pster wrote:ἆρ᾽ οὖν καὶ πᾶν τὸ δίκαιον ὅσιον; ἢ τὸ μὲν ὅσιον πᾶν δίκαιον, τὸ δὲ δίκαιον οὐ πᾶν ὅσιον, ἀλλὰ τὸ μὲν αὐτοῦ ὅσιον, τὸ δέ τι καὶ ἄλλο;
The end of this is beyond me. Can anybody translate and explain how they get their reading?
pster wrote:And here is another that I'm struggling with, mostly the beginning of the phrase:
ἐμοὶ δὲ δοκεῖ σχεδόν τι τοῦ αὐτοῦ σκώμματος, ὦ Σώκρατες, δεῖσθαι τὰ λεγόμενα: τὸ γὰρ περιιέναι αὐτοῖς τοῦτο καὶ μὴ μένειν ἐν τῷ αὐτῷ οὐκ ἐγώ εἰμι ὁ ἐντιθείς, ἀλλὰ σύ μοι δοκεῖς ὁ Δαίδαλος, ἐπεὶ ἐμοῦ γε ἕνεκα ἔμενεν ἂν ταῦτα οὕτως.
pster wrote:Sorry for the long delay Imber.
Socrates is confusing Euthyphro. Euthyphro says that the words are moving around and that Socrates is like Deadelus. Socrates picks up on the Deadelus reference seemingly alluding to the fact that his deme was linked to Daedalus; and so the joke would be a good one were the claims being made Socrates' own. But since all of the claims are Euthyphro's--since in the early Platonic dialogues we get the genuine Socratic elenchus--Euthyphro must be the Daedalus. Euthyphro tacitly accepts that they are his words but insists that Socrates is the one making them move so he must be the Daedalus. That brings us to the end of the quoted passage. In the very next lines Socrates says that he must then be more clever than Daedalus because while Daedalus could only make his own works move, Socrates can make other people's works move.
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