historical context for the institutions of the Laws, including how the Areopagos might have been a model for the Guardians of the Laws (p. 87). Moore, however, seems to me to overstate the degree to which reason rules in Magnesia, writing that `[a]uthority must be based on rationality and politics must be the product of science' (p. 90). Moore appeals to the Statesman for this conception of legislation, but that dialogue could just as easily be interpreted as claiming that human beings must make do with nomos because a perfect, disinterested ruler cannot be found. However that may be, this chapter raises important issues in the Laws that are, as the author notes, still worthy of serious consideration today (p. 94). In Chapter 6, `Welcome to the City of Magnesia', Moore provides his reader with a charming, narrative introduction to the city created in the Laws. Moore invites his reader to imagine that he or she is a worldly traveller visiting Magnesia, and he describes what a tour of Plato's second-best regime would be like. Understanding the composite whole formed by the many interlocking aspects of the Laws is difficult, and this brief chapter does a highly enjoyable
Polis: The Journal for Ancient Greek Political Thought – Brill
Published: Jan 1, 2013
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