According to Slings, the use of the protreptic in Clitophon is a parody of protreptic literature, which is designed to cause a change in behavior of the listener. Whether or not Clitophon was paraphrasing, Socrates' speeches lack congruence in content with three unrelated exhortations, taking the pattern of the Platonic trichotomy of values. Clitophon employs this pattern with exhortative motifs seen in other dialogues. The beginning of the dialogue is the accusing protreptic seen in Plato's Apology at 29d9-e3. Slings' example of the accusing protreptic is, "you care about the pseudo-Values x, y, not about true Values p, q." Clitophon's first example of Socrates' speech reflects the motifs of wealth from Plato's Euthydemus; gaining wealth has no used without knowing how to use it (280b8-d7), it is better to leave wisdom than money to your children (282a7-8, 301e1-3), not only one's children but oneself should be educated in wisdom (307c3-4). The last motif of slavery is within the second example of Socrates' speeches in which variants are seen also in Plato's Euthydemus (280e3-281e2) and Alcibiades I (117c6-e5), Xenophon's Memorabilia (4.2.25-29), Aristotle's Protrepticus (62-66). What one cannot handle should be left to others or be left alone. The use of the protreptic and protreptic motifs in Clitophon is to prove that explicit protreptic is not advantageous and instead implicit protreptic ought to be preferred. Justice As Slings mentions, justice is a secondary theme in Clitophon; justice is primarily used to show the ignorance of Clitophon. Clitophon depicts the concentric definitions of justice's results with the latter definition expanding upon the former until the definition is closer to the object in search and aporia, confusion or puzzlement, is reached. However, in Clitophon, aporia is reached prematurely before Socrates gives his definition. The first set of definitions of the result of justice are definitions borrowed from Republic I with some differences; Clitophon lacks "the gainful" and places "the beneficial" at the beginning of the list rather than the end. The second definition of "friendship in the cities" is a common concept in 4th century philosophical literature, but Slings counters that friendship cannot be given as a definition of the result of justice, for it is the parallel to justice. In Aristotle's Nicomachean Ethics, justice and friendship have the same subject and object; therefore they increase correspondingly (1159ab25-26, 1160a7-8). With respect to the third definition, Plato is the first to reject that to be