"As for psychology and politics, a crucial part in Plato's account is played by the desire for money, which is - beyond even the unruly desires of the body - unlimited. That is, as recognised earlier by Solon, potentially disruptive of the polis. Plato recognises that it is also potentially disruptive of psuchë. The two superior parts of the psuchë - the rational and the spirited - will, he says, always preside over the third, appetitive part, 'which is most of the psuchë in each person and by nature most insatiable for money'. It must be controlled by the rational philosophic part of the psuchë, just as in the polis the money-making class must be controlled by the class of philosophers. But the appetitive and money-loving element may dominate the inner self. Socrates in the Apology contrasts maximising wealth with perfecting the psuchë.
Richard Seaford The Origins of Philosophy in Ancient Greece and Ancient India (2020) p.302