[Footnote 165: Plato, Gorgias, p. 526 C-D. (Compare Republic, vi. p. 496 D.) [Greek: a)ndro\s i)diô/tou ê)\ a)/llou tino/s, ma/lista me/n, e)/gôge/ phêmi, ô)= Kalli/kleis, philoso/phou ta\ au(tou= pra/xantos kai\ ou) polupragmonê/santos e)n tô=| bi/ô|--kai\ dê\ kai\ se\ a)ntiparakalô=] (Sokrates to Kalliklês) [Greek: e)pi\ tou=ton to\n bi/on]. Upon these words Routh remarks: "Respicitur inter hæc verba ad Calliclis orationem, quâ rerum civilium tractatio et [Greek: polupragmosu/nê] Socrati persuadentur,"--which is the same invitation as the Xenophontic Sokrates addresses to Aristippus. Again, in Plat. Republ. viii. pp. 549 C, 550 A, we read, that corruption of the virtuous character begins by invitations to the shy youth to depart from the quiet plan of life followed by a virtuous father (who is [Greek: ta\ e(autou= pra/ttei]) and to enter on a career of active political ambition. The youth is induced, by instigation of his mother and relatives without, to pass from [Greek: a)pragmosu/nê] to [Greek: philopragmosu/nê], which is described as a change for the worse. Even in Xenophon (Memor. iii. 11, 16) Sokrates recognises and jests upon his own [Greek: a)pragmosu/nê].] [Footnote 166: Xen. Mem. iii. 8, 1. Diogenes L. says (and it is probable enough, from radical difference of character) that Xenophon was adversely disposed to Aristippus. In respect to other persons also, Xenophon puts invidious constructions (for which at any rate no ground is shown) upon their purposes in questioning Sokrates: thus, in the dialogue (i. 6) with the Sophist Antiphon, he says that Antiphon questioned Sokrates in order to seduce him away from his companions (Mem. i. 6, 1).] [Side-note: Diversified conversations of Sokrates, according to the character of the hearer.]