circumstances; but this can never be attained unless they are properly
educated under the direction of the law. But probably Phaleas may say,
that this in what he himself mentions; for he both proposes a equality
of property and one plan of education in his city. But he should have
said particularly what education he intended, nor is it of any
service to have this to much one; for this education may be one, and
yet such as will make the citizens over-greedy, to grasp after
honours, or riches, or both. Besides, not only an in equality of
possessions, but also of honours, will occasion [1267a] seditions, but
this upon contrary grounds; for the vulgar will be seditious if there
be an inequality of goods, by those of more elevated sentiments, if
there is an equality of honours.

"When good and bad do equal honours share."

For men are not guilty of crimes for necessaries only (for which he
thinks an equality of goods would be a sufficient remedy, as they
would then have no occasion to steal cold or hunger), but that they
may enjoy what the desire, and not wish for it in vain; for if their
desire extend beyond the common necessaries of life, they were be
wicked to gratify them; and not only so, but if their wishes point
that way, they will do the same to enjoy those pleasures which are
free from the alloy of pain. What remedy then shall we find for these
three disorder; and first, to prevent stealing from necessity, let
every one be supplied with a moderate subsistence, which may make the
addition of his own industry necessary; second to prevent stealing to
procure the luxuries of life, temperance be enjoined; and thirdly,
let those who wish for pleasure in itself seek for it only in
philosophy, all others want the assistance of men.