[Footnote 37: Plato, Repub. ii. p. 368 B-C. [Greek: de/doika ga\r mê\ ou)d' o(/sion ê)=| parageno/menon dikaiosu/nê| kakêgoroume/nê| a)pagoreu/ein kai\ mê\ boêthei=n, e)/ti e)mpne/onta kai\ duna/menon phthe/ggesthai.]] [Footnote 38: Plato, Republic, ii. pp. 357-358.] [Footnote 39: In the lost treatise De Republicâ of Cicero, Philus, one of the disputants, was introduced as spokesman of the memorable discourse delivered by Karneades at Rome, said to have been against Justice, and in favour of Injustice--"patrocinium injustitiæ". Lælius replied to him, as "_Justitiæ defensor_". The few fragments preserved do not enable us to appreciate the line of argument taken by Karneades: but as far as we can judge, it seems to have been very different from that which is assigned to Glaukon and Adeimantus in the Platonic Republic. See the Fragments of the third book De Republicâ in Orelli's edition of Cicero, pp. 460-467.] It may suit Plato's purpose, when drawing up an argument which he intends to refute, to give to it the colour of being a panegyric upon injustice: but this is no real or necessary part of the opponent's case. Nevertheless the commentators on Plato bring it prominently forward. The usual programme affixed to the Republic is--Plato, the defender of Justice, against Thrasymachus and the Sophists, advocates and panegyrists of Injustice. How far the real Thrasymachus may have argued in the slashing and offensive style described in the first book of the Republic, we have no means of deciding. But the Sophists are here brought in as assumed preachers of injustice, without any authority either from Plato or elsewhere: not to mention the impropriety of treating the Sophists as one school with common dogmas. Glaukon (as I have already observed) announces the doctrine against which Sokrates contends, not as a recent corruption broached by the Sophists, but as the generally received view of Justice: held by most persons, repeated by the poets from ancient times downwards, and embodied by fathers in lessons to their children: Sokrates farther declares the doctrine which he himself propounds to be propounded for the first time.[40] [Footnote 40: Plato, Republic, ii. p. 358 A. [Greek: Ou) toi/nun dokei= _toi=s polloi=s_, a)lla\ tou= e)pipo/nou ei)/dous], &c. 358 C-D: [Greek: a)kou/ôn Thrasuma/chou kai\ muri/ôn a)/llôn. to\n de\ u(pe\r tê=s dikaiosu/nês lo/gon ou)deno/s pô a)kê/koa ô(s bou/lomai.] 362 E-364: [Greek: le/gousi de/ pou kai\ parakeleu/ontai pate/res te ui(e/si kai\ pa/ntes oi(/ tinôn kêdo/menoi], &c.--[Greek: tou/tois de\ pa=si toi=s lo/gois ma/rturas poiêta\s e)pa/gontai] (p. 364 C). Also p. 366 D.] [Side-note: Farther arguments of Plato in support of his thesis. Comparison of three different characters of men.]