Since the end of the State is the virtue of the citizens, this involves the destruction of whatever is evil and the encouragement of whatever is good. To compass the destruction of evil, the children of bad parents, or offspring not sanctioned by the State, will be destroyed. Weak and sickly children will also not be allowed to live. The positive encouragement of good involves the education of the citizens by the State. Children from their earliest years do not belong to their parents, but to the State. They are, therefore, at once removed from the custody of their parents, and transferred to State nurseries. Since the parents are to have no {229} property nor interest in them, stringent means are adopted to see that, after removal to the public nurseries, parents shall never again be able to recognize their own children. All the details of the educational curriculum are decreed by the State. Poetry, for example, is only allowed in an emasculated form. Of the three kinds, epic, dramatic, and lyric, the two former are banished from the State altogether, because, in the base example of the immorality of the gods, which they depict, they are powerful instruments in the propagation of evil. Only lyric poetry is allowed, and that under strict supervision. The subject, the form, even the metre, will be prescribed by the proper authorities. Poetry is not recognized as valuable in itself, but only as an educative moral influence. All poems, therefore, must strictly inculcate virtue. It is, in Plato's opinion, intolerable that the individual should have any interest apart from the interests of the State. Private interests clash with those of the community, and must therefore be abolished. The individual can possess no property either in material things, or in the members of his family. This involves the community of goods, community of wives, and the State ownership of children from their birth. 6. Views upon Art. In modern times aesthetics is recognized as a separate division of philosophy. This was not the case in Plato's time, and yet his opinions upon art cannot be fitted into either dialectic, physics, or ethics. On the other hand, they cannot be ignored, and there is nothing for it, therefore, but to treat them as a sort of appendix {230} to his philosophy. Plato has no systematic theory of art, but only scattered opinions, the most important of which will now be mentioned.