politics

Chapter 67 Volume (H) Seven (5)
10 Hands are not combatants. If there are so many serfs and farm laborers in the state, it is not a problem to recruit and replenish them.Today, some city-states we see actually still implement this policy. For example, Heraclea on the Ponte Sea, although the number of citizen groups is smaller than other city-states, it has established a considerable fleet. From 392 to 352 BC, Heraclia on the south coast of the Black Sea and the Cimmeri people (Kιμμριοι βóσπορο, in present-day Crimea, Soviet Union) on the north coast of the Bosphorus fought for a long time. Lakria built a powerful fleet (see Grata's "History of Greece" volume 6233 226).Forcius's "Book Records" ("Becker Edited Edition") 19b15 said that in ancient times (to the beginning of the third century BC), Heraclea was famous for its shipbuilding technology, and it expanded the ship type to five row of oars and six rows of oars, the largest ship is "eight rows of oars".Researchers in the history of modern shipbuilding suspect that ancient wooden boats could not accommodate such an accumulation of paddlers and long oars at all. . [-]
Here, we have fully explained the land (realm), the seaport, the city, the sea and the navy, etc., and this is the end.

Chapter Seven
We have already discussed the limits and basis for a city-state to determine the number of population (citizens), see Chapter 1326 10a24-b20 of this volume. , now it is necessary to further study their qualities, 650 that is, what kind of gifts should be possessed by each member of the city-state.We can get acquainted with this endowment if we examine extensively, without restricting ourselves to the famous city-states of Greece, and incorporating those non-Greek peoples scattered all over the world.People in cold regions are generally full of spirit and enthusiasm θμο ("Humos") has multiple meanings; (35) soul, life, and breath. (435) Strong emotions, (a) such as "anger", "The Structure of Animals" Volume 442 Chapter 1930 [-]b[-], it is said that Humus is the product of the "internal heat" of animals, and Ogle (Wogle) translated it as "anger". The word "anger" is like the anger of "vegetation and trees grow angry" in China's "Zhuangzi", which is interpreted as "strive"; (B) "spirit", Plato's "Utopia" iv[-]-[-], Xu Lei (Shorey, P) [-] The translation is "high-spirit" ("courageous spirit").In this book, the word "Humos" is used to correspond to "sensuality" and "reason", here we translate "enthusiasm" and "spirit".

"Collection" 910 38a783, "The cold climate makes the muscles of local animals compact and firm, and the 'internal heat' is not easy to radiate, so they can withstand the cold." "Animal Reproduction" Volume 15 Chapter 650 33a650: "Animals in cold regions have rough hair and skin, strong bones, and are earthy, not watery." "The Structure of Animals" 18b27: "Animals whose blood is thick and fibrous are earthy, courageous and sweaty, with strong 'spirit' and strong 'enthusiasm'."In addition, 224b21-[-]: "Those whose blood is thin and clean are more watery and more intelligible."But "too much water will lead to timidity".In addition, Chapter [-] of the third chapter of "Niron" talks about the spirit (enthusiasm) of the Kerds in the cold region of Europa, which is strong and fearless. , especially the races of Europa, but most of them are unskilled and lack understanding of "Europa" (Eρπη): According to this section, the Greek peninsula is except for the European continent.According to "Physics" volume five chapter one [-]b[-], it is said that Athens is also a part of Europa, and Greece is not outside Europe.

However, Pranti's revision of "Physics" suggests that this behavior may be a forgery. ; Therefore, they can maintain their own freedom for a long time without cultivating the ability to govern others, so their achievements in politics are always unremarkable.Most of the people of Asia Minor are good at ingenuity,25 deep in understanding, but weak in spirit and lacking in enthusiasm. The word θυμα means weak in spirit or insufficient in enthusiasm.See Hippocrates' "Air, Water, and Dwelling" (De Aere, Aquis, Locis) (Kuhn, Kühn, edited "The Complete Works of Hippocrates", page 553): Asians are less spiritual than Europeans Weak, gentle temperament, more timid to fight. ; Therefore, they often submit to people and become subjects, and even directly become slaves.Only Greece is geographically located between the two continents. Xenophon's "Revenue of Athens" i6, Athens is the center of Greece and the center of the world. On page 419 of "Strebo", it is said that the Greeks believed that "Delphi is the navel of Greece and the navel of the whole world inhabited by human beings".It uses the human body as a metaphor, with the navel in the center.

, and its various castes also have the qualities of both. 30 They are both enthusiastic and rational, so they can keep their freedom forever, and their politics has also been highly developed; if all castes can be unified in one political system, they can govern all other nations in the world. Here, Aristotle There is no detailed plan for the unification of all Greece into one political body or the union into one large state.Contrary to what Bibi proposed, there are two ways: First, for example, the "Collinth League" (337 BC) hosted by King Philip of Macedonia. All states recognized Macedonia as the leader and formed a political and military alliance against Persia. , formed the "Alliance Conference".Second, the free association of various city-states does not first confirm who is the leader.Newman ("School Edition" III 336) believes that Aristotle's original intention should be based on the Greek tradition and tend to be free association.But later Alexander and Antipad inherited the authority initiated by Philip, and de facto unified the Greek states under the Macedonian power. .This difference of temperament between Greeks and non-Greeks is to be found also in the Greek castes,35 some Greeks were either zealous or intellectual, while others were both. quality.

These analyzes show that it is not difficult for a legislator to guide people with both reason and spirit to achieve good karma (virtue).Some people "some people" refers to Plato. In "Utopia" iv435-442, "Timaeus" 69-72 and other sections, Plato divides the functions of the soul into three types: reason, spirit, and desire.In addition, in "Utopia" 376, it is said that dogs wag their tails to show intimacy to those they know, and bark to show violence to those they don't know. This shows that love and hatred come from knowledge; —Soldier”, thus enabling it to identify friend and foe.Here, Aristotle said that love and hatred are based on mental functions rather than reason, so he corrects Plato's language errors here.The meaning of the mental state of deep love and bitter resentment mentioned below is also different from Plato's "Laws" 717D. Although the section 1327b37-1328a17 is not entirely off topic in this chapter, it always seems to be too devious.It is believed that the defenders of the country should have such an attitude: they must show friendship to those they know, and they should be violent to those they do not know. This is an attitude full of enthusiasm.Enthusiasm is the faculty of our souls where love and friendship spring;
In 1328ɑblasphemy received a greater spiritual impact, which can prove that love and hatred are spiritual phenomena and have nothing to do with reason.Therefore, when Aji Luogu complained about his friends, he complained to his own spirit (soul):
5 "You were traumatized in your own friend's house." See Archilochus Fragm 66, 67, edited by Belk.

From this faculty of the soul springs not only love and friendship, but all our powers of action and free emotions.Spirit (enthusiasm) is always outward and never yields.But it is not a good lesson to treat strangers with violence.One ought not to do this to anyone; indeed, the temper of a man of good spirit and good sense must not be cruel—but crimes and villains should be treated differently.As for crime, as has already been said, the repulsion is of course all the greater when it is committed against a person whom one already knows well.When people encounter such things, in addition to the actual damage, they still feel the hidden hatred of ingratitude.

"Brothers quarreling are more serious paradoxes"15 According to Plutarch's "De Fraterno Amore" (De Fraterno Amore),5 this phrase comes from Euripides.See Fragments of Euripides, 975, edited by Nock. ,
These are the words of one poet; and another has said,
"He who loves too deeply, and hates him,

The deeper the hatred. ” It is not possible to know who the author is; see Noke’s "Aδεσπóοι Fragments" 78.

These are the conclusions about the necessary foundations of an ideal city-state, as to (1) the number of citizens and the qualities they should endow, and (2) the size of the country and the character of its soil.These theoretical assumptions do not require a certain degree of precision and detail like real things, so we will be brief for the time being. 20
Chapter eight
Like other natural compositions, the necessary conditions for the existence of a social system are different from the individual parts that make up the system, so we must not mistake the city-state or the parts of such associations. 25 The various "parts" that make up the city-state are different For citizens of different classes or levels, see Chapter 1274 39b41-1327 of Volume Three.All take this as a "necessary condition" for existence, and as far as the city-state is concerned, it is various businesses.Although many businesses are necessary for the city-state, many of the people who are in charge of these businesses are not part of the city-state itself. would not exist), but not within the civic association (see chapter VI 7b1278 of this volume, and chapter 1 3a[-]-[-] of volume III).The various conditions necessary for a city-state or any overall society.

To become a so-called community as a whole, there must be certain things that are common and the same to all members of the community.For the distribution of these things, they may be equal or unequal in number.These things may be of one kind, or of many kinds, such as food, land, or anything else of the like, but there must be one of them which is common to all the members of the whole; What everyone has in common is food.Take the agricultural society before the land was privately owned, the land was common to all (see volume 30, chapter 1263, 23b36).As far as the city-state is concerned, this thing is "the best life possible" for everyone (see below, line 1329), that is to say, "happiness" based on morality (see next chapter 22a35). .As far as the means and the purpose are concerned, although various means are used to achieve the purpose, and various means are used for the purpose, the two are only related to each other and have nothing in common.For example, the relationship between the worker who uses tools to build a house and the building is like this: there is nothing in common between the worker and the house, the skill of the worker is only the means, and the house is the end.It can be seen from this that although the city-state needs property, such as houses relying on construction tools and workers who use tools, property cannot be counted as a part of the city-state.The so-called property does include inanimate things, but it also includes certain living things such as slaves.

But two other things are also true: the city-state is a social organization of equal people; and also, the purpose of the city-state is the best possible life for human beings, and the slaves have no part in this purpose at all.The best virtue is happiness, which is the embodiment of virtue and the ultimate goal of virtue.But in the practice of life this is not attainable for all; some achieve full happiness,40 while others participate in only a fraction of the good life or none at all.In this way, the result is obvious.Due to the different virtues of people, different types of city-states were produced, and different political regimes were also established in 1328b.

Due to various ways and means to pursue their own happiness, different peoples have created different ways of life and different political systems. The —b300 section is suspicious.According to the thesis of the previous section, some people in a city-state, such as slaves who are only regarded as living property, or artisans who only supply daily necessities, can only be regarded as some means to achieve the life of the city-state. Cannot participate in the "part" (purpose) of the city-state itself.The next section gives a more detailed or clear explanation of this meaning.But the conclusion of this section shows that different people created different political systems and ways of life.In this way, various kinds of people each become a "part" of the regime they establish.As the general title of this volume, "ideal regime", this section also touches on various regimes, which is indeed off topic. .

5 Now we enumerate the "functions (conditions) on which the city-state depends." When enumerating, we also explain the "parts" that make up the city-state.To begin making such a list, consider the necessary things and businesses of a city-state.Accordingly, we can list: the first priority is food supply.The second is craftsmanship, because many utensils are indispensable in human daily life.The third is weapons and equipment: used to suppress rebellion, maintain domestic order and resist foreign aggression, all members of the 10 states must be armed.The fourth is property (treasury), which should be quite abundantly stored for peacetime and wartime needs.Fifth—and as far as its virtue is concerned, it should be placed first—the duty of performing the service of the gods, the so-called sacrifice.Ranked sixth and actually the most important task of the city-state is the function of adjudicating political affairs and hearing private lawsuits, that is, the functions of deliberation and justice.

15 These are the things and businesses necessary for every city.A city-state is not an accidental collection of people.For this group, we have explained that see volume 1261 12b1275, volume 20 1303b26, volume 20 [-]a[-] and other sections. , must achieve self-sufficiency in life, if any of the above-mentioned things and businesses are missing, the city-state cannot be self-sufficient.Therefore, a city-state should have a complete organization, [-] so that all functions (importances) can be performed.Then, there should be a certain number of farmers in the state, engaged in food production; artisans; armed forces; bourgeoisie (parts); priests; The list in the city-state is different from the category and order of the common city-states listed in Book [-]:[-]; it is also different from the list in Book [-]:[-]. , responsible for adjudicating important affairs involving the public and hearing private matters.

Chapter Nine
(End of this chapter)