Nor is it employed elsewhere either by Plato or by any other Greek writer.

It is suggested by the argument, and seems to extend the conception of art to doing as well as making.

Another flaw or inaccuracy of language may be noted in the words 'men who are injured are made more unjust.' For those who are injured are not necessarily made worse, but only harmed or ill-treated.
The second of the three arguments, 'that the just does not aim at excess,' has a real meaning, though wrapped up in an enigmatical form.
That the good is of the nature of the finite is a peculiarly Hellenic sentiment, which may be compared with the language of those modern writers who speak of virtue as fitness, and of freedom as obedience to law.

The mathematical or logical notion of limit easily passes into an ethical one, and even finds a mythological expression in the conception of envy (Greek).

Ideas of measure, equality, order, unity, proportion, still linger in the writings of moralists; and the true spirit of the fine arts is better conveyed by such terms than by superlatives.
'When workmen strive to do better than well, They do confound their skill in covetousness.' (King John.) The harmony of the soul and body, and of the parts of the soul with one another, a harmony 'fairer than that of musical notes,' is the true Hellenic mode of conceiving the perfection of human nature.
In what may be called the epilogue of the discussion with Thrasymachus, Plato argues that evil is not a principle of strength, but of discord and dissolution, just touching the question which has been often treated in modern times by theologians and philosophers, of the negative nature of evil.