James Adam, The Republic of Plato

---

καὶ μὴ καλῶς. Herwerden's conjecture ἤ for καί misses the precise force of παραλειπομένων ‘falling short’: cf. Critias 107 D ὀξέως αἰσθανόμενοι τὸ παραλειπόμενον. The word is explained in καὶ μὴ—φύντων, where the contrast is between imperfections of art and imperfections of nature.

ἐκεῖ: i.e. ἐν μουσικῇ.

ὀρθῶς δὴ κτλ. I formerly (with Baiter and others) adopted Vermehren's proposal (Pl. Stud. p. 94) to read ὀρθῶς δὴ <χαίρων και> δυσχεραίνων τὰ μὲν καλὰ: ἐπαινοῖ καὶ [χαίρων καὶ] καταδεχόμενος κτλ. The correction is certainly an attractive one, in view especially of Laws 653 B, C, where education is defined as μισεῖν μὲν ἃ χρὴ μισεῖν—στέργειν δὲ ἃ χρὴ στέργειν, and 654 1) τὰ μὲν ἀσπαζόμενος ὅσα καλά, τὰ δὲ δυσχεραίνων ὀπόσα μὴ καλά, and Arist. Eth. Nic. II 2. 1104^{b} 11 ff. But the MS reading, though less pointed and pregnant, is in itself satisfactory enough, if δυσχεραίνων be understood with reference to what precedes (τῶν παραλειπομένων), and we are therefore hardly justified in altering the text. (The omission of χαίρων καί in q should not be used as evidence of dislocation.) Hartman (after Stallbaum) excises καί between χαίρων and καταδεχόμενος, but this too is unnecessary. We may translate (with Jowett) ‘and rejoicing in them’ (as opposed to δυσχεραίνων just before) ‘and receiving them into his soul.’ The preposition κατα- in καταδεχόμενος suggests that beauty is an exile coming home again: the return of exiled truth and beauty is indeed with Plato the aim of education and of life. Cf. Phaedr. 250 A —252 A.

τρέφοιτο. For the metaphor cf. Phaedr. 248 B ff.