[Footnote 117: This number of 1000 appears stated by Aristotle (Politic. ii. 6, p. 1265, a. 9), and is probably derived from Republic, iv. p. 423 A; though that passage appears scarcely sufficient to prove that Plato meant to declare the number 1000 as peremptory. However the understanding of Aristotle himself on the point is one material evidence to make us believe that this is the real construction intended by Plato.]
[Footnote 118: Plato, Republic, v. pp. 462-463-464 D. [Greek: dia\ to\ mêde/na i)/dion e)ktê=sthai plê\n to\ sô=ma, ta\ de\ a)/lla koina/.] Compare Plato, Legg. v. p. 739 C.]
[Footnote 119: Plato, Republic, v. pp. 464-465.]
[Footnote 120: Plato, Republic, v. p. 465 C.]
Such are the main features of Plato's Republic, in reference to his Guardians. They afford a memorable example of that philosophical analysis, applied to the circumstances of man and society, which the Greek mind was the first to conceive and follow out. Plato lays down his ends with great distinctness, as well as the means whereby he proposes to attain them. Granting his ends, the means proposed are almost always suitable and appropriate, whether practicable or otherwise.
[Side-note: Platonic scheme--partial communism.]
The Platonic scheme is communism, so far as concerns the Guardians: but not communism in reference to the entire Commonwealth. In this it falls short of his own ideal, and is only a second best: the best of all would be, in his view, a communion that should pervade all persons and all acts and sentiments, effacing altogether the separate self.[121] Not venturing to soar so high, he confined his perfect communion to the Guardians. Moreover his communism differs from modern theories in this. They contemplate individual producers and labourers, handing over the produce to be distributed among themselves by official authority; they contemplate also a regulation not merely of distribution, but of reserved capital and productive agency, under the same authority. But the Platonic Guardians are not producers at all. Everything which they consume is found for them. They are in the nature of paid functionaries, exempted from all cares and anxiety of self-maintenance, either present or future. They are all comfortably provided, without hopes of wealth or fear of poverty: moreover they are all equally comfortable, so that no sentiment can grow up among them, arising from comparison of each other's possessions or enjoyments. Among such men and women, brought up from infancy as Plato directs, the sentiment of property, with all the multifarious associations derived from it, would be unknown. No man's self-esteem, no man's esteem of others, would turn upon it.