When the state becomes established on a property basis, the rich exercise power and the poor are deprived of it.[V-41] In ordinary times the rich are as indifferent to the welfare of the poor as to the development of virtue, but in times of group crises they will not despise the poor. In the days of prosperity and peace the poor man is given the hindmost position, but when war comes, “the wiry, sunburnt poor man” is placed in battle at the side of the wealthy man[V-42]—and social democracy obtains. But in battle the poor man fights longer and better than the rich man “who has never spoilt his complexion and has plenty of superfluous flesh.” In the words of the poor man Plato draws the astounding conclusion that many persons are rich because no one has had the courage to despoil them.[V-43] At this point Plato has given a striking explanation of the rise of socialism, syndicalism, and economic radicalism.
When you see paupers, according to Plato, you may safely conclude that somewhere there are also present thieves, robbers of temples, and malefactors.[V-44] The causes of pauperism are given as (1) a lack of proper education, (2) ill-training, and (3) unjust social laws and an unjust constitution of the state.[V-45]
Plato suggested two instruments for preventing extreme wealth and poverty—legislation and education. Each individual is to be guaranteed a minimum amount of property. He may acquire as much as four times this amount, but above the maximum a one hundred per cent excess tax operates.[V-46] Plato planned a form of communism, not primarily to secure the material well-being of the state, but to safeguard the rulers against falling before selfish temptations. Plato also wanted to protect the state from splitting asunder because of the distractions that arise from labor-capital controversies. By educational means the children are to be trained to be satisfied with the necessaries of life[V-47]—at least some children are to be so trained. Parents should bequeath to their children not riches but the spirit of reverence.[V-48]
The guardians shall be censors. They shall establish a censorship over the arts in order to protect the children from seeing indecent sights and hearing vulgar sounds. The works of fiction shall be censored in order to prevent the children from reading and adopting bad ideas. The creative artists shall be prevented from exhibiting forms of vice and intemperance, in order that the future guardians may not grow up in an atmosphere contaminated by images of moral deformity, and in order that all children may develop in an environment of fair sights and should and may receive unhindered and unhampered the good in everything.[V-49]
The guardians shall protect the mores. When Plato described a perfect state, any change in the established customs would mean retrogression.[V-50] Hence, the rulers should jealously guard the customs, allowing no insidious innovations. Further, if any change is permitted to take place in small things, there may be no stopping the spirit of change.
Plato rested his argument for an ideal society upon the education of wise leaders. Their judgment is better even than government by law. Law is too rigid and inflexible. In view of the changeable character of human conditions, which Plato recognized, no final or absolute laws can be laid down.[V-51] The chief advantage of laws, however, is not that they make men honest but that they make men act uniformly, and hence in a socially reliable way. Laws are to be respected because they represent the ripe fruits of long experience.[V-52]
Considerable attention is given to penology in the Laws.[V-53] In view of the sanctity of custom and of the necessity of law, obedience is a highly important social virtue. In theory Plato is modern and scientific, for he advocated punishment, not as a vindictive but as a preventive and reformatory measure.[V-54] Reformation is the true aim of punishment.[V-55] In practice Plato is rigid and harsh. For example, beggars are simply to be sent out of the city and out of the country.[V-56] The death penalty is utilized freely.[V-57]
Plato opened all occupations to women as well as men, even the highest, that of ruling.[V-58] The only difference between the sexes that needs to be recognized occupationally is that men are stronger physically than women.[V-59] Women, like men, vary in occupational temperament. One individual is fitted for one kind of vocation; another, for some other type of work.
Although the fundamental importance of bearing children is appreciated, Plato observed that it is unnecessary that a woman devote her whole life to the rearing of children. All women should have opportunities for the development of their personalities. Those women who have special talent for public service should enter thereupon. Although a social conservative Plato admits an innovation in the ideal republic—universal woman suffrage.
Since women have the same duties as men, they receive the same opportunities for training. Women must share in the toils of war and the defense of their country.[V-60] Women are priestesses;[V-61] they serve on committees for the regulation of marriage, and for deciding divorce cases.[V-62]