Politics

A decision about the best type of government should be based upon what contributes most to the common good. Aristotle argues that one must determine the type of life individuals should have. Otherwise, it is impossible to know which constitution will best support the desired purpose. The happy individual has three possessions: “external goods, goods of the body, and goods of the soul” (252). The first two are both outcomes of the third. A foundation of virtue is necessary for happiness. Aristotle emphasizes that developing one’s character is the only way to be successful and fulfilled. While external possessions have a limit before they become burdensome, the goods of the soul only increase in value as they increase in their intensity. The philosopher’s rationale in this section supports the theme Politics as a Pathway for Good and Happiness. Constitutions are viewed as a vehicle for individual purpose; a city is like the individual in that it should have a singular aim of happiness through virtue.

The philosopher argues that the city operates in the same way as a man who aims for happiness. A keen sense of character and virtue can lend a constitution stability and permanence. Cities provide an opportunity for people to engage in virtuous activity together. Therefore, cities contribute to the common good because they create a foundation upon which individual virtue and happiness can be built. A city’s character is a direct reflection of the character of its citizens. Those who champion wealth primarily will design a city that glorifies money. The best form of government is one which “enable(s) anyone to be at his best” (255).

Aristotle aligns the question of the best form of government with another, more personal inquiry. He asks whether it is better for man to pursue a virtuous life on his own or in a community. He determines that the ability to engage in political action with others is a major contributor to personal virtue and a principal element in the journey toward happiness. Military force is only necessary to defend lawfulness and justice; it should be enough to send a message of order to citizens and a substantial threat to outsiders who wish to seize power. Cities with constitutions which seek primarily to seize and conquer deny the true purpose of the political body. The size and population of the city should also support the mission and vision of virtue. Once more, Aristotle advocates for moderation, declaring that a population too large or too small cannot align with the higher purpose of a constitution.

A territory should be considered for its location near land and sea to support agricultural endeavors, as well as trade and travel. Aristotle argues that a city must be cautious about inviting outsiders and should avoid becoming a global port. However, a city must also protect its fiscal interests and establish itself within the market. Aristotle considers the background of citizens and determines that Greek peoples have both spirit and intelligence and contribute the most to the common good. The philosopher’s treatment in this section of Northern European and Asian populations contributes to the theme Political Hierarchies as Natural Forms of Subjugation. He describes those from Northern Europe as spirited but lacking in intelligence; those from Asia receive reversed criticisms. He argues that Greek citizens are endowed with virtues of both kinds. His views in this section are echoed again later in Book 7 as he explores the physical attributes most desirable in children.

Aristotle contributes further to this theme as he discusses citizenship and the various trades that limit the freedoms of certain social classes. He claims that those working in the fields of agriculture and the arts do not have the time needed to commit themselves to political activities and, therefore, cannot be considered fully-free citizens. A small group of people should take charge in affairs such as defense and religion. All free citizens should take part at separate times in managing the various offices.

The philosopher then reveals how constitutions are recycled. The political forms of Aristotle’s time reflect those of the past. In this section, the philosopher suggests that land should be privately owned, but that some land should be set aside for public use. The planning of the heart of the city should be based upon four factors. First, city planners should consider the location of water and the health of citizens. Second, the philosopher considers it paramount to involve military opportunities for defense in the layout of city architecture. Third, planners should create space for political activities. Fourth, the aesthetics of the central city should be considered. Common meals should be provided in temple buildings and should only be available to full citizens.

The philosopher describes education as a journey toward happiness through virtue. He argues that there are three ways for individuals to maintain virtuous lives: “nature, habit, and reason” (282). The system of education should support habit and reason, as well as the constitution of the city. Therefore, education should seek to emphasize virtue, as well as the body. Aristotle advocates for an educational system which promotes many virtues and which fosters growth in the two parts of the soul: that which has reason and that which must learn to obey.

The philosopher proposes that nature has provided the map for who should be rulers and who should be ruled, and this determination influences the type of education a child receives, which speaks to the themes of The Political Nature of Man and Political Hierarchies as Natural Forms of Subjugation. Aristotle views politics as an extension of man’s political nature. Therefore, nature is considered the ultimate authority for right action and decision-making. He presents the example of older men as wise and more capable of rule than younger men, who can be reckless and unruly.

Aristotle also promotes limitations to marriage in Book 7, claiming that preference for reproduction should be confined to those with greater physical attributes. In Aristotle’s framework, legislators decide who should marry and at what age, declaring that men and women should marry at an age that allows each partner to leave child-bearing years at the same time (men at 70, women at 50).