If, following the example of Aristotle, we criticise the Platonic Republic as a scheme of political constitution, we find that on most points which other theorists handle at considerable length, Plato is intentionally silent. His project is an outline and nothing more. He delineates fully the brain and heart of the great Leviathan, but leaves the rest in very faint outline. He announces explicitly the purpose of all his arrangements, to obtain happiness for the whole city: by which he means, not happiness for the greatest number of individuals, but for the abstract unity called the City, supposed to be capable of happiness or misery, apart from any individuals, many or few, composing it.[14] Each individual is to do the work for which he is best fitted, contributory to the happiness of the whole--and to do nothing else. Each must be content with such happiness as consists with his own exclusive employment.[15] [Footnote 14: Plato, Republic, iv. pp. 420-421. The objection that the Guardians will have no happiness, is put by Plato into the mouth of Adeimantus, but is denied by Sokrates; who, however, says that even if it were true he could not admit it as applicable, since what he wishes is that the entire commonwealth shall be happy. Aristotle (Politic. ii. 5, 1264, 6-15) repeats the objection of Adeimantus, and declares that collective happiness (not enjoyed by some individuals) is impossible. See the valuable chapter on Ideal Models in Politics (vol. ii. ch. xxii. p. 236 seq.) in Sir George Cornewall Lewis's Treatise on the methods of Observation and Reasoning in Politics. The different ideal models framed by theorists ancient and modern, Plato among the number, are there collected, with judicious remarks in comparing and appreciating them.] [Footnote 15: Plato, Republic, iv. p. 421 C. He lays down this minute sub-division and speciality of aptitude in individuals as a fundamental property of human nature. Repub. iii. p. 395 B, [Greek: kai\ e)/ti ge tou/tôn phai/netai/ moi ei)s smikro/tera katakekermati/sthai ê( tou= a)nthrô/pou phu/sis], &c. Compare Xenophon, Cyropæd. ii. 1, 21, where the same principle is laid down. Another passage in the same treatise (Cyropæd. viii. 2, 5) is also interesting. Xenophon there contrasts the smaller towns, where many trades were combined in the same hand and none of the works well performed, with the larger towns, where there was a minuter subdivision of labour, each man doing one work only, and doing it well.] [Side-note: Absolute rule of a few philosophers--Careful and peculiar training of the Guardians.]