Only if hell is an intrinsic characteristic of God, which no one anywhere (or no Christian I should say) believes. At most a Christian proponent of some type of eternal conscious torment would say that hell is an attribute of God’s justice, and that God’s justice is an intrinsic characteristic of God.
Specifically as a trinitarian theologian, I agree that justice is an intrinsic characteristic of God; but upon examination it will soon become apparent that they mean hell to be a modal operation of God’s justice, and an accidental modal operation at that – I mean “accidental” in the philosophical sense of being something that doesn’t necessarily have to exist. What they’re really talking about is God’s wrath, but God’s wrath isn’t an intrinsic characteristic of God. It’s something God can start doing toward an object, and something God can stop doing toward an object, being an ‘accidental’ modal expression of some other characteristic of God. What characteristic? God’s justice? Okay, but at the level of God’s own self-existence, God’s justice is the ongoing accomplishment of fair-togetherness between persons, the essential ever-ongoing result of God’s essentially being love. (I mean if trinitarian theism is true, or even only binitarianism. Various unitarians will have to try a somewhat different theology, of course, to account for this.)
Well, that sure isn’t what ECT proponents want to mean by God’s justice! – not when it comes to affirming some kind of ECT! (Or some kind of annihilation either!) That would mean God’s wrath against sin has that ultimate justice as God’s intended goal for the wrath: the fulfillment of fair-togetherness between persons! But that essential goal of God permanently and ultimately fails if ECT or anni is true! Worse, if God intends for God’s own essential justice to fail, that amounts to God acting against God’s own self-existent reality! When we do that, we’re sinning against God, and acting against the ground of our own derivative existence; but we can still continue existing by the grace of our ongoing ground of existence (but then only if the goal of our ground of existence is to bring us to stop doing injustice and to do only justice forever more. Which is not ECT nor anni, again!) Whereas, if God acted that way, against His own active self-existence, all of reality, including all our past, present, and future, would cease to exist!
Now, how far would Plato agree with that? Probably not so far: he was only nominally a theist. His idea of the ultimate ground being Reason, involved Reason never acting to do anything at all really, and any language we might be metaphorically forced to use (in lieu of saying nothing at all about God), about God’s intentions and actions, would be only and purely metaphorical. (This is why even some Christian theologians, who ought to know better, including today, will complain about arguments on universal salvation relying on “theistic personalism” instead of “classical theism”, and appeal instead back to the “classical theists”. But the classical theists didn’t believe in a personal God at all: not a God Who had real preferences, not a God Who actually ever did anything, definitely not an ultimate God Who would incarnate as a human baby and grow to live and die as a man, must less an ultimate God Who was actually three Persons of one substantial deity.)
The non-universalist might punt to some other characteristic of God like “God’s holiness”, but unless they’re pitting one essential characteristic of God against another or schisming them off independently of each other, then God’s holiness (being other than not-God) must consist (if trinitarian theism is true) of God’s justice and love being God’s own essential self-existence as the ground of all reality including of all not-God reality. And then they’re back to what they were trying to get away from.
The upshot is that ECT and anni theories end up contravening trinitarian Christian theism, if followed out to their logical conclusions. Insisting on ECT or anni, they end up dropping back (if only temporarily for convenience of ECT or anni!) to some non-trinitarian theology. And even there, they wouldn’t necessarily be safe from a conclusion of universal salvation! – but at the level of trinitarian theism, they can never coherently propose a non-universalism.
If they did appeal to Plato (which I’ve seen before, although more often they complain that universalists are really only Platonists or neo-Platonists, which I find wryly amusing), to defend ECT (if not anni) by appeal to the never-ending eternity of hell based on the perfection of Plato’s mere God, then that would only be another exhibition of the tacit underlying rejection of trinitarian theology upon which ECT and anni concepts rest.
My personal experience for nearly two decades now has been one hundred percent verified by this exhibition (once the various logics are followed out – upon which I find it common for ECT and anni proponents to give up on logic and denounce it as merely human and not divine or even as being satanic, which is damned foolishness in itself); and in principle I expect that unbroken record to continue unbrokenly.
But: I’m primarily a trinitarian theologian, and any belief I have in soteriology (a doctrine or logic of salvation) is totally subsequent and consequent to that. If I’m ever convinced that some type of ECT or annihilation fits orthodox trinitarianism better, then that’s what I’ll go with; or alternately if someone ever convinced me that some lesser theology is true (I know other people here don’t like me calling unitarian or modalist theologies “lesser”, but that’s how I evaluate the situation), then along with having to put up with that I’d be more open, consequentially, to universal salvation being false and some kind of ECT or annihilation being true instead.
I’m not going to say that that’s impossible to happen – my beliefs aren’t God Most High, the ground of all reality – but that isn’t where I am now. I’m a trinitarian theist now, and I don’t foresee that changing or even how that would change.