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1 Thrasymachus makes it plain that he, unlike Meno (71 E), Euthyphro (5 ff.), Laches (191 E), Hippias (Hippias Major 286 ff.), and even Theaetetus (146 C-D) at first, understands the nature of a definition.
2 Cf. Laches 182 C.
3 For the teasing or challenging repetition cf. 394 B, 470 B-C, 487 E, 493 A, 500 B, 505 D, 514 B, 517 C, 523 A, 527 C, Lysis 203 B, Sophocles O.T. 327.
4 For the teasing or challenging repetition cf. 394 B, 470 B-C, 487 E, 493 A, 500 B, 505 D, 514 B, 517 C, 523 A, 527 C, Lysis 203 B, Sophocles O.T. 327.
5 For Plato's so-called utilitarianism or eudaemonism see 457 B, Unity of Plato's Thought, pp. 21-22, Gomperz, ii. p. 262. He would have nearly accepted Bentham's statement that while the proper end of government is the greatest happiness of the greatest number, the actual end of every government is the greatest happiness of the governors. Cf. Leslie Stephen, English Utilitarianism, i. p. 282, ii. p. 89.
6 This profession of ignorance may have been a trait of the real Socrates, but in Plato it is a dramatic device for the evolution of the argument.
7 The argument turns on the opposition between the real (i.e. ideal) and the mistakenly supposed interest of the rulers. See on 334 C.
8 Cf. 338 E and Theaetetus 177 D.
10 Cf. Berkeley, Divine Visual Language, 13: “The conclusions are yours as much as mine, for you were led to them by your own concessions.” See on 334 D, Alc. I. 112-113. On a misunderstanding of this passage and 344 E, Herbert Spencer (Data of Ethics, 19) bases the statement that Plato (and Aristotle), like Hobbes, made state enactments the source of right and wrong.
11 Socrates is himself a little rude.
12 Cf. Gorgias 495 D.
13 Cf. Laches 215 E, Phaedo 62 E.
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