Plato, Laws

[743a] and these even a wicked man might possess. And since this is so, I would never concede to them that the rich man is really happy if he is not also good; while, if a man is superlatively good, it is impossible that he should be also superlatively rich. “Why so?” it may be asked. Because, we would reply, the gain derived from both right and wrong is more than double that from right alone, whereas the expenditure of those who refuse to spend either nobly or ignobIy is only one-half the expenditure of those who are noble and like spending on noble objects; [743b] consequently, the wealth of men who double their gains and halve their expenditure will never be exceeded by the men whose procedure in both respects is just the opposite.¹ Now of these men, the one is good, and the other not bad, so long as he is niggardly, but utterly bad when he is not niggardly, and (as we have just said) at no time good. For while the one man, since he takes both justly and unjustly and spends neither justly nor unjustly, is rich (and the utterly bad man, being lavish as a rule, is very poor) ,— [743c] the other man, who spends on noble objects, and gains by just means only, is never likely to become either superlatively rich or extremely poor. Accordingly, what we have stated is true,—that the very rich are not good, and not being good, neither are they happy. Now the fundamental purpose of our laws was this,—that the citizens should be as happy as possible, and in the highest degree united in mutual friendship. Friendly the citizens will never be where they have frequent legal actions with one another and frequent illegal acts, but rather where these are [743d] the fewest and least possible. We say that in the State there must be neither gold nor silver, nor must there be much money-making by means of vulgar trading or usury or the fattening of gelded beasts, but only such profit as farming offers and yields, and of this only so much as will not drive a man by his money-making to neglect the objects for which money exists: these objects are the soul and the body, which without gymnastic and the other branches of education [743e] would never become things of value. Wherefore we have asserted (and that not once only)² that the pursuit of money is to be honored last of all: of all the three objects which concern every man, the concern for money, rightly directed, comes third and last; that for the body comes second; and that for the soul, first. Accordingly, if it prescribes its honors in this order, the polity which we are describing has its laws correctly laid down; but if any of the laws therein enacted shall evidently make health