Exact(1)
In fact, the Athenian says that the complete virtue of the citizens as a whole should be the single goal of the lawgiver (Laws 630C3 6; see also e.g., 705D3 706A4, 963A).[4] The Athenian also tells us that laws are true laws insofar as they promote the happiness (eudaimonia) of the citizens (Laws 631B; see also 715B, 743C-D).
Similar(59)
Confucius's disciple Youzi sketched an influential account of the role of filial piety in the development of complete virtue: "A young person who is filial and respectful of his elders rarely becomes the kind of person who is inclined to defy his superiors, and there has never been a case of one who is disinclined to defy his superiors stirring up rebellion.
And the reverse is true as well: for Kant this is the only way to act autonomously.[22] Kant holds that reason unavoidably produces not only consciousness of the moral law but also the idea of a world in which there is both complete virtue and complete happiness, which he calls the highest good.
So fulfilling the sum of all moral duties to promote the highest good requires believing that a world of complete virtue and happiness is not simply "a phantom of the mind" but could actually be realized (5:472).
The goal of the city of the Laws, as we've seen, is to produce citizens who possess complete virtue (Laws 630C3 6; see also e.g. 705D3 706A4, 963A).
It is this ideal world combining complete virtue with complete happiness that Kant normally has in mind when he discusses the highest good.
The Athenian argues that laws ought to be justified not by reference to war – which is how both Megillus and Kleinias first attempt to justify the laws of their own cities – but rather by reference to what is best, which is complete virtue (that is, courage, justice, moderation, and wisdom, rather than courage alone).
However, they allow that there are other ways of appearing in the complete inventory of the world than by virtue of existing.
Many translations attempt to convey the idea of complete ethical virtue, connoting a comprehensive state of ethical excellence.
The follow-up for mortality was complete by virtue of the availability of personal identity numbers for Swedish residents, together with the fully complete Swedish Causes of Death Registry.
In virtue of (15), we have (frac{n}{n-1} leq alpha_{1} < 2) with the left inequality attained only for the complete graph (G=K_{n}).
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com