The common people are engaged in the foundational occupations as skilled artisans. The advantages of a special education are not open to them. They receive the common education, including gymnastic and music training. But, in accordance with the aristocratic strain in Plato’s social philosophy, it is useless to try to give a higher education to that large proportion of the population who are mentally incapable of profiting by higher education. The logic is good but the major premise is faulty in this pedagogical rule. The second class, the soldiers, will maintain order at home, repel invaders, and conduct territorial wars. The growth of population will create a demand for more territory. Other states likewise will need more territory, and war will become inevitable.[V-15] Plato frankly admits the territorial basis of wars. From this factor he sees no escape, although he declares peace to be better than war.[V-16] In his _Tamias_ and _Critias_ he pictured a peace-state, “Atlantis.” The soldier’s occupation is an art which requires years of training. The chief physical trait of a true soldier is courage. The social psychological significance of a military régime is that soldiers are continually inciting their country to go to war. Such a régime raises up enemies against itself, many and mighty, and results either in ruining the specific people or in enslaving the foes of these people.[V-17] On the other hand, the non-soldier classes, since they prefer to lead a peaceful life and seek to conduct their affairs quietly, unduly endeavor to avoid war. By degrees they become unwarlike; their children develop a like attitude. Eventually, they find themselves at the mercy of their enemies and are enslaved.[V-18] Among the members of the state there will be a few especially able individuals, destined by birth and reinforced by training to be rulers and true guardians of the welfare of all.[V-19] They are lovers of wisdom and philosophy. Flabbiness of character, drunkenness, selfishness are unbecoming to them.[V-20] Selfish living is condemned.[V-21] The guardians are characterized, according to Plato, by the greatest eagerness to do what is for the good of their country. They show utter repugnance to anything that is contrary to the best interests of the state.[V-22] The guardians, however, rule aristocratically.[V-23] They do not inquire of the citizens the kind of laws which they want passed, for the same reason that a physician does not ask the patient the kind of medicine which he wants. In the _Republic_, the _Laws_, and the other dialogues where the nature of rulers and philosophers is discussed, Plato’s “best men” show an indifference to earthly or material things and uniformly seek righteousness, even social righteousness.