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φίλοι κτλ. Schneider rightly observes that κατὰ δὴ τὸν σὸν λόγον below tends to shew that ἀλλ᾽ ὅμως —βλάπτειν is interrogative. The argument is in the form of a dilemma: either a it is just to injure those who do us no injustice (and benefit those who do), or b it is just to injure friends and benefit foes. The first alternative is immoral (πονηρός), and the second directly opposed to Simonides' view. Socrates suppresses the words which I have put in brackets, because they lessen rather than increase the immorality of the conclusion: the second alternative is expressed in full as the αὐτὸ τοὐναντίον ἢ τὸν Σιμωνίδην ἔφαμεν λέγειν.
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