But he is not prevented by Pythagoreanism from observing the effects which climate and soil exercise on the characters of nations.
He was doubtful in the Republic whether the ideal or communistic state could be realized, but was at the same time prepared to maintain that whether it existed or not made no difference to the philosopher, who will in any case regulate his life by it (Republic).

He has now lost faith in the practicability of his scheme--he is speaking to 'men, and not to Gods or sons of Gods' (Laws).

Yet he still maintains it to be the true pattern of the state, which we must approach as nearly as possible: as Aristotle says, 'After having created a more general form of state, he gradually brings it round to the other' (Pol.).

He does not observe, either here or in the Republic, that in such a commonwealth there would be little room for the development of individual character.

In several respects the second state is an improvement on the first, especially in being based more distinctly on the dignity of the soul.