Politics (aristotle) – Wikipedia

Politics (Greek: Πολιτικά, Politiká) is a work of political philosophy by way of Aristotle, a 4th-century BC Greek truth seeker.

The cease of the Nicomachean Ethics declared that the inquiry into ethics always follows into politics, and the 2 works are often taken into consideration to be parts of a larger treatise—or perhaps linked lectures—handling the “philosophy of human affairs”. The title of Politics literally manner “the matters regarding the polis”, and is the origin of the current English phrase politics.



Aristotle’s Politics is divided into 8 books, which are each further divided into chapters. Citations of this paintings, as with the relaxation of the works of Aristotle, are often made by relating to the Bekker section numbers. Politics spans the Bekker sections 1252a to 1342b.

Book I[edit]

In the first e book, Aristotle discusses the town (polis) or “political community” (koinōnia politikē) instead of other sorts of communities and partnerships inclusive of the family (oikos) and village. The maximum form of network is the polis. Aristotle involves this end because he believes the public life is far more virtuous than the private and due to the fact guys are “political animals”.[1] He begins with the relationship between the city and man (I. 1–2), after which in particular discusses the household (oikos) (I. three–thirteen).[2] He takes trouble with the view that political rule, kingly rule, rule over slaves and rule over a family or village are best distinctive in length. He then examines in what manner the town may be said to be natural.

Aristotle discusses the components of the household (oikos), which incorporates slaves, leading to a dialogue of whether slavery can ever be just and better for the character enslaved or is always unjust and bad. He distinguishes between people who are slaves because the law says they’re and people who’re slaves via nature, announcing the inquiry hinges on whether or not there are one of these herbal slaves. Only a person as exceptional from other human beings because the frame is from the soul or beasts are from people could be a slave by using nature, Aristotle concludes, all others being slaves completely by way of regulation or conference. Some pupils have therefore concluded that the qualifications for natural slavery avoid the life of this kind of being.[three]

Aristotle then actions to the question of belongings in wellknown, arguing that the purchase of property does now not form part of family management (oikonomike) and criticizing folks who take it too critically. It is essential, however that does not make it a part of household control any more than it makes medicine part of household management just due to the fact health is vital. He criticizes income based totally upon alternate and upon interest, saying that folks that emerge as avaricious do so because they forget about that cash simply symbolizes wealth with out being wealth and “opposite to nature” on interest because it will increase by way of itself not through trade.

Book I concludes with Aristotle’s statement that the right item of family rule is the virtuous man or woman of 1’s wife and children, no longer the management of slaves or the acquisition of belongings. Rule over the slaves is despotic, rule over youngsters kingly, and rule over one’s spouse political (besides there’s no rotation in office). Aristotle questions whether or not it is practical to talk of the “distinctive feature” of a slave and whether the “virtues” of a spouse and youngsters are similar to the ones of a man before pronouncing that because the town should be involved that its girls and kids be virtuous, the virtues that the father have to instill are dependent upon the regime and so the discussion need to flip to what has been said approximately the high-quality regime.

Book II[edit]

Book II examines diverse views concerning the high-quality regime.[2] It opens with an evaluation of the regime presented in Plato’s Republic (2. 1–five), maintaining that communal percentage of property between the guardians will growth in place of lower dissensions, and sharing of wives and children will wreck herbal affection.He concludes that commonplace sense is in opposition to this association for proper reason, and claims that experiment shows it to be impractical.Next, an analysis of the regime offered in Plato’s Laws (2. 6). Aristotle then discusses the structures supplied viadifferent philosophers, Phaleas of Chalcedon (2. 7) and Hippodamus of Miletus (2. 8).

After addressing regimes invented with the aid of theorists, Aristotle moves to the examination of 3 regimes which are generally held to be well controlled. These are the Spartan (2. 9), Cretan (2. 10), and Carthaginian (2. 11). The e book concludes with a few observations on regimes and legislators.

Book III[edit]

Who can be a citizen?

“He who has the energy to take part in the deliberative or judicial administration of any nation is stated with the aid of us to be a citizen of that kingdom; and talking generally, a kingdom is a frame of citizens sufficing for the purpose of life. But in practice a citizen is described to be one in all whom each the mother and father are residents; others insist on going further again; say two or three or extra grandparents.”

Aristotle asserts that a citizen is absolutely everyone who can take part within the governmental procedure. He reveals that maximum people in the polis are capable of being residents. This is contrary to the Platonist view, maintaining that only very few can take part inside the deliberative or judicial management of the kingdom.[1]

Classification of constitution and not unusual precise.

Just distribution of political power.

Types of monarchies:

Monarchy: exercised over voluntary topics, however restrained to sure features; the king was a widespread and a choose, and had control of religion.

Absolute: government of one for absolutely the precise

Barbarian: legal and hereditary + inclined topics

Dictator: mounted by using foreign strength optional dictatorship + willing subjects (optional tyranny)

Book IV[edit]

Tasks of political theory

Why are there many types of constitutions?

Types of democracies

Types of oligarchies

Polity (Constitutional Government) – highest form of government

When perverted, a Polity will become a Democracy, the least harmful by-product government as regarded by way of Aristotle.

Government workplaces

Book V[edit]

Constitutional change

Revolutions in unique types of constitutions and methods to maintain constitutions

Instability of tyrannies

Book VI[edit]

Democratic constitutions

Oligarchic constitutions

Book VII[edit]

What is Eudaimonia, welfare for the character?Restate conclusions of Nicomachean Ethics

Best life and quality kingdom.

Ideal state: its population, territory, and role

Citizens of the ideal kingdom

Marriage and kids

Book VIII[edit]

Paideia, schooling in the correct state

Music Theory. For didactics, Dorian mode is favored for its manly traits, over Phrygian mode and Ionian mode

Classification of constitutions[edit]

After reading a number of real and theoretical town-states’ constitutions, Aristotle categorized them in step with various standards. On one aspect stand the proper (or exact) constitutions, which are considered such because they goal for the not unusual right, and on the opposite aspect the perverted (or deviant) ones, considered such because they goal for the properly being of simplest part of the town. The constitutions are then looked after in step with the “number” of folks who participate to the magistracies: one, a few, or many. Aristotle’s sixfold class is barely exclusive from the only determined in The Statesman by Plato. The diagram above illustrates Aristotle’s class.

Moreover, following Plato’s vague ideas, he evolved a coherent idea of integrating various styles of strength into a so-known as blended country:

It is … constitutional to take … from oligarchy that offices are to be elected, and from democracy that this isn’t to be on a assets-qualification. This then is the mode of the mixture; and the mark of an excellent aggregate of democracy and oligarchy is while it’s miles feasible to speak of the equal charter as a democracy and as an oligarchy.

— Aristotle. Politics, Book four, 1294b.10–18

To illustrate this approach, Aristotle proposed a first-of-its-type mathematical model of balloting, albeit textually defined, where the democratic precept of “one voter–one vote” is mixed with the oligarchic “benefit-weighted vote casting”; for relevant costs and their translation into mathematical formulation see (Tangian 2020).


The literary person of the Politics is problem to some dispute, developing out of the textual difficulties that attended the lack of Aristotle’s works. Book III ends with a sentence that is repeated almost verbatim at the start of Book VII, even as the intervening Books IV–VI seem to have distinctive taste from the rest; Book IV seems to refer several instances again to the discussion of the great regime contained in Books VII–VIII.[5] Some editors have therefore inserted Books VII–VIII after Book III. At the equal time, but, references to the “discourses on politics” that occur in the Nicomachean Ethics propose that the treatise as an entire have to conclude with the discussion of education that occurs in Book VIII of the Politics, even though it isn’t always sure that Aristotle is relating to the Politics right here.[6]

Werner Jaeger counseled that the Politics definitely represents the conflation of two, awesome treatises.[7] The first (Books I–III, VII–VIII) would represent a less mature paintings from whilst Aristotle had not but completely broken from Plato, and therefore show a extra emphasis at the fine regime. The second (Books IV–VI) could be more empirically minded, and consequently belong to a later level of improvement.

Carnes Lord, a student on Aristotle, has argued against the sufficiency of this view, however, noting the severa cross-references between Jaeger’s supposedly separate works and questioning the distinction in tone that Jaeger noticed among them. For example, Book IV explicitly notes the software of inspecting actual regimes (Jaeger’s “empirical” cognizance) in figuring out the high-quality regime (Jaeger’s “Platonic” recognition). Instead, Lord indicates that the Politics is indeed a finished treatise, and that Books VII and VIII do belong in among Books III and IV; he attributes their modern ordering to a merely mechanical transcription error.[eight]

It is uncertain whether or not Politics was translated into Arabic like maximum of his primary works.[9] Its have an effect on and thoughts had been, however, carried over to Arabic philosophers.[10]


Barker, Sir Ernest (1995). The Politics of Aristotle. Oxford: Oxford University Press. ISBN 978-zero-19-953873-7.

Jowett, Benjamin (1984).Jonathan Barnes (ed.). Politics. The Complete Works of Aristotle. 2. Princeton: Princeton University Press. ISBN 978-zero-691-01651-1.

Lord, Carnes (2013). Aristotle’s Politics: Second Edition. Chicago: University of Chicago Press. ISBN 978-0-226-92183-nine.

Lord, Carnes (1984). The Politics. Chicago: University of Chicago Press. ISBN 978-zero-226-02669-five. (Out of Print)

Reeve, C. D. C. (1998). Politics. Indianapolis: Hackett. ISBN 978-zero-87220-388-four.

Sachs, Joe (2012). Politics. Cambridge, Massachusetts: Focus. ISBN 978-1585103768.

Simpson, Peter L. P. (1997). The Politics of Aristotle: Translation, Analysis, and Notes. Chapel Hill: University of North Carolina Press. ISBN 978-0-8078-2327-nine.

Sinclair, T. A. (1981). The Politics. Harmondsworth: Penguin. ISBN 978-zero-14-044421-6.

See also[edit]

Kyklos, the cycle of governments in a society

Plato’s five regimes

Notes[edit]^ a b Ebenstein, Alan (2002). Introduction to Political Thinkers. Boston, MA: Wadsworth.

^ a b Lord (1982), “Introduction,” 27.

^ Nichols, Mary (1992). Citizens and Statesmen. Maryland: Rowman and Little discipline Publishers, Inc.

^ Lord (1982), “Introduction,” 15.

^ Lord (1982), “Introduction,” 19, 246 n. 53.

^ Werner Jaeger, Aristoteles: Grundlegung einer Geschichte seiner Entwicklung (1923).

^ Lord (1982), “Introduction,” 15–16

^ Pinès (1986), forty seven, 56

^ Pinès (1986), 56

Works noted[edit]

Lord, Carnes (1982). Education and Culture in the Political Thought of Aristotle. Ithaca: Cornell University Press.

Pinès, Shlomo (1986). “Aristotle’s Politics in Arabic Philosophy”. Collected works of Shlomo Pines: Studies in Arabic Versions of Greek texts and in Medieval Science. 2. Jerusalem: The Magnes Press. pp. 146–156. ISBN 965-223-626-eight.

Tangian, Andranik (2020). Analytical principle of democracy. Vol. 1. Cham, Switzerland: Springer. doi:10.1007/978-three-030-39691-6. ISBN 978-three-030-39690-9.

Further reading[edit]

Aquinas, St. Thomas (2007). Commentary on Aristotle’s Politics. Indianapolis: Hackett publishing organisation, inc.

Barker, Sir Ernest (1906). The Political Thought of Plato and Aristotle. London: Methuen.

Davis, Michael (1996). The Politics of Philosophy: A Commentary on Aristotle’s Politics. Lanham: Rowman & Littlefield.

Goodman, Lenn E.; Talisse, Robert B. (2007). Aristotle’s Politics Today. Albany: State University of New York Press.

Keyt, David; Miller, Fred D. (1991). A Companion to Aristotle’s Politics. Cambridge: Blackwell.

Kraut, ed., Richard; Skultety, Steven (2005). Aristotle’s Politics: Critical Essays. Lanham: Rowman & Littlefield.CS1 maint: extra textual content: authors listing (link)

Simpson, Peter L. (1998). A Philosophical Commentary on the Politics of Aristotle. Chapel Hill: University of North Carolina Press.

Miller, Fred D. (1995). Nature, Justice, and Rights in Aristotle’s Politics. Oxford: Oxford University Press.

Mayhew, Robert (1997). Aristotle’s Criticism of Plato’s Republic. Lanham: Rowman & Littlefield.

Strauss, Leo (Ch. 1). The City and Man.

Salkever, Stephen. Finding the Mean.

Nussbaum, Martha. The Fragility of Goodness.

Mara, Gerald. “Political Theory 23 (1995): 280–303”. The Near Made Far Away.

Frank, Jill. A Democracy of Distinction.

Salkever, Stephen. The Cambridge Companion to Ancient Greek Political Theory.

External links[edit]Aristotle: Politics access through Edward Clayton within the Internet Encyclopedia of Philosophy

Miller, Fred. “Aristotle’s Political Theory”.In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.

Aristotle’s Politics on In Our Time at the BBC


Politics, complete text with the aid of Project Gutenberg, trans. via William Ellis

English translation at Perseus Digital Library, translation with the aid of Harris Rackham

Australian copy, trans. with the aid of Benjamin Jowett

HTML , trans. through Benjamin Jowett

PDF at McMaster, trans. with the aid of Benjamin Jowett

Politics public domain audiobook at LibriVox