What, then, in contrast to this would be a righteous state? It would be a state in which each of these classes fulfils its part well, with a view to the good of the whole. It would be a state where labour would be organised into unions, which would not insist on having the greatest possible wages for the least possible work, but which would maintain a high standard of efficiency, and intelligence, and character in the members, with a view to doing the best possible work in their trade, at such wages as the resources and needs of the community, as indicated by the normal action of demand and supply, would warrant. It would be a state in which the capitalists would organise their business in such a way that they might invite public inspection of the relation between the capital, enterprise, skill, economy, and industry expended, and the prices they charge for commodities furnished and services rendered. It would be a state in which the police would maintain that order and law which is the equal interest of the rich and poor alike. It would be a state in which the men in political offices would use their official positions and influence for the protection of the lives and promotion of the interests of the whole people whom they represent and profess to serve. It would be a state in which the colleges and universities would be intensely alive to economic, social, and public questions, and devote their learning to the maintenance of healthful material conditions, just distribution of wealth, sound morals, and wise determination of public policy. Wherein, then, does the difference between an unrighteous and a righteous state consist? Simply in this--that in the unrighteous state each class in the community is playing for its own hand and regarding the community as a mere means to its own selfish interests as the supreme end,--while a righteous state on the contrary is one in which each class in the community is doing its own work as economically and efficiently as possible, with a view to the interests of the community as a whole. In the unrighteous state the whole is subordinated to each separate part; in the righteous state each part is subordinated to the common interests of the whole. If, then, we ask as did Adeimantus in the Republic, "Where, then, is righteousness, and in which particular part of the state is it to be found," our answer will be that given by Socrates, "that each individual man shall be put to that use for which nature designs him, and every man will do his own business so that the whole city will be not many but one." Righteousness, then, in the state consists in having each class mind its own business with a view to the good of the whole. On this, which is Plato's fundamental principle, we can all agree.