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1 Cf. on 346 A.
3 In pursuance of the analogy between the virtues and the arts the moral idea πλεονεξία(overreaching, getting more than your share; see on 359 C) is generalized to include doing more than or differently from. English can hardly reproduce this. Jowett's Shakespearian quotation (King JohnIV. ii. 28), “When workmen strive to do better than well,/ They do confound their skill in covetousness,” though apt, only illustrates the thought in part.
4 The assumption that a thing is what it is like is put as an inference from Thrasymachus's ready admission that the unjust man is wise and good and is like the wise and good. Jevons says in “Substitution of Similars”; “Whatever is true of a thing is true of its like.” But practical logic requires the qualification “in respect of their likness.” Socrates, however, argues that since the good man is like the good craftsman in not overreaching, and the good craftsman is good, therefore the just man is good. The conclusion is sound, and the analogy may have a basis of psychological truth; but the argument is a verbal fallacy.
5 Cf. 608 E, Gorgias 463 E, Protagoras 332 A, 358 D, Phaedo 103 C, Soph. 226 B, Philebus 34 E, Meno 75 D, 88 A, Alc. I. 128 B, Cratylus 385 B. The formula, which is merely used to obtain formal recognition of a term or idea required in the argument, readily lends itself to modern parody. Socrates seems to have gone far afield. Thrasymachus answers quite confidently,ἔγωγε, but in δήπου there is a hint of bewilderment as to the object of it all.
6 Familiar Socratic doctrine. Cf. Laches 194 D, Lysis 210 D, Gorgias 504 D.
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