柏拉圖借助運動論，將靈魂定義為自我運動，從而證明 靈魂優先於物體。柏拉圖論證靈魂及其相關物的優先性乃是為了突 顯，認識靈魂比認識物理世界更重要。本文將通過細緻解讀柏拉圖 的《法義》卷十，考察柏拉圖如何用靈魂學構建神學，將具有完整 美德的諸靈魂等同於諸神。由此進一步探索，柏拉圖如何完成對神 學的哲學奠基，重新設定立法的基礎。柏拉圖的「神學」尤其關注 靈魂和心智，基於這種「神學」的「神法」實則以靈魂的完美為旨 歸，而非著眼於滿足人的物質需求。柏拉圖通過展現立法哲人憑靠 哲學奠定神學，並對立法者進行最高級的教育，不僅糾彈了自然哲 人的無神論和思想的不節制，而且為哲學在城邦中找到了合適的位 置。

Availing the kinematics, Plato defines soul as self-movement to demonstrate that soul takes priority over body. That Plato argues for the priority of soul and its related things is just to stress that recognizing soul is more important than recognizing the physical world. Through a minute reading of the tenth book of the Laws, this paper has a survey of how Plato constructs his theology by using the psychology, and how he equates souls with the whole virtue to gods, on the basis of which, it further explores how Plato succeeds in resetting the foundation of legislation by making philosophy the cornerstone of theology. Plato5s “theology” pays special attention to soul and nous. And the “divine law” based on this kind of “theology” aims actually at the perfection of soul rather than the satisfaction of material needs. By showing that legislative philosopher constructs theology with the help of philosophy and carrying out a highest education to legislators, Plato not only criticizes the atheism and immoderation of thoughts of natural philosophers, but also finds a proper place for philosophy in the city.