: ‘proleptic’; cf. Rep.
iv. 425 a ἐννόμους τε καὶ σπουδαίους ἐξ αὐτῶν ἄνδρας αὐξάνεσθαι
, viii. 565 c ἕνα τινὰ ἀεὶ δῆμος εἴωθε τρέφειν τε καὶ αὔξειν μέγαν
93 d τὸν υἱὸν ἱππέα ἐδιδάξατο ἀγαθόν
. So freq.ἀκλεής
: sc. ἐγένετο
: but however that might be;
stronger than δ᾽ οὖν
, and often followed by γέ
. This is used when previous statements are for the moment left in abeyance, while that which follows is unquestionably certain. Cf. Apol.
34 e ἀλλ᾽ οὖν δεδογμένον γέ ἐστι τὸ Σωκράτη διαφέρειν τινὶ τῶν πολλῶν ἀνθρώπων
496 d ἀλλ᾽ οὖν τό γε πεινῆν αὐτὸ ἀνιαρόν
: is not repeated, since ἰδιώτας
and μηδὲν ἐπαΐοντας
relate to the same individuals. Cf. Dem. XIX. 87 (δεῖ
) τὸν αἴτιον καὶ παρασκευάσαντα τὴν ἐξουσίαν ταύτην ἐκείνῳ μισεῖν καὶ τιμωρεῖσθαι you ought to hate and to punish the one who is responsible, and who secured this power to that one.
“As, in the supposed case, there would be good and bad flute players, and yet all would be flute players, so now all are upright and virtuous; but because some are more so, those who have less virtue seem to have none. Still, that these last are also really virtuous, would be clear, if they were compared with absolute savages.” So Protagoras wishes to prove
his view respecting those who are regarded as unjust and vicious, through what would be indisputably true in the supposed case. This lies in ᾤου κἂν νῦν
(also now, in the present case
), where the question is not of flute playing, but of virtue. οἴου καὶ νῦν
, the reading of the Mss., would be not a proof but merely an exhortation.
: since, acc. to Protagoras, men must possess virtue, evidently civil and social life, legal institutions and human society, are allied conceptions, and ἐν νόμοις
can be connected as synonymous. He has already in mind, too, the contrast between ἄνθρωποι
and the ἄγριοι
about to be cited.