14 and elsewhere.)] [Footnote 366: In Justin's estimate of the Greek philosophers two other points deserve notice. In the first place, he draws a very sharp distinction between real and nominal philosophers. By the latter he specially means the Epicureans. They are no doubt referred to in I. 4, 7, 26 (I. 14: Atheists). Epicurus and Sardanapalus are classed together in II. 7; Epicurus and the immoral poets in II. 12; and in the conclusion of II, 15 the same philosopher is ranked with the worst society. But according to II. 3 fin. ([Greek: adunaton Kuniko, adiaphoron to telos prothemeno, to agathon eidenai plen adikphorias]) the Cynics also seem to be outside the circle of real philosophers. This is composed principally of Socrates, Plato, the Platonists and Stoics, together with Heraclitus and others. Some of these understood one set of doctrines more correctly, others another series. The Stoics excelled in ethics (II. 7); Plato described the Deity and the world more correctly. It is, however, worthy of note--and this is the second point--that Justin in principle conceived the Greek philosophers as a unity, and that he therefore saw in their very deviations from one another a proof of the imperfection of their teaching. In so far as they are all included under the collective idea "human philosophy," philosophy is characterised by the conflicting opinions found within it. This view was suggested to Justin by the fact that the highest truth, which is at once allied and opposed to human philosophy, was found by him among an exclusive circle of fellow-believers. Justin showed great skill in selecting from the Gospels the passages (I. 15-17), that prove the "philosophical" life of the Christians as described by him in c. 14. Here he cannot be acquitted of colouring the facts (cf. Aristides) nor of exaggeration (see, for instance, the unqualified statement: [Greek: ha echomen eis koinon pherontes kai panti deomeno koinonountes]). The philosophical emperors were meant here to think of the "[Greek: philois panta koina]." Yet in I. 67 Justin corrected exaggerations in his description. Justin's reference to the invaluable benefits which Christianity confers on the state deserves notice (see particularly I. 12, 17.) The later Apologists make a similar remark.]