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2 The word order of the following is noteworthy. The translation gives the meaning.ταὐτόν, the object of συνᾴδοντας, is, by a trait of style that grows more frequent in the Laws and was imitated by Cicero, so placed as to break the monotony of the accusative terminations.
4 The final statement of the definition, which, however, has little significance for Plato's thought, when isolated from its explanatory context. Cf. Def. Plat. 413 E, Unity of Plato's Thought, pp. 15. f., n. 82. Quite idle is the discussion whether σωφροσύνη is otiose, and whether it can be absolutely distinguished from δικαιοσύνη. They are sufficiently distinguished for Plato's purpose in the imagery and analogies of the Republic.
5 Cf. on 351 E.
6 Cf. Demosthenes 18 and 430 Eὥς γε ἐντεῦθεν ἰδεῖν. Plato's definitions and analyses are never presented as final. They are always sufficient for the purpose in hand. Cf. Unity of Plato's Thought, p. 13, nn. 63-67 and 519.
7 δι᾽ ὅ: cf. my paper on the Origin of the Syllogism, Class. Phil. vol. xix. pp. 7 ff. This is an example of the terminology of the theory of ideas “already” in the first four books. Cf. Unity of Plato's Thought, p. 35, n. 238, p. 38.
9 Cf. Soph. 235 B, Euthydemus 290 B-C, Phaedo 66 C, Laws 654 E, Parmenides 128 C, Lysis 218 C, Thompson on Meno 96 E, Huxley, Hume , p. 139 “There cannot be two passions more nearly resembling each other than hunting and philosophy.” Cf. also Hardy's “He never could beat the covert of conversation without starting the game.” The elaboration of the image here is partly to mark the importance of δικαιοσύνη and partly to relieve the monotony of continuous argument.
11 Prayer is the proper preface of any act. Cf. Timaeus 27 C, Laws 712 B.
13 Cf. Theaetetus 201 A.
15 This sounds like Hegel but is not Hegelian thought.
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