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3. εὖ ζῆν εἰ ἀνιώμενοςζῴη. There is the usual ambiguity in εὖ ζῆν: see on 344Eabove.

5. οὐκ εὖ ἄν σοι δοκεῖ. The MSS. have δοκοῖ, which all the editors (except Heindorf) retain. The meaning required is: ‘would he not, think you, have lived well?’ (to which Protagoras replies ἔμοιγε sc. δοκεῖ), not ‘would you not think he has lived well?’ and δοκεῖ is as necessary here as in ἆρ᾽ οὖν δοκεῖ σοι ἄνθρωπος ἂν εὖ ζῆν εἰζῴη above. The idiom is attested by abundant examples, e.g. Ar. Plut. 380 καὶ μὴν φίλως γ᾽ ἄν μοι δοκεῖς, νὴ τοὺς θεούς, τρεῖς μνᾶς ἀναλώσας λογίσασθαι δώδεκα, Wasps, 1404-5 εἰ νὴ Δί᾽ ἀντὶ τῆς κακῆς γλώττης ποθὲν πυροὺς πρίαιο σωφρονεῖν ἄν μοι δοκεῖς: in Plato it is extremely frequent, e.g. Rep. 1. 335Bπάνυ μὲν οὖν οὕτως ἄν μοι δοκεῖ καλῶς λέγεσθαι, Alc. I, 105C εἰ αὖ σοι εἴποιοὐκ ἂν αὖ μοι δοκεῖς ἐθέλειν, Gorg. 514E, cf. Euthyd. 294B, 306B Gorg. 522A, and below 357A The corruption is natural: it occurs also in the MSS. of Ar. Wasps, loc. cit.

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