 There are also fragments of two pseudepigrapha on ethics and politics, which have recent editions with commentary: On the Good and Happy Man (Centrone 1990), which shows connections to Arius Didymus, an author of the first century BC, and On Moral Education (Centrone 1990), which has ties to Carneades (2nd c. BC). The status of one final treatise is less clear. The fragments of On Law and Justice (Thesleff 1965, 33.1–36.11) were studied in some detail by Delatte (1922), who showed that the treatise deals with the political conceptions of the fourth century and who came to the modest conclusion that the work might be by Archytas, since there were no positive indications of late composition. Thesleff similarly concluded that the treatise “may be authentic or at least comparatively old” (1961, 112), while Minar maintained that “it has an excellent claim to authenticity” (1942, 111). Its authenticity was supported by Johnson (2008, 194–198) but more recently Horky and Johnson argue that it was not written by Archytas himself and propose the somewhat Byzantine theory that it was written by an author who based it on a speech which they hypothesize that Aristoxenus assigned to Archytas in his Life of Archytas (2020: 459–460). On the other hand, DK did not include the fragments of On Law and Justice among the genuine fragments, and most recent scholars have argued that the treatise is spurious. Aalders provides the most detailed treatment, although a number of his arguments are inconclusive (1968, 13–20). Other opponents of authenticity are Burkert (1972a), Moraux (1984, 670–677), Centrone (2000) and most recently Schofield (2014). The connections of On Law and Justice to the genuine Fr. B2 of Archytas speak for its authenticity, but its similarities, sometimes word for word, to pseudo-Pythagorean treatises by “Diotogenes” (Thesleff 76.2–3, 71. 21–2), “Damippos” (Thesleff 68.26) and “Metopos” (Thesleff 119.28) argue for its spuriousness. Moreover, the authentic Fr. 3 of Archytas shows that calculation (logismos) was the key concept in his political philosophy. Its total absence from On Law and Justice, whose focus is political philosophy, along with the absence of other key terms in Fr. 3 (e.g., pleonexia,  homonoia and isotēs) is hard to explain, if On Law and Justice is authentic (Huffman 2005, 599–606). For a recent argument against the authenticity of On Law and Justice, which further contrasts it with the authentic Fr. 3, see Schofield 2014: 82–5. Even if the work belongs among the pseudepigrapha Horky and Johnson are surely right that the controversy about its authenticity has led scholars to neglect the philosophic content of the treatise (Horky and Johnson 2020: 487) and they provide a commentary that attempts to elucidate this difficult text. They regard the text as closely tied to genuine fragments of Archytas and suggest that it can help us understand those fragments, but the similarities are of a very general sort. As Zhmud has recently argued there is very little that is genuinely Pythagorean in the pseudepigrapha (Zhmud 2019) and that also appears to be true of On Law and Justice. 