THE PHILOSOPHER: We have now established that only the members of our league show an aptitude for reason. Therefore our league is a community of equals. Just as the carpenter exists for the building, so our league members exist for reason. We are the chosen people. Our mathematics, geometry, medicine, philosophy, jurisprudence, art and science attest to this.
Now Aristotle's political genius lay in the fact that he understood that unequals could only function together when ordered to do so by force, threat of force, or deceit.
Aristotle understood the fatal weakness of Plato's benign dictatorship. Plato tried to combine together the necessary unequals needed to produce goods with the equals needed to produce community. Thus he was dealing with two absolutes. Generations of men yet unborn will repeat sadly this fatal error. Dictatorships born of the twin passion for more goods and an equality of social rank soon discover that they cannot combine fruitfully these two mutually incompatible objectives. Human nature being what it is, men make the inevitable choice of the production of goods, with the necessary inequality of rank and the sacrifice of social equality.
THE PHYSICIAN: Isn't the importance of the desire for social equality being overstressed?
THE PHILOSOPHER: It is not being overstressed! It is the most universal human drive, second only to food. Its most universal form is the passion for common worship. Both of these fundamental human drives, food and common worship, are the consequences of man's nature: he is mortal. Man's instinctive awareness of death stimulates the drive for food with the resultant economic and social inequality needed to produce such food. But the common fate, or perfect equality of mortality for all, leads to a drive for a joint enterprise to buttress the spirit to face the uncertainty of the inevitable but unknown. Thus common worship.
THE PHYSICIAN: Are you saying that the death instinct is responsible for the demand for democratic equality for unequals?
THE PHILOSOPHER: Precisely! And the life instinct, or rather the passion for goods or food, is responsible for the group imperialism of the few. That is to say that awareness of death leads to a drive for homogeneous arrangements among human beings, whereas the necessity for consumption in life necessitates heterogeneous arrangements. In the former, or homogeneous arrangement, everyone counts as one; in a heterogeneous arrangement some are more unequal than others. A graveyard is a vast panorama of equality, but the production of the substance of life requires an organic relationship. Whereas the thought of death leads to attempts to impose equality in life, a high-level-consumption orientation requires leading parts and subordinate parts. Thus, the resultant inequality of the life instinct opposes the obvious equality of the death instinct.
THE PHYSICIAN: Then it would follow that there can be no genuine community where there is a base passion for either goods, life, dominations or powers.
THE PHILOSOPHER: More appropriately, there can be no community where aggressive instincts dominate the relationship between those who are otherwise equal to each other. Those who are equal to each other and to reason may only be aggressive against ignorance. And if equals are mixed with unequals then the superior equals must dominate the inferior unequals. But this is bad both for the masterly equals and the slavish unequals. The equals would then be corrupted by power and the slaves would eventually vegetate because they would actually enjoy their servility which is nothing more than cultivation of the habit of nonresponsibility. Nonresponsibility is the ineradicable birthmark of the slave.
THE DENTIST: But what about the coach?