others.

"It was no ill simile by which Plato set forth the unreasonableness of a
philosopher's meddling with government. If a man, says he, was to see a
great company run out every day into the rain, and take delight in being
wet; if he knew that it would be to no purpose for him to go and
persuade them to return to their houses, in order to avoid the storm,
and that all that could be expected by his going to speak to them would
be that he himself should be as wet as they, it would be best for him to
keep within doors; and since he had not influence enough to correct
other people's folly, to take care to preserve himself.

"Though to speak plainly my real sentiments, I must freely own, that as
long as there is any property, and while money is the standard of all
other things, I cannot think that a nation can be governed either justly
or happily: not justly, because the best things will fall to the share
of the worst men; nor happily, because all things will be divided among
a few (and even these are not in all respects happy), the rest being
left to be absolutely miserable. Therefore when I reflect on the wise
and good constitution of the Utopians, among whom all things are so well
governed, and with so few laws; where virtue hath its due reward, and
yet there is such an equality, that every man lives in plenty; when I
compare with them so many other nations that are still making new laws,
and yet can never bring their constitution to a right regulation, where
notwithstanding every one has his property; yet all the laws that they
can invent have not the power either to obtain or preserve it, or even
to enable men certainly to distinguish what is their own from what is
another's; of which the many lawsuits that every day break out, and are
eternally depending, give too plain a demonstration; when, I say, I
balance all these things in my thoughts, I grow more favourable to