Greek Miscellany

pres. f.:
skill:
skill:

which or much of this, the fitting together of the fingers being forced to be squeezed out, does not yet seem to me clearly what sort of suffering or weakness stupidity is. Which now indeed is worse, but the suffering, is this again pres. f.: of a nature to be? Oh, new-minded one. From the rest of this way of yours, it does not call us to a long struggle, not even if it dwells near before the second eye a metaphor for clear sight or understanding of the one who is not holding the argument, to turn away. And to bring back.
Which to do in the suffering, you say is the same, or different? pres. f.: And how is it not different?

skill:

Whom, therefore, they wash skill: in this manner, shall we say to pour pres. f.: the doing into the speaking of something? skill: And the thing being washed, is it something of the suffering? Which one washing himself, whom does he wash in turn pres. f.:? And very much: therefore, it happened that the doing is the same as the suffering. How the same? Because about one and the same subject, the things are viewed as suffered.

pres. f.:

But indeed, you yourself, what do you say? Whether doing or suffering, new-minded one, it comes about regarding the difference of the persons. When one is more, striking another, he will escape being struck. And this is doing. When things beside him, under another, he should do something, what will it be? And this is suffering. But if indeed the one being washed is also washed by another, it is most evident that he himself is suffering. But if he washes himself, through a turning regarding himself, I do not yet say how it might be or escape: but not through another. For the one washing himself does not suffer being washed by another. Do not these things make this another kind of doing? How is it not rather this

pres. f.:
inq.
skill:

or that one will escape? And being able to do nothing, would he free himself in turn? The other things indeed many would be absent now for my sake. Which, being prevented from nothing differing, regarding himself, at least in these things. But that one will speak at all, how would it hold, with me asking not even a little? How would he obtain what he says?