 What is more controversial is how the apparent relativism of the “Apology” can be read into the myth and how it can be reconciled with its emphasis on the “naturalistic” notion of justice in the myth. But the tension is probably more apparent than real, for in the myth it is not said that justice can be developed in one sense only, and the notion of “useful”, which plays an important role in both dialogues, paves the way for a consistent reading of the two testimonies. Indeed, nomos is not the result of arbitrary decisions but depends on objective situations. But since situations and contexts are different and what is useful varies from context to context (cf. Protagoras 333e–334c), thus nomos also varies. Once again, more than “relativism” it is “pluralism” (according to which the variety of human laws depends on the complexity of reality) that seems to better describe Protagoras’ view. The joint reading of the two texts produces therefore something like the following: human beings have a predisposition towards justice, which is what will enable them to live a prosperous life (the alternative, without justice, would be conflict and use of force like in the animal world, see below,  §5.4,  the reference to Hesiod in the myth); justice, insofar as it is the condition for social life, is in the interest of human beings. Concretely speaking, this predisposition towards justice will find its actualisation in specific laws, which promote an advantageous relationship with reality. But since reality is complex and unstable, laws can be accordingly modified. The task of the politician (and the sophist) is therefore to promote the interest of the political community (polis) in any given situation by establishing the right (that is, advantageous) laws 