the Cynics, he eulogized poverty, though not to such an extreme degree.1004 He went with them only so far as to insist that wealth and poverty have no value, except in relation to the proper spiritual attitude.1005
In his argument that temples are not especially holy places, since they are the work of artisans (βαναύσων), Zeno exhibits the common negative attitude of the philosophers toward manual labor.1006
His doctrine on money and exchange was also the negative teaching of the moralist, though his statements on these matters have special reference to an ideal future.1007
His attitude on the problem of distribution is not altogether clear, though he wrote a Republic,1008 in which he seems to have presented some communistic ideas. Like his followers, he looked to the time when the whole world should be one state, where artificial differences were no more, and all men were brothers.1009
His state is utopian and anarchistic, without temple, court, gymnasium, money, or exchange. All are to wear the same clothing, and there shall be no artificial modesty.1010
Community of wives, at least for the wise, was also probably among his utopian schemes,1011 though it is very unlikely that he held the doctrine in the crass form as reported.1012
His state is somewhat suggestive of the Christian ideal, as a unitary whole, a world-cosmos, united by love.1013
There is a peculiar mixture of individualistic and social conceptions in the philosophy of the Stoics. In their pictures of an ideal future world-state, they advanced beyond Plato and other thinkers, who limited their communities to the small