In all this drastic limitation of property rights, Plato’s chief motive is to render excessive wealth or poverty impossible,355 and to harmonize the citizenship by reducing all inequalities to a minimum.356 This he purposes to accomplish, not merely by the foregoing restrictions, but also by means of a common education,357 and by the institution of the sussitia.358 He makes the road to comparative equality easier than in his first state by relegating all the third class, the artisans, merchants, and farmers, outside the pale of citizenship.359 The actual difference, however, is not so great as it might appear. In the Republic there is equality in the upper class, while in the Laws there is comparative equality among the citizens who comprise only the upper class. In neither case is there a real equality in the whole state. Plato is well aware that only approximate equality can be attained, and that differences not only in property, but also in birth, virtue, strength, and beauty, are bound to exist.360 He would therefore have taxes and distributions unequal in the same ratio, so as to avoid dissatisfaction and dispute.361 The difficulties incident to such a scheme of legislation he would obviate by starting a new state in virgin soil.362
Souchon363 recognizes the Plato of the Laws as a true socialist, and points to his attempt to prevent all inequality, and to his extreme state intervention as characteristic elements of socialism. Plato certainly does approach nearer to a real socialism in the Laws than in the Republic. In addition to the points noted by Souchon, there may be observed the application of the system of equality to the whole citizenship, though at the