An Analysis of Aristotle's The Politics
In "The Politics", Aristotle would have us believe that man by nature is a political animal. In other words, Aristotle seems to feel that the most natural thing for men to do is to come together in some form of political association. He then contends that this political association is essential to the pursuit of the good life. Finally he attempts to distinguish what forms of political association are most suitable to the pursuit of this good life. In formulating a critique of "The Politics", we shall first examine his claims as to what is natural to man and whether the criterion of the natural is sufficient to demonstrate virtue. We shall then examine what it is about political association that is essential to the pursuit of the good life. In conclusion, we shall see whether Aristotle's recommended mix of oligarchy and democracy is really suited to the practice of the good life.
It seems to me that there is indeed something more natural to man than politics. While it is true that wherever you find men you tend to find political associations, it is also true that not all human associations are political. Aristotle rightly points out the family is a basic form of association that is mostly apolitical. Religion brings people together, as does the economic desire to trade and pursue economic activity. None of these spheres of human activity can be said to necessitate politics. These spheres of human action however, are seemingly found wherever human beings can be found, hence they are more natural in the sense that they automatically arise. Aristotle's account of the formation of the state is pure historical rationalization. He says that the state is natural because it arises out of mor...
... middle of paper ...
...r to preserve virtue in the face of rampant vice than in times where individual virtue abounds in order to maintain stability and justice. The nature of politics is power over material things however, not virtue. Justice and virtue may be the professed functions and goals of politics, but this does not define what politics in fact are. A perplexing question however, is that of how the ideal constitution will be brought about when the virtuous have no interest in bringing it about precisely because virtue is defined by disinterestedness.
Works Cited
Barnes, Jonathan, ed. The Complete Works of Aristotle. 2 vols. Princeton: Princeton University Press, 1984
Lord, Carnes. Aristotle: The Politics. Chicago: University of Chicago Press, 1984
Nehamas, Alexander. Virtues of Authenticity: Essays on Plato and Aristotle. Cambridge: Cambridge University Press, 1999
West, Grace S., Thomas West. Texts on Socrates: Plato and Aristophanes. Ithaca: Cornell University Press, 1998.
I am not perfect, but that does not mean my voice does not have a place in the conversation about whiteness. No one’s voice is perfect, and the sooner we stop attacking each other’s imperfections, the sooner we will be able to talk about the issues, like racism, that need our immediate and serious attention.
The thesis of this essay is that the German Peasants’ Revolt was not a revolution because it failed to achieve a significant number of factors that arguably define revolutions. I intend to use a variety of sources that will outline the failures of the revolt whilst analysing Arendt’s theories on revolution and how her work can help explain the statement that the German Peasants’ Revolt was not a revolution. In addition to this I will identify some definitions of a revolution in order to provide insight into the shortcomings of the German Peasants’ Revolt and its inability to become a revolution.
Plato grew up within the spewing turmoil that would become Athens, after its failed attempts at democracy, and Aristotle who was educated in Athens under his teacher went on to mentor Alexander the Great of Macedonia. Though both had varying differences in their ideal governmental policies. Plato in his Republic would have his great city of Athens follow a monarch known as the Philosopher-King, while Aristotle in his talk of Politics would have the demos, the people rule, the very people that ruined the city his mentor grew up in. I am one such person, that deeply enjoys the idea of a monarchial government, and knows that the supposed democracy that America professes to have is not worth continuation. Though I find flaws with Plato’s ideal king, I am convinced that I would rather have a monarch upon the throne of government that would rule the people justly and fairly.
Examining the texts of Aristotle’s “Nicomachean Ethics” and “Politics” side by side, one is bound to find parallels between his reasoning with regard to the individual and to the state. In “Nicomachean Ethics” Aristotle discusses happiness, virtue, and the good life on an individual level and lays out necessary provisions for the good life of a person. He maintains that virtue is a necessary element of happiness: a man will be happy if he has virtues of justice, courage, and temperance, each constituting a balance between the extremes. But this requirement of virtue for the happy life goes beyond the individual level, as we see it in “Politics”. There, Aristotle claims that man is by nature a “political animal” , and for that reason he can only achieve the above-mentioned virtues as part of a state. And since the city is formed by many individuals, the virtue of the state is constituted by the individual virtues of its citizens. It is therefore clear that fulfillment of requirements for the happy life of an individual, namely being virtuous and self-sufficient, is equally necessary for the state as a whole in order to be happy. We thus see that the virtue of a state is directly linked to the virtue of an individual, and that therefore the means of achieving the former will run parallel with those of the latter.
This is cited in Aristotle, The Politics Book 1 Part 1, 1253a1, pg.59: “Hence it is evident that the state is a creation of nature, and that man is by nature a political animal.” This argument is somewhat logical because our skilful deployment of reason enables us to comprehend concepts such as justice and injustice, dubbing us political animals. As political animals, this higher level thinking would inevitably ensue into the creation of a political society and political rule. This is because we are naturally hierarchical (Aristotle, The Politics, Book 1 Part 2, 1252a24, pg.56). In a political society, there would naturally be a hierarchy of power, with a sovereign at the top to govern the populace. A sovereign is needed, to keep order and peace within the population; otherwise, there would be a state of chaos. If what Aristotle says is correct, that we are all political animals, then it would be logical that the establishment of political rule would naturally ensue. However, this is not the case. As discussed above, man is not a political animal but an individual only concerned with survival. On the other hand, if the concept of mastery over animals (e.g. ox plow farms) and master and slaves were established, what would be stopping mankind from creating the concept of sovereignty? Following this logic, a
In his article, “The Gender Gap at School,” David Brooks scrutinizes common gender roles and introduces the idea that biological factors may play a role in human development. He begins his essay by analyzing the three gender segregated sections in any airport, which include the restrooms, security pat-down areas, and the bookstore. He goes on to explain that the same separation occurs in the home. Brooks includes a study given to nine hundred men and women who were asked to name their favorite novel. The study determined that men preferred novels written by fellow men, whereas women favored books written woman.
Gustave Flaubert incorporates and composes a realistic piece of literature using realistic literature techniques in his short story, “A Simple Heart.” Flaubert accomplishes this through telling a story that mimics the real life of Félicité, and writing fiction that deliberately cuts across different class hierarchies; through this method, Flaubert
The. The "Aristotle". Home Page English 112 VCCS Litonline. Web. The Web.
What is Leukemia? Leukemia is a cancer in blood forming cells that are in early stages of development. Most of the time the white blood cells, but some types of leukemia start in other types of blood cells. Blood cells are form in bone marrow. Any of these cells can turn into a leukemia cell, once this happens the cell does not mature like it should. The cell may start to produce rapidly and the mutated cells probably won’t go through apoptosis like they should. These cells build up in the bone marrow and crowd out the healthy cells. Typically, leukemia cells get into the blood stream rather quickly. From the blood stream they can spread to places like lymph nodes, spleen, liver, central nervous system or other organs where the leukemia cells can cause those other cells to function irregularly.
Aristotle. "Poetics." In The Critical Tradition: Classic Texts and Contemporary Trends. Ed. David H. Richter. New York: St. Martin's Press, 1990.
Human nature is not simply a measure of our human tendencies. It is both individual and collective. It does not explain why events happen. Instead, it explains the subconscious of each individual in the instant that events happen. The social order that best fits human nature is one where the informed opinions of everyone creates decisions and causes action. Madison’s argument for and against factions, Aristotle’s idea of ultimate happiness, and Locke’s concept of popular government and human rights all offer a significant component to the larger concept that is human nature. While some may argue that we will only fully understand human nature when we are met with death, still we can begin to capture a slight understanding to what governs human nature and the political order that helps it grow.
Thirdly, the Clash of Civilizations is a theory by Samuel Huntington, which shows that the conflicts that North Korea and South Korea faces in the modern era are caused by differences. On one hand, the war was considered the clash of civilizations at one of two levels: the micro-level. It is when adjacent groups along the fault lines between civilizations struggle violently, over the control of territory and each other. It is clear that North and South Korea fought a gruesome war, and allies of both countries were involved (Huntington). The death toll had reached over 54,000, and this is a clear example of how two neighboring civilizations with different ideologies can clash with each other (CNN). On the other
In this work, Socrates presents four different types of political constitutions. The four types are as follows: Timocracy; Oligarchy; Democracy; and Tyranny. Socrates points out the kind of men grow out of these different constitutions and how one is in fact less desirable and transferred from its preceding form of government/constitution. All four are different stages of deterioration from the perfect, just style of constitution Kallipolis.
It is almost primal. Due to his nature man should consider and realise his role within the "polis". So according to Aristotle Politics is not a dreamt up concept, but rather an inherent feature of mankind. To begin with, the basest premise that underpins the notion of politics should be considered in order to arrive at a fair definition. Man is self-preserving by nature.