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ἅ: refers to both the previously named conditions; see on ταῦτα above, d. Socrates shows us the immoral condition of the soul under three aspects: 1. The vital principle of morality is δικαιοσύνη, hence ἀδικία is placed first. Beside this, as its worst form, stands perjury, the punishment of which after death was assumed even in the Homeric age; cf. Γ 278, T 259 Ἐρινύες, αἵ θ᾽ ὑπὸ γαῖαν | ἀνθρώπους τίνυνται ὅ τις κ᾽ ἐπίορκον ὀμόσσῃ. ἀδικία accordingly corrupts the very nature itself of the soul. 2. The natural development of the soul depends upon its knowledge of the truth. Lies restrict that development, and hence warp and twist the soul. This image at the same time corresponds to the familiar view of the nature of truth. 3. Since the activity of the soul is from within outwards, there is need of fixed, definite limits. If this quality —σωφροσύνη—is lacking, or rather if it lapses into ἀκολασία, which according to its surrounding conditions appears as ἐξουσία, τρυφή, and ὕβρις (ἀκρατία is a general term, applicable to all forms), then the proper relation between the separate parts of the soul is destroyed, and its form as a whole becomes unsymmetrical and ugly. One naturally thinks of the extension which the ἐπιθυμίαι strive for.
ἀτίμως: corresponds to the ἀτιμία imposed by earthly judges.— εὐθὺ τῆς φρουρᾶς: for the gen., see G. 182, 2, and on 486 a.
Gonzalez Lodge. Commentary on Plato Gorgias. Ginn & Company. Boston and London. 1891.
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