Since, however, we propose to survey that political society, which is of all others the best to those who are able to live in a manner most conformable to their wishes, it is also necessary to consider other polities, which some of the cities, that are said to be governed by good laws, adopt; and if there should be any others which some persons have described, and which appear to be well regulated, to direct our attention to these also, in order that what is right and useful in them may be seen. Nor let the investigation of something different from those writers, be considered as an affectation of wisdom; but it is because the polities now existing are not properly regulated, that we have undertaken this work. But we will first consider that part of the subject, which appears to be naturally the beginning of this discussion. For it is necessary, either that all the citizens should have all things in common, or nothing; or some things common, but not others. That they should have nothing, therefore, in common is evidently impossible; for a polity is a certain communion. And, in the first place, it is necessary that there should be a common place of habitation. For place, indeed, is the equality of one city; but the citizens are the associates of one city. But in a city which is to be well governed, will it be best to admit of a community in all such things as are capable of it, or only in some particulars, and in others not? For it is possible that the citizens may have their wives and children, and possessions in common, as in the polity of Plato. For there Socrates says, that it is necessary the children, and wives, and possessions should be common. Whether, therefore, is it better that the customs which are now established should be adopted, or those which are conformable to the law delivered in the polity of Plato?
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