 The speculative character of Plato’s metaphysical thought may explain why, in his late works, his treatment of ethics strikes us as less rigid, and as more ready to come to terms with the complexity of human nature, and with the ordinary requirements for a satisfactory life. Signs of this more conciliatory stance can be seen in the depiction of a mixed life in the Philebus, which is a life open to everyone, as well as in the portrayal in the Laws of the city-state of Magnesia, which is depicted as the second-best state, but as a one that is more accommodating to ordinary human nature. It is a state that is no longer divided into three classes, and where there are no philosopher-kings and -queens in control of everything; the heavy work is done by slaves of foreign origin. The ‘overseers’ over the laws are chosen from the most upright and experienced of the citizenry. That they meet in a ‘Nocturnal Council’ is not for secrecy’s sake, but because during the day they have the same occupations as all other citizens. If Plato does not assign unlimited power to a special class it is for two reasons: he recognizes that persons of super-human virtue are not easy to find and that scientific education and philosophy alone are no warranty of goodness. Plato no longer expects any human being to be immune to the temptations of power. Therefore, in Book V of the Laws he recommends a mixed constitution and a ‘nomocracy’ as being more appropriate than a monarchy of the best minds. Humans are to be servants of the laws, not masters of each other. It may seem paradoxical that Plato became more conciliatory towards the ordinary human condition at the same time as his confidence in scientific rigor increased. But there actually is no paradox. His conciliatory stance seems, rather, to reflect his insight that, the more complex things get, the less precision is to be attained. Therefore no mathematical precision can be expected in the ordering of such complex mixtures as the human soul and life. ‘Due measure’, as applied to the human condition must therefore be given some leeway, “if ever we are to find our way home”, as Plato lets Socrates’ partner conclude in the Philebus. That ethics cannot be done with the same precision as mathematics is not, then, an insight that occurred only to Aristotle. But Plato must have thought that precision should at least be aimed for, if life is to be based on a harmonious order that is accessible, at least to a certain degree, to human knowledge. 