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ἁνήρ. See cr. n. I have followed the advice of a reviewer of my Text of the Republic in Hermath. XXIV p. 256 and accepted Campbell's ἁνήρ. It is difficult to dispense with the article here: cf. τῆς τε πόλεως καὶ τοῦ ἀνδρός above. ἀνελευθερίας κτλ. In ἀνελευθερίας there is here a strong suggestion of the etymological meaning (“Unfreiheit” Schneider). μικρόν, as J. and C. observe, is introduced to make the parallel between State and individual as complete as possible. From another point of view it might be held that the μοχθηρότατον in the tyrannical soul is not σμικρόν but πολύ (573 D—576 B). , E 29 καὶ ἡ τυραννουμένη κτλ. There is no βούλησις, in the true sense of that term, except τοῦ ἀγαθοῦ: cf. I 336 A with the Gorgias quoted ad loc. and Men. 77 C ff. Or in other words Virtue alone is free: cf. ἀρετὴ δὲ ἀδέσποτον X 617 E with note ad loc. See also Nettleship Lect. and Rem. II p. 317. ὡς -- ψυχῆς. The restriction (for which cf. 579 E) is necessary, for the μοχθηρότατον part of the τυραννουμένη ψυχή will have its way. ἑλκομένη κτλ. Badham's ἐλαυνομένη would be less suitable with βίᾳ than ἑλκομένη (cf. VII 515 E), and is otherwise a gratuitous alteration. On ταραχῆς see VIII 547 A, 557A, 561 C notes In the tyrannical soul the fatal principle of ἀνομοιότης attains its highest development. With μεταυελείας cf. ὁ δ᾽ ἀκρατὴς μεταμελητικός (Arist. Eth. Nic. VII 9. 1150^{b} 30).
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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