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‘And those (we like) with whom we are on such terms as to feel no shame in betraying our (apparent) conventional faults before them, provided, however, that this does not arise from contempt’; provided that they are not so far our inferiors that we totally disregard their presence. That is, those who are so intimate that we can afford to take liberties with them. Such are the members of a domestic circle, or any very intimate friend, who knows our ways, and from habit has learned to overlook any slight mark of disrespect. Schrader has illustrated this by an epigram of Martial, X 14, which though rather coarse is too apposite to be passed over: Nil aliud video quo te credamus amicum Quam quod me coram pedere, Crispe, soles.

αἰσχύνεσθαι] See note on II 2. 22.

τὰ πρὸς δόξαν] opposed to τὰ πρὸς ἀλήθειαν (=τὰ καθ᾽ αὑτά) in the next topic, ‘the apparent or conventional’ faults which violate the rules of society and good-breeding—and ‘the real’, moral and legal offences, Rhet. II 6. 23, 12. 10. τὸ πρὸς δόξαν in this opposition is defined, Topic. Γ 3, 118 a 21, ὅρος δὲ τοῦ πρὸς δόξαν τὸ μηδενὸς συνειδότος μὴ ἂν σπουδάσα. ὑπάρχειν, which is an exact description of the conventional and unreal, τὸ διὰ τὴν δόξαν αἱρετόν. The same distinction of the conventionally and really disgraceful occurs in Eth. Nic. IV 15, 1128 b 23, εἰ δ᾽ ἐστὶ τὰ μὲν κατ̓ ἀλήθειαν αἰσχρὰ τὰ δὲ κατὰ δόξαν, οὐθὲν διαφέρει, οὐδέτερα γὰρ πρακτέα. The conventionally disgraceful is illustrated by Aspasius ad locum, ὡς τὸ ἐν ἀγορᾷ ἐσθίειν (and this by Theophr. Char. XI βδελυρός, who goes in full market, πληθούσης τῆς ἀγορᾶς, to the fruit-stalls, and stands chattering with the vendor, and eating the fruit). Dancing was another of these conventional solecisms. See the story of Cleisthenes and Hippocleides in Herod. VI 129, which gave rise to the proverb οὐ φροντὶς Ἱπποκλείδῃ (διὰ τὴν ὄρχησιν καὶ τὴν ἀναιδείην): and of Socrates in Xenoph. Symp. II 17, see note 6 p. 152 of Cambridge Journal of Classical and Sacred Philology, Vol. I No. 2 on ‘The Sophists’.

Compare also I 7. 36, where τὸ πρὸς δόξαν is defined much as in the Topics, λανθάνειν μέλλων οὐκ ἂν ἕλοιτο. See note ad loc.

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