 The remainder of Book 1 is concerned with ethical psychology and education: that is, with beginning the project of showing how a city could produce citizens who possess complete virtue. This discussion heavily emphasizes the importance of feeling pleasure and pain correctly; the Athenian, in fact, claims that “[For] human beings who inquire into laws almost their entire inquiry concerns pleasures and pains, in cities and in private dispositions. These two springs flow forth by nature, and he who draws from the right one, at the right time, and in the right amount is happy.” (Laws 636D5–E1). This phase of the discussion begins with the Athenian announcing his intention to discuss the institutions which promote courage, which he swiftly notes should cover the ability to resist pleasure in addition to the ability to resist pain. He proposes controlled symposia (drinking parties) as the institution which will train this ability to resist pleasure, to the surprise of his interlocutors. As this sort of training will serve as an important part of ethical education, this suggestion leads the Athenian to discuss education in general. Education involves the direction of a child’s pleasures, desires, and love towards his adult occupation; in the case of the citizens, education must draw their souls to a desire and love of being a perfect citizen who rules and is ruled in accordance with justice (Laws 643C–D). Pleasure is clearly central to the account of ethical psychology and education in the Laws, and one important question to ask of the Laws is why this is so. Is coming to have the correct pleasures simply of instrumental value (insofar as it blocks one route to akratic action and vice or focuses the child on the things which he must come to find valuable), or are at least some of these pleasures good in their own right, e.g. in virtue of their  contents?[6]