politics

Chapter 8 Volume (A) One (8)
, 35 So why should one party always be the ruler and the other party be the ruled?This also does not mean that the two have the same character but differ in their degrees. The difference between ruling and being ruled should not be the same kind but different degrees. It should be completely different in kind.Conversely, if we answer from the other side, saying that the rulers do not need to possess the various qualities of the rulers, this kind of argument is undoubtedly absurd.If the ruler cannot restrain himself and return to ritual, justice and self-sufficiency (abiding by the law and serving the public) will naturally be unable to govern, 40 and if the ruled lacks these qualities, he will not obey the rule in an orderly manner. 1260ɑ Those who are indulgent and cowardly will not be able to fulfill his office well.After solving the above problems, it is obvious that the ruler and the ruled should have the same moral qualities according to nature. Virtue can indeed be different in type because of the different positions of the two. The argument of the master-slave routine mentioned here, from the combination of personnel to the combination of soul, and then to the combination of personnel, is not logically sufficient.The soul statement is just a literary metaphor.See Chapter 1254 17a15-b[-]. .

5 The argument here can be extended to the nature of the human soul (human heart) and the various parts of the soul, see volume seven chapter fourteen.Chapter 1254 20b26-1260 of this volume says that the soul of a slave lacks a rational part, but unlike beasts, he can sense the master’s reason and obey him, thus performing labor.This section says that although the slave has all parts of the soul, including the rational part, the rational part lacks the ability to judge; 5b10 also says that the master should teach the slave based on reason, which is inconsistent here. .In essence, the soul contains two elements, one is dominant and the other is subordinate, each of which corresponds to a different character, the character that conforms to the ruler is a rational element, while the character that conforms to a subordinate is more of an irrational element .In other cases (such as the family and the state), the combined nature of the soul is also evident; In different occasions, its manifestations are also different).A free man over a slave is one form of master-slave combination; another is a husband over his wife; another is an adult over children. All people above [-] do have parts of the soul, but not to the same degree.

For example, slaves do not have the function of deliberation (deliberation); women do have some but not enough; even if children also have the function of deliberation, it is only immature thinking.In the same way, the moral character of these people is similar. 15 They all do have the virtues, but in different degrees.Each person's character should be in line with his duties.Of course, as a ruler, he should strive to fully improve his moral character. Since his position rests with the highest authority, he should be a master craftsman in terms of function. The so-called master craftsman is "reason".As for the rest of the governed, as each of them pursues his natural office, the required virtues need only be in such a degree as to suit each individual's office. 20 From this it follows that although each of the above-mentioned persons possesses moral qualities, men and women possess not the same degree of each of these virtues, such as temperance (self-denial), and the same with courage and justice. .See also "Nilon" Volume Eight Chapter Fourteen 1277a20 for the same statement. , Socrates believes that there is no difference in moral character between men and women, see Plato's dialogue "Meno" (Meno) 1162-26.view is unrealistic.As far as courage is concerned, the courage of a man consists in being able to lead, whereas that of a woman consists in being willing to obey; even with respect to other virtues.

This question will become clearer if we delve into its details, examining each part of the human relationship separately. 25 Use common (universal) words such as "goodness of soul" or "upright conduct" to interpret morality as "goodness of soul" see Plato's "Utopia" 444D.For the interpretation of "morality" as "righteous conduct", see Plato's "Charmides" (Charmides) 172A, "Mano" 97.To explain, can only justify itself.Compared with those general definitions, according to Gorgias's way "Mano" 71E, 72A.A concise enumeration of the various items of morality seems more appropriate.Here we need to note that the poet is referring to Sophocles; see his play Ajax 293 for the quotation.Said virtues of women:
"Demure is women's clothing",
No one would praise a man with such qualities as "demise". 30 This shows that men and women have different virtues, and children should also have their own unique virtues.Since a child is in an immature stage, there is no need to study his moral character in terms of his independent personality when he was a child. What we should pay attention to is his future achievements and his current character after being educated by his father and teachers.In the same way, the study of the slave's character should also focus on the aspect of his relationship with his master.

When talking about slaves,30 we have explained that slaves are those who provide labor for people's daily life.As far as the labor itself is concerned, so long as they are not too careless to cause evil, and not too cowardly to cause negligence, they do not require much goodness in other respects.If this is true of slaves, then one must ask further, considering that crafts in life are often bad because of carelessness, whether artisans also need not much goodness?But isn't there a big difference between a slave and a craftsman?Slaves follow their masters for life.As regards the relationship between the artisan and his employer,40 he has only a limited number of duties and hours of service; and therefore there is a limit to the virtue of diligence and obedience that the artisan requires so as not to do evil. 1260b Again, a slave is a slave by nature, but a shoemaker or other craftsman is not himself a slave.He also has the virtue of personal freedom.Therefore, it can already be understood here that, as the head of the family, his responsibility is to teach the group of slaves and cultivate them to have the above-mentioned qualities, not just enslave the group of slaves to perform various labor services, see Chapter VII 1255b23-35. .Wherefore those who think that the management of a slave needs to be directed at his work,5 and not to talk about reason; we hold the contrary opinion, that slaves need to be taught more than children.

I have elaborated on this topic.As for the relationship between husband and wife and father and son, the virtues that each person should possess between husband and wife, father and son, how to make the family get along more honestly, and how to make it become surly day by day, 10 and how to make a family eliminate evil and misfortune, Auspicious wishes, etc. These topics that have not yet been described will be elaborated again when it comes to "various types of regimes" ("Politics"). According to the original plan of this chapter, these issues should be stated in this chapter.The scope of discussion in each chapter of this volume is a special chapter on "housekeeping (economy)" (see Chapter 1278, 17b[-] of this volume), and it is obvious that the ethical relationship between husband and wife and father and son should be included in this volume.

It is doubtful to say here that the description should be left in "Politics" (περ s πολιεα); moreover, the current "Politics" only mentions the relationship between husband and wife, father and son, in Chapters 15 and 1310 of Volume 12 due to educational issues. There are no separate volumes or chapters devoted to these issues.Also, the "village" mentioned in Chapter 16 was not described in detail later.It seems that this volume was not finished at first, or that something was lost between volumes 1337 and 11 of the current book. .Every family is a part of the city-state, and the combination of husband and wife and father and son is the various parts of the family.The goodness of the parts must correspond to the goodness of the whole. 18 Therefore, we should first study the governance of the entire city-state, and then consider the teaching of children and women. See Volume 781 [-]a[-]-[-], Volume [-] [-]a[-]-[-]. ——If we understand the truth that only good women and children can make a good city-state, we will notice the necessity of such a research procedure.Whether women and children are good or not is indeed related to the quality of the city-state: the number of women accounts for half of the population of the state; and children will soon grow up to be citizens. See Plato's "Laws" Volume VI [-]A. .

Enough has been said about these issues, 20 So far, our study has ended, and we have started another study; we will discuss the unfinished meaning in another day.Let us examine some thinkers' ideals of the most complete city-state. Following the procedure outlined at the beginning of this volume, we should pass from the family to the village, and then describe the city-state in detail.This section seems to be that in order to make up for the gap between the two volumes, the editors of later generations established a volume for this unfinished "House Economics" special article and the next "Comments on the Utopia". Added after the second order. .

(End of this chapter)