extends it even to the common possession of wives and children,306 that all private interests may be reduced to a minimum.307 He provides further for a common work308 and education309 for men and women.
Such, in brief, is the system proposed in the Republic.310
Superficially considered, it would seem to be the parent of modern socialism and communism. There is, however, actually but slight similarity between them. The so-called communism of Plato extends only to the first two classes, which can include but a small minority of the citizenship.311
Thus the masses, with whom modern socialism is especially concerned, are not directly touched by his system.
Again, the primary motive of Plato’s communism is not the modern motive at all. His thought is not to secure a just share for all in the products of industry. Though he recognizes the importance of providing against the evils of extremes of wealth and poverty,312 the motive is not the material interest of any class.
It is an intense desire for unity and for escape from civic strife in the state,313 for provision against graft, corruption, and tyranny in the rulers,314 and for insuring as efficient work as possible.315
Like Ruskin, Plato is no democrat. Equality is not in his thought.316
Unlike many a modern socialist, he realizes that absolute arithmetical equality is impossible, and that if gained it would be the greatest injustice. He knows that the true equality must be proportional, demanding not that each receive exactly the same, but that each receive his due.317 His third class, comprising a large majority of the citizens, is practically without political activity, a fact in marked contrast to the modern social-democratic spirit. His emphasis is not economic and material, as is that of modern socialism, but political and moral.318