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39. ἀλλ᾽ ὥσπερ ἀγαθὸς ἱστάναι κτλ. Cf. Rep. X. 602D ἆρ᾽ οὖν οὐ τὸ μετρεῖν καὶ ἀριθμεῖν καὶ ἱστάναι βοήθειαι χαριέσταται ρπὸς αὐτὰ ἐφάνησαν, ὥστε μὴ ἄπχειν ἐν ἡμῖν τὸ φαινόμενον μεῖζον ἔλαττον πλέον βαρύτερον κτλ.;

40. καὶ τὸ ἐλλὺς κτλ.: in order that a near pleasure might count for more than a remote.

42. ἐὰν μὲν γὰρ ἡδέα κτλ. Cf. Laws, v. 733B ἡδονὴν βουλόμεθα ἡμῖν εἶναι, λύρην δὲ οὔθ᾽ αἱπούμεθα οὔτε βουλόμεθα, τὸ δὲ μηδέτεπον ἀντὶ μὲν ἡδονῆς οὐ βουλόμεθα, λύρης δὲ ἀλλάττεσθαι βουλόμεθα: λύρην δὲ ἐλάττω μετὰ μείζονος ἡδονῆς βουλόμεθα, ἡδονὴν δὲ ἐλάττω μετὰ μείζονος λύπης οὐ βουλόμεθα κτλ.

45. ἐάν τε τὰ ἐγγὺς κτλ. When once you have equated ‘near’ and ‘far’ (see above), then (but not till then) your final choice is not affected by the question of proximity in time. Theoretically, no doubt, this is right; but no man is so ἀγαθὸς ἱστάναι as to weigh ἐγγύς and πόρρω correctly; whence the saying ‘Let us eat and drink; for tomorrow we die’. ‘Near’ and ‘far’ can only be weighed aright on the supposition that man is immortal and will live hereafter under the same moral laws as rule us here: but of immortality there is no hint in this dialogue.

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