 What exactly is it that both Thrasymachus and Callicles reject? Greek handily distinguishes between ‘justice’ as a virtue [dikaiosunê] and the abstractions ‘justice’ [dikê, sometimes personified as a goddess] and ‘the just’ [or ‘what is just’, to dikaion, the neuter form of the adjective ‘just’, masc. dikaios]. The history of these concepts is complex, and it would be wrong to assume that Greek moral concepts were ever neatly defined or uncontested. Still, Hesiod’s Works and Days (c. 700 B.C.E.), a very early and canonical text for traditional Greek moral thought, provides a useful baseline for later debates. Hesiod does not define justice, but the injustices he denounces include bribery, oath-breaking, perjury, theft, fraud, and the rendering of crooked verdicts by judges. There are two kinds of underlying unity to this list, each of which relates justice to another central concept in ancient Greek ethics. First, all such actions are prohibited by nomos. This crucial term may be translated either ‘law’ or ‘convention’, depending on the context; nomoi include not only written statutes but unwritten laws and traditional, socially enforced norms of behavior. Hesiod’s just man is above all a law-abiding one, and the association of justice and nomos runs deep in Greek thought. However, nomos is also an ambiguous and open-ended concept: in the fifth century B.C.E. sophistic thinkers come to use it with the very different sense of mere convention—or, as we might now say, social construction—and this development is an important part of the background to immoralism. The second common denominator of Hesiodic injustice is that unjust actions are ones typically prompted by pleonexia, best translated ‘greed’ (see Balot 2001). The unjust man is motivated by the desire to have more [pleon echein]: more than he has, more than his neighbor has, more than he is entitled to, and, ultimately, all there is to get. These polarities of the lawful/unlawful and the restrained/greedy are later used by Aristotle to structure his discussion of justice in Nicomachean Ethics V, which is in many ways a rational reconstruction of traditional Greek thought about justice. 