The question here suggests itself whether such a citizen, once having accepted his humble lot, would be in a different position from the plebeians in an aristocracy. The same subordination would be imposed upon him, only the ground assigned for his submission would be no longer self-interest and necessity, but patriotic duty. This patriotism would have to be of an exalted type. Its end would not be, as in industrial society, to secure the private interests of each citizen; its end would be the glory and perfection of the state as imagination or philosophy might conceive them. This glory and perfection would not be a benefit to anyone who was not in some degree a philosopher and a poet. They would seem, then, to be the special interests of an aristocracy, not indeed an aristocracy of wealth or power, but an aristocracy of noble minds. Those whose hearts could prize the state’s ideal perfection would be those in whom its benefits would be integrated. And the common citizen would find in their existence, and in his own participation in their virtue, the sole justification for his loyalty. Ideal patriotism is not secured when each man, although without natural eminence, pursues his private interests. What renders man an imaginative and moral being is that in society he gives new aims to his life which could not have existed in solitude: the aims of friendship, religion, science, and art. All these aims, in a well-knit state, are covered by the single passion of patriotism; and then a conception of one’s country, its history and mission becomes the touchstone of every ideal impulse. Timocracy requires this kind of patriotism in everybody; so that if public duty is not to become a sacrifice imposed on the many for the sake of the few, as in aristocracy, the reason can only be that the many covet, appreciate, and appropriate their country’s ideal glories, quite as much as the favoured class ever could in any aristocracy. [Sidenote: Organisation for ideal ends breeds fanaticism.]