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σοφόν, ἀγαθόν: in this whole exegesis Socrates keeps in view his main argument. Here, as developing εὐμήχανον, σοφόν is inserted as the characteristic mark of true excellence, and ἀγαθόν in order to emphasize the contrast with the predicate.

τὸ δέ: strictly in relation to this however, then in fact however, whereas. Very frequent in Plato. Cf. Apol. 23 a οἴονται γάρ με αὐτὸν εἶναι σοφόν: τὸ δὲ κινδυνεύει τῷ ὄντι θεὸς σοφὸς εἶναι.

πράξας: “according as any man has done good or bad deeds, is he reckoned a good or a bad man.” An uninterrupted being is not required as the basis of the judgment. Socrates, however, going beyond the meaning of the poet, applies the word to the inward condition, εὖ πράττει one fares well, κακῶς πράττει one fares ill, and thus is able to push the inquiry as to the cause of this good or ill condition.

μέν: does not fit into the metrical scheme (see Introd. p. 18), but Attic usage allows its insertion here by Socrates in order to bring out the thought more clearly.

εἰ: sc. ἔπραξε.

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