By Fred D. Miller, David Keyt
Aristotle's "Politics" is mostly thought of to be a founding textual content of Western political philosophy. It defines man's courting to the nation, the character of political group, the mechanisms of justice and a critique of the political stipulations of the time. The papers during this quantity were gathered including a view to supplying a accomplished spouse to the "Politics". One dates from the nineteenth century, 4 have been written particularly for this quantity, and the remainder were revised and edited to fit the volume's wishes.
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Additional info for A Companion to Aristotle's Politics
1 253a2�23) , and with the dissolution of the body the fu nctions of its members have disappeared. Such is the relation of the ind ividual to the State. Language like this at once recalls the current phrase, "the body politic," and the theories which have attempted to make it more than a phrase. Aristotle has nowhere called the S tate an organism, and doubtless he did not explicitly connect that idea with it. But, apart from the present passage, there is a close connection between this idea and his view that political society is nat ural, and he not unfrequently employs in his consideration of it criteria gain ed from the study of living beings.
The governing class cannot really get on without the opposite element which it strives to suppress, and therefore the pursuance of its main principle beyond a certain point ends in its self-annihilation. 9. l 309b20-35) . The principle of measure or the mean ( to meson} rules the State, as it does the moral character of the individual. We may thus reach an important conclusion. 6. l 2 78b2 l -2) , that noble living (kalos zen ) in which each shares according to his ability. I n any whole that is "prior" to its parts, in any organism, there is an identity between the general welfare and the particular welfare of each part.
It is the full and harmonious development of human nature in the citizen, or, in other words, the unimpeded activity of his moral and intellectual "excellence" or virtue. In the freedom of this activity from hindrances is implied a certain amount of "prosperity" or of "external goods. " But the goods of fortune are not goods at all except to the man who can use them aright, and therefore the essence of his wellbeing lies in the activity itself, or in his character, not in what he has, but in what he is.
A Companion to Aristotle's Politics by Fred D. Miller, David Keyt