according to the proverb, "All things are common amongst friends;" and
in some cities there are traces of this custom to be seen, so that it
is not impracticable, and particularly in those which are best
governed; some things are by this means in a manner common, and others
might be so; for there, every person enjoying his own private
property, some things he assists his friend with, others are
considered as in common; as in Lacedaemon, where they use each other's
slaves, as if they were, so to speak, their own, as they do their
horses and dogs, or even any provision they may want in a journey.

It is evident then that it is best to have property private, but to
make the use of it common; but how the citizens are to be brought to
it is the particular [1263b] business of the legislator. And also
with respect to pleasure, it is unspeakable how advantageous it is,
that a man should think he has something which he may call his own;
for it is by no means to no purpose, that each person should have an
affection for himself, for that is natural, and yet to be a self-lover
is justly censured; for we mean by that, not one that simply loves
himself, but one that loves himself more than he ought; in like manner
we blame a money-lover, and yet both money and self is what all men
love. Besides, it is very pleasing to us to oblige and assist our
friends and companions, as well as those whom we are connected with by
the rights of hospitality; and this cannot be done without the
establishment of private property, which cannot take place with those
who make a city too much one; besides, they prevent every opportunity
of exercising two principal virtues, modesty and liberality. Modesty
with respect to the female sex, for this virtue requires you to
abstain from her who is another's; liberality, which depends upon
private property, for without that no one can appear liberal, or do
any generous action; for liberality consists in imparting to others