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× FORE:It is, after all, very questionable whether human happiness would be increased by suppressing the thought of death as something to be feared. George Eliot, in her Legend of Jubal, certainly expresses the contrary opinion.180 The finest edge of enjoyment would be taken off if we forgot its essentially transitory character. The free man may, in Spinoza��s words, think of nothing less than of death; but he cannot prevent the sunken shadow from throwing all his thoughts of life into higher and more luminous relief. The ideal enjoyment afforded by literature would lose much of its zest were we to discard all sympathy with the fears and sorrows on which our mortal condition has enabled it so largely to draw��the lacrimae rerum, which Lucretius himself has turned to such admirable account. And the whole treasure of happiness due to mutual affection must gain by our remembrance that the time granted for its exercise is always limited, and may at any moment be brought to an end��or rather, such an94 effect might be looked for were this remembrance more constantly present to our minds.Again, Plato is false to his own rule when he selects his philosophic governors out of the military caste. If the same individual can be a warrior in his youth and an administrator255 in his riper years, one man can do two things well, though not at the same time. If the same person can be born with the qualifications both of a soldier and of a politician, and can be fitted by education for each calling in succession, surely a much greater number can combine the functions of a manual labourer with those of an elector. What prevented Plato from perceiving this obvious parallel was the tradition of the paterfamilias who had always been a warrior in his youth; and a commendable anxiety to keep the army closely connected with the civil power. The analogies of domestic life have also a great deal to do with his proposed community of women and children. Instead of undervaluing the family affections, he immensely overvalued them; as is shown by his supposition that the bonds of consanguinity would prevent dissensions from arising among his warriors. He should have known that many a home is the scene of constant wrangling, and that quarrels between kinsfolk are the bitterest of any. Then, looking on the State as a great school, Plato imagined that the obedience, docility, and credulity of young scholars could be kept up through a lifetime; that full-grown citizens would swallow the absurdest inventions; and that middle-aged officers could be sent into retirement for several years to study dialectic. To suppose that statesmen must necessarily be formed by the discipline in question is another scholastic trait. The professional teacher attributes far more practical importance to his abstruser lessons than they really possess. He is not content to wait for the indirect influence which they may exert at some remote period and in combination with forces of perhaps a widely different character. He looks for immediate and telling results. He imagines that the highest truth must have a mysterious power of transforming all things into its own likeness, or at least of making its learners more capable than other men of doing the world��s work. Here also Plato, instead of being too logical, was not logical256 enough. By following out the laws of economy, as applied to mental labour, he might have arrived at the separation of the spiritual and temporal powers, and thus anticipated the best established social doctrine of our time.