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1. ἐκαλλωπίζετο. Cf. Phaedr. 236D παῦσαι πρός με καλλωπιζόμενος: σχεδὸν γὰρ ἔχω εἰπὼν ἀναγκάσω σε λέγειν; so also τρυφᾶν, cf. Euthyphr. 11 E ἐπειδὴ δέ μοι δοκεῖς σὺ τρυφᾶν, αὐτός σοι ξυμπροθυμήσομαι, where see note.

5. ἔστω. Protagoras has already disclaimed this view in 333B

7. ὅτι ἀδικοῦσιν: Hirschig suggested τι ἀδικοῦσιν, but see on 333B Schanz rejects the words, but without sufficient reason.

8. εὖ πράττουσιν ἀδικοῦντες. εὖ is here primarily of success, and κακῶς of failure, but the collocation of εὖ πράττειν with ἀδικεῖν is intended to suggest that the view which Protagoras is defending is a paradox. Plato frequently makes use of the double sense (as we should call it; but see on Euthyphr, 3A) of εὖ πράττειν, εὖ ζῆν and the like, to imply that the virtuous life is the happy one: e.g. Alcib. I, 116B ff.; Rep. I. 353E ff.; Charm. 172A, 173D; cf. Euthyd. 281C.

9. λέγεις οὖν ἀγαθά. Socrates proceeds to elucidate the definition of εὖ in εὖ πράττειν.

11. ὠφέλιμα τοῖς ἀνθρώποις: Xen. Mem. IV. 6. 8 ἄλλο δ᾽ ἄν τι φαίης ἀγαθὸν εἶναι τὸ ὠφέλιμον; οὐκ ἔγωγ᾽, ἔφη. τὸ ἄπα ὠφέλιμον ἀγαθόν ἐστιν ὅτῳ ἂν ὠφέλιμον ; δοκεῖ μοι, ἔφη. Plato, Rep. II. 379B τί δέ; ὠφέλιμον τὸ ἀγαθόν; ναί.

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