20. ὅτι is ‘because’, not ‘that’: see note on l. 22 below.
21. δικαιότης ὁσιότητι. Socrates gives the words the same
termination to suggest their closer likeness (‘justness’ to ‘holiness’);
δικαιότης is found also in Gorg. 508A as a balance to
κοσμιότητα. Plato was fond of this suffix and coined by it the
word ποιότης Theaet. 182A.
22. καὶ μάλιστα πάντων—οἷον δικαιοσύνη. Kroschel
objects to the emphasis, and inclines to doubt the genuineness
of this clause. If ὅτι in l. 20 is translated as ‘because’ and not as
‘that’, the difficulty disappears. ταὐτὰ ἂν ταῦτα in l. 20 thus
means simply that δικαιοσύνη is ὄσιον and ὁσιότης δίκαιον
(ll. 18-19), which is the meaning also assigned to ταὐτὰ ἂν ταῦτα
by Protagoras in his reply (ll. 25 ff.). Socrates (for Protagoras)
will reply that δικαιοσύνη is ὅσιον and ὁσιότης δίκαιον for two
main reasons: (1) because δικαιότης is the same as ὁσιότης—this
he does not much insist on—or because δικαιότης is ὅ τιὁμοιότατον
ὁσιότητι—this he insists on more: (2) because δικαιοσύνη is οἷον
ὁσιότης and ὁσιότης οἷον δικαιοσύνη—this he insists on most of
all (μάλιστα πάντων), and with reason, because it expressly
refutes Protagoras' assertion in 330AB. On the other hand if
ὅτι is translated as ‘that’, Kroschel's objections can hardly be
got over—viz. that ἤτοι ταὐτόν—δικαιοσύνη is not the same as
Socrates' reply on his own behalf; that the words are ignored
both by Protagoras in his reply and by Socrates himself in 333B
and that the emphasis of μάλιστα πάντων is strained and
unnatural.
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