  It seems an obvious corollary that in a society where all is common money should be redundant, since it opens up a gap between conventional value, which is socially created, and the worth which derives from nature. In Europe this leads to the sort of injustice by which those in essential tasks are cruelly exploited, while those luxury trades which cater to artificial desires flourish. It is this divorce of value from worth in Europe which prompts Raphael to condemn what he sees as “a conspiracy of the rich, who are advancing their own interests under the name and title of the commonwealth” (CU: 245). There is a striking contrast between the oligopoly of those sheep traders who profit from enclosures in England and the Utopians' belief that they are the cultivators (agricolae) of their land rather than proprietors (domini); it echoes the scholastic distinction between usus, simple use, and dominium, the right of disposal which underlies European ideas of property. In Utopia all share in the fruits of the land, and these are distributed freely through the community; “though no one owns anything, everyone is rich” (CU: 241). Whatever is gathered or produced is cycled through the city markets to meet the requirements of each residential group, or syphograncy, of thirty households. While the household is the basic unit, each with its own residence, the syphograncy binds them to the wider community; in its spacious hall, the household members meet daily to have their meals in common and annually to elect one of their number as syphogrant. This officer represents their interests in the wider affairs of the city and participates in the election of its governor; although the latter may serve for life, the constitution itself is carefully devised to block any shift towards tyranny or factional interest. Thus, physical and political needs are well catered for.