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τόδε οὐ φανερὸν κτλ. The contrast is between δίκαια, καλά on the one hand, and ἀγαθά or ὠφέλιμα (V 457 B note) on the other. All men desire the reality of good (cf. IV 438 A note), but many are content with the semblance of honour. Cobet expunges τὰ δοκοῦντα, and καί before δοκεῖν, thereby leaving a very crabbed piece of Greek. Ast's καὶ διώκειν for καὶ δοκεῖν is on a higher plane of criticism. The text is nevertheless sound. δοκεῖν ‘to seem’ is used absolutely, as in II 361 B, and prepares the way for δόξαν ‘seeming’ (cf. 499 A) below. So also Schneider and Stallbaum understand the passage. For ἔτι and ἤδη see on III 412 B. ὃ δὴ διώκει κτλ. With ὃ followed by τούτου cf. II 357 B note Cobet's ὅτου for τούτου is an unlucky venture. Stumpf justly observes that the Idea of Good is here regarded as the final cause: cf. Phaed. 98 B ff. and Phil. 20 D, 54 C. For a striking theological presentation of the same view see Laws 715 E ff. and 903 B—D. Plato's ἰδέα τοῦ ἀγαθοῦ laid “the foundations of the teleological view of the world” (Krohn Pl. St. p. 131).
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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