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μὴ νέους κτλ. Cf. Arist. Eth. Nic. I 1. 1095^{a} 2 τῆς πολιτικῆς οὐκ ἔστιν οἰκεῖος ἀκροατὴς ὁ νέος. It is clear from the present passage that Dialectic is largely concerned with moral and religious questions, as Bosanquet (Companion p. 302) and Nettleship (Lect. and Rem. II p. 291) remark. See App. III. Grote (III pp. 237—239) has some interesting observations on Plato's exclusion of the young from dialectical debate; but it is scarcely right to say that the Parmenides (135 C—136 E) contradicts Plato's precept in the Republic, for the disputations in the Parmenides are a preliminary exercise (γυμνασία 135 D) to be undertaken before we attempt to define καλόν τε τί καὶ δίκαιον καὶ ἀγαθὸν καὶ ἓν ἕκαστον τῶν εἰδῶν (135 C). οἶμαι γάρ σε κτλ. The same phenomenon is similarly described in Phil. 15 D—16 A: cf. also Ap. 23 C and Isocr. Panath. 26. ἀντιλογίαν. See on V 454 A.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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