Since virtue is of two kinds, moral or practical, and intellectual or speculative, and the former is merely the stepping-stone to the latter, the education needed for the virtue of the state must not, like that of Sparta, be purely a training for war and practical affairs. In marking off the periods of education, Aristotle holds that “the care of the body ought to precede that of the soul, and the training of the impulsive side of the soul ought to come next; nevertheless, the care of it must be for the sake of the reason, and the care of the body for the sake of the soul.” The development of the body he wishes to start even before birth by having the legislator “consider at what age his citizens should marry and who are fit to marry.” Also he deems it necessary to sanction the usage of his time of ‘exposing’ (see p. 13) all deformed and weakly children. However, his advice concerning the food, clothing, and exercise of children is humane and in keeping with the best modern hygiene. [Sidenote: Training of the irrational soul,--] [Sidenote: gymnastics, music, and literary subjects.] The training of the body is a preparation for the formal schooling, which is to last from seven to twenty-one. This is divided into two periods by puberty, the first to be devoted to the training of the impulsive or irrational side of the soul, and the second to that of the rational side. Education, he claims, should be public, as in Sparta, for it is the business of the state to see that its citizens are all rendered virtuous. However, the industrial classes, not being citizens, have no need of education, and women are to be limited in the scope of their training. The course of study for the irrational period is largely the same as that in use at Athens,--gymnastics, music, and literary subjects, although he recommends some reforms. Gymnastics is intended for self-control and beauty of form, and the making of neither athletes nor warriors should be the object, since the training of the former exhausts the constitution, and that of the latter is brutalizing. The literary subjects, which with Aristotle includes drawing, as well as reading and writing, are not to be taught merely for utilitarian reasons. Music is to be used not so much for relaxation or intellectual enjoyment as for higher development. Since melodies that afford pleasure are connected with noble ideas, and those which give us pain are joined to debased ideas, the study of music “cultivates the habit of forming right judgments, and of taking delight in good dispositions and noble actions.” Another moral effect of music is that it produces _katharsis_ or ‘purification’; that is, by arousing in us pity and fear for humanity at large, it lifts us out of ourselves and affords a safe vent for our emotions. [Sidenote: Training of the rational soul,--mathematical subjects, dialectic, and sciences.]