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1 ἐπιστήμην . . . δόχαν: a hint of a fundamental distinction, not explicitly mentioned before in the Republic. Cf. Meno 97 B ff. and Unity of Plato's Thought, pp. 47-49. It is used here rhetorically to exalt justice and disparage injustice.ἀμαθία is a very strong word, possibly used here already in the special Platonic sense: the ignorance that mistakes itself for knowledge. Cf. Sophist.
2 ἐπιστατοῦσαν: Isocrates would have used a synonym instead of repeating the word.
3 Cf. 337 B.
4 στάσιν: cf. 440 E. It is defined in Sophist 228 B. Aristotle would again regard this as mere metaphor.
5 πολυπραγμοσύνην:434 B and Isocrates viii. 59.
6 συλλήβδην: summing up, as in Phaedo 69 B.
7 ὡς ἐκεῖνα: a proportion is thus usually stated in an ancoluthic apposition.
8 The common-sense point of view, “fit fabricando faber.” Cf. Aristotle Eth. Nic. 1103 a 32. In Gorgias 460 B, Socrates argues the paradox that he who knows justice does it. Cf. Unity of Plato's Thought, p. 11, n. 42.
9 Cf. the generalization of ἔρως to include medicine and music in Symposium 186-187, and Timaeus 82 A, Laws 906 C, Unity of Plato's Thought, n. 500.
10 The identification of virtue with spiritual health really, as Plato says (445 A), answers the main question of the Republic. It is not explicitly used as one of the three final arguments in the ninth book, but is implied in 591 B. It is found “already” in Crito 47 D-E. Cf. Gorgias 479 B
11 κακία . . . αἶσχος:Sophist 228 E distinguishes two forms of κακία: νόσος or moral evil, and ignorance or αἰσχος. Cf. Gorgias 477 B.
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