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συστήσηται: is applicable to the form as a whole, because it is only by the harmony of its several parts (τὸ ἕτερον τῷ ἑτέρῳ ἁρμότσειν) that it exists. Cf. Phaedr. 269 c τὸ δ᾽ ἕκαστα . . . λέγειν τε καὶ τὸ ὅλον συνίστασθαι.

κεκοσμημένον: this word, as well as κόσμος below (19), has, of course, no reference to any external adornment, but only to an endowment with such qualities as are requisite for the ἀρετή of the whole. See on e below.

14 f.

οἵ τε δὴ ἄλλοι δημιουργοί: would require properly some such pred. as κοσμοῦσιν ἕκαστος τὸ ἑαυτοῦ ἔργον. But the general thought is here, as often, to be completed by a kind of zeugma from the special one to which the discussion hurries.

οὓς νυνδὴ ἐλέγομεν: sc. in 500 e, which in turn refers to 464 b ff.—The body serves in general as an analogy for the soul.

ἔστω: the imv. indicates only a tentative concession, which Callicles reserves the privilege of recalling if he chooses. The same feeling is felt in ἀνάγκη συνομολογεῖν below.

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  • Commentary references from this page (2):
    • Plato, Gorgias, 464b
    • Plato, Gorgias, 500e
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