accident of possession; what I properly hold as my own is the perfected possession and use of my nature. To each particular determination justice gives its rights, and thus leads it back into the whole; in this way it is by the particularity of an individual being of necessity developed and brought into actuality, that each man is in his place and fulfils his vocation. Justice, therefore, according to its true conception, is in our eyes freedom in the subjective sense, because it is the attainment of actuality by the reason, and seeing that this right on the part of liberty to attain to actuality is universal, Plato sets up justice as the determination of the whole, indicating that rational freedom comes into existence through the organism of the state,—an existence which is then, as necessary, a mode of nature. γ. The particular subject, as subject, has in the same way these qualities in himself; and these moments of the subject correspond with the three real moments of the state. That there is thus one rhythm, one type, in the Idea of the state, forms for Plato’s state a great and grand basis. This third form, in which the above moments are exhibited, Plato characterizes in the following manner. There manifest themselves in the subject, first of all sundry wants and desires (ἐπιθυμίαι), like hunger and thirst, each of which has something definite as its one and only object. Work for the satisfaction of desires corresponds to the calling of the third class. But, secondly there is also at the same time to be found in the individual consciousness something else which suspends and hinders the gratification of these desires, and has the mastery over the temptation thus to gratify them; this is reasonableness (λόγος). To this corresponds the class of rulers, the wisdom of the state. Besides these two ideas of the soul there is a third, anger (θυμός), which on one side is allied to the desires, but of which it is just as true that it resists the desires and takes the side of reason. “It may happen that a man has done wrong to another, and suffers hunger and cold at the hands of him whom he considers entitled to inflict them upon him; in this case, the nobler he is, the less will his anger be excited. But it may also happen that he suffers a wrong; if this is the case, he boils and chafes, and takes the side of what he believes to be justice, and endures hunger and cold and other hardships, and overcomes them, and will not desist from the right until he conquers or dies, or is calmed down by reason, as a shepherd quiets his dog.” Anger corresponds with the class of the brave defenders in the state; as these grasp their weapons in behalf of reason within the state, so does anger take the part of reason, if it has not been perverted by an evil up-bringing. Therefore wisdom in the state is the same as in the individual, and this is true of courage also. For the rest, temperance is the harmony of the several moments