the lighter are to be assigned to the women, who are the weaker natures, but in other respects their duties are to be the same. And as for the man who laughs at naked women exercising their bodies from the best of motives, in his laughter he is plucking
“A fruit of unripe wisdom,”
and he himself is ignorant of what he is laughing at, or what he is about; for that is, and ever will be, the best of sayings, “that the useful is the noble, and the hurtful is the base.”
Very true.
Here, then, is one difficulty in our law about women, which we may say that we have now escaped; the wave has not swallowed us up alive for enacting that the guardians of either sex should have all their pursuits in common; to the utility and also to the possibility of this arrangement the consistency of the argument with itself bears witness.
Yes, that was a mighty wave which you have escaped.
Yes, I said, but a greater is coming; you will not think much of this when you see the next.
Go on; let me see.
The law, I said, which is the sequel of this and of all that has preceded, is to the following effect, “that the wives of our guardians are to be common, and their children are to be common, and no parent is to know his own child, nor any child his parent.”
Yes, he said, that is a much greater wave than the other; and the possibility as well as the utility of such a law are far more questionable.
I do not think, I said, that there can be any dispute about the very great utility of having wives and children in common; the possibility is quite another matter, and will be very much disputed.
I think that a good many doubts may be raised about both.
You imply that the two questions must be combined, I replied. Now I meant that you should admit the utility; and in this way, as I thought, I should escape from one of them, and then there would remain only the possibility.
But that little attempt is detected, and therefore you will please to give a defence of both.
