 As in Plato, a redefinition of the virtues plays a crucial role in the overall argument for the benefits of justice. For Cicero, the virtues are Romanized as officia, understood not only as duties in the abstract but rather as obligations of role or relationship, each attaching to someone in virtue of a distinct persona (whether as father, consul, neighbor, and so on, or simply as a human being). Some virtues are rooted in one’s persona as a human being subject to natural law, others in the specific roles and customs of one’s city. Four principal virtues are identified: wisdom; justice, resting on fides (good faith and credit) and respect for property; greatness of spirit; and decorum. Respect for property is a keystone of Cicero’s political thought, here very far from the current in Platonism which subordinated property to civic harmony.