[8] Philippus, 346 B.C.; Epist. ii. end of 342 B.C. (?).
[9] The views of several modern critics on the tradition of the suicide are brought together in the Attic Orators, ii. (1893) p. 31, note 1.
[10] Isocrates, a loyal and genuine Hellene, can yet conceive of Hellenic culture as shared by men not of Hellenic blood (Panegyr. 50). He is thus, as Ernst Curtius has ably shown, a forerunner of Hellenism—analogous, in the literary province, to Epameinondas and Timotheus in the political (History of Greece, v. 116, 204, tr. Ward).
[11] τὸ τῶν Ἑλλήνων γένος ... δυνάμενον ἄρχειν, μιᾶς τυγχάνον πολιτείας (Polit. iv. [vii.] 6, 7).
[12] De Alex. virt. i. 6.
[13] The word φιλοσοφία seems to have come into Athenian use not much before the time of Socrates; and, till long after the time of Isocrates, it was commonly used, not in the sense of “philosophy,” but in that of “literary taste and study—culture generally” (see Thompson on Phaedrus, 278 D). Aristeides, ii. 407 φιλοκαλία τις καὶ διατριβὴ περὶ λόγους, καὶ οὐχ ὁ νῦν τρόπος οὗτος, ἀλλὰ παιδεία κοινῶς. And so writers of the 4th century B.C. use φιλοσοφεῖν as simply = “to study”; as e.g. an invalid “studies” the means of relief from pain, Lys. Or. xxiv. 10; cf. Isocr. Or. iv. 6, &c.
[14] Plato, Gorg. p. 463; Euthyd. 304-306.
[15] These allusions are discussed in the Attic Orators, vol. ii. ch. 13.
[16] Isocr. Or. xv. 271.
[17] A. Cartelier, Le Discours d’Isocrate sur lui-même, p. lxii. (1862).