 In the Statesman, Plato turns his attention to precisely the topics identified at the end of the last section above. In a discussion led by an unnamed person, a philosopher visiting Athens from Elea, political expertise (harking back to the politikê technê met above with Socrates, sect. 3.1) is identified by separating it progressively by a set of distinctions from other forms of expertise. The discussion is interrupted but ultimately enriched by a story or myth in which politics is shown to be a matter of humans ruling other humans in place of living under divine guidance. That human expertise of statecraft is ultimately distinguished by its knowledge of the correct timing (kairos) as to when its closest rivals should be exercised: these are three forms of expertise that in fact corresponded to key political roles, some of them formal offices, in Greek cities at the time, namely, rhetoric, generalship, and judging (Lane 1998, Lane 2013c). The statesman is wholly defined by the possession of that knowledge of when it is best to exercise these and the other subordinate forms of expertise, and by the role of exercising that knowledge in binding or weaving the different groups of citizens together, a knowledge which depends on a broader philosophical grasp but which is peculiarly political (El Murr 2014). Here, political philosophy operates not just to assimilate politics to a broader metaphysical horizon but also to identify its specificity.