By Raphael Arteau McNeil
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Additional info for An approach to the ''Laws'': The problem of the harmony of the goods in Plato's political philosophy
There was no family because, due to a peculiar movement of the universe induced by the god, there was no sexual generation and the humankind was then an earth-born tribe. As for politics, the rule of the more divine over the less divine made the development of the arts unnecessary. First, since lower deities guarded over each herd of animals, including man, there was no strife inside each tribe nor war among the tribes. , where they did not have to farm the land and to make houses, clothes, and beds.
Since enslavement is, at best, the outcome of excessive manliness as well as 64. Cf. 196. 65. Klein’s translation for diapherontōs kosmioi (307e2; cf. 196). 48 of excessive “decorum,” and since enslavement is the absence of political life, there is a necessity for the statesman to interlace these two qualities. At this point we can see the problematical character of the Stranger’s two arguments. We began with two virtues, that is, two goods, which, since they both partake of virtue, are both part of the same thing while being different in look.
In that respect, he risks provoking the anger of those for whom Kleinias is a dear one, just as the sophists provoked Ctessipus’ anger. Cf. 88. 12. Euthydemus, 281c6-8. 13. The case of justice is tacitly omitted in that context, but Socrates raises a similar consideration later on except that that time, given the context, it would be Euthydemus who would appear to be the teacher of the disgraceful conclusion which links injustice to goodness (cf. Euthydemus, 296e3-297a2). 20 well—physical assets take their place: strength, swiftness, and sharpness of sense.