politics

Chapter 57 Volume (E) Five (15)
He assumed mathematically that human reproduction sometimes does not conform to the laws of nature (normal numerical formula), resulting in degenerate varieties, and since these varieties are weak, they are unbearable to be educated, and it is difficult to achieve success after all. According to number theory According to the mystical concept of Buddhism, those who get more people will be healthy and prosperous, and those who lose more people will be sick and weak.Therefore, Plato said that in the utopia he envisioned, those in power must manage the people's marriage, childbirth and other matters, so that all actions follow the auspicious numbers, auspicious dates or auspicious days of natural evolution, so that the people's children grow up healthy and healthy, and the society Increasing prosperity makes the regime increasingly clear. .Perhaps these assumptions are simply not true.

10 There may indeed be such uncultivable people in the world as he said, but the degeneration of the political system or the corruption of the world due to the deterioration of the breed or the inferiority of talents is not so much a peculiarity of the Utopia mentioned in the book "Utopia" It is better to say that this is the common law of all things or the common sense of all city-states.Thus, while he points out the general causes of all change, he does not account for the individual causes of change in individual regimes.In addition, according to what he said, "the torrent of time changes all things." Plato's "Utopia" 546A mentions that all things will inevitably experience the experience of birth and death, and the phenomenon of becoming and decaying is manifested in time. in the process of evolution.Here, Aristotle takes off the word "time" as the "cause" by which things change, which makes Plato's thesis no longer accountable to matter or physics. , 15 Can this example be used as an explanation for things created on different dates, and undergo the same evolution at the same time?The things born in one cycle first, and then enter this cycle, will they enter the same process of becoming and decaying together with the things born at this time?

Furthermore, we can also ask this question: why should the best Utopia (according to him) become a Ragenian (Spartan) type of city-state?From the conventional point of view, in the process of evolution, the political system is more likely to become the opposite system, but it is more difficult to change into a similar system. There are many explanations for the so-called "opposite" political system, such as in Chapter 20 1312b4-8 It is said that the extreme civilian regime is opposite to the character of the ruler as the tyrant, and the purpose of the tyrant to establish politics is opposite to that of the monarchy and aristocracy.Since "opposite" and "similar" have not yet been strictly defined, this "convention" has not been strictly applied. .As for the evolution of other regimes, we can also make the same doubts: according to him, the Spartan (lord regime) "Spartan (Ragenni)" regime is included in this book as a mixed nature. Among aristocracy or oligarchy, Plato called it "meritorious regime" (Temoclasses).For the evolution of meritorious regimes, see the various chapters of Plato's "Utopia" 550C, 555B, and 562A.

It will inevitably evolve into an oligarchy, and the oligarch (plutocratic regime) will inevitably evolve into a civilian regime, and the common people (poor) will inevitably evolve into a tyrant (authoritarian) regime. Plato's "Utopia" 544C and other sections mentioned that the regime The process of evolution is as follows: at the beginning, the system was governed by sages (based on wisdom), and later changed from a "meritorious regime" (based on talent) to a "plutocratic regime" (based on wealth), Then it becomes a "civilian regime" (based on numbers), and then it becomes an "authoritarian regime" (based on violence). .However, the opposite process is not impossible to encounter, for example, the civilian government can sometimes evolve into an oligarchy see 1316b10-13. , and in fact, this regime is more easily and more often transformed into an oligarchy than into a monarchy, Vol. The general civilian government of 1296 may be transformed into a tyrant, see Chapter 3 1308a20, the ancient civilian government was often usurped by the strong and ruled by one person.When Aristotle criticized Plato here, he said that it is more difficult for a civilian government to transform into a monarchy, which is different from the above sections. . 24
Also, the change seems to stop at the tyranny in his mouth.He never stated whether the tyranny changed or not, and if there were changes, he did not explain the reasons for these changes or what kind of new regime the changes formed.Here, he probably hesitated, so he ignored it.If he discusses according to his original thesis, he should go back to the original first ideal regime, and he can return to the "cycle" of continuous evolution.However, this does not resolve the difficulty. 30 In fact, a tyranny may indeed transform into another form of tyranny. For example, the tyranny of Sikichon was the Miro (Mρων ), the tyrant of Xijixiong, see "Herodotus" vi 126, "Pausanias" ii 81. "Nicola Fragments" 61 (Müller: "Greek History Fragments" Volume 394 1304), when Milo Sun Miro was the third tyrant, his younger brother Cressoni had plotted to kill Miro , and usurped his throne. ; A tyrant can also be transformed into an oligarchy, such as the tyranny of Antillion in the city of Galgi, see note 29a[-].

The tyranny can also be transformed into a civilian regime. For example, the section on Syracuse’s tyranny says that in 466-465 BC, after the end of the Geluo tyranny, Syracuse established a civilian regime.According to Chapter 1304, 27a29-413, the "republican regime" is the tyranny of Geluo. In 1271 BC, the republican regime after more than fifty years was transformed into a "civilian regime". .In addition, it can also transform into an aristocratic regime. In the tyranny of Sparta Garilao Volume II Chapter 25 5b23, Sparta Garilao (χαριλο) is called "king", which is different from the "tyrant" mentioned in this section. ".According to Plutarch's Biography of Laika Gushi, Garilao was a wise king of Sparta, who governed the people moderately.Heraclitus of the Black Sea's "Republic of Cities and States" 210 (Müller: Fragments of Greek History, Volume 1272, 32) said that Kalilao's government was harsh.Ancient historical materials recorded two different types of Kerry Law, and Aristotle took different historical facts before and after.And Carthage had encountered such a coup. Juan II Chapter 1316 3b4 said that Carthage did not have a tyrant, which is different from what is said in this section. [-]b[-]-[-] said that Carthage was a civilian government, which is also different from the aristocratic government that sometimes had a civilian or oligarchic bias as mentioned in Chapter [-] of Volume II.Newman believes that this volume is slower than volume two, and there is a long time gap, so there are differences in writing.

Although Plato's political articles are rational, they do not pay attention to historical facts. Their intention is to use personal ideals to revise the ills of current politics.Here, Aristotle corrected the fallacy of his example with historical facts, but did not go into the gist of Plato's political thought. .The tyranny can be inherited from the oligarchy (not necessarily exactly as Socrates or Plato said, it must be derived from the civilian government). 35 Most of the oligarchy in ancient Sicily ended up in this way: for example, the tyranny of Panaysio in Leondini was established after overthrowing the oligarchy, see Chapter 1310 29b56. ; the Clians of Gela also established their tyranny in this way; in Regio, the Italian colonial city-states on the opposite bank of Sicily, all of them are Sicilian city-states.For the tyranny of these three states, see pages 104, 107, and [-] of Volume II of Freeman's "Sicily" (Freeman, "Sicily"). , the origin of Anaxilaus' tyranny is also the same.In addition, the political evolution of several other city-states also followed the same procedure.

Socrates (Plato) once conceived that in 40 the Spartan (Honorary) regime became an oligarchic (plutocratic) regime in 1316b only because the ruling personnel in the state became greedy for money. See Plato's "Utopia" Volume 550 1278E . , and he actually did not mention the natural demand of the wealthy to treat the haves and the have-nots in a certain way, and use this to establish justice (French).This is obviously a fallacy.In fact, several oligarchic city-states promulgated special laws to punish greed and prohibit profit-making. See Volume III, Chapter 25, 5a1273. . 22 On the contrary, Schneider of Carthage under the rule of the common people believes that the "rule of the common people" is a kind of error of the "rule of the noble nature" (see Chapter 459, [-]a[-], etc. of Volume II).Susmere from Shi school.See Melza: "History of Carthage" Volume II p. [-]. (not an oligarchy) but business and wealth are prevalent, however, this city-state did not lead to changes.So this is also a fallacy.

He said that an oligarchy consists of two city-states with great disparity between rich and poor. See Plato's "Utopia" Volume VIII 551D. .Does not any other city-state be equal in property, or in virtue of its citizens, like the Ragenian city-state, in which there are two parts at the same time?Also, in an oligarchy, if none of the poor get poorer, and the number of the poor grows and becomes a strong majority, it will also change into a civilian government. Plato's "Republic" 552A, 555B He realized that the more the oligarchs and plutocrats make more money, the poorer the common people will be, and they will eventually be unable to withstand the torture of hardship and launch a revolution.Here, Aristotle regards it as a fallacy—poor people do not necessarily initiate a revolution because of poverty, and the number of people is also an important factor in a revolution. The larger the number, the more likely a coup will be triggered due to the strengthening of power. .On the contrary, in a civilian government,10 if the relatively wealthy part of the power gradually becomes stronger and eventually surpasses the power of the masses, the wealthy will rise up, while the masses will be busy coping with it, and eventually it will also transform into an oligarchy.

There are many reasons for the transition from oligarchy to civilian government, but Socrates (Plato) only listed one of them. See Plato's "Utopia" Volume 555 15D. —indebtedness through indulgence of luxury,20 and impoverishment.According to him, it is actually assumed that all or most people should be rich.However, it is not.The truth is that only those leading figures who lost their estates would become revolutionaries (rebels).As for the others, even if there is a loss, a huge accident may not necessarily occur.And the resulting political change does not necessarily translate into a civilian regime,25 it can also translate into some other regime.In addition, according to him, excessive freedom will lead to the dissemination of everyone's willful behavior, causing people to squander their property and eventually go bankrupt.Poverty often causes chaos. However, if a city-state does not have excessive freedom and squandering of property, but there are many people who are not famous or suffer humiliation and illegal (against justice) treatment, it will also cause internal strife and lead to coups. [-]
Although there are many forms of oligarchy and plebeian government, Socrates (Plato) seems to treat one of them when discussing their transformations...Conring 1656 school text, Schneider, Su The school books of Smith, Newman, etc. all think that there are missing texts.

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