politics

Chapter 68 Volume (H) Seven (6)
After these functions are determined, there is one more point that needs to be explained.All members of the state should participate in all operations (functions)? ——It is also possible that people are engaged in farming, crafts, and participation in deliberation and judicial activities at the same time—or should the above-mentioned various operations be performed by certain people?Or should some operations be attended by all while others should be assigned to different groups?In this regard, each regime does not have to make the same arrangement, just as we just said κθαπερ γρ επομεν, according to Newman, this refers to lines 25-24 above, so it is translated as "just as we just said".According to Buckle, it is considered to refer to the verse 28b1291-2 of Chapter 6 of Juan IV, which can be translated as "as we have stated". , which can have different systems: all people participate in all business 30 (functions), or see different people in different business (functions).It is in these different arrangements that the polities differ: in the common people all participate in all business (functions), while in the oligarchy the opposite arrangement is taken.Here, what we are discussing is 35 "the best (ideal) regime".The ideal regime should be the regime in which the city-state achieves the greatest happiness, see chapter 1324 21a29-1323 of this volume. , as explained earlier, see Chapter 30 36b[-]-[-] of this volume.

, such a regime cannot exist without good deeds and good karma.According to these principles, the members of the city-state who make up the best political system are people who are absolutely just, rather than just meeting certain standards. Different etiquette.Aristotle believed that the standards of justice of common people and oligarchies were relatively low compared with those of ideal (model) regimes. , 40 and people who claim to be righteous; obviously such a city-state cannot have craftsmen and merchants who engage in low-level occupations and activities that hinder good virtues as citizens. In order to achieve the greatest happiness of an ideal city-state, citizens must possess the four virtues ; Aristotle meant that agricultural laborers and industrial and commercial workers cannot possess the four virtues, so ideal city-states should not allow them to be citizens.Plato's "Laws", Volume 846, 919, said that craftsmen have no spare time to engage in politics and cultivate morality, and Volume 1329, 1269, said that traders seek profit, which violates the four virtues. Neither of them can be naturalized in the sub-Utopia he proposed. .People who are busy in fields cannot be citizens of an ideal city-state; 34ɑ because they have no spare time, they cultivate virtue and engage in political activities, so they must have sufficient spare time to engage in politics and have "leisure", see Volume 1273, Chapter 32 7a[-], chapter eleven [-]a[-]-b[-] and other sections.

Among the good virtues that farmers lack, only the virtue of "wisdom"; the other three virtues are not necessarily inferior to farmers.Wisdom comes from learning and teaching, that you must have leisure time, and the farmer has little leisure time, so he cannot be free from ignorance. Volume 987, Chapter 24, 2824b25 of "Metamorphosis", tells that the Egyptian monks had a lot of spare time, so they were all good at geometry. Chapter 200-162 of "Ecclesiasticus" (Ecclesiasticus) says that scribes are rich in wisdom because they have spare time; if they hold the plow all day long, they often talk to animals, how can they be wise. The "scribes" were Jewish patriarchs, similar to the Egyptian priesthood. The Book of Ecclesiastes was written around [-] BC and is clearly influenced by Greek thought (see Box, Judaism in the GrPeriod, p. [-]); Greek thought is clearly influenced by Egypt. .

On the other hand, the armed forces and the deliberations of public affairs each constitute a group that hears and judges private affairs. Obviously, both are of great importance and should be the main "part" of the city-state.Let me ask, should the two be assigned by different people? 5 Or should the same people be in charge concurrently?This question can obviously be answered in two ways, the first according to the latter statement, and the second according to the former statement.Both functions require two different talent ages κμ (acme, "peak"), in terms of human life, is the "peak period"; Aristotle here is both psychological and physiological analysis, so it is translated as "talent age ". "Rhetoric" volume two chapters 22 to 24, according to age, divides life into three stages: childhood, middle age, and old age, and temperament and ability change with age.The middle age is from 35 to 49 years old, which is the period of the strongest physical strength in life, suitable for war, and around the age of 1335 is the most intellectually prosperous among the old age.Middle age combines the advantages of youth and old age without the disadvantages of both. It is the most productive period.Chapter 32 35b50-460 of this volume of this book tells that people's intelligence flourishes at the age of 35.Plato's ("Utopia" [-]E) believes that the "intellectual and physical strength (peak period)" of life is between thirty and thirty-five years old.

: Discussion depends on mature wisdom (cleverness), but war requires young and strong physical strength; thus, the two should be divided by different people.On the other hand, those who are physically capable of fighting, attacking and defending cannot always be kept in a subordinate position for long; people concurrently.And we take into account that those who wield power also wield the fate of a government.Then, it is the only feasible way to entrust the military and deliberative powers of this ideal city-state to two people of the same age—but the two functions should be entrusted one by one, not at the same time.Nature gives strength to the young and middle-aged one by one, and wisdom to the old at 10; according to the order of nature, the distribution of these two powers of the city-state to the two groups of people of high and low age is most suitable for each citizen to be a soldier when he is young and mature. It can be said that it is appropriate (συμφρει) for the country to discuss affairs, participate in politics or appear in court to hear lawsuits.Appropriate can also be defined as an idiom of Aristotle. .This is both expedient and natural: such a division of powers is in harmony with the principle of assigning rights to each according to their function or merit.

The people who wield these powers should also be people with property.Citizens in this city-state must own property in order to obtain the leisure to cultivate virtue and engage in government affairs, and in this city-state, only they (the bourgeoisie) can become citizens.The artisan class and other classes that cannot "manufacture (produce)" good deeds (virtue) cannot be included in the name of the city-state. ) should not have property; and farmers (Volume III 20C) can each have their own acres (see Volume II 419a421 of this book).Here, Aristotle has the opposite view. He believes that land should belong to citizens, and military and political personnel are all "bourgeois" (εποροι). .

According to the principles of an ideal city-state, it is obvious that happiness (happiness) is based on goodness. If only some of the members of a city-state have goodness, it cannot be called a happy state. Only when everyone is happy can they reach the state of true happiness. 25 This sentence is also criticizing Plato.Aristotle believes that property contributes to the good deeds of life, and Plato deprives the defenders of their property and gives it to the peasants, then the state will be happy and the happy people will be the peasants instead of the defenders (see Volume II, Chapter 1263, 37a9-b1264); such a city-state is not a happy state.In addition, according to the argument above, if craftsmen and other "people (classes) who cannot do good deeds" are included in the city-state name list, some military and government citizens have good virtues, while the other part of workers and peasants are not equipped with good virtues. It cannot be said that the whole state is a happy state (see volume 17 24b1330-28). .In addition, we consider that the work of Tianchou should belong to slaves or serfs of non-Greek caste (Beliot) Γπ manuscript: "or non-Greek caste or Beliot" (or barbarian nation or vassal nation).According to Susmeer's revision, the word "or" was deleted, and it was translated as "serfs of non-Greek caste (Beliot)", which is consistent with the next article [-] [-]b[-]. , that property rights should indeed belong to citizens.

Among the six categories listed above that are responsible for the important tasks of the city-state, only the category (class) of priests (clergy) remains to be explained.The specifications of this type of mission are the most obvious, and the peasant and working class cannot accept priesthood.According to the plan we have just described, the 30 citizens should be divided into two groups--the old council group and the young military group.This kind of pious function should be performed by people in the old group, who are approaching old age and tired, and just find rest here and place their thoughts on the hereafter.Now, we have discussed in detail the various parts that constitute the city-state and the conditions required for it.Farmers, craftsmen, and general servants are the conditions for the survival of the city-state; as for its components, it includes the armed forces and their deliberative and hearing groups.

These are all independent tasks, but the way of division of labor is different. Some people have a professional job for life, while some people switch to other functions as they grow older. "Categories" or "classes": the armed forces (the warrior class), the judges (the political and legal class), and the clergy (the priestly class), which differ only in age—young, old, old—and in fact can be classified into the fourth category of bourgeoisie.The remaining two classes of peasants and craftsmen (skills) do not belong to the political group of the city-state, but are only subordinate classes for the economic services of the city-state.Craftsmen and farmers in all trades are lifelong occupations.In this way, in Aristotle’s ideal city-state, the three types of bourgeois are divided into military, political, and sacrificial functions according to their age. There are two types of "proletarians" (ποροι), who are engaged in various industries for life. .

Chapter Ten
States should be divided into several classes (categories), and the fighting class should be distinguished from the farming class. This political theory (thought) cannot be said to be a modern invention, nor is it new. 1329b Class distinctions still exist in Egypt today, as does Crete: it is said that in Egypt, this custom originated from the legal system of Sesustri, while in Crete it originated from Chandler ( Chandler, 1329b3-25 "supposedly in Egypt ... much earlier" was a forgery.Buyisun insisted that 1329b5-25 "the banquet system...much earlier" was added by later generations.Newman thought the passage was clearly not Aristotle's. .The banquet (public canteen) system has also been prevalent in ancient times. In Crete, during the reign of King Minos, here are King Sesustri and King Minos as examples to prove that the two places entered the era of agricultural society morning and evening.For King Minos, please refer to Note 1271b33 in Chapter 15 of Volume II. He lived around the No. 1329th century BC; for the textual research on the succession of the two kings, please refer to Note 24b[-] below.

According to "Theodorus" i 944, Sesustri was the third famous king of the legislative system in the ancient history of Egypt. "Decaearchus Fragments" 7 ("Greek History Fragments" edited by Müller, Volume 235 15) says that all kinds of Egyptian crafts are handed down from generation to generation. Then there are stonemasons from generation to generation, which is an example of Sesustrizin.Isocrates' "Busiris" (Busiris) 5 said that the regulations on the different levels of workers, peasants and soldiers originated from the legal system of the ancient Egyptian king Busiris; according to "Diodorus", this legal system was created by Sesustris. Create.181 And going back further, then South Italy is earlier than Crete.According to the records of historians in these areas, this section should come from Antiochus Fragm, the historian of Syracuse. 182.The area mentioned here includes the city of Locri, which is recorded in Chapter 3 6a1274 of Southern Italy, Locri, which was originally the origin of the ancient legislators. This section also mentions that the banquet system also originated here. a region.

, Onokialia had a king named "Italia", and the Onokialia people later called themselves "Italians" because of the king's name, and this existed in Sijule Between the two bays of Ji and Lameto - from one bay on the seashore to the other, half a day's mileage is enough - south of the line, the protruding long promontory in Europe The Lameto Bay mentioned here - today's southern Italy Sinus Eufemia, on its seashore the ancient city of Lametini, and today a small river still called Lameto (see Dlctof Grand RomGeography] Lameto Dini article).According to "Ancient Remnants of Antio" 6, this bay is called Napidino (Nαπινο), and the soil waist between the two bays is 160 stances long (about sixty miles).The Greeks counted 320 standing days as a day, so it was called "half day".In fact, the headland lies at the toe of Italy's boot-shaped peninsula. , 10 has since been renamed "Italy".

According to this record, Italiano guided the nomadic people of Onokialia and turned them into farmers. He created many laws and legends similar to the Chinese story of Fuxi and Shennong.In Plutarch’s writings, the history of ancient western agricultural society is slightly different: “The ancient king of Egypt, Osiris (Οσιρι), taught the people to plant walls and made laws for them” (De Iside et Osiride ] 13).Moreover, "the people of Italy in ancient times were wild and unreasonable, and King Jono (Iνο) guided them to cultivate and govern them, and then they lived in order and lived in peace around them" (Quaest Rom 22). , and created the earliest public canteen in the world.Eating together in the same hall originated from the time when various ethnic groups changed from nomadic life to farming and sedentary life in ancient times. . 15 That feast system, and some parts of his laws, are still practiced among some of his peoples.

(End of this chapter)