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ποιοῖμεν -- σκεψοίμεθα. See cr. nn. I agree with most of the recent editors in writing the optative. σκεψόμεθα is perhaps defensible, for we may regard τοῦτο μὲν—σκεψόμεθα as oratio recta; but ποιοῦμεν would be very awkward, if not positively wrong, in view of the optative ὡς οἷοί τ᾽ εἶμεν. It is noticeable that Plato did not expressly promise to examine this point; although the solution is already hinted at in IV 420 B. οἷς ἐξόν. Hirschig would write οἵ for οἷς, but see 465 D note The same attraction is found in other authors besides Plato: see Kühner Gr. Gr. II p. 925. ἐπικούρων has now a more exalted sense than formerly (see 463 B, 464 B notes), and includes the Rulers. Aristotle perversely misrepresents Plato's position in regard to the happiness of the guardians when he remarks ἔτι δὲ καὶ τὴν εὐδαιμονίαν ἀφαιρούμενος τῶν φυλάκων, ὅλην φησὶ δεῖν εὐδαίμονα ποιεῖν τὴν πόλιν τὸν νομοθέτην (Pol. B 5. 1264^{b} 15 ff.): see Susemihl ad loc.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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