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29. αἰσχρὸν μεντἄνἀνδρεία: and if αἰσχρόν, not ἀρετή (which it is), since all ἀρετή is καλόν (349E. Cf. Lach. 182C δέ γε ἀνδρεία ὡμολογεῖτο καλὸν εἶναι and with the general sentiment Meno, 88B οἶον ἀνδρεία, εἰ μὴ ἔστι φρόνησις ἀνδρεία ἀλλ᾽ οἶον θάππος τι: οὐχ ὅταν μὲν ἄνευ νοῦ θαππῇ ἄνθπωρος, βλάρτεται, ὅταν δὲ σὺν νῷ, ὠφελεῖται;

30. λέγεις: the present is idiomatically used in referring to an earlier part of a discussion not yet ended: see on ὅπερ λέγω in Apol. 21A. With λέγεις followed by an accusative in this sense compare Symp. 199E πειρῶ δὴ καὶ τὸν Ἔρωτα εἰπεῖν: Ἔρως ἔρως ἐστὶν οὐδενὸς τινός;

31. οὐχὶτοὺς θαρραλέους εἶναι. This Protagoras did not say, but only that οἱ ἀνδρεῖοι are θαρραλέοι: see 349E For this reason Sauppe and others reject τούς before θαρραλέους, and in favour of this urge the reply of Protagoras (καὶ νῦν γε): but inasmuch as (1) οὐκοῦν οὗτοιμαινόμενοι φαίνονται seems to be intended to be incompatible with τοὺς ἀνδρείους οὐχὶεἷναι, (2) θαρραλεώτατοι δὲ ὄντες ἀνδρειότατοι in l. 35 clearly implies that θαρραλέοι are conceived of as ἀνδρεῖοι (no less than ἀνδρεῖοι as θαρραλέοι), we must, if we regard the argument as a whole, retain the MSS. reading. Protagoras' καὶ νῦν γε is an unwary admission: he does not at first catch the difference between οἱ ἀνδρεῖοί εἰσιν οἱ θαρραλέοι and οἱ ἀνδρεῖοί εἰσι θαρραλέοι, and Socrates avails himself of his opponent's slip to hasten to his conclusion—which but for this misrepresentation could only be expressed as ἀνδρεῖοι are σοφοί ( = ἐπιστήμονες), not σοφοί are ἀνδρεῖοι: see on 349Eand 350D

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