This last point must be perpetually kept in mind, in following Plato's reasoning. But though he does not consider himself as sacrificing the happiness of his Guardians to their duty, we must give him credit for anxiety, greater than either Aristotle or Xenophon has shown, to ensure a faithful discharge of duty on the part of the Guardians towards the rest of the people. In Aristotle's theory,[128] the rest of the people are set aside as not members of the Commonwealth, thus counting as a secondary and inferior object in his estimation; while the citizens, who alone are members, are trained to practise virtue for its own sake and for their own happiness. In Plato's theory, the rest of the people are not only proclaimed as members of the Commonwealth,[129] but are the ultimate and capital objects of all his solicitude. It is in protecting, governing, and administering them, that the lives of the Rulers and Guardians are passed. Though they (the remaining people) receive no public training, yet Plato intends them to reap all the benefit of the laborious training bestowed on the Guardians. This is a larger and more generous conception of the purpose of political institutions, than we find either in Aristotle or in Xenophon. [Footnote 128: Aristotle, Politic. vii. 9, p. 1328, b. 40, p. 1329, a. 25.] [Footnote 129: Aristot. Politic. ii. 5, p. 1264, a. 12-26, respecting the Platonic Commonwealth, [Greek: kai/toi schedo\n to/ge plê=thos tê=s po/leôs to\ tô=n a)/llôn politô=n gi/netai plê=thos], &c. . . . [Greek: Poiei= ga\r] (Plato) [Greek: tou\s me\n phu/lakas oi(=on phrourou/s, tou\s de\ geôrgou\s kai\ tou\s techni/tas kai\ tou\s a)/llous, poli/tas.]] [Side-note: Objection urged by Aristotle against the Platonic Republic, that it will be two cities. Spiritual pride of the Guardians, contempt for the Demos.]