.Heraclitus of Ephesus, quoted by Plutarch, 21, 404 E, , G.S.

It should be no surprise that people choose security over privacy: . Even if you don't subscribe to , it's obvious that security is more important. Security is vital to survival, not just of people but of every living thing. Privacy is unique to humans, but it's a social need. It's -- to what makes us uniquely human -- but not to survival.

There is something fitting in this.

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This is what happened, and various versions of the were produced.

§ 25. To shew how the understanding proceeds herein, is the design of the following discourse; which I shall proceed to, when I have first premised, that hitherto, to clear my way to those foundations, which I conceive are the only true ones whereon to establish those notions we can have of our own knowledge, it hath been necessary for me to give an account of the reasons I had to doubt of innate principles. And since the arguments which are against them do some of them rise from common received opinions, I have been forced to take several things for granted, which is hardly avoidable to any one, whose task is to shew the falsehood or improbability of any tenet; it happening in controversial discourses, as it does in assaulting of towns, where if the ground be but firm whereon the batteries are erected, there is no farther inquiry of whom it is borrowed, nor whom it belongs to, so it affords but a fit rise for the present purpose. But in the future part of this discourse, designing to raise an edifice uniform and consistent with itself, as far as my own experience and observation will assist me, I hope to erect it on such a basis, that I shall not need to shore it up with props and buttresses, leaning on borrowed or begged foundations; or at least, if mine prove a castle in the air, I will endeavour it shall be all of a piece, and hang together. Wherein I warn the reader not to expect undeniable cogent demonstrations, unless I may be allowed the privilege, not seldom assumed by others, to take my principles for granted: and then, I doubt not, but I can demonstrate too. All that I shall say for the principles I proceed on is, that I can only appeal to men’s own unprejudiced experience and observation, whether they be true or no; and this is enough for a man who professes no more, than to lay down candidly and freely his own conjectures, concerning a subject lying somewhat in the dark, without any other design than an unbiassed inquiry after truth.

Only two survive, Plato's and one by Xenophon.

§ 24. When men have found some general propositions, that could not be doubted of as soon as understood, it was, I know, a short and easy way to conclude them innate. This being once received, it eased the lazy from the pains of search, and stopped the inquiry of the doubtful concerning all that was once styled innate. And it was of no small advantage to those who affected to be masters and teachers, to make this the principle of principles, “that principles must not be questioned:” for having once established this tenet, that there are innate principles, it put their followers upon a necessity of receiving some doctrines as such; which was to take them off from the use of their own reason and judgment, and put them on believing and taking them upon trust, without farther examination: in which posture of blind credulity, they might be more easily governed by, and made useful to, some sort of men, who had the skill and office to principle and guide them. Nor is it a small power it gives one man over another, to have the authority to be the dictator of principles, and teacher of unquestionable truths: and to make a man swallow that for an innate principle, which may serve to his purpose who teacheth them: whereas had they examined the ways whereby men came to the knowledge of many universal truths, they would have found them to result in the minds of men from the being of things themselves, when duly considered; and that they were discovered by the application of those faculties, that were fitted by nature to receive and judge of them, when duly employed about them.

Lee [2010], letter to Thomas Jefferson Randolph (Jefferson's grandson), November 24, 1808.
If he can make it as awful as it was in Tim Russert's day, he just might succeed.

The Greek word simply and precisely meant a , or a .

It is childish to suppose that if a problem arises from a bureaucracy, you can make the problem go away by abolishing the bureaucracy. Bureaucracy is a fact of life in government. You either make it work for you, or you don't. What you can't do is make it go away.

) was lost and is known only through quoted fragments in later works, like those of Plato himself.

This may have happened for a couple of reasons.

§ 68. All men desire happiness, that is past doubt; but, as has been already observed, when they are rid of pain, they are apt to take up with any pleasure at hand, or that custom has endeared to them, to rest satisfied in that; and so being happy, till some new desire, by making them uneasy, disturbs that happiness, and shows them that they are not so, they look no farther; nor is the will determined to any action, in pursuit of any other known or apparent good. For since we find, that we cannot enjoy all sorts of good, but one excludes another; we do not fix our desires on every apparent greater good, unless it be judged to be necessary to our happiness; if we think we can be happy without it, it moves us not. This is another occasion to men of judging wrong, when they take not that to be necessary to their happiness, which really is so. This mistake misleads us both in the choice of the good we aim at, and very often in the means to it, when it is a remote good. But which way ever it be, either by placing it where really it is not, or by neglecting the means as not necessary to it; when a man misses his great end happiness, he will acknowledge he judged not right. That which contributes to this mistake, is the real or supposed unpleasantness of the actions, which are the way to this end; it seeming so preposterous a thing to men, to make themselves unhappy in order to happiness, that they do not easily bring themselves to it.

The debate isn't security versus privacy. It's liberty versus control.

Apologetics and polemics are easily combined, as we see in the of

The procedure of the trial is that the prosecutor or prosecutors make their speeches, accusing the defendant, then the defendant makes his defense speech.