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1 Cf. on 433 B-E, 443 D, and Charmides 161 B.
2 Cf. on 431 A-B, Laws 689 A-B.
3 Strictly speaking, pleasure is in the mind, not in the body. Cf. Unity of Plato's Thought, n. 330.καλουμένων implies the doctrine of the Gorgias 493 E, 494 C, Philebus 42 C, Phaedrus 258 E, and 583 B-584 A, that the pleasures of appetite are not pure or real. Cf. Unity of Plato's Thought, n. 152. Cf. on λεγομένων431 C.
4 Cf. on 426 E, 606 B.
6 Cf. 389 D.
7 Cf. 415 E.
9 Cf. 429 C-D
10 Cf. Goodwin's Greek Grammar, 1027.
14 The transcendental or philosophical definition is confirmed by vulgar tests. The man who is just in Plato's sense will not steal or betray or fail in ordinary duties. Cf. Aristotle Eth. Nic. 1178 b 16ἢ φορτικὸς ὁ ἔπαινος. . . to say that the gods are σώφρονες. Similarly Plato feels that there is a certain vulgarity in applying the cheap tests of prudential morality (Cf. Phaedo 68 C-D) to intrinsic virtue. “Be this,” is the highest expression of the moral law. “Do this,” eventually follows. Cf. Leslie Stephen, Science of Ethics, pp. 376 and 385, and Emerson, Self-Reliance: “But I may also neglect the reflex standard, and absolve me to myself . . . If anyone imagines that this law is lax, let him keep its commandment one day.” The Xenophontic Socrates (Xenophon Memorabilia iv. 4. 10-11 and iv. 4. 17) relies on these vulgar tests.
15 Cf. on 332 A and Aristotle Rhet. 1383 b 21.
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