 The result is that justice is defined as primarily a condition of one’s soul or city as a whole, not as any specific just action; yet if the soul or city is so ordered, the individual will have no cause to engage in the paradigmatically unjust action of pleonexia or grasping for more than one’s fair share. A just soul will indeed reliably issue in traditionally just actions, such as refraining from theft, murder, and sacrilege (contra Sachs 1963, who argues that Plato has simply abandoned the usual domain of justice). But what makes its ‘justice’ count as such goes beyond these particular actions and omissions, lying in the health and orderliness of such a soul contrasted with the chaotic or even tyrannical character of an unjust soul (Burnyeat 2013). To be a truly effective, because wholly unified, agent, one must be just, moderate, courageous and wise. The just person enjoys psychic health, which is advantageous no matter how he is treated (fairly or unfairly) by gods and men; correspondingly, the just society enjoys civic unity, which is advantageous in being the fundamental way to avoid the assumed supreme evil of civil war. In contrast, all other cities are characterized as riven by civil war between the rich and the poor; none of them counts as a single, unified city at all (see Rep. 422e–423a, and more generally, Book VIII of that dialogue).