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μᾶλλον προσήκειν. The comparative is attached to the verb as well as to the adjective, so as to combine the force of two expressions, viz. (1) ὥστε καὶ θεοφιλῆ αὐτὸν εἶναι μᾶλλον προσήκειν and (2) ὥστε καὶ θεοφιλέστερον αὐτὸν εἶναι προσήκειν. In cases like λαθραιότερον μᾶλλον Laws 781 A, μᾶλλον is quite redundant: in Hipp. Mai. 285 A ἔστι δέ γεὠφελιμώτερονπαιδεύεσθαι μᾶλλον κτλ. it is resumptive. See on the whole subject Kühner Gr. Gr. II p. 25.

παρεσκευάσθαι -- ἄμεινον. For ἄμεινον Richards would read ἀμείνον̓ or ἀμείνονα: cf. 358 C πολὺ γὰρ ἀμείνων ἄρα τοῦ ἀδίκου τοῦ δικαίου βίος. The change is tempting at first sight; but Plato generally uses ἀμείνω and not ἀμείνονα, and the adverb expresses what is virtually the same meaning, since a βίος ἄμεινον παρεσκευασμένος (cf. πόλιν εὖ παρεσκευασμένην Laws 751 B) is (according to the views here described) a βίος ἀμείνων. Hermann's χείρον̓ for χεῖρον in Phaed. 85 B, though adopted by Schanz, is also unnecessary, for ἔχειν may be intransitive.

362C - 363E At this point Glauco gives way to Adimantus. Glauco had maintained the superiority of Injustice over Justice by directly praising Injustice: Adimantus will uphold the same thesis by describing the arguments usually advanced in favour of Justice. In the first place, when parents and friends exhort the young to follow Justice, they do not praise Justice herself, but the rewards which Justice earns from men and gods. Homer and Hesiod describe the benefits derived from Justice in this present life, while Musaeus and his son guarantee to her votaries sensual bliss hereafter, and others promise to the pious a long line of descendants, but relegate the wicked to punishment after death and unpopularity during life.

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    • Plato, Phaedo, 85b
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