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λαβεῖν has been doubted: but see III 407 B note ἂν (see cr. n.) is better inserted after ἐναντίων than after θείης (Ast) or τοιαῦτα (Hartman). Stallbaum (who formerly read ἂν θείης) in his last edition acquiesces, like Schneider, in the omission of ἄν; but few will agree with him. I have noted the—certain or probable— omission of ἄν in all or the best MSS in Phaed. 62 C, 109 E, Euthyd. 291 E (?), Rep. V 457 D, VII 516 E, VIII 558 D, where the omission is lipographical; also in Phaed. 72 B, Euthyd. 281 C, Crat. 389 E, 409 A, Alc. I 132 B, 133 E, Soph. 266 A, Phil. 47 B, H. Mai. 295 A. Sometimes (as occasionally after πρίν) the omission is perhaps a poetical touch: see my note in Cl. Rev. IV p. 103. καὶ αὖ. Krohn (Pl. St. p. 57) presses αὖ too much when he says that ἐθέλειν and βούλεσθαι are definitely represented as not belonging to the category of ἐπιθυμίαι. Plato expresses no opinion on this point; for αὖ, ‘also,’ merely marks the introduction of two new terms.
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