Aristotle believes that women and slaves or at least those who are slaves by nature can never benefit from the study of politics, and also should not be allowed to participate in politics, about which more will be said later.
Without their concurrence, nothing is, or should be, done. It is not something we need to work our ass off for years to finally achieve. References and Further Reading 1. Though not a directly political statement, it does emphasize Aristotle's belief that there are many hierarchies in nature, as well as his belief that those who are lower in the natural hierarchy should be under the command of those who are higher.
Merely imitating an existing regime, no matter how excellent its reputation, is not sufficient. In these cases we are no longer dealing with politics at all, "For where the laws do not rule there is no regime" b He concludes this discussion with a story about Thales the philosopher using his knowledge of astronomy to make a great deal of money, "thus showing how easy it is for philosophers to become wealthy if they so wish, but it is not this they are serious about" a The former, Aristotle says, is important both for the household and the city; we must have supplies available of the things that are necessary for life, such as food, clothing, and so forth, and because the household is natural so too is the science of household management, the job of which is to maintain the household.
In this case, Aristotle takes up the popular opinion that political rule is really the same as other kinds of rule: They must be systematically examined and modified by scholars of politics before the truths that are part of these opinions are revealed.
What else does Aristotle have to say about the rule of men over women? Having seen Aristotle's definition of the city and its purpose, we then get an example of Aristotle's usual method of discussing political topics.
The women, slaves, and manual laborers are in the city for the good of the citizens. Courage, then, is a mean between the extremes of cowardice and foolhardiness.
The first time I read it was inwhen I first quit my job. For a monarchy to last, for example, the people must believe in the rightness of monarchical rule and the principles which justify it.
First, I believe that students need to learn the theory and models to understand how economists understand the world.
It is, however, important to get a quality translation of the text, which provides an introduction, footnotes, a glossary, and a bibliography, so that the reader is aware of places where, for example, there seems to be something missing from the text, or a word can have more than one meaning, or there are other textual issues.
Some of the reasons for this should be mentioned from the outset. Doing so requires him to explain the purpose of the city. Here we have what is, in the State, the basis of government, often wrongly confused with the Sovereign, whose minister it is. The translation is that of Martin Ostwald; see the bibliography for full information.
If the oligarchs' claim seems ridiculous, you should keep in mind that the American colonies had property qualifications for voting; those who could not prove a certain level of wealth were not allowed to vote.
Third, Aristotle distinguishes between practical and theoretical knowledge in terms of the level of precision that can be attained when studying them. Aristotle himself says that the sort of war that involves hunting "those human beings who are naturally suited to be ruled but [are] unwilling…[is] by nature just" b People in Western societies are used to thinking of democracy as a good form of government - maybe the only good form of government — but Aristotle considers it one of the flawed regimes although it is the least bad of the three and you should keep that in mind in his discussion of it.
If power is held by the wealthy who rule for their own benefit, then the regime is an oligarchy. I will use "man" and "men" when referring to citizens so that the reader keeps in mind that Aristotle, and the Greeks generally, excluded women from political part icipation. We have already seen Aristotle's definition of the good man: They then talked to managers and read magazine stories, looking for common themes.
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