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τοῦτο μέν. On μέν without δέ see 475 E note

οἴει -- ἄνδρα. For οἴει <*>ν Richards reads οἴει δή: but δή is unpleasing here. See also on 450 C. After ἂνεἶναι we might expect δς ἂνμὴ ἔχοι, ‘who would not be able,’ and so Ξ, q and several other MSS actually read. The irregularity is however no more than ‘cannot’ for ‘would not be able to’ in English. I have restored οἷος (which used to be read before Bekker) for οἷον (see cr. n.). The corruption is easy, and in such cases the relative regularly agrees with its subject: see Phil. 29 E with Stallbaum's note. It is also wrong in point of sense to refer the relative to παράδειγμα here. Art is credited with higher possibilities in this passage than in Book X, unless we suppose that the painter's κάλλιστος ἄνθρωπος is only an artificial combination of individual features imitated from human beings. But in that case the illustration is less apposite; for Plato's perfect city is more than imitation of the actual. See also on X 598 A, and cf. Xen. Mem. III 10. 2 and Arist. Pol. γ. 11. 1281^{b} 10—15.

παράδειγμα κτλ. Cf. Laws 713 B and 739 C—E.

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hide References (2 total)
  • Commentary references from this page (2):
    • Plato, Philebus, 29e
    • Xenophon, Memorabilia, 3.10.2
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