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καθαρόν: sc. from body and its attendant evil: cf. Phaed. 81 B ff. εὑρήσει: sc. τις, which is easily supplied after the verbal διαθεατέον: cf. (with Schneider) Euthyd. 299 D οὐκοῦν ἀεὶ δεῖ αὐτὸ ἔχειν—ἐν ἑαυτῷ; καὶ εἴη ἂν εὐδαιμονέστατος, εἰ ἔχοι κτλ. ἐναργέστερον -- διόψεται. The theory of Justice and Injustice in Book IV rested on a psychology which explained soul not as καθαρόν, and by itself, but present in body (cf. 612 A). Plato hints that the new psychological standpoint will give us a new and higher conception of Justice. I agree with Hirzel (der Dialog 1 pp. 237 f.) in holding that this higher conception can only be the Idea. The plural refers to different conceptions of Justice and Injustice, rather than to “their various forms” (as J. and C. explain). τὸν θαλάττιον Γλαῦκον. Glaucus, who had originally been a fisherman himself, when transmuted into a sea-god, became a patron god of sailors and fishermen. See Roscher Lex. d. Myth. s.v. and Frazer on Paus. IX 22. 7.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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