α. Without classes, without this division into great masses, the state has no organism; these great distinctions are the distinction of the substantial. The opposition which first comes before us in the state is that of the universal, in the form of state life and business, and the individual, as life and work for the individual; these two fields of activity are so distinct that one class is assigned to the one, and another to the other. Plato further cites three systems of reality in the moral, the functions (αα) of legislation, counsel, in short, of diligence and foresight in the general behalf, in the interest of the whole as such; (ββ) of defence of the commonwealth against foes from without; (γγ) of care for the individual, the supplying of wants, agriculture, cattle-rearing, the manufacture of clothing and utensils, the building of houses, &c. Speaking generally, this is quite as it should be, and yet it appears to be rather the satisfaction of external necessities, because such wants are found without being developed out of the Idea of mind itself. Further, these distinct functions are allotted to different systems, being assigned to a certain number of individuals specially set apart for the purpose, and this brings about the separate classes of the state, as Plato is altogether opposed to the superficial conception that one and the same must be everything at one time. He accordingly represents three classes, (αα) that of the governors, men of learning and wisdom, (ββ) that of the warriors, (γγ) that of the producers of necessaries, the husbandmen and handicraftsmen. The first he also speaks of as guardians (φύλακας), who are really philosophically educated statesmen, possessing true knowledge; they have the warriors to work on their behalf (ἐπικούρους τε καὶ βοηθούς), but in such a way that there is no line of separation between the civil and military classes, both being united,[61] and the most advanced in years are the guardians.[62] Although Plato does not deduce this division of the classes, they follow from the constitution of the Platonic state, and every state is necessarily a system within itself of these systems. Plato then passes on to particular determinations, which are in some measure trifling, and might with advantage have been dispensed with; for instance, among other things, he goes so far as to settle for the highest rank their special titles, and he states what should be the duties of the nurses.[63] β. Then Plato points out that the moments which are here realized in the classes, are moral qualities which are present in individuals, and form their true essence, the simple ethical Notion divided into its universal determinations. For he states as the result of this distinction of the classes that through such an organism all virtues are present in the commonwealth; he distinguishes four of these,[64] and they have been named cardinal virtues.