Also v. 3 (1), 1130, a. 3. [Greek: dia\ de\ to\ au)to\ tou=to kai\ a)llo/trion a)gatho\n dokei= ei)=nai ê( dikaiosu/nê, mo/nê tô=n a)retô=n, o(/ti pro\s e(/teron e)stin; a)/llô| ga\r ta\ sumphe/ronta pra/ttei, ê)\ a)/rchonti ê)\ koinô=|.] This proposition--that justice is [Greek: a)llo/trion a)gatho/n]--is the very proposition which Thrasymachus is introduced as affirming and Sokrates as combating, in the first book of the Republic. Compare also Aristotle's Ethica Magna, i. 34, p. 1193, b. 19, where the same explanation of justice is given: also p. 1194, a. 7, where the Republic of Plato is cited, and the principle of reciprocity, as laid down at the end of the second book of the Republic, is repeated. We read in a fragment of the lost treatise of Cicero, De Republicâ (iii. 6, 7):--"Justitia foras spectat, et projecta tota est atque eminet.--Quæ virtus, præter cæteras, tota se ad alienas porrigit utilitates atque explicat."] [Footnote 14: This is the same distinction as that drawn by Epiktetus between the [Greek: philo/sophos] and the [Greek: i)diô/tês] (Arrian, Epiktet. iii. 19). An [Greek: i)diô/tês] may be just in the ordinary meaning of the word. Aristeides was an [Greek: i)diô/tês]. The Greek word [Greek: i)diô/tês], designating the ordinary average citizen, as distinguished from any special or professional training, is highly convenient.] [Footnote 15: Plato, Republic, ix. p. 582 C. [Greek: tê=s de\ tou= o)/ntos the/as, oi(/an ê(donê\n e)/chei, a)du/naton a)/llô| gegeu=sthai plê\n tô=| philoso/phô|.]] [Side-note: Plato's sense of the word Justice or Virtue--self-regarding.]