第188页 PART VI WOMEN AND THE FAMILY

I. The Status of Women

Socrates is interrupted and asked to explain in greater detail his references to the 'community of wives and children'. He starts by considering the position of women in society. His argument is in principle a very simple one. He asks whether difference of sex is, in itself, a proper basis for differentiation of occupation and social function, and answers that it is not. The only difference between men and women is one of physical function -one begets, the other bears children. Apart from that, both can and both should follow the same range of occupations and perform the same functions (though men will, on the whole, perform them better); they should receive the same education to enable them to do so. In this way society will get the best value from both.

2.Marriage and the Family

If men and women are to lead the same lives, the family must be abolished. But the sex instinct has to be satisfied and controlled, and new citizens produced. Plato therefore substitutes for the family a system of eugenic breeding analogous to that used in breeding domestic animals. There will be mating festivals at which the Rulers will contrive that the couples from whom they wish to breed shall mate; the children will be looked after in state nurseries. The advantages of the system from Plato's point of view are, first, that it makes it possible to breed good citizens, and, second, that it gets rid of the distracting loyalties, affections and interests of the family system, and diverts them to the service of the community- the Guardians will become one family. Here, again, the community overshadows the individual, and the women Guardians 'bear children for the state'.

3.The Rules of War

Socrates has promised to show next that his proposals are not only desirable but possible. But he digresses (perhaps because he has just mentioned the function of women in war and the subject is therefore in his mind) to discuss the conduct of war. He deals first with the familiarization of children with military operations, then with military rewards and punishments, and finally with the rules of warfare and treatment of enemies. He deprecates war between Greek states and lays down rules to regulate and humanize it. He clearly regards war as a permanent feature of human affairs; but, equally clearly, he hopes for a measure of Greek unity, and regards no-Greeks (barbarians) as in some measure natural enemies.