entire plan rests on the hope that if the guardians rule well and live simply, the economic man will be willing to let them monopolize administration if they permit him to monopolize luxury. In short, the perfect society would be that in which each class and each unit would be doing the work to which its nature and aptitude best adapted it; in which no class or individual would interfere with others, but all would co-operate in difference to produce an efficient and harmonious whole (433–4). That would be a just state.
And now our political digression is ended, and we are ready at last to answer the question with which we began—What is justice? There are only three things worth while in this world—justice, beauty and truth; and perhaps none of them can be defined. Four hundred years after Plato a Roman procurator of Judea asked, helplessly, "What is truth?"—and philosophers have not yet answered, nor told us what is beauty. But for justice Plato ventures a definition. "Justice," he says, "is the having and doing what is one's own" (433).
This has a disappointing sound; after so much delay we expected an infallible revelation. What does the definition mean? Simply that each man shall receive the equivalent of what he produces, and shall perform the function for which he is best fit. A just man is a man in just the right place, doing his best, and giving the full equivalent of what he re- ceives. A society of just men would be therefore a highly harmonious and efficient group; for every element would be in its place, fulfilling its appropriate function like the pieces in a perfect orchestra. Justice in a society would be like that harmony of relationships whereby the planets are held together in their orderly (or, as Pythagoras would have said, their musical) movement. So organized, a society is fit for survival; and justice receives a kind of Darwinian sanction. Where men are out of their natural places, where the business
