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διανοεῖσθαι κτλ. The converse of Bias's maxim φιλεῖν ὡς μισήσοντας (D. L. I 87). ἐκείνης=‘than the other,’ viz. the γνώμη which διανοεῖται ὡς οὐ διαλλαγησομένων καὶ ἀεὶ πολεμησόντων. In view of Arist. Rhet. II 21. 1395^{a} 25, where an orator is recommended, if he wishes to seem amiable, to say οὐ δεῖ ὥσπερ φας<*>, φιλεῖν ὡς μισήσοντας, ἀλλὰ μᾶλλον μισεῖν ὡς φιλήσοντας, it is tempting on a first glance to regard ἐκείνης as the maxim of Bias itself: but the other interpretation is more natural and relevant. On Bias' saying see Jebb's Appendix on Soph. Ajax 679 ff.

οὐχ Ἑλληνὶς ἔσται; Plato speaks hopefully, as if his perfect city were but one Greek city among many— a living example to the brotherhood of Hellas. It may be admitted that the city of II—IV has not a few claims to be called Hellenic. But the ‘third city’— that of the philosopher-king—is not Hellenic, nor even, in any proper sense, an earthly city at all: it is an ideal, an ensample in the heavens — ἐν οὐρανῷ παράδειγμα τῷ βουλομένῳ ὁρᾶν καὶ ὁρῶντι ἑαυτὸν κατοικίζειν (IX 592 B). The animating spirit of V 473 B—VII is assuredly not Hellenic exclusiveness, but the enthusiasm of humanity, if by ‘humanity’ we understand (with Plato) the divine element in man, in virtue of which we are most distinctively and truly human. See on VI 501 B, IX 589 D. In a certain sense it is even true that Platonism is the “strongest protest ever raised against pre-Christian hellenism” (Krohn Pl. St. p. 33). But Plato's is no barren protest; for his city foreshadows the future while it passes judgment on the past. Cf. VI 499 C note and IX 592 B notes, with Zeller^{4} II 1. pp. 921—923 and the same author's article on Der platonische Staat in seiner Bedeutung für die Folgezeit in his Vorträge u. Abhandlungen I pp. 68—88.

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