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ἀνελευθερίας . ἀνελευθερία or σμικρολογία is in Plato the antithesis of ὑπερηφανία: cf. II 391 C and Critias 112 C. The virtuous mean is μεγαλοπρέπεια, which is a sort of highmindedness (cf. 503 C): hence μεγαλοπρέπεια just below and μεγαλοπρεπής in the summary at 487 A. Plato does not, like Aristotle (Eth. Nic. IV cc. 4—6), restrict μεγαλοπρέπεια and its opposing vices to pecuniary dealings, although φιλοχρηματία, for example, is a symptom of ἀνελευθερία (II 391 C).

τοῦ ὅλου καὶ παντός. Cf. Theaet. 173 E ff. This and the following sentence admirably describe the peculiar genius of Plato himself. See the eloquent words of Longinus περὶ ὕψους 35, and compare them with Goethe's noble characterisation of Plato: “Er dringt in die Tiefen, mehr um sie mit seinem Wesen auszufüllen, als um sie zu erforschen. Er bewegt sich nach der Höhe, mit Sehnsucht seines Ursprungs wieder theilhaft zu werden. Alles, was er äussert, bezieht sich auf ein ewig Ganzes, Gutes, Wahres, Schönes, dessen Forderung er in jedem Busen aufzuregen strebt.”

-- διανοίᾳ . διανοίας (the reading of q and some other MSS, followed by Ast and Stallbaum) is an obvious ‘emendation,’ to suit τούτῳ below. It is much less elegant, notwithstanding the irregularity involved in τούτῳ, for which Schneider compares Gorg. 523 B, a precise parallel, in spite of Stallbaum's assertion to the contrary. Cf. also X 606 B note οὖν is moreover found in the quotation of this passage by Marcus Aurelius, according to the text of Vaticanus A: see Stich's edition p. 87 note

μέγα τι δοκεῖν. Cf. Arist. Eth. Nic. IV 7. 1123^{b} 32 τίνος γὰρ ἕνεκα πράξει αἰσχρά, οὐθὲν μέγα (of the μεγαλόψυχος).

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  • Commentary references from this page (2):
    • Plato, Theaetetus, 173e
    • Plato, Gorgias, 523b
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