ARISTOTLE THE POLITICS CARNES LORD PDF

Mikami Request removal from index. Harvey — — The Classical Review 33 Yet in many ways one wishes that the olrd more fully addressed the reasons why Lord decided to make changes he now does make in his translation for the second edition. The Basic Works of Aristotle. Another example of a difference in the translation of the same term comes at Politics 1. Another change from the first to the second is in the handling of the term eunomia. My library Help Advanced Book Search.

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Citations of this work, as with the rest of the works of Aristotle , are often made by referring to the Bekker section numbers. Politics spans the Bekker sections a to b. He states that this city and other cities like it are designed and created with the purpose of achieving happiness or something good. He compares that to the acts of all humans as he says that all human actions have a positive intention. The highest form of community is the polis and other cities like it which stands ahead of other political associations such as the household and village.

Aristotle comes to this conclusion because he believes the public life is far more virtuous than the private and because people by nature are "political animals". He then goes on to further say that people by nature are worse and more savage than animals. Aristotle discusses the parts of the household oikos , which includes slaves, leading to a discussion of whether slavery is just and better for the person enslaved or is always unjust and bad.

Aristotle defends slavery on the grounds that some people are "natural slaves" by nature and others are naturally leaders or figures of authority. Aristotle makes an analogy stating that the master to a slave is like a monarch to his people. The monarch serves to help the people by offering them a way of life as long as they stay obedient to the monarch, which he says applies as well to slavery.

Only someone as different from other people as the body is from the soul or beasts are from human beings would be a slave by nature, Aristotle concludes, all others being slaves solely by law or convention.

Some scholars have therefore concluded that the qualifications for natural slavery preclude the existence of such a being. He defines two words to which he bases his few points off of. These words are natural and unnatural acquisition. He claims that the acquisition of property is necessary, but that does not make it a part of household management any more than it makes medicine a part of household management just because health is necessary.

He criticizes income based upon trade and upon interest , saying that those who become avaricious do so because they forget that money merely symbolizes wealth without being wealth and "contrary to nature" on interest because it increases by itself not through exchange. Aristotle questions whether it is sensible to speak of the "virtue" of a slave and whether the "virtues" of a wife and children are the same as those of a man before saying that because the city must be concerned that its women and children be virtuous, the virtues that the father should instill are dependent upon the regime and so the discussion must turn to what has been said about the best regime.

Aristotle also talks about how both the husband and wife are both equal in the sense that they are free in terms of nature but then states that the husband still rules the household over the woman as that is the role to which he is given by nature.

Book II[ edit ] Aristotle then discusses the circumstances idea or notion presented by two other philosophers, Phaleas of Chalcedon 2. Book III[ edit ] Who can be a citizen? But in practice a citizen is defined to be one of whom both the parents are citizens; others insist on going further back; say two or three or more grandparents. He finds that most people in the polis are capable of being citizens. This is contrary to the Platonist view which asserts that only very few can take part in the deliberative or judicial administration of the state.

Types of monarchies: Monarchy: exercised over voluntary subjects, but limited to certain functions; the king was a general and a judge, and had control of religion.

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