James Adam, The Republic of Plato

---

434D - 435A Adimantus agrees; but Socrates will wait until he has discovered Justice in Man before being sure that he is right. If the features of Justice are the same in Man and in the State, we shall be satisfied.

παγίως -- λέγωμεν: cf. V 479 C παγίως νοῆσαι, Theaet. 157 A νοῆσαι —παγίως, Tim. 49 D. οὐκ ἔστι παγίως νοῆσαι was probably a phrase in vogue among Heraclitus' followers: see Wohlrab on Theaet. l.c.

ἰὸν τὸ εἶδος . εἶδος is not yet the Idea (III 402 C) but refers to οἰκειοπραγία. For ἰόν Richards conjectures ἰοῦσιν; but surely εἰς would then be wrong. How can ‘we’ be said to pass into an individual? The εἶδος is half personified (cf. ὅταν—ἐλθὸν ἐρώτημα ἔρηται VII 538 D); it is said to ‘pass into’ the individual merely because we have discovered it first in the State. See also on ἀπαμβλύνεται 442 D. The passage in Phaedr. 249 B is different, whether we accept Badham's conjecture ἰόντ̓ or not.

ἣν is a loose internal accusative, exactly like ὅ in 443 B below. The reference is to II 368 D.

ἐκεῖ. The reading ἐκεῖνο, found in Ξ and other second-rate MSS, would probably have been discarded sooner, if it had been known that A as well as Π reads ἐκεῖ. Campbell first pointed this out. ἐκεῖνο is not quite suitable because, although it must mean justice, it suggests something more remote. ἐκεῖ on the other hand helps out the antithesis between ἐν μείζονι—ἐχόντων and ἐν ἑνὶ ἀνθρώπῳ, and is in harmony with ἐκεῖ ἐφάνη below. δικαιοσύνην depends on θεάσασθαι, and τῶν ἐχόντων is ‘its possessors’: cf. II 367 B, D, E. In reciting the sentence, the voice pauses after ἐχόντων and pronounces ἐκεῖ with emphasis. ἐκεῖ (with which cf. ἐκείνου in Parm. 133 D) was rightly retained by Stallbaum, who did not know that it was the reading of A.