c. In the third place, in regard to the exclusion of the principle of subjective freedom, this forms a chief feature in the Republic of Plato, the spirit of which really consists in the fact, that all aspects in which particularity as such has established its position, are dissolved in the universal,—all men simply rank as man in general. α. It specially harmonizes with this particular quality of excluding the principle of subjectivity, that Plato in the first place does not allow individuals to choose their own class; this we demand as necessary to freedom. It is not, however, birth which marks off the different ranks, and determines individuals for these; but everyone is tested by the governors of the state, who are the elders of the first class, and have the education of individuals in their hands. According as anyone has natural ability and talents, these elders make choice and selection, and assign each man to a definite occupation.[73] This seems in direct contradiction to our principle, for although it is considered right that to a certain class there should belong a special capacity and skill, it always remains a matter of inclination which class one is to belong to; and with this inclination, as an apparently free choice, the class makes itself for itself. But it is not permitted that another individual should prescribe as to this, or say, for example: “Because you are not serviceable for anything better, you are to be a labourer.” Everyone may make the experiment for himself; he must be allowed to decide regarding his own affairs as subject in a subjective manner, by his own free will, as well as in consideration of external circumstances; and nothing must therefore be put in his way if he says, for instance: “I should like to apply myself to study.”