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] In fine, the _Republic_ contains some socialistic elements. Plato’s restriction of the freedom of the individual so as to subserve the interest of the whole,[319] his tendency to magnify the power of law in the face of economic principles and of human nature,[320] his interest in the welfare of the common people, his declaration against inequality of fortune, his denial of the right of private property for the upper classes, and his proposed community of wives and children, a measure too radical for the better type of modern socialism,[321] all seem socialistic in trend.