The social system is in fact like the constitution of a human being. There are those who have capacity, a vocation, to conceive thoughts, and rule their brethren by intellectual power. Collectively of course they are the mind or brain, the mental element, in the social organism. There are those secondly, who have by nature executive force, who will naturally wear arms, the sword in the sheath perhaps, but who will also on occasion most certainly draw it. Well, these are like the active passions and the ultimately decisive will in the bosom of man, most conspicuous as anger--anger, it may be, resentment, against known wrong in another or in one's self, the champion of conscience, flinging away the scabbard, setting the spear against the foe, like a soldier of spirit. They are in a word the conscience, the armed conscience, of the state, [245] nobly bred, sensitive for others and for themselves, informed by the light of reason in their natural kings. And then, thirdly, protected, controlled, by the thought, the will, above them, like those appetites in you and me, hunger, thirst, desire, which have been the motive, the actual creators, of the material order all around us, there will be the "productive" class, labouring perfectly in the cornfields, in the vineyards, or on the vessels which are to contain corn and wine, at a thousand handicrafts, every one still exquisitely differentiated, according to Plato's rule of right--eis hen kata physin +; as within the military class also there will be those who command and those who can but obey, and within the true princely class again those who know all things and others who have still much to learn; those also who can learn and teach one sort of knowledge better than another. Plato however, in the first steps of the evolution of the State, had lighted quite naturally on what turns out to be a mistaken or inadequate ideal of it, in an idyll pretty enough, indeed, from "The Golden Age."--How sufficient it seems for a moment, that innocent world! is, nevertheless, actually but a false ideal of human society, allowing in fact no place at all for Justice; the very terms of which, precisely because they involve differentiation of life and its functions, are inapplicable to a society, if so it may be called, still essentially inorganic. In [246] a condition, so rudimentary as to possess no opposed parts at all, of course there will be no place for disturbance of parts, for proportion or disproportion of faculty and function. It is, in truth, to a city which has lost its first innocence (polis êdê tryphôsa)+ that we must look for the consciousness of Justice and Injustice; as some theologians or philosophers have held that it was by the "Fall" man first became a really moral being.