What composes the ideal society? Can a Utopian society truly exist? In Books II and III of Plato's Republic, Socrates proposes a couple of principles and theories that he believes make up an ideal society or city. He mentions who the ideal ruler is, how the city should be ran, and what the citizen's duties are to be including his take on censorship and the difference of social classes. In Book II of Plato's Republic, Socrates proposes the "luxurious city," or "city with a fever" (373a), stating that once luxuries are in demand and available, artists, poets, and merchants are then created within the city; luxuries already available would include the necessities, such as couches, lamps, food, and clothes. However, with all of this wealth and luxury accessible to everyone, a form of protection would also be needed to keep peace and order within the city, and therefore, a class of warriors is created. Although warriors are necessary in a city, they are not the ideal society rulers, according to Socrates, the guardians are the ideal society rulers. Not only is it their role to protect and purify the city, but it is crucial that the guardians are chosen carefully from the class of warriors as they must qualify to have the correct nature, knowledge, and an innate psychology; it is significant for the guardians to develop a homeostasis of fortitude and plasticity to sustain order and peace. Socrates emphasizes how young guardians in training must be observed carefully as they serve a significant role that shapes their soul. They have the largest impact on, not only the city, but the future generation of guardians. Then, he proposes and describes two laws on what kinds of stories will be permitted in the city and how they will represent the Gods. Firstly, the Gods must be represented as wholly good and as responsible only for what is beneficial to the world. Otherwise, children will inevitably grow up believing that such behavior by the Gods is acceptable. Secondly, the Gods cannot be represented as some type of sorcerers who change themselves into different forms, in other words, as liars. Socrates mentions stories of "Hera being chained by her son, on the other hand, or about Hephaestus being hurled from the heavens by his father when he tried to save his mother from a beating, or about the battle of the gods in Homer" (378e), as examples of allegories that should not be told to the children, for they will not be able to interpret this information correctly and these kinds of stories are unable to be reciprocated from their mind and souls; however, he a