 To these two opening claims, ‘Justice is the advantage of the stronger’ and ‘Justice is the advantage of the ruler’, Thrasymachus adds a third, in the course of praising injustice later on: ‘Justice is the advantage of another person’ (343c). This certainly sounds like a non-conventionalist claim about the underlying nature of justice, and it greatly complicates the interpretation of his position. Thrasymachus advances all three theses willingly, indeed with great conviction, and the third seems intended as a clarification of the first two. Yet on the face of it they are far from equivalent, and it is not at all obvious which (if any) is most basic or best represents his real position. For instance, what if I am the stronger (or the ruler): is it the action to my own advantage which is just, or the one which serves the other person? Worse, if either ‘the advantage of the stronger’ or ‘the advantage of the ruler’ is taken strictly as a general definition, then the selfish behavior of a strong, rapacious tyrant would have to count as just. But it obviously does not serve the interests of the other people affected by it; and indeed Thrasymachus, in conformity to normal usage, describes the tyrant as perfectly unjust (344a–c)—and praises him for being so.