politics

Chapter 7 Volume (A) One (7)
So he could use his fifty-talon deposit to earn one hundred-talent (λανον) ancient coin name without raising the price of iron too much, and one talent was worth 60 mina (μνα).The silver Tyron commonly used in the Aegean Sea business in the classical era weighed about 82 pounds today; the Athens Tyron weighed about 57 pounds. .This speculative event was discovered by Dionysius, who was in power at the time (there was a tyranny at the time), and he ordered the businessman to leave the ancient city of Syracuse immediately on the grounds that the methods used by the businessman were detrimental to the interests of the government, and only allowed him to take own money. 30 This businessman's hoarding strategy is only a disguised form of Thales' monopoly method, that is, the principle of both is to create a monopoly on a certain thing.But this kind of knowledge is also very useful to politicians: states are like families and bigger than families, and there are often times of financial difficulties.If the treasury is running low, they need to use various methods to make money. The anti-monopoly practice of the consul Dionysus in the story is one of them. 35 Therefore, some politicians are famous for their achievements in financial management. "Schneider (TG Schneider) School Notes" (Volume 65, page 208) thinks that this refers to the "financial officials" of Athens in general. "Newman's Notebook" (Volume 293, page 96) thinks that it may refer specifically to Eubulus in Athens.See Muller's "Fragments of Greek History" (Muller, FrHistGr) Volume [-] [-] "Theopompus (Theopompus) Fragments" [-]. .

Chapter Twelve

Front 1253b3-11. , we talked about three elements that need to be paid attention to in order to master housekeeping techniques-the first is the techniques we have already discussed on how the master manages the slaves Chapter 1253-14 1255b40-40b1259. ; The second is how to use the technology of patriarchy; the third is about the technology of using husband power. 5 Although the father’s rule over his children and the husband’s rule over his wife are also the rule over free men, they are not exactly the same. The father-son relationship is like the king’s rule, and the 1261b husband-wife relationship is more like a republic.From the perspective of talent, it should be a natural state for husbands and wives to follow each other. Females are strong and males are weak are only occasional exceptions; for example, it is more appropriate for the elders to direct the young, and adults to govern underage children.However, in the general republic, the citizens alternately govern,39 that is, take turns being the ruler; in this republic, all citizens are considered to be completely equal, without the slightest difference cf. Book II, 1288a12; Book III, [-]a[-]. .

Nevertheless, those who became rulers, in terms of speech and posture σχ μασι, Lambinus Latin translation is vestitu (“dress”); Victorius translation vestibus (“clothes”); Sepulveda and Gipnanius translate ornatu ("decoration").According to Newman's explanation, it is translated as "posture".See Bonitz's "Index" (Bonitz, Index) 739b59-740a5.

In terms of etiquette, they often put on some appearances different from those who were ruled. This has to remind people of the wonderful parable about Amasis's foot basin. Be king.He melted his gold footbath into a statue of a god, and was worshiped devoutly by the Egyptians.Amaxius felt this, and once said to his subjects, "If you are a humble weapon, once you ascend the throne and become an idol, you will be admired by all people" ("Herodotus" Ⅱ 172). .In the family, although men and women are equal, the husband is respected by his wife for life, just as the people respect the ruler who takes turns. 10 On the other hand, the nature of paternal power to children is similar to that of royal power to subjects. The respect between a father and his children is not only based on kindness and filial piety, but also on the basis of age. The family will naturally become a strict ruler.It is precisely because of this that Homer called Zeus, the king worn by all peoples and gods,
"Father of Gods and Peoples",
It is also proper and appropriate. 15 As the king of a country, he should be born of the same race as his subjects, yet naturally be above the masses;

Chapter Thirteen

Based on the above analysis, we can understand that housework is more about personnel than inanimate property; 20 is about the goodness of life rather than abundant family assets, which is what we call "wealth"; what is more important is free people (family ) conduct rather than that of slaves.Regarding the question of slavery, there is one issue which should be dealt with first here.Apart from being a tool of labor, whether slaves have other higher qualities, such as courage, temperance (self-denial), 25 justice and other similar qualities Self-denial, courage, justice, wisdom or prudence are the four virtues advocated by the Greeks , here Aristotle only cited three of them, and did not mention "wisdom", which seems to mean that even slaves have some rationality, and may possess the three virtues of self-denial, courage, and justice, but they cannot possess wisdom after all.See Chapter 254, 20b26-30. ?Or does he have any other benefits besides providing labor?To answer this question, there are two questions: If the slave also has the so-called higher virtues, what is the difference between him and the free man?On the contrary, if it is admitted that the slave is also a rational human being, then it is absurd to think that he has no virtue at all.Similar to this question about slaves, it can also be investigated in terms of wives and children; do they also have the above-mentioned virtues?Are those wives who are called virtuous in the world rich in justice because they are also capable of self-denial and courage like men? [-] Is it permissible to criticize a child with such moral terms as "presumptuous" or "cautious"?Should we answer positively or negatively?
Let us expand the question, and make it a general one; do rulers by nature have the same virtues as those who are governed?If it is said that both parties should have "good and beautiful character", "beautiful good" (καλοκγαθα), this word is often used by the Greeks to praise a perfect person with many virtues.Xenophon's Memoirs, volume three, chapter five, uses this term to refer to the character of knights and armored soldiers.See "Niron" Volume Four Chapter Seven 1124a1; "Moralism" (MagnMor) Volume Two Chapter Nine 1207b20 and so on.Here, Aristotle no longer enumerates the three virtues mentioned above, but cites this kind of virtue that is difficult for women and children, which aggravates the paradoxical nature of this topic in terms of writing.

(End of this chapter)