politics

Chapter 22 Volume (Γ) Three (2)
There are several Greek cities named after Larissa (λρσα), and the larger city of Larissa in Thessalya is an oligarchy.Said: "Lime mud is made by plasterers, and the citizens of Larissa are made by citizen craftsmen (Dimuogou) "Dimuogu" (δημιουργó) has three meanings, the first meaning is common people and do "artisans ", the second meaning is an official serving the people, such as "staff", and the third meaning is a "writer" who has written. Here Gorgias uses the first and second two puns Laughing at the Larissa civil affairs officials for using their powers to manipulate the citizen register as "citizen makers".

Manufactures, the occupation of Dimuocus (these officials) is in the manufacture of the citizens of Larissa. Citizen of Larissa" (λαρισαιοποιο).Gamelariu, Zhou Yite, etc. all edited from Aretino's translation. . Of course, he was doing it out of irony on the one hand, and self-deprecating on the other. 30 But the problem is actually very simple. According to Gorgias, citizens should be divided into "natural citizens" with blood and those with registration procedures. "Statutory citizen". Aristotle paid special attention to the political definition of citizenship. He believed that it should be "simply" in accordance with the legal system of the city-state, without additional consideration of blood or family status. According to our above definition, those "made "Citizenship" People are truly citizens once they participate in the city-state and enjoy political rights. Our definition is more appropriate than judging citizenship by blood, because "Both parents are citizens, so their children are also citizens." "The standard cannot be applied to the first inhabitants or founders of a city-state.

Also, people who gain political rights as a result of a change of regime may be presented with even greater difficulties.For example, 35 in Athens, after the expulsion of the tyrants, Cresceny incorporated many aliens and slaves among the foreign residents among the tribes of Athens.The difficulty raised by these newly added citizens is not actually a matter of fact whether someone is a citizen, but a question of the legal system of making these people who are actually citizens become citizens.This question can then lead to the further question of whether those who morally should not be citizens can be a real citizen. , he became the leader of the common people in Athens, and was appointed consul after expelling the Peisistratidae (Peisistratidae).

After Cressony came to power, he carried out a reform in 509 BC, changing the Athenian citizens from the clan organization to the regional organization, thus dispersing the clan power that the oligarchs relied on.The whole territory of Athens is divided into three parts: the urban area, the suburbs and the seaport area. It is divided into ten "tribes" in total, and each tribe has ten "demos" (fangshe).The residents who belong to the Fangshe are called "Demote" (δημóη).Demote is the basic constituent of the city-state, and the fangshe is a political and military unit, and the registration of citizens (including military service) is handled in the fangshe.The president of the square is elected by the people.The regime established on this basis was called "Democracy" (δημοκραα, civilian regime) in later generations.Cresceny once allowed some foreigners and foreign slaves living in Athens to be naturalized in the community, which increased the number of civilians and dwarfed the power of the aristocracy.Engels said that Cressony's revolution completely overturned "the last remnants of the clan system" ("Family, Private Ownership and the Origin of the State", People's Publishing House, 1954 edition, pp. 112-114.)
The problem raised by Aristotle here is bigger than the problem between natural citizen and legal citizen raised in 1275b28.Citizen craftsmen (civil affairs officials) must handle the process of making citizens according to the original naturalization or naturalization regulations.Here, the old law is completely overthrown, and a new citizenship law for citizens is established.According to the traditional concepts of Athens and the Greek states, Gentiles are not as good as their own people, and slaves are far inferior to Qimin. Therefore, the reform of Cresceny was accused of breaking the rules. , 1276ɑ And whether everything that is not moral is false Aristotle used this question to explain the doubts raised above and draw the conclusion of this chapter: whether it is stereotyped or moral, the existing reality must Recognize it as a reality; a man who has acquired the status of a legal citizen must recognize himself as a citizen.

See "Niron" Volume 1113 Chapter 17 5a[-], and the evil law must also be recognized as law.Cicero: Ccero, de Legibus, on the contrary, holds that evil laws are not laws; he does not recognize the rights conferred by evil laws, and regards them as false things. ?Now there are some people who should not be officials according to morality, but they are officials. We have not said that these people are not officials because they have not managed well.On the civic side, the situation is similar.Since they are considered to be people who participate in the city-state’s governing body, our definition above is based on people who have the functions of participating in deliberations and trials as the basis for judging citizens. must be called a citizen.

Chapter three
Whether they should be citizens or not is another matter.This and the larger issues we have dealt with before are taken from Section 1274, Chapter 34, 38b10-[-] of this volume.There is a close connection.When referring to the city-state, we have mentioned a similar difficult question: [-] Whether a certain act or measure can be said to be an act or measure of the city-state.Take as an example the transformation of an oligarchy or tyranny into a plebeian government, at which time some will refuse to perform public contracts, or other duties similar to them, which they insist are not made by the city, but only by the tyrant. The action of the Thirty Tyrants of Athens had borrowed money from Lacedaemon when they were in power.After that, the democrats overthrew the tyrants and raised the issue of this loan in the Citizens' Assembly. Some people believed that it was just a loan from the Thirty Tyrants, and the Athens city-state should not be responsible for repaying it.

But in the end, the new government returned the loan in full (404 BC) ("Athens Regime" 40) Thirlwall: "History of Greece" (Thirlwall, Histof Greece) Chapter 4, page 235, says Aristotle alluded to this event in his questions in this section. .In their view, certain regimes are established by violence, not for the public good as the purpose of statehood "Popular government is established for the common good of citizens, it is different from oligarchy, it is governed by law.".But such disputes also occur in civilian regimes, because civilian regimes are also created through violence. If the actions of an oligarchic or tyrant government can be denied as measures of the city-state, then the actions of this civilian government can also be denied. denied.So this question leads to another question, that is, on what basis should we determine that this city-state is the "same" city-state, or on the contrary, it is a "different" city-state?
It is a very superficial way to examine the similarities and differences of city-states only from natural conditions, such as land (border) and people,20.The land and people of the city-state can be divided into two parts, or more divisions can be made, so that some people live in one division and other people live in another division. The Chinese translation is based on Victoria The specific meaning of the school notes is that the division of residential areas within the state can be changed, but the city-state is still the same city-state.However, the Everton English translation says that "the residents of this district may move to another district", which refers to the change of the location of some residents in the state.Take Mandynea as an example: the Lacedaemonians had forcibly dispersed the Mandyneans, allowing only a few inhabitants to remain in the city, while the majority were relocated to the countryside. (From Pausanias: "Pausanias, Helladus Periegesis" [Pausanias, Helladus Periegesis] Volume VIII 8-9) Aristotle's problem in this section is: the Mandineans after "migration" Have they lost their original city-state?If the city-state is defined as "a group of citizens or peoples," then the Mandineans are still the same city-state.

If the city-state is defined as "a group of residents living in a certain area", then the city-state after the migration of the Mandineans is already different from the original city-state. .Does such division make a city-state lose its identity?Such doubts are not worth taking seriously.Here we must notice that the name "Poli (that is, city-state)" has multiple meanings. Pori (πóλι) contains the meanings of "region", or "state", or "city".As far as cities or regions are concerned, it is similar to the migration of people in the city and suburbs of Athens. If some Gentile people were replaced in Athens, the appearance of the city would be quite different.But as far as the state of Athens is concerned, it is still the same state.A state is a political group, and its identity does not lie in natural conditions such as land and people, but in its political essence.See 1276b10-15 below for details. .Even if the city-state is only discussed in terms of the situation in which all the people live in the entire area,25 there are also problems: when or under what conditions can this city-state be determined to be the same city-state.We should not use the walls as a criterion to determine whether it is a city-state.

The entire Peloponnese may be built as a besieged city, but can it be said that the Peloponnese has become a single city-state? There are many city-states in the Peloponnese Peninsula with different political forms. surrounded by walls, but still cannot be counted as "one" country. ?It can be said that the city of Babylon is exactly like this, and the territory of other "nation-states" is also like this, 30 the same city-state is incomparable.It is said that Babylon was once invaded by an enemy country. After being occupied for three days, only some people knew that such a major event took place in the territory. According to "Herodotus" i 178, the length of the city wall of Babylon is 480 stances (about 200 li). ; According to "Diodorus" ii7, quoted from the record of Ctesias, it is 360 Standi. "Herodotus" i191 said that the enemy has occupied the outer city, and the residents in the center of Babylon are still feasting and celebrating festivals.See Volume II 1265a14 of this book. .But the issue of territory mentioned here is best discussed separately, see Volume VII 1326a8-1327a3.Aristotle regards the size of national borders as a political "practice", and here is the study of the identity of city-states, which is purely political "theory", so the two should not be confused. .Determining the specific size of the city-state’s territory and whether the state should be dominated by one ethnic group or accommodate several ethnic groups at the same time will only be discussed in Volume 1303, 25a3-b[-], and will not be discussed in detail. , these issues should be the practical considerations of politicians.

Let us explain the issue of race from the situation that all the people live in the whole area of ​​35 districts. The inhabitants die and grow from generation to generation. A city-state has gone through many generations. If its race is still the same as before, then Can we then consider this to be the same city-state?Just like the flowing water and the dead, we can still say that this is a certain spring or a certain river?Or from another point of view, 40 although the race of peoples still exists, like a flowing spring, the city-state has changed and is no longer the old state. 1276b
This reveals the essence of the problem: a city-state is a kind of social organization, and a certain number of citizens gathered in a political group can become a city-state. Therefore, if the political system here has changed, it has transformed into another system , the city-state is no longer the same city-state.To use a drama as an analogy, a chorus (actors) plays a tragic role for a while and sings a generous and sad lament.Although the actors are still the original actors, the two plays are not the same drama. The Greek tragedy "chorus" (χορós) is divided into two columns with five people in each row, and five horizontal rows with three people in each row; The chorus is divided into four columns of six people each, and six horizontal rows of four people each.Here, the difference in the "combination methods" of actors is used to compare the differences in the political function combinations of city-state citizens.For details, see Hermann: "Greek Stories" iii5-2, Müller: "Greek Stage Stories" (die griechBuhnenalterth). .

The analogy of the chorus applies to all other groups and to all combined things.The way or system of combination is different, just can become different composition.Some of the same notes, either arranged as Duli tune, or arranged as Fulu Ji tune, 10 form two different tunes.It can be seen from the game that the difference between the same or different city-states should mainly be the similarities and differences of political systems.However, racial similarities and differences are not enough to be the standard; whether the city uses its original name or has a new name, whether its people are still of the old race or have completely changed their castes. After Anaxilaus of Russia expelled the Themos of Zancle, he colonized it separately and changed the place name to Messana (Messana).Similarly, "Diodorus" xiv 4 also records that Dionysius I of Sicily replaced the original inhabitants of Catana with Campanians, but did not change the "Catana". That's original name.

(End of this chapter)