totalitarian nature of Plato's political philosophy, which he believes is based on historicism and on Plato's "sociological doctrines concerning the conditions for the stability of class rule", as well as the philosopher's idea of justice and the philosopher-king. Popper argues that Plato intentionally introduced confusion by claiming, "in the Republic, that justice meant inequality" and class hierarchy, whereas "in general usage" in his time, "it meant equality". Popper discusses equalitarianism, individualism, and collectivism, and how they relate to Plato's opposition to natural privileges for natural leaders; he concludes that Plato's anti-individualism is deeply rooted in the fundamental dualism of his philosophy, and is anti-humanitarian and anti-Christian. Chapter 6 introduces Popper's theory of the state, which he calls protectionism, in the special sense that the state's primary purpose should be "the protection of the citizens' freedom". Although he believes it to be a liberal theory, he distinguishes it from the "policy of strict non-intervention", a.k.a. laissez-faire, since he believes that "protection of freedom" may be conceived of quite broadly, and may encompass measures of state control in education, since those may protect the young "from a neglect which would make them unable to defend their freedom". He acknowledges, however, that "too much state control in educational matters is a fatal danger to freedom, since it must lead to indoctrination" – he believes that "the important and difficult question of the limitations of freedom cannot be solved by a cut and dried formula." Chapter 7, "The Principle of Leadership", critiques Plato's idea "that the natural rulers should rule and the natural slaves should slave". He argues that political power is not unchecked, and using this argument, he replaces Plato's fundamental question of "Who should rule?" with "How can we so organize political institutions that bad or incompetent rulers can be prevented from doing too much damage?" He discusses the distinction between personalism and institutionalism in politics – he believes that the problems of the day are largely personal, while building the future must necessarily be institutional. Popper also discusses Socrates' moral intellectualism and its democratic and anti-democratic aspects, as well as Plato's institutional demands regarding the highest form of education. He argues that "the very idea of selecting or educating future leaders is self-contradictory", and that "the secret of intellectual excellence is the spirit of criticism". Chapter 8, "The Philosopher King", analyses Plato's idea of the philosopher king and how it relates