 On one recent reading, this implies that virtuous monarchy does indeed count as a political regime, albeit one in which only one or a few of the citizens are eligible to hold the highest offices (Riesbeck 2014). Yet this argument is left at the hypothetical level. In the absence of such a superlatively virtuous, even godlike individual, the formulation of political rule as involving some kind of turn-taking by a large body of sufficiently virtuous citizens remains preeminent (though even this should not be read to imply that all should in fact alternate in office, or even that all should necessarily be eligible for all offices).