 Several passages in the Laws suggest that the sort of virtue that Plato thinks the citizens of Magnesia ought to exhibit involves an impartialist sort of regard for the good of the cosmos as a whole rather than a special regard for one’s own good. Perhaps the most striking of these passages occur in the midst of the theological discussions in Book 10. Immediately after the Athenian’s arguments that god does not neglect men, he goes on to give a short speech in which he declares that the cosmos has been put together by god with a view to the safety and virtue of the whole, and that the parts of the cosmos – including human beings – have come to be for the sake of the eudaimonia (happiness or well-being) of the whole  cosmos[67]  (Laws 903B–D). This passage suggests that what it is proper for human beings to do, insofar as they are parts of the cosmos and generated for the sake of its eudaimonia, is to aim at its eudaimonia; and this suggestion is confirmed by a passage which follows closely upon this one, in which the Athenian portrays human beings as the allies and the possessions of the gods in a cosmic battle of good against evil (Laws 905E8–906B3). Finally, towards the beginning of the Great Prelude to the laws in general, Plato warns about the evil of self-love and suggests that what each man must do instead is to love “neither himself nor his own belongings, but things just, whether they happen to be actions of his own or rather those of another man” (Laws 731D–732A). This looks like a rejection of partiality to oneself as such, and a requirement to instead love what is of value. The argument turns on the thought that a lover is a bad judge of value, as he is necessarily partial to what he loves. If this is right, the conclusion is very radical indeed: any sort of love that is directed at anything other than the just and good and fine will be problematic, and this will include love of family, friends, and fellow-citizens, except insofar as they are just, good and fine. While these three passages are different in detail, the picture that emerges from them is one on which what we are meant to do is to orient ourselves towards what is of genuine value and, perhaps as a consequence, to aim at the well-being of the cosmos as a whole, rather than to be oriented towards our own narrowly-construed good or the good of particular individuals as such.