politics

Chapter 63 Volume (H) Seven (1)
Chapter One
Let's move on to the next topic. Before making a precise study of the best ideal regime, we should first discuss the nature of the noblest life of human beings.For the ordering of Juan 15 and Juan 1295, please refer to the notes at the beginning of Juan 1.To study political ideals, we should first examine human life. See Volume [-], Chapter [-], [-]b[-], "It turns out that the regime is the norm for the life of citizens in the entire city-state."

Blass (Proceedings of the Rheinisches Museum, vol. 39180) (TBlass, Rheinisches Museum) notes that Politics has less "hiatus" in volume 297; Chiato" (conflict of vowels).The same is true of the extant Aristotelian dialogues that were then publicly circulated.From this, various scholars speculate that these two volumes were prepared by Aristotle to be published at that time, so the writing is more rigorous, the materials are all common metaphors in the world, and the reasoning is also in a more popular way ("New School" i "Introduction ” pp. 298-20). .If people are not clear about this, they must also be unclear about the nature of the ideal regime.The two are related in origin, and so long as the world is not perverted, and the states are in the best form of government actually attained, we may hope to attain the best life we ​​have in mind. [-] Therefore, we first ask to extract a certain way of life that all human beings recognize as the most desirable under all circumstances; and then examine whether the life preferred by public social groups is the same as that preferred by private individuals.

This most noble topic of human life has been detailed in the extracurricular course "Outside Course" (ξωερικολóγοι), see Note 127b031.Pernay considered it to be a "non-academic work", that is, a popular treatise. He also said here that the research on the composition and sentence composition of the paragraph 1323a23-b136 was based on an essay on ethics written by Aristotle in his early years. Dialogue (see Bernays, Dialogue des A) [Bernays, Dialoge des A] p. 69).This topic, and the following diction, are found in Chapter 2119 of Book 25 and Chapter 697 of Book 743.When the same rhetoric is involved in the next article thirteen, the work "Ethics" will be reminded.The reason why the material here is based on his popular lectures or early works instead of the pre-written "Ethics" is difficult to explain now, see Zeiler's "Greek Philosophy" Volume II [-].Lectures given; what has been said before we consider to be generally adequate, and a few points may now be briefly revisited.Our analysis of the best life is certainly not in error. [-] The reason why people can achieve a good life must have three good factors: the goodness of the body, the goodness of external objects, and the goodness of the soul (spirituality). .

General commentators all agree that there is only a happy (supreme) life ο μακαροι, "happy life" or translated into "happy life".If a person's physique, possessions, and virtue are all good, then he will be happy and happy.According to "Niron" Volume 1101 Chapter 6 8a1328-34, the meaning of "happiness" (μακαρο) is heavier than "happiness" (ευδαμων).These two words are used as synonyms in this chapter, see chapter 40 30b[-]-[-] of this volume.All these things (goods) are fully possessed.When they heard the sound of flies passing by, some people suddenly became frightened; when they felt hungry and thirsty, some people gorged and drank.For two coppers, some people two coppers are "a quarter" of the Oble.The Greek currency system stipulates that eight copper yuan is combined with one ober (similar to the silver horn commonly used in old China).Six Obles in one Trahma.[-] Some people are as delusional as a lunatic, or as stupid as a child. The four examples of cowardice, injustice, disrespect and ignorance mentioned here are meant to be called the four failures or Four delusion. : If a person does not have the slightest courage, justice, temperance, prudence (wisdom), the world can never call him a blessed (happy) person.Once these propositions are put forward, they can all be immediately agreed by the vast majority of people.

But further, if one considers how many of the above-mentioned goods (things) should be in one’s life, which can be said to be appropriate in the future, and the importance of each kind of goods, people will have different opinions on these propositions. Opinion. 35 Some people think that as far as the goodness of the soul (virtue) is concerned, it is enough for a person to be in moderation, but as for property, wealth, reputation, power, and all kinds of things of the same kind, the more the better, there is no limit.For people who act according to this kind of thinking, you can give this answer: "Please pay attention to the facts, 40 facts can easily help you understand and understand the truth of the problem. The reason why the soul's goodness can form and maintain virtue is all dependent on external things. On the other hand, the benefits of external things must depend on the soul 1323b for the good to be revealed. You can also see that even people can obtain happiness from the abundance of external things and the perfection of human nature, and also from the combination of the two. Happiness, however, people who lack morality and seek to entertain themselves with external things will soon know that too many external things are no longer helpful to life, and after all they still rely on food and clothing to maintain life, while thoughts (understanding) and piety Morality (sentiment), especially happiness is more fulfilling after all." In addition to life experience can prove these themes, it is not difficult for us to understand them in thought.

Foreign things and good things are like all practical tools, and their quantity must be limited. .All applicable things, in fact, bodily goods and external goods, are here exactly the same; too much of any of these things will be harmful to the owner, and too little will certainly be of no benefit. 1256 With regard to the good of the soul, the opposite is true.The more virtues there are in the soul, the more evident are their benefits—we must here not only extol each good, but also indicate its usefulness.

We can list a proposition commonly accepted by everyone: if we compare the goodness of things, we can know the best situation (realm) of each thing,155 and all of them are in line with the best state they show. The essence of the situation (state) is according to "Barker's English translation": "The best state of a thing is more in line with the body of a thing than the body of another thing." διáθεσι, or translated as "situation" or " Realm", or translated as "arrangement" or "tendency", its interpretation can be found in Chapter 20 of Volume [-] of "Xing Shang". .If, then, the soul as a thing is more valuable in its essence and in the realm in which it expresses itself than our bodies or our possessions, the noblest soul must also be more valuable than our strongest bodies or our richest possessions. for precious.In addition, we should also pay attention to the goodness of all these external objects (health and property), which are actually achieving the goodness of the soul, so wise people should use external objects for the sake of the soul, and do not make themselves His soul is actually in a subservient position. [-]
We may all affirm, then, that each man's happiness should be exactly equal to his prudence and goodness, as well as his wisdom and good deeds.The nature of God should be a sign of this truth.God is happy and happy; but the reason why God is happy and happy is not because of external goodness, but by himself. All the goodness that can invite blessings for happiness are all possessed in his nature. See " "Metaphysical" Volume 1245 Chapter 18 Chapter 25 and "Eulen" Volume 1099 Chapter 7 20b1153. .Therefore, the difference between happiness 21 (happiness) and luck can also be explained here.People become lucky, because of chance, they often get good things (health and wealth) other than the soul; but no one can completely rely on chance to achieve goodness and honesty (temperance), justice (belonging to the soul), so For obtaining happiness, please refer to "Nilon" Volume [-] Chapter [-] [-]b[-]-[-] and Volume [-] Chapter [-] [-]b[-] and below. .

Arguments similar to the above,30 can then lead to another principle: the origin of social (group) happiness should be similar to the origin of individual happiness. From this point of view, any city-state that can be good and invite blessings must be the most morally Excellent city-state.If people do not do good deeds (righteous deeds), they will not be able to obtain good results (achieve good karma) in the end. καλs πραειυ has several meanings, (1) (2) righteous deeds, (35) good deeds; Good fruit or good karma.In this section, the word expresses these meanings respectively.The purpose of the whole section is still to explain that happiness (pleasure) is based on goodness (goodness of the soul). ; If a person lacks good virtue and lacks wisdom, he will eventually be unable to do good (do righteousness); the same is true for city-states.A city-state must have qualities similar to what people call a righteous man, a philosopher, and an accomplished person. [-] "Justification, wisdom, and attainment" are inconsistent with the three virtues of righteousness, courage, and wisdom below.

According to the following three virtues, if they match, it should be: "warrior, righteous and accomplished".Vahlen's "On Aristotle's Works" "Chapter About Aristotle's "Politics"" (Vahlen, Aristotelische Aufsatze "ueber ein Capitel aus AsPolitik) lists Volume 1259, Chapter 39 1260b2-1282a36, Volume 1283 Chapter 3, 1295b6-9a[-], and Volume [-], Chapter [-], [-]b[-]-[-], also have such inconsistent wording. Only justice, courage, and wisdom can achieve good karma, and then achieve happiness. The proposition of this section is "Every city-state is like every individual. There is as much happiness as there is goodness." The proposition in the previous section is "as much happiness as people have goodness. Everyone's happiness is based on each person's goodness.".

These narratives can serve as a preface to our discussion.Among them, we have to explain the relevant terms here in advance, but here we cannot discuss all the arguments involved in detail.This is the realm of another science.We only need to establish such a proposition here: 40 "Human beings, whether individually or collectively as a city-state, should have goodness and be equipped with those things necessary for good governance, such as bodily goodness and Foreign things are good, 1324α so as to establish a country and live a virtuous life, this is the best life.” This section and the above 1323b22, 33 and other sentences all focus on the good deeds of each person or state.It is carefully stated here that goodness must be "equipped" with external objects (including the body and wealth) and then be able to do good deeds and form good karma.For example, if the family has spare money, give alms to show their benevolence; if they are physically strong, they can endure hardships to show their courage.This meaning is also found in Juan Ten, Chapter Eight, and Chapter Nine.But in Chapter [-] of "Niron", it is also said that a noble person can only see his serenity when he is poor and loses his external equipment, and he can shine when the inner beauty of virtue encounters difficulties.Not everyone agrees with this proposition; but in this study (special article), we will not conduct in-depth debates, and if they have any different opinions, we will reply later.

Chapter Two
There is still a question to be discussed here: Is the happiness of the five people and the happiness of the city-state the same?There is a definite answer to this question: everyone agrees that the two are the same. Explain that the happiness of the two should also be the same.The method of "everyone agrees" is used here to affirm the problem more practically.The wording of this defense is similar to the assertion method of "paying attention to facts" (or experience) with the previous chapter 5a1323.The meaning of the following: each family has different concepts of happiness (happiness), some regard goodness as happiness, power as happiness, or wealth as happiness; but although each family has different views on what happiness (happiness) is They are not the same, but they are completely consistent with the view that "the happiness of the city-state must be the same as the happiness of the individual". .Everyone who believes that personal happiness (happiness) depends on wealth also believes that happiness (happiness) can only be achieved if the city-state is rich.Whoever thinks that the life of a tyrant is nobler (honorable) than all others must also think that the happiest (happiest) state must be the largest in size and the most numerous in number. 30 Whoever regards the goodness of people as the standard for measuring the happiness (happiness) of each person will also take the goodness of the city-state as the standard for measuring the happiness (happiness) of the city-state.

This leads to two issues worthy of consideration.The first is either to act as a resident guest who does not participate in all politics, or to actively participate in the various activities (businesses) of the city-state in association with other citizens. Which of the two is the more desirable life? determined to be consistent with personal well-being, everyone should take part in all the activities of the city-state as a matter of course.This section also serves as a question, asking whether it is better to live in seclusion or to devote oneself to politics? "New School" (Volume 305 "Introduction" pages 308-320 and Volume 322 Text Notes 1324-27) said that this topic was written in response to the escapism of his predecessors and some people in the current world (see 35a1325, 18, 1a9 below), He also pointed out that Aristides, Anaxagoras, Democritus, Isocrates, etc. all had the idea of ​​"being alone".Aristippus (Aristippus) said that abandoning the boring life of politics can lead a comfortable life in private (see Xenophon's "Memoirs" ii 89, [-]).The Aristipus school called the quiet life of Linquan Yiju a "clear day" (see Diogenes Laertius's "Lives of the Scholars" ii [-]).This "clear day" is exactly what Aristotle called "happiness".

(End of this chapter)