Interesting tidbits I just came across in my reading. I let everyone of you update the text and input Facebook, silencing of honest debate in university, and all the modern versions of that ancient wisdom:

EDIT: Since analysis has been requested, there is not much to add in reality. It's just a question of putting things in modern parlance. Trying to quash the two emotions of pride and confidence (it's the destruction of the alpha traits), the fact that everyone whould be visible (ie Facebook anyone?), the fact that a sign of derelict democracy is that women rule the houses. The fact that men are made to be afraid to speak their mind, etc.

The parallel of the modern situation is uncanny for a text written 3 centuries before Christ.

"Tyrannies on the other hand are preserved in two extremely opposite ways. One of these is the traditional way and the one in which most tyrants administer their office. (...)

These are both the measures mentioned some time back to secure the safety of a tyranny as far as possible—the lopping off of outstanding men and the destruction of the proud,—and also the prohibition of common meals and club-fellowship and education and all other things of this nature, in fact the close watch upon all things that usually engender the two emotions of pride and confidence, and the prevention of the formation of study-circles and other conferences for debate, and the employment of every means that will make people as much as possible unknown to one another （for familiarity increases mutual confidence）; and for the people in the city to be always visible and to hang about the palace-gates （for thus there would be least concealment about what they are doing, and they would get into a habit of being humble from always acting in a servile way）; and all the other similar devices of Persian and barbarian tyranny （for all have the same effect）; and to try not to be uninformed about any chance utterances or actions of any of the subjects, but to have spies like the women called ‘provocatrices’ at Syracuse and the ‘sharp-ears’ that used to be sent out by Hiero wherever there was any gathering or conference （for when men are afraid of spies of this sort they keep a check on their tongues, and if they do speak freely are less likely not to be found out）; and to set men at variance with one another and cause quarrels between friend and friend and between the people and the notables and among the rich.

And it is a device of tyranny to make the subjects poor, so that a guard may not be kept, and also that the people being busy with their daily affairs may not have leisure to plot against their ruler. Instances of this are the pyramids in Egypt and the votive offerings of the Cypselids, and the building of the temple of Olympian Zeus by the Pisistratidae and of the temples at Samos, works of Polycrates （for all these undertakings produce the same effect, constant occupation and poverty among the subject people）; and the levying of taxes, as at Syracuse （for in the reign of Dionysius the result of taxation used to be that in five years men had contributed the whole of their substance）.

Also the tyrant is a stirrer-up of war, with the deliberate purpose of keeping the people busy and also of making them constantly in need of a leader. Also whereas friends are a means of security to royalty, it is a mark of a tyrant to be extremely distrustful of his friends, on the ground that, while all have the wish, these chiefly have the power. Also the things that occur in connection with the final form of democracy are all favorable to tyranny—dominance of women in the homes, in order that they may carry abroad reports against the men, and lack of discipline among the slaves, for the same reason; for slaves and women do not plot against tyrants, and also, if they prosper under tyrannies, must feel well-disposed to them, and to democracies as well （for the common people also wishes to be sole ruler）. Hence also the flatterer is in honor with both—with democracies the demagogue （for the demagogue is a flatterer of the people）, and with the tyrants those who associate with them humbly, which is the task of flattery."

Aristotle, Politics, Book 5.