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οἱ ἀκούοντες -- λέγεις: ‘those who from time to time hear what you now say.’ The text has been suspected, but is, I think, sound. Adimantus implies that the philosopher-king was one of Socrates' favourite themes, as—in one form or another—it certainly was: see on V 473 C. The effect produced by Socrates' usual way of reasoning on the subject is illustrated by a general description of the unsatisfying nature of Socrates' dialectic; and λέγω δ᾽ εἰς τὸ παρὸν ἀποβλέψας recalls us to the special case. The looseness lies chiefly in the use of ἅ, where οἷα—Steinhart's conjecture — would be expected; but ἅ need not be taken too strictly. Ficinus omits νῦν. ἡγοῦνται κτλ. Cf. Euthyph. 11 B—D, Men. 80 A, B and the description of the elenchus quoted by J. and C. from Soph. 230 B ff. μέγα -- ἀναφαίνεσθαι. For the anacoluthon cf. Ap. 21 C καὶ διαλεγόμενος αὐτῷ, ἔδοξέ μοι, Laws 686 D and Xen. An. III 2. 12. In all these cases the verb used is ἔδοξε, and ἀναφαίνεσθαι is a word of the same kind. Other examples of similar anacolutha are cited by Engelhardt Anacol. Pl. Spec. III p. 39. Richards would read παραγομένοις, but παραγομένοις could hardly mean παραγομένοις ἑαυτοῖς.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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