 Protected and defended by seven circles of walls, constructed of palaces that serve as dwellings for the citizens, the city is located in a place with an ideal climate, conducive to physical health, and on the slope of a hillside because the air there is lighter and purer. One of the most significant aspects of this community is the distribution of work. Once again Campanella engages in an explicit polemic with Aristotle, who had excluded artisans, peasants and those involved in manual labor from the category of full citizenship and from the highest levels of virtue. In the City of the Sun no occupation is vile or base, and all are of equal dignity—in fact, those workers who are required to expend greater effort, such as artisans and builders, receive more praise. Everyone must be acquainted with all lines of work, and then each person practices the one for which he shows the greatest aptitude. They have no servants, and no service is regarded as unworthy. The only thing that they consider to be despicable is idleness, and in this way they come to privilege the dignity of work and to overturn an absurd conception of nobility, linked to inactivity and vice. Thanks to the equal division of labor, it is sufficient for each person to spend only four hours a day working; but it is essential that they all work, because the idleness of one would have repercussions on the profit and the effort of the others. The citizens possess nothing; instead, everything is held in common, from food to houses, from the acquisition of knowledge to the exercise of activities, from honors to amusements, from women to children. There are “officials” in charge of the distribution of each thing, who keep an eye out and make sure that this happens justly, but no one can appropriate anything for himself. According to them, possession of a house or a family reinforces “self-love”, with all the dire consequences this generates. They live “like philosophers in common” because they are aware of the negative impact, not only on the social but also on the moral level, of an unequal distribution of goods.