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AristotlePolitics
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Themes
The Political Nature of Man
Aristotle famously claims that “man is by nature a political animal” (10). Aristotle views political philosophy as inherently practical: It has real-life applications that can be enacted and utilized to better life for all. This idea corresponds with the concept of man as a political creature. Aristotle views politics as an integral part of what it means to be human. He moves beyond the theoretical and applies a scientific method for examining political nature in the same way that he would scientifically analyze any other natural form.
Aristotle presents several analogies to defend the concept of the city as a natural form. First, he follows a track of humans' natural inclination toward community and association. Households turn into villages; villages turn into cities. Humans seek out other humans because their spirits recognize this as the pathway to achieving happiness. Aristotle argues that political frameworks are at the heart of what the soul is seeking through community. He asserts that happiness can only be found through engaging in political action with others. For the philosopher, these political tendencies are in harmony with nature—humans are born political creatures and naturally seek association, which the city and the political arena of activity provide.
Second, Aristotle likens the city to a marriage. He suggests that just as men and women seek one another out to engage in reproduction, individuals and households seek out one another to produce a village. Compulsion represents a natural driving force. Third, Aristotle compares the city to a body. He argues that the diverse parts of the body, just like the diverse parts of a city, work together to contribute to the greater good and an overarching purpose.
However, Aristotle’s theories about the political nature of man have stark connotations when paired with the theme Political Hierarchies as Natural Forms of Subjugation. The philosopher expands his arguments about nature to justify the oppression of certain peoples within a system of law which he perceives to be the extension of man’s nature. Since Aristotle excludes so many people from the political conversation, he presents a clear message about how he perceives these groups: If humans are political creatures, then these groups are considered less than human. Aristotle also argues that it is the nature of man to pursue power and to conquer; he describes war as an enactment of the natural urge to acquire. By associating these ideas with human nature, the philosopher creates a rationale for oppression and persecution.
Politics as a Pathway for Good and Happiness
The theme of The Political Nature of Man connects to the theme of Politics as a Pathway for Good and Happiness. By establishing that it is the natural aim of all people to seek happiness and by presenting politics as a part of the natural purpose of man, the philosopher aligns politics as a good and natural means to achieving a virtuous life. In Nicomachean Ethics, Aristotle suggests that the only way to achieve happiness is through virtuous living, rejecting the idea that happiness is solely an outcome of pleasure. Instead, he sees virtue as a mean, a kind of moderation between two vices. An example of this is generosity. Aristotle points to how generosity is the mean between greed and miserliness. To hit the central target of virtue, Aristotle suggests seeking balance in one’s life.
These ideas are further reflected in Politics. The philosopher argues that a city is an outward embodiment of the body and soul. Just as all parts of the body must work together to contribute to virtue, all parts of a city must work together to contribute to the common good. Aristotle perceives the city’s greatest purpose as creating a framework within which its citizens can achieve virtue and happiness. Correct governments invite virtue; incorrect governments reject or corrupt it. Aristotle also applies his theories of moderation to the principle of the mean: He argues that some governments place too much emphasis on specific virtues, such as courage, and fail to uplift other important qualities of character. This lack of balance makes a political body vulnerable to fracture.
The philosopher points to aristocracy as the best form of government. He proposes that aristocracies uphold the values and principles of a virtuous life. He believes that the few selected to rule should be chosen based upon their own virtues of mind, soul, and character, although he recognizes that wealth and status play a significant role in the selection. Only those who are good should be allowed to make decisions that influence all, with the leaders exhibiting the virtuous conduct that the citizens should emulate.
Political Hierarchies as Natural Forms of Subjugation
It is important to understand Aristotle’s work within its historical context, as a reader can gain a more thorough understanding of how that context influences Aristotle’s theoretical concepts. Scholars believe that 60,000 to 80,000 enslaved peoples populated Greece while Aristotle was alive, while “respectable” women were usually strictly confined to the domestic sphere. Instead of challenging the common assumptions in his society about women and enslaved peoples—as Plato sometimes did—Aristotle instead opens his work by building a rationale for slavery. He cites Sparta’s system of serfdom as an exemplar for how slavery can advance the aim of a constitution. He speaks of women and enslaved peoples, as well as foreigners and the lower classes, in terms that appear derogatory to modern sensibilities. He declares that women and enslaved peoples lack the intelligence needed to participate in political action and that women are too driven by emotion to make rational decisions for the common good. Furthermore, he describes those living in poverty as potential threats to democracy. He argues that only those with enough leisure time—the wealthier classes—should enter the political realm.
It is important for Aristotle to defend slavery early on because this creates a foundation for establishing aristocracy as the supreme form of government. If Aristotle predicates his theories on equality, then aristocracy does not live up to the task. Aristotle rejects the idea of equality. He believes that systems like democracy that are centered upon the concepts of liberty and equality are unsustainable. Although the philosopher argues that rulers should be elected for their virtuous character, he recognizes that wealth, inheritance, and status must be considered as well.
Aristotle’s ideologies about subjugation are born from the idea that nature presents hierarchical systems which humans are bound to emulate. His rejection of equality is based on his belief that true equality does not exist. Instead, nature is innately unequal, riddled with power structures that leave only a few at the top. As he explains, “the foundation of any city will always involve the division and distribution of its members into classes” (49). Aristotle suggests that because nature is divided into classes—hunter and prey, for example—humans must also have natural hierarchies. Aristotle uses this concept of nature to justify advancing a limited view of citizenship and excluding voices from the political conversation.
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