suppress altogether an influence of tutelary character, however insufficient as to its force.] [Side-note: Plato's scheme fails, mainly because he provides no training for the Demos.] In explanation of the foregoing remarks, I will add that Plato fails in his purpose not from the goodness of the training which he provides for his select Few, but from leaving the rest of his people without any training--without even so much as would enable them properly to appreciate superior training in the few who obtain it--without any powers of self-defence or self-helpfulness. His fundamental postulate--That every man shall do only one thing--when applied to the Guardians, realises itself in something great and considerable: but when applied to the ordinary pursuits of life, reduces every man to a special machine, unfit for any other purpose than its own. Though it is reasonable that a man should get his living by one trade, and should therefore qualify himself peculiarly and effectively for that trade--it is not reasonable that he should be altogether impotent as to every thing else: nor that his happiness should consist, as Plato declares that it ought, exclusively in the performance of this one service to the commonwealth. In the Platonic Republic, the body of the people are represented not only as without training, but as machines rather than individual men. They exist partly as producers to maintain, partly as governable matter to obey, the Guardians; and to be cared for by them. [Side-note: Principle of Aristotle--That every citizen belongs to the city, not to himself--applied by Plato to women.] Aristotle, when speaking about the citizens of his own ideal commonwealth (his citizens form nearly the same numerical proportion of the whole population, as the Platonic Guardians), tells us--"Since the End for which the entire City exists is One, it is obviously necessary that the education of all the citizens should be one and the same, and that the care of such education should be a public duty--not left in private hands as it is now, for a man to teach his children what he thinks fit. Public exigencies must be provided for by public training. Moreover, we ought not to regard any of the citizens as belonging to himself, but all of them as belonging to the city: for each is a part of the city: and nature prescribes that the care of each part shall be regulated with a view to the care of the whole."[135]