold back on the amount of wine they consume and talk about love. The guests at the symposium are a mixed bunch of characters, who deliver their speeches in various styles and with different reactions from their appreciative listeners. Agathon's fellow playwright, the comic master Aristophanes, is there, as is Erxymachus, a doctor, and of course Socrates himself, brilliant philosopher and Plato's mentor. The conversation ranges from a declaration of the importance of homoerotic love to Socrates's account of his discussions with the prophetess Diotima, who claimed that we can only achieve true goodness through love. Into this scene of convivial discussion bursts Alcibiades, ex-lover of Socrates, military genius and famous bon viveur with a scandalous reputation. Thrusting himself between Socrates and his latest lover, Agathon, Alcibiades insists on joining in with the discussion but soon digresses and talks about his own love for Socrates. Although some critics have found the gate-crashing Alcibiades's speech sits awkwardly on such profound metaphysical discussion, it reminds the reader of the physical reality of love, while making several pointed references back to earlier speeches. As Waterfield says at the beginning of his introduction, the Symposium should be read at a sitting and re-visited for further enjoyment and insight. Layer after layer of meaning becomes revealed, and this slender dialogue proves to be a box of ever-increasing delights. (Kirkus UK)

《理想国》涉及柏拉图思想体系的各个方面，包括哲学、伦理、教育、文艺、政治等内容，主要是探讨理想国家的问题。 《理想国》一书是柏拉图的一篇重要对话录，对话录里柏拉图以苏格拉底之口通过与其他人对话的方式设计了一个真、善、美相统一的政体，即可以达到公正的理想国。柏拉图的理想国是人类历史上最早的乌托邦。在他的理想国里统治者必须是哲学家，他认为现存的政治都是坏的，人类的真正出路在于哲学家掌握政权，也只有真正的哲学家才能拯救当时城邦所处的危机。这种信念构成了柏拉图成熟的政治哲学体系的核心。在他的眼里“哲学家”有着特殊的内涵。他认为哲学家是最高尚、最有学识的人，而这种贤人统治下的贤人政体就是最好是政体。所以，只有建立以哲学家为国王的国家才是最理想的国家。这个国家就是存在于天上的模范国家。 在他看来，哲学家的本质是具有知识，具有智慧、正义、善的美德，只有哲学家才能达到对国家最高理念的认识，即对“善”的把握，而其他人也只能把握“意见”而已。治国作为一门知识，也只有哲学家才能掌握它，进而有资格执政，也就是说只有哲学家才能达到对于国家理念的认识，知道“理想国”应该怎样组织、怎样治理。这样，所谓哲学家执政，就被柏拉图理解为高超的智慧、真实的知识、完美的德行和绝对最高权力的结合。他坚信只有哲学家才可拯救城邦和人民，哲学家是理想国必然的统治者。 人类追求的正义与善就是柏拉图理想国的主题，他认为国家、政治和法律要朝向真正的存在并与人的灵魂相关才有意义。在《理想国》里苏格拉底刚开始讨论的话题就是“正义”问题，由此我们可以看到柏拉图对正义有着多么强烈的憧憬与向往！他认为绝对的正义在神那里，这正好印证了对话结尾的宣言，“让我们永远走向上的路，追求正义和智慧”。正义和智慧不仅是国家的主题，也可以说是整个宇宙存在的本质，因为国家的起点“就是永无止境的时间以及时间带来的变化”。 柏拉图的正义表现在爱情上就是节制。在我们很多人看来，柏拉图式的爱情似乎是精神恋的代名词，用来指称那种超越时间、空间，不以占有对方肉体为目的的只存在于灵魂间的爱情。而实际上柏拉图式爱情的真谛指的是一种对节制的崇尚，对善和美的追求。

《游叙弗伦·苏格拉底的申辩·克力同》依《泰阿泰德》与《智术之师》两篇合册的拙译旧例，合册之译者序末句有云：“平生素抱尽译柏氏全书之志，假我十年，容以时日，庶几有以成斯举。”如今十五年过去了，我已七十三岁了，此志不渝，犹盼假我十年至十五年，黾勉从事；斯愿能遂与否，则非我个人精神上的意志所能决定。 春夏之交，商务印书馆二位编辑先生南来，枉过寒斋，面谈出版事宜，曾允立即动手整理旧稿。不料二位刚刚北返，、我的旧疾前列腺增生和肠胃功能衰退加剧，新病腰椎增生、左下肢动脉僵化又起，腰痛腿酸，坐、起艰难，步履不便。

The four best-known works of the most influential thinker in Western philosophy.

作为一位著名的翻译家，近半个世纪以来国内学习哲学的同志大概都会从王太庆的大量译文中得到教益。王太庆译《柏拉图对话集》内容包括两个部分：前一部分是他翻译的正文，计有对话十二篇，其中两篇未译完，一篇是节译。另有附录两篇，一篇是翻译古希腊文献记载的有关传记，另一篇是翻译亚里士多德对柏拉图哲学的批评，都是阅读柏拉图对话的必需资料。后一部分是译者自己的论著，其中有他对柏拉图哲学思想的研究论述，对有关柏拉图哲学以及整个西方哲学的几个重要术语的理解和翻译问题的意见，还有对翻译哲学著作的理论问题的论述，以及对专名翻译问题的意见等。 王太庆译《柏拉图对话集》内容包括两个部分：前一部分是他翻译的正文，计有对话十二篇，其中两篇未译完，一篇是节译。另有附录两篇，一篇是翻译古希腊文献记载的有关传记，另一篇是翻译亚里士多德对柏拉图哲学的批评，都是阅读柏拉图对话的必需资料。后一部分是太庆自己的论著，其中有他对柏拉图哲学思想的研究论述，对有关柏拉图哲学以及整个西方哲学的几个重要术语的理解和翻译问题的意见，还有对翻译哲学著作的理论问题的论述，以及对专名翻译问题的意见等。太庆是一位哲学家，是专门研究西方哲学史的学者，但他一生大部分精力贡献在西方哲学的翻译事业上。作为一位著名的翻译家，近半个世纪来国内学习哲学的同志大概都会从他的大量译文中得到教益。但他自己的著述发表的却不多。以上这些论著，是他近二十年来研究古希腊哲学尤其是柏拉图哲学的成果，也是他长期翻译实践的理论总结，其中只有两篇文章曾在《学人》和台湾《哲学杂志》发表过，见到的读者不多。而这些论著，不仅对我们了解太庆的学术成就和翻译思想有重要意义，而且对理解他的柏拉图对话的译文，也是很有必要的，所以我们将他的这些论著和他的《柏拉图对话》的译文编在一起出版。

Socrates’ ancient words are still true, and the ideas found in Plato’s Dialogues still form the foundation of a thinking person’s education. This superb collection contains excellent contemporary translations selected for their clarity and accessibility to today’s reader, as well as an incisive introduction by Erich Segal, which reveals Plato’s life and clarifies the philosophical issues examined in each dialogue. The first four dialogues recount the trial and execution of Socrates–the extraordinary tragedy that changed Plato’s life and forever altered the course of Western thought. Other dialogues create a rich tableau of intellectual life in Athens in the fourth century b.c., and examine such timeless–and timely–issues as the nature of virtue and love, knowledge and truth, society and the individual. Resounding with the humor and astounding brilliance of Socrates, the immortal iconoclast, these great works remain powerful, probing, and essential.

This second edition of 'Five Dialogues' presents Grube's distinguished translations, as revised by John Cooper for 'Plato: Complete Works'. A number of new or expanded footnotes are also included along with an updated bibliography.

<b>Meno</b> (/ˈmiːnoʊ/; Greek: Μένων, Menōn) is a Socratic dialogue by Plato. In it, Socrates tries to determine the definition of virtue, or rather <i>arete</i>, meaning virtue in general, rather than particular virtues, such as justice or temperance. The first part of the work is written in the Socratic dialectical style, and depicts Meno as being reduced to confusion or aporia. In response to Meno's paradox (or the learner's paradox), however, Socrates introduces positive ideas: the immortality of the soul, the theory of knowledge as a recollection (<i>anamnesis</i>), which Socrates demonstrates by posing a mathematical puzzle to one of Meno's slaves, the method of hypothesis, and, in the final lines, the distinction between knowledge and true belief.