Book Ii Of The Politics By Aristotle

Essay, Research Paper

Bill Stewart

October 14, 2000

Intro to Political Philosophy

Paper Assignment #1, Essay 5

In Book II of The Politics Aristotle uses the examples of a number of political regimes in order to show the reader the nature of political life. In relating what is and what is not included in these regimes, discussing the problems associated with each of these, and by examining how well all of these regimes agree with Aristotle’s own theory, Aristotle provides the reader with a comprehensive view of political life with regard to the nature of regimes. Three of the accounts of political life that are discussed are most useful in understanding Aristotle’s own theory, as he thoroughly examines these regimes, recalling their mistakes and providing commentary on the correct ways in which to deal with such problems as are discussed. In discoursing on the problems inherent in the ideal regimes of Socrates, Phaleas, and Hippodamus, Aristotle is able to explain to the reader the reasons for these problems as well as come up with solutions that serve in part to comprise his own political theory.

Aristotle first examines Socrates view of political life in Plato’s Laws. One of the problems he has with the regime described is that one of Socrates main tenets is that man should live with moderation concerning the use of property, as possessions are made equal in this regime. While Aristotle feels that to simply live with moderation is “too general” a defining principle for this matter, he also asserts that, “Moreover, it is possible to live with moderation but wretchedly” (65). As a result, Aristotle believes it is necessary to define the best principle regarding property use as living liberally in addition to “with moderation.” Aristotle also finds problematic the fact that though possessions are equalized, there is nothing regarding the number of citizens that should live within the regime, nor does Socrates restrict reproduction in his state. He believes that by leaving the people to live without limits in this matter inevitably leads to poverty. More important than the poverty that is caused among the citizens is that “produces factional conflict and crime” (65). Aristotle further reasons on the regime of Socrates, taking issue with the manner in which it deals with rulers and their difference with those they rule. Aristotle seems to feel that it does not follow that, though an individual in Socrates’ regime is able to increase the whole of his property as much as fivefold, he is not able to increase his ownership of land in this way. Aristotle seems to advocate a more consistent approach to the ruler’s dealings with regard to property. The problems that Aristotle finds with specific details of the ideal regime of Socrates lead to trouble he sees in the organization of this regime as a whole.

Aristotle finds more problems with the description of the best regime in Laws. He considers the fact that Socrates’ regime is a combination of democratic and tyrannical regimes, “which one might regard either as not being regimes at all or as the worst of them all” (66). He goes on to reason that it is better to combine more of the regimes in order to create the best possible regime. Neither does Aristotle feel that the oligarchic means by which officials are elected in this regime is advantageous or characteristic of the best regime. The reason for this objection is his feeling that it is necessary for all to elect, rather than the dangerous prospect of a small group of easily corruptible people determining the elections with the ability to alter the outcome.

Aristotle next finds criticism for the regime of Phaleas of Chalcedon in a number of different aspects of his view of political life. Phaleas contends that disputes over property and possessions are the source of all factional conflict, and therefore reasons that these things should be held equally by the people. Aristotle sees that “It is clear, then, that it is not enough for the legislator to make property equal; he must also aim at a mean” (68). He further reasons that contriving to create an equal level of property for all would not be effective, as it is the desires and not the property that ultimately need to be leveled. Aristotle further recognizes that “factional conflict occurs not only because of inequality of possessions, but also because of inequality of honors”(68), with people creating conflict if honors are equal, just as when property is unequal. He also realizes that people might commit injustice for reasons other than the reasons previously mentioned, as some derive enjoyment from such things, enabling the reader to see the error in Phaleas’ assertion on the subject. Aristotle moves on to suggest remedy for some of the problems within the regime of Phaleas. He suggests that with possession there should be a minimum of property and work and that with honors moderation should be exercised, providing the reader with a notion of his political theory.

Aristotle then becomes further engaged in discussing the faults found in the regime of Phaleas. He reasons that since the goal of Phaleas in the institution of his regime was to “enable [the people] to engage in politics finely among themselves” (69), to do so while considering all people within the regime requires some military influence, something that Phaleas neglects to address. Aristotle return