All who were begotten at the time when their fathers and mothers came together will be called their brothers and sisters, and these, as I was saying, will be forbidden to inter-marry.

This, however, is not to be understood as an absolute prohibition of the marriage of brothers and sisters; if the lot favours them, and they receive the sanction of the Pythian oracle, the law will allow them.
Quite right, he replied.
Such is the scheme, Glaucon, according to which the guardians of our State are to have their wives and families in common.

And now you would have the argument show that this community is consistent with the rest of our polity, and also that nothing can be better--would you not?
Yes, certainly.
Shall we try to find a common basis by asking of ourselves what ought to be the chief aim of the legislator in making laws and in the organization of a State,--what is the greatest I good, and what is the greatest evil, and then consider whether our previous description has the stamp of the good or of the evil?
By all means.
Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
or any greater good than the bond of unity?
There cannot.
And there is unity where there is community of pleasures and pains--where all the citizens are glad or grieved on the same occasions of joy and sorrow?
No doubt.
Yes; and where there is no common but only private feeling a State is disorganized--when you have one half of the world triumphing and the other plunged in grief at the same events happening to the city or the citizens?
Certainly.
Such differences commonly originate in a disagreement about the use of the terms 'mine' and 'not mine,' 'his' and 'not his.' Exactly so.
And is not that the best-ordered State in which the greatest number of persons apply the terms 'mine' and 'not mine' in the same way to the same thing?
Quite true.
Or that again which most nearly approaches to the condition of the individual--as in the body, when but a finger of one of us is hurt, the whole frame, drawn towards the soul as a center and forming one kingdom under the ruling power therein, feels the hurt and sympathizes all together with the part affected, and we say that the man has a pain in his finger; and the same expression is used about any other part of the body, which has a sensation of pain at suffering or of pleasure at the alleviation of suffering.
Very true, he replied; and I agree with you that in the best-ordered State there is the nearest approach to this common feeling which you describe.
Then when any one of the citizens experiences any good or evil, the whole State will make his case their own, and will either rejoice or sorrow with him?
Yes, he said, that is what will happen in a well-ordered State.
It will now be time, I said, for us to return to our State and see whether this or some other form is most in accordance with these fundamental principles.
Very good.
Our State like every other has rulers and subjects?
True.
All of whom will call one another citizens?
Of course.
But is there not another name which people give to their rulers in other States?
Generally they call them masters, but in democratic States they simply call them rulers.
And in our State what other name besides that of citizens do the people give the rulers?
They are called saviours and helpers, he replied.
And what do the rulers call the people?
Their maintainers and foster-fathers.
And what do they call them in other States?
Slaves.
And what do the rulers call one another in other States?
Fellow-rulers.
And what in ours?
Fellow-guardians.
Did you ever know an example in any other State of a ruler who would speak of one of his colleagues as his friend and of another as not being his friend?
Yes, very often.
And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
Exactly.
But would any of your guardians think or speak of any other guardian as a stranger?
Certainly he would not; for every one whom they meet will be regarded by them either as a brother or sister, or father or mother, or son or daughter, or as the child or parent of those who are thus connected with him.
Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
For example, in the use of the word 'father,' would the care of a father be implied and the filial reverence and duty and obedience to him which the law commands; and is the violator of these duties to be regarded as an impious and unrighteous person who is not likely to receive much good either at the hands of God or of man?
Are these to be or not to be the strains which the children will hear repeated in their ears by all the citizens about those who are intimated to them to be their parents and the rest of their kinsfolk?
These, he said, and none other; for what can be more ridiculous than for them to utter the names of family ties with the lips only and not to act in the spirit of them?
Then in our city the language of harmony and concord will be more often beard than in any other.

As I was describing before, when any one is well or ill, the universal word will be with me 'it is well' or 'it is ill.' Most true.
And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
Yes, and so they will.
And they will have a common interest in the same thing which they will alike call 'my own,' and having this common interest they will have a common feeling of pleasure and pain?
Yes, far more so than in other States.
And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
That will be the chief reason.
And this unity of feeling we admitted to be the greatest good, as was implied in our own comparison of a well-ordered State to the relation of the body and the members, when affected by pleasure or pain?
That we acknowledged, and very rightly.
Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
Certainly.
And this agrees with the other principle which we were affirming,--that the guardians were not to have houses or lands or any other property; their pay was to be their food, which they were to receive from the other citizens, and they were to have no private expenses; for we intended them to preserve their true character of guardians.
Right, he replied.
Both the community of property and the community of families, as I am saying, tend to make them more truly guardians; they will not tear the city in pieces by differing about 'mine' and 'not mine;' each man dragging any acquisition which he has made into a separate house of his own, where he has a separate wife and children and private pleasures and pains; but all will be affected as far as may be by the same pleasures and pains because they are all of one opinion about what is near and dear to them, and therefore they all tend towards a common end.
Certainly, he replied.
And as they have nothing but their persons which they can call their own, suits and complaints will have no existence among them; they will be delivered from all those quarrels of which money or children or relations are the occasion.
Of course they will.
Neither will trials for assault or insult ever be likely to occur among them.

For that equals should defend themselves against equals we shall maintain to be honourable and right; we shall make the protection of the person a matter of necessity.
That is good, he said.
Yes; and there is a further good in the law; viz.