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41. τοὺς δὲ ἀνδρείους ὡς οὐ θαρραλέοι εἰσίν. The οὐ after ὡς is due to a confusion between (1) τοὺς δὲ ἀνδρείους ὡς οὐ θαρραλέοι εἰσίν, οὐδαμοῦ ἐπέδειξας and (2) οἱ δὲ ἀνδρεῖοι ὡς θαρραλέοι εἰσίν, τὸ ἐμὸν ὁμολόγημα, οὐδαμοῦ κτλ. The insertion of οὐ is the more natural because after verbs of refuting and the like the object clause gives what is maintained and not what is refuted, whence ἐλέγχειν ὡς οὐ, ἀντιλέγειν ὡς οὐ etc.

45. καὶ ἐν τούτῳ οἴει κτλ. Protagoras ignores Socrates' third proposition in 350B(25-30), where it is shown that θάρρος without ἐπιστήμη is not ἀνδρεία; see next note.

48. πρῶτον μὲν γὰρ κτλ., i.e. you might as well argue (1) οἱ ἰσχυροί are δυνατοί, (2) οἱ ἐπιστήμονες are δυνατοί, therefore οἱ ἐπιστήμονες are ἰσχυροί. This would only be correct if for (1) we substituted οἱ δυνατοί are ἰσχυροί. To make Protagoras' picture of Socrates' argument complete, we should have to add (3) none who are δυνατοί without ἐπιστήμη are ἰσχυροί—but this is not true, whereas Socrates' third proposition is. The completed picture therefore fails to represent correctly Socrates' reasoning in each of its steps, but none the less are Protagoras' objections strictly relevant, and indeed fatal to Socrates' conclusion as expressed in 350C(33-6), and that is why Socrates makes no reply.

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