 A second approach is to argue that, while it is true that not all mentions of mathematics or all mentions of the transmigration of the soul derive from Pythagoreanism, nonetheless a central system of value that appears early in Plato’s work and persists to the end is derived from Pythagoreanism (Palmer 2014). Already in the Gorgias Plato argues that principles of order and correctness which are found in the cosmos and explain its goodness also govern human relations. Socrates here puts forth a much more definite conception of the good than in earlier dialogues. His complaint that Callicles pays no attention to the role played by orderliness and self-control and neglects geometrical equality (507e6–508a8) mirrors the emphasis on organization and calculation in contemporary Pythagorean texts such as Archytas Fr. 3 and Aristoxenus’ Pythagorean Precepts Fr. 35. It thus appears that “Socrates’” new insight into the good in Gorgias derives from Plato’s contact with the Pythagoreans after the death of the historical Socrates. Plato never abandons this Pythagorean conception of value and it can be traced through the Phaedo and Republic to late dialogues such as the Timaeus, where the cosmos is embued with principles of mathematical order, and Philebus, where the highest value is assigned to measure (66a). The question is whether this emphasis on measure and order is uniquely Pythagorean in origin.