Note 146 — Chapter XXXVII · REPUBLIC — REMARKS ON THE PLATONIC COMMONWEALTH. (continued 2)

See the arguments urged by Aristotle, Politic. ii. 4, p. 1262, a. 25 et seq. His remarks upon the fictions which Plato requires to be impressed on the belief of his Guardians are extremely just. There are, however, several objections urged by him which turn more upon the Platonic language than upon the Platonic vein of thought, and which, if judged by Plato from his own point of view, would have appeared admissions in his favour rather than objections. In reply to Plato, whose aim it is that all or many of the Guardians shall say mine in reference to the same persons or the same things, and not in reference to different persons and different things, Aristotle contends that the word mine will not then designate any such strong affection as it does now, when it is special, exclusive, and concentrated on a few persons or things; that each Guardian, having many persons whom he called brother and many persons whom he called father, would not feel towards them as persons now feel towards brothers and fathers; that the affection by being disseminated would be weakened, and would become nothing more than a “diluted friendship” — φιλία ὑδαρής. See Aristot. Politic. ii. 3, p. 1261, b. 22; ii. 4, p. 1262, b. 15.

Plato, if called upon for an answer to this reasoning, would probably have allowed it to be just; but would have said that the “diluted friendship” pervading all the Guardians was apt and sufficient for his purpose, as bringing the whole number most nearly into the condition of one organism. Strong exclusive affections, upon whatever founded, between individuals, he wishes to discourage: the hateful or unfriendly sentiments he is bent on rooting out. What he desires to see preponderant, in each Guardian, is a sense of duty to the public: subordinate to that, he approves moderate and kindly affections, embracing all the Guardians; towards the elders as fathers, towards those of the same age as brothers. Aristotle’s expression — φιλία ὑδαρής — describes such a sentiment fairly enough. See Republic, v. pp. 462-463. It must be conceded, however, that Plato’s language is open to Aristotle’s objection.