The word δξα is used frequently by Plato and with the many shades of meaning that it had in the idiomatic Greek of his time. References to all its occurrences and to those of δοξζω in the Platonic corpus Lafrance gives in an appendix to his book (415–422); and from these in his first chapter (19–33) he selects typical cases to exemplify a score or more of what he calls “literary” meanings, which he divides into two main groups, the objective sense, “appearance”, and the subjective, “opinion”. By eliminating the occurrences of doxa in these colloquial or “literary” senses he restricts his investigation to Plato's philosophical uses of the term, disregarding even the occurrences of these in what he deems to be merely repetitious or undeveloped passages and subjecting to minute analysis only the most fully developed and consequently most significant philosophical passages concerned with doxa. This is the fourth of the four methodological principles that are formulated by Lafrance to govern his investigation and read in the light of which the dialogues, he believes, reveal an intelligibly coherent theory of doxa (15–18). According to the first of these principles in the reading of any Platonic text there must be borne in mind the period of Plato's intellectual evolution in which it was written and the nature of his epistemological notions at that moment; according to the second, Platonic dialogues being genuine philosophical dramas, it is always as fulfilling a function in a definite dramatic situation that Plato discloses his thought to the precise extent that he has decided to do so, and consequently any passage on doxa, to which as such no dialogue is devoted, must be understood in the light of the context in which the question of doxa has arisen. According to the third principle the understanding of a Platonic text requires that account be taken of the scholarly literature dealing with it.