The images of the philosopher-king in the institutions of Magnesia: An analysis of Plato's 'Laws'

Analysts of the Laws have often claimed it to be incompatible, and even incommensurable with Plato's other dialogues. The Aristotelian, Neoplatonic and Christian readings of Plato all assumed the Republic to be his most coherent account of justice in the soul and the polity. The Laws was consequently ignored, and its significance is still considered questionable. However, it is possible to demonstrate by means of an analysis of the substantive arguments, structural continuities and drama of the dialogues that the Laws is an essential part of the Platonic corpus. It is very much the completion of Plato's work. The hermeneutic key to such an analysis is Plato's use of Pythagorean mathematics and philosophy. In particular, the various symbolic determinations given the number 71 by the Pythagoreans serve as an architectonic principle for the argument and action of the Laws. When this architectonic is analyzed it becomes evident that the Laws, and not the Republic, is Plato's fullest account of justice. It is his true Apology for Socrates, the philosopher-king. Although the Republic introduces the symbol of the philosopher-king, it is only in the order of Magnesia, and not Kallipolis, that the philosopher-king is written large. Magnesia is formed in the image of Socrates' psyche (soul) and nous (mind), and is inhabited by perfect citizens, each of whom follows the divine persuasion of Socratic eros as it is manifested in the laws of the city.