[45] Plato, Republic, ii. p. 369 A. τὴν τοῦ μείζονος ὁμοιότητα ἐν τῇ τοῦ ἐλάττονος ἰδέᾳ ἐπισκοποῦντες.
Fundamental principle, to which communities of mankind owe their origin — Reciprocity of want and service between individuals — No individual can suffice to himself.
The fundamental principle (Sokrates affirms) to which cities or communities owe their origin, is, existence of wants and necessities in all men. No single man is sufficient for himself: every one is in want of many things, and is therefore compelled to seek communion or partnership with neighbours and auxiliaries. Reciprocal dealings begin: each man gives to others, and receives from others, under the persuasion that it is better for him to do so.[46] Common needs, helplessness of individuals apart, reciprocity of service when they are brought together — are the generating causes of this nascent association. The simplest association, comprising the mere necessaries of life, will consist only of four or five men: the husbandman, builder, weaver, shoemaker, &c. It is soon found advantageous to all, that each of these should confine himself to his own proper business: that the husbandman should not attempt to build his own house or make his own shoes, but should produce corn enough for all, and exchange his surplus for that of the rest in their respective departments. Each man has his own distinct aptitudes and dispositions; so that he executes both more work and better work, by employing himself exclusively in the avocation for which he is suited. The division of labour thus becomes established, as reciprocally advantageous to all. This principle soon extends itself: new wants arise: the number of different employments is multiplied. Smiths, carpenters, and other artisans, find a place: also shepherds and herdsmen, to provide oxen for the farmer, wool and hides for the weaver and the shoemaker. Presently a farther sub-division of labour is introduced for carrying on exchange and distribution: markets are established: money is coined: foreign merchants will import and export commodities: dealers, men of weak body, and fit for sedentary work, will establish themselves to purchase wholesale the produce brought by the husbandman, and to sell it again by retail in quantities suitable for distribution. Lastly, the complement of the city will be made up by a section of labouring men who do jobs for hire: men of great bodily strength, though not adding much to the intelligence of the community.[47]
[46] Plato, Republic, ii. p. 369.
[47] Plato, Republic, ii. p. 371.
It is remarkable that in this first outline of the city Plato recognises only free labour, not slave labour.
Moderate equipment of a sound and healthy city — Few wants.
Such is the full equipment of the sound and healthy city, confined to what is simple and necessary. Those who compose it will have sufficient provision of wheat and barley, for loaves and cakes — of wine to drink — of clothing and shoes — of houses for shelter, and of myrtle and yew twigs for beds. They will enjoy their cheerful social festivals, with wine, garlands, and hymns to the Gods. They will take care not to beget children in numbers greater than their means, knowing that the consequence thereof must be poverty or war.[48] They will have, as condiment, salt and cheese, olives, figs, and chestnuts, peas, beans, and onions. They will pass their lives in peace, and will die in a healthy old age, bequeathing a similar lot to their children. Justice and injustice, which we are seeking for, will be founded on a certain mode of mutual want and dealing with each other.[49]
[48] Plato, Republic, ii. p. 372 B-C. οὐχ ὑπὲρ τὴν οὐσίαν ποιούμενοι τοὺς παῖδας, εὐλαβούμενοι πενίαν ἢ πόλεμον.
[49] Plato, Republ. ii. p. 372 A. ἐν αὐτῶν τούτων χρείᾳ τινὶ τῇ πρὸς ἀλλήλους.