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and another doing the same to his own separate house, and having women and children apart, thus introducing into the state the pleasures and pains of individuals? They should all rather, we said, share one conviction about their own, tend to one goal, and so far as practicable have one experience of pleasure and pain.” “By all means,” he said. “Then will not law-suits and accusations against one another vanish,For a similar list Cf. Laws 842 D. Aristotle, Politics 1263 b 20 f., objects that it is not lack of unity but wickedness that causes these evils. one may say,Softens the strong word OI)XH/SETAI. from among them, because they have nothing in private possession but their bodies, but all else in common?
“But I hesitate, so unseemlyAlma sdegnosa. Cf. 371 E, 396 B, 397 D, 525 D. are they, even to mention the pettiest troubles of which they would be rid, the flatteringsCf. Aristotle Politics 1263 b 22. of the rich, the embarrassments and pains of the poor in the bringing-up of their children and the procuring of money for the necessities of life for their households, the borrowings, the repudiations, all the devices with which they acquire what they deposit with wives and servitors to husband,Cf. 416 D, 548 A, 550 D. and all the indignities that they endure in such matters, which are obvious an
and for this reason that is the only city in which a man of free spirit will care to live.Aristot.Pol. 1263 b 29 says life would be impossible in Plato's Republic.” “Why, yes,” he replied, “you hear that saying everywhere.” “Then, as I was about to observe,H)=|A . . . E)RW=N: cf. 449 A, Theaet. 180 C. is it not the excess and greed of this and the neglect of all other things that revolutionizes this constitution too and prepares the way for the necessity of a dictatorship?” “How?” he said. “Why, when a democratic city athirst for liberty gets bad