but do you recognize that one man is a musicianCf. 608 E, 463 E, 332 A, 358 D, 103 C, . 226 B, 34 E, 75 D, 88 A, . 128 B, 385 B. The formula, which is merely used to obtain formal recognition of a term or idea required in the argument, readily lends itself to modern parody. Socrates seems to have gone far afield. Thrasymachus answers quite confidently,ἔγωγε, but in δήπου there is a hint of bewilderment as to the object of it all. and another unmusical?” “I do.” “Which is the intelligent and which the unintelligent?” “The musician, I presume, is the intelligent and the unmusical the unintelligent.” “And is he not good in the things in which he is intelligentFamiliar Socratic doctrine. Cf. 194 D, 210 D, 504 D. and bad in the things in which he is unintelligent?” “Yes.” “And the same of the physician?” “The same.” “Do you think then, my friend, that any musician in the tuning of a lyre would want to overreachπλεονεκτεῖν is here a virtual synonym of πλέον ἔχειν. The two terms help the double meaning. Cf. 691 Aπλεονεκτεῖν τῶν νόμων. another musician in the tightening and relaxing of the strings or would claim and think fit to exceed or outdo him?” “I do not.” “But would the the unmusical man?” “Of necessity,” he said. “And how about the medical man?