Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and — Plato
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Ignorance of all things is an evil neither terrible nor excessive, nor yet the greatest of all; but great cleverness and much learning, if they be accompanied by a bad training, are a much greater misfortune.

— Plato
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