[58] See Euripides, Ion, 671.
| ἐκ τῶν Ἀθηνῶν μ’ ἡ τεκοῦσ’ εἴη γυνή, ὥς μοι γένοιτο μητρόθεν παῤῥησία. |
Also Euripid. Hippolyt. 424, and Plato, Gorgias, p. 461 E, where Sokrates says to Polus — δεινὰ μέντ’ ἂν πάθοις, εἰ Ἀθήναζε ἀφικόμενος, οὖ τῆς Ἑλλάδος, πλείστη ἐστὶν ἐξουσία τοῦ λέγειν, ἔπειτα σὺ ἐνταῦθα τούτου μόνος ἀτυχήσαις, &c.
[59] Plato, Polit. p. 299 E.
Theory of the Politikus — distinguished three gradations of polity. Gigantic individual force the worst.
It will appear then that the Platonic Politikus distinguishes three varieties and gradations of social constitution.
1. Science or Art. Systematic Construction from the beginning, based upon Theory. — That which is directed by the constant supervision of a scientific or artistic Ruler. This is the only true or legitimate polity. Represented by Plato in Republic. Illustrated by the systematic scheme of weights, measures, apportionment of years, months, and days, in calendar — put together on scientific principles by the French Convention in 1793 — as contrasted with the various local, incoherent, growths, which had obtained recognition through custom or arbitrary preference of unscientific superiors.
2. Common Sense. Unsystematic Aggregate of Customs, accepted in an Actual Society. — That which is directed by written laws and fixed traditional customs, known to every one, approved by the common sense of the community, and communicated as well as upheld by the spontaneous teaching of the majority. King Nomos.
This stands for the second best scheme: the least objectionable form of degeneracy — yet still a degeneracy. It is the scheme set forth by the Platonic Protagoras, in the dialogue so called. Represented with improvements by Plato in Treatise De Legibus.
3. Gigantic Individual Force. — That in which some violent individual — not being really scientific or artistic, but perhaps falsely pretending to be so — violates and tramples under foot the established laws and customs, under the stimulus of his own exorbitant ambition and unmeasured desires.