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1 Like the philosopher in the court-room. Cf. Theaet. 172 C, 173 C ff., Gorg.. 484 D-e. Cf. also on 387 C-D. 515 D, 517 D, Soph. 216 D, Laches 196 B, Phaedr. 249 D.
2 An obvious allusion to the fate of Socrates. For other stinging allusions to this Cf. Gorg. 486 B, 521 C, Meno 100 B-C. Cf. Hamlet's “Wormwood, wormwood” (III. ii. 191). The text is disputed. See crit. note. A. Drachmann, “Zu Platons Staat,”Hermes, 1926, p. 110, thinks that an οἴει or something like it must be understood as having preceded, at least in Plato's thought, and that ἀποκτείνειν can be taken as a gloss or variant of ἀποκτεινύναι and the correct reading must be λαβεῖν, καὶ ἀποκτεινύναι ἄν. See also Adam ad loc.
3 Cf. 508 B-C, where Arnou (Le Désir de dieu dans la philos. de Plotin, p. 48 and Robin (La Théorie plat. de l'amour, pp. 83-84) make τόπος νοητός refer to le ciel astronomique as opposed to the ὑπερουράνιος τόπος of the Phaedrus 247 A-E, 248 B, 248 D-249 A. The phrase νοητὸς κόσμος, often attributed to Plato, does not occur in his writings.
4 Plato was much less prodigal of affirmation about metaphysical ultimates than interpreters who take his myths literally have supposed. Cf. What Plato Said, p. 515, on Meno 86 B.
5 Cf. 506 E.
6 This is the main point for the Republic. The significance of the idea of good for cosmogony is just glanced at and reserved for the Timaeus. Cf. on 508 B, p. 102, note a and p. 505-506. For the practical application Cf. Meno 81 D-E. See also Introd. pp. xxxv-xxxvi.
7 Cf. 521 A, 345 E, and Vol. I. on 347 D, p. 81, note d.
8 Cf. 346 E.
10 For the contrast between the philosophical and the pettifogging soul Cf. Theaet. 173 C-175 E. Cf. also on 517 A, p 128, note b.
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