politics

Chapter 23 Volume (Γ) Three (3)
In Xenophon: "History of Greece" Volume 6 Chapter 393 21, it is mentioned that the Corinthian parties are fighting each other, and after one party gains power, it will inevitably change the various facilities of the old party, just like changing the name of "Corindor" city to "Argo". Si" city (it happened in 15 BC). , these have no effect.As long as the political system is inherited and unchanged, we can say that it is the same city-state, as long as the political system has been changed, we think it is another city-state Hobbes: "Leviathan" (THobbes, Leviathan, Chapter 1276) Viewpoint: The identity or continuation of a state depends on whether the constitution (regime) is maintained. If the form of government changes, it will not be the same state. .And after a city-state changes its form of government,13 should or should not assume the obligations left by the previous government, this is another matter, another question has been raised in the first section of this chapter.The epilogue here calls it "another question", as if it is still an unanswered question.However, as discussed in this chapter, when the political system changes, the city-state is no longer the same city-state, and the newly established civilian government can avoid all contractual obligations of the old government.But according to the phrase "public interest" in [-]a[-], if the old government's contract was in the public interest, then the new government should continue to undertake its obligations.In this way, this chapter has actually answered the question.up.

Chapter Four
The next question that is closely related to the above-mentioned thesis "the identity of the city-state should be based on the political system" is: Are the virtues of a good man and a good citizen the same or different? Thucydides Volume II Chapter 422-4, Pericles are recorded: "National Funeral Ci" said: "While holding a shield and spear to defend the altar fire, as long as they are loyal to the city-state and serve the battlefield, they are all 'good people'." In this way, the goodness of citizens is the goodness of human beings. .Does goodness have a single meaning or multiple meanings?This is one of the themes of Socrates' dialogues made by Plato. "Protagoras", "Manno", etc. all say that the goodness of human beings seems to be different, but they are actually the same. Pages 154-155 of "New School" III mentioned that Aristotle revised Socrates' statement in this chapter, arguing that good virtues do not have to be consistent. Each is different.For details, please refer to volume 1130 28b20 of Neilon. ?Before we study this issue, we must explain some concepts of civic virtue in advance. [-] As a member of a community, the citizen is to the city as the sailor is to the ship.The sailors performed their own duties, one was the oarsman (handler), the other was the helmsman, the third was in charge of the lookout, and the third might do other jobs.

The duties of different people on the ship are assigned according to their abilities, and the virtues that every good sailor should have should be in accordance with the duties he is responsible for, 25 so they are different from each other.However, in addition to the individual definitions that most precisely correspond to those professional qualities, it is obvious that there should be a general definition that is suitable for the common qualities of the sailors of the ship. Here, "λóγο", according to Bowitz: "Index" 443b6, is "definition" (ρισμós) meaning. For "individual definitions" and "general definitions", see also Index 339a5. : In fact, all the sailors on board are working together for a common purpose, which is the safety of navigation.Similarly, although the responsibilities of citizens are different, it happens to be the same purpose for all to ensure the safety of the whole society.The current society has formed a political system, 30 that is to say, every citizen has become a member of the political system to which he belongs, so his moral character should conform to this political system.If there are several different types of government, then there must be several different types of citizens' morality, so good citizens do not have to be classified into one kind of supreme good. The best qualities of the Absolute Standard”.character.But a good man must be attributed to a kind of supreme good character.So, obviously, to be a good citizen, 1293 does not need everyone to have all the qualities that a good person should have.

The same conclusion can be reached even if we discuss this question not from the general regime but from the best ideal regime.For example, it is impossible for a city-state to be composed entirely of good people, but every citizen expects to perform their duties well. If different duties must have different virtues, then the duties and virtues of all citizens are not exactly the same. Yes, the character of 40 good citizens certainly cannot all conform to the character of a good man.All citizens must have the character of a good citizen, 1277ɑ Only in this way can the city-state become the best city-state.But if we do not require that the people in this ideal city-state must be good citizens while being good citizens, then it is impossible and not necessary for all good citizens to have the qualities of good people. Volume 1332:32 [-] [-]a[-] mentions that in the best city-state all citizens are good. .Moreover, the city-state is composed of different molecules.

As the creature is composed of soul and body, or as the soul is composed of reason and passions, 5 or as the family is composed of husband and wife, the estate is a derivative of the Ebernid translation "industry" or "estate."But "New York School" believes that it is not necessarily a derivative work.Like the composition of masters and servants, the city-state is also composed of different elements, which include not only the above-mentioned couples, masters and slaves, but also other different elements, such as officials and soldiers.In a chorus, when the musicians (leader) and accompanying singers (actors) come on stage, the left column faces the audience and the right column turns toward the stage. "Leader" (κορυφαοs) is the third person in the left column, and "nearby" (παρασαι) is the second and fourth person. Here is the translation of "following actor" (see Herman: "Greek Stories" Volume 206 Chapter 10 [-], Müller: Stories of the Greek Stage).Every man's character is always different, and so is the city-state, because all citizens are composed of members with different duties, [-] so their moral character cannot be simply the same character.

I have shown that the virtues of a good citizen are not exactly the same as those of a good man.However, is it possible that the two are locally identical.It is not necessary for all citizens to be good people, so should the rulers and politicians among them be good people?When we talk about a good ruler, we call him a good person, think that he is a prudent person, and think that as a politician, he should be prudent and prudent φρóνησι, which can be translated as "Mingzhe" or "Duanjing" ", here take both meanings and translate it as "Ming Zhe Duan Jing".Politics requires "smartness and prudence", see "Nilon" Volume 1141 Chapter 23 15b[-]. .Still others go so far as to think that the education of rulers must be brought up differently from that of other citizens. [-] Indeed, it is also known that the sons of the royal family had received special training in horsemanship and tactics.For example, in Euripides' play a king commands for the education of his sons:
"I don't need those trivial ingenuities, but I hope to get the key points of governing the country." Excerpted from "The Fragments of Euripides Playbook" edited by Noke 16, the play name is "Aeolus" (Aeolus), which is mentioned here King's name.Steppeio: "Stobaeus, Florilegium" (Stobaeus, Florilegium) xlv 23, when quoting this fragment, it is more detailed than here, so that we can know the "tricks" that Aiolu said that the main way of governing the country is a tactic, and that he dislikes Refers to music, rhetoric, dialectics, etc. in the general education curriculum in Greece at that time.He made it clear that the training of rulers should be different from the education of ordinary citizens. 20 All these prove that the character of the ruler is different from the character of the ordinary ruled citizens.

Then we can say that the character of the ruler is the same as that of a good man. This kind of good man, as called in Greece, is similar to a "perfect man".Possesses many aspects of good moral character and lofty ideals and aesthetic concepts.It is manifested as being virtuous in daily life, brave enough to fight in wartime, and sensible enough to be at ease in peacetime."Good man" and "best man" (virtuous, ρισο) are often used interchangeably in this book.For details, please refer to Volume 25, Chapters [-] and [-].character.Although not all citizens have the same qualities as good citizens and good people, they are indeed the same in the special citizen who is the ruler.Everyone knows that there is an essential difference in the character of a ruler (who gives orders and commands) and a subject who is ruled (who obeys orders).Therefore, Jason of Ferre City said: "In addition to being a tyrant, he can only be a hungry man." As a common man, [-] he lacks the talents (character) of ordinary citizen life.

On the contrary, people often praise citizens who are good at both, and those who can give orders and obey orders are often respected by the world.Here, the character of a good man who specializes in ruling and is similar to the character of a good citizen who is good at both ruling and being ruled is always incompatible. 30 Since the rulers and the ruled are of different kinds, they should be acquainted with different faculties, and citizens who are both rulers and governed should be acquainted with both faculties. These two opinions contradict each other, and we should argue and analyze The essence of the deviation and pointed out the clear concept "New School" Ⅲ164 mentioned: Aristotle divided the governance methods into two types: one is that the master rules the non-free people, that is, slaves, and the other is that the free people rule over the free people. That is, citizens rule over citizens.In the first type of despotism, the ruler need not know the talents of the governed.In the second type, citizens rule and are ruled by each other, so they should learn the virtues of command and obedience. .One of the ways of ruling is the rule between master and slave.Most of the labor involved in this method, as long as the ruler knows how to use the abilities of the ruled, he does not need to learn how to operate those labors. Please refer to Volume 1255 20b37-35. ,[-] Much of the affairs and knowledge about these labors is vulgar or slavish.

There are many kinds of servitude, and so are the people who perform it.Some were performed exclusively by slaves, and some by servants ("people with hands", χερνεs).These people, as their name suggests, earned their living by working with their hands, and artisans or craftsmen also belonged to this category.In some ancient city-states, working people were not allowed to participate in politics. It was not until the emergence of an ultra-democratic regime that they were granted civil rights in the city-state in 1277b.Those who are regarded by the rulers as slaves or servants are engaged in vulgar trades, and as good men, statesmen, good citizens, or rulers (slave masters or employers), they do not need to be studied. Book 1337 5b14-5. .Although they occasionally operate some low-level labor for their own affairs, 5 this should be regarded as an exception, and the labor service at this time is not operated on a master-slave or master-employee relationship. Purveda and Perne's translation ("New School" III 168).Just like the translations of Victory, Welton, Zhou Yite, etc., it is: "The master can only occasionally operate lowly servants for his own affairs, and if he often engages in lowly servants, he will lose the distinction between master and servant." Aristotle believes that lowly servants Slavish!It is not suitable for free people to practice despicable things for a long time and develop slavishness (from Volume 1337, Chapter 19, [-]b[-]). .

Besides the rule of master-slave relationship, there is also the rule of free men over free men, in which case the ruled and the ruler are of the same birth.This method is what we call the governance system of city-state politicians, that is, constitutional government.In such a system, the ruler must first learn the virtues of commandment and obedience, just as one must first serve under a certain command to be a cavalry commander,10 and one must first serve under a certain command to be a general of the infantry. Served under the general.To put it more clearly, he must first become a centurion (squadron leader), and then he can become a joint captain of a "centurion", which is equivalent to today's squadron. The "United Team" is composed of various tribes in the state, with varying numbers of people, which is equivalent to today's wing (regiment) or brigade. Each tribe gathers several squadrons to form a wing.subordinates at all levels.The famous saying goes like this: "If you don't take advantage of it, you can't become a good general" ("Only if you start from the people, can you be good at governance").Although the character of the ruler and the ruled are different, a good citizen must practice both. He should know how to govern free people as a ruler, and he must know how to accept others as one of the free people. rule. 15 This is what a good citizen should have.

Now we come back to the original question: whether the virtues of a good citizen are the same as those of a good man.A good citizen, a good man, should have both the ability to govern and be governed.If, in the free city, the qualities of temperance, decency, and justice require different qualities for the ruler and the governed, then the virtues of a good man, such as justice, have not one but two qualities: The first point is that when he is a ruler, he must show his justice as a master; Those who are kings, or the ruled, or the people, all have to be attributed to one kind of supreme good character.Here the character is divided into two natures or two degrees. .Take a close look at the same virtues between men and women, such as gentleness (temperance) and courage. (20) "Justice" refers to fairness and integrity. (1276) "Courage" means being masculine. (33) "Duanjing" or "Mingzhe".See Plato for details: "Utopia" Volume 428 433, 631; "Law" Volume [-] [-].

(End of this chapter)