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πρὸς ἑαυτόν: with μελέτας, as in μελετᾶν, φροντίζειν πρὸς ἑαυτόν etc.

διατάσεις, though its MS authority (see cr. n.) is slight, can hardly fail to be what Plato wrote. Similarly in 546 C A^{1} has ἕκαστον twice for ἑκατόν. See Introd. § 5.

ὅπῃ -- ἐμπόδιος. The reading of Ξ (followed by Stallbaum and the older editors) is certainly right. αὕτη (sc. ἔστιν) is νοσοτροφία; and ἐμπόδιος ἀρετῇ ἀσκεῖσθαι is exactly like ἐπιχειρεῖν τῇ πόλει θεραπεύειν (see 407 B note). The presence of νοσοτροφία makes it impossible for virtue to be practised or tested, as when, for example, to take a pedant's illustration, a boy evades both lectures and examinations by cherishing a nervous headache. Recent English editors have followed Baiter, and read ὅπῃ ταύτῃ ἀρετὴ ἀσκεῖται καὶ δοκιμάζεται, taking ταύτῃ as ἐν φιλοσοφίᾳ, but this gives a much less satisfactory meaning. After αὕτη had been changed to ταύτῃ, the rest of the corruption was easy; but a trace of the original reading may survive in the ἀρετῇ (not ἀρετή) of A.

ἀποκεκριμένον: an isolated, local malady; “morbum separatum, non totum corpus afficientem” (Ast). Unnecessary difficulty has been raised. The word is in no sense technical, and ἀποκρίνω in the sense of ‘separate’ is common enough. The corruption ἀποκεκρυμμένον might have been foretold.

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