 Did Plato’ view of the human good, then, become more democratic in his latest works? If we follow the indications in the Timaeus concerning the good state of the human soul in ‘orderly circles’, Plato seems to remain as elitist as ever. But he no longer puts so much emphasis on the distance between the best and the ordinary. As he remarks in the Statesman, even the most gifted statesmen don’t stick out from the rest of humankind like queen-bees do from ordinary bees. Further, the souls of all human beings are at best only ‘second-best souls’ when compared with the world-soul. That all human beings have to seek the best obtainable mixture of life, and even the best of them can be no more than servants of the laws, suggests that Plato has become more democratic in the sense that he regards the ‘human herd’ as a more uniform flock than he did in his earlier days. He retains his conviction, however, that a well-ordered soul is the prerequisite of the good life and that human beings need not only a careful moral education, but also a well-regulated life. Whether the life in Plato’s nomocracy would better please the modern mind than rule by philosopher-kings, however, is a question that would require a careful perusal of that enormous compendium of regulations and laws, the study of which makes the task of reading and understanding the Laws such hard work. That compendium is at the same time a sourcebook for all those interested in Plato’s late moral thought.