ἅ: refers to both the previously named conditions; see on
ταῦτα above, d. Socrates shows us the immoral condition of the soul under three aspects: 1. The vital principle of morality is
δικαιοσύνη, hence
ἀδικία is placed first. Beside this, as its worst form, stands perjury, the punishment of which after death was assumed even in the Homeric age; cf.
Γ 278, T 259
Ἐρινύες, αἵ θ᾽ ὑπὸ γαῖαν |
ἀνθρώπους τίνυνται ὅ τις κ᾽ ἐπίορκον ὀμόσσῃ. ἀδικία accordingly
corrupts the very nature itself of the soul. 2. The natural
development of the soul depends upon its knowledge of the
truth. Lies restrict that development, and hence warp and twist the soul. This image at the same time corresponds to the familiar view of the nature of truth. 3. Since the activity of the soul is from within outwards, there is need of fixed, definite
limits. If this quality —
σωφροσύνη—is lacking, or rather if it lapses into
ἀκολασία, which according to its surrounding conditions appears as
ἐξουσία, τρυφή, and
ὕβρις (
ἀκρατία is a general term, applicable to all forms), then the proper relation between the
separate parts of the soul is destroyed, and its
form as a whole becomes unsymmetrical and ugly. One naturally thinks of the extension which the
ἐπιθυμίαι strive for.
ἀτίμως: corresponds to the ἀτιμία imposed by earthly judges.—
εὐθὺ τῆς φρουρᾶς: for the gen., see G. 182, 2, and on 486 a.