In Plato’s The Republic, narrator Socrates explains the “form of the good” to his friend Glaucon as “what gives truth to the things known and the power to know to the knower” (The Republic p. 204). That is, a state must make all efforts to achieve justice for its citizens. Virtue anal good qualities—especially morality must occupy most important place in the state and must guide the political affairs of state. As for universal, fundamental human rights, it is difficult to formulate clearly their response to a concept developed in later political thought. Can we really say that most people prefer justice to injustice in anything other than a "fairy tale" sense or perhaps out of fear? Aristotle does not directly deal with this matter. It should not be taken as an actual historical account of what has happened, since he never claims that the ideal state ever existed in the first place. In such a state of society the master [teacher] fears and flatters his scholars [pupils], and the scholars despise their masters and tutors; young and old are all alike; and the young man is on a level with the old, and is ready to compete with him in word or deed; and the old men condescend to the young and are full of pleasantry and gaiety; they are loth to be thought morose and authoritative, and therefore they adopt the manners of the young. The foremost general cause of revolutions is claimed injustice because of inequality. Aristotle does not use his analysis of true forms of government as a starting-point for advocating overthrow of the perverted forms. In Politics, he writes: Every state is a community of some kind and every community is established with a view to some good. Just as the family is more self­sufficient than the individual because it possesses greater diversity, so also the state is more self-sufficient than the family. Parents are expected to regard all those born during a three month period as their own children; and when this group grows up, all their children will be the parents' grandchildren. She merely combines these two elements of being. Plato and Aristotle, two of the most influential philosophers of Ancient Greece, laid the foundation for what we now know as Western philosophy. Do you have any strong objections to Plato's account of the relation of classes to virtues? For example, botany “cuts off” the aspect of being that has to do with plants, and studies only that. How does Aristotle's "polity" accommodate both senses of equality, with respect to political power? Philosophical Issues: Individuals and Society. How does his claim about its being a community bear upon the issue of possible antagonism between the individual and society? But Aristotle believed that politics or political science must pursue and preach virtue and morality because political science is the science of polis. Hence, in an ideal state, Plato insists upon rigid control over the educational, cultural, and religious influences upon people. Since he regards a sense of injustice to be the root of revolutions, Aristotle analyzes the causes of this sense of injustice as a warning to those holding political power. Aristotle and Plato were philosophers in ancient Greece who critically studied matters of ethics, science, politics, and more. In each successive state of degeneration, increasing loss of control over the appetites or passions is evident. In contemporary society, they might grant that no one is naturally suited to be a slave. The attractiveness of a polity consists in its preserving key features of aristocracy while also achieving greater harmony by allowing participation in government by greater numbers of people, for example, by allowing them to vote for officeholders or to serve on juries. You spoke just now of the despotic character, ill governed in his own soul, as the most miserable of men; but these disadvantages I have mentioned add to his wretchedness when he is driven by ill luck out of his private station to become an actual despot and undertake to rule others when he is not his own master. 2) Plato's account of the origin of various types of government should be taken as a reasoned projection of degeneration, for which there might well be some historical support. Can a person who acquires wealth unjustly later become a philanthropist who commands great respect? Morrow says “For Aristotle, the state comprises a cooperative order through which its members practice virtue and thus enjoy good life.”. However, careful consideration of both Plato and Aristotle’s arguments shows that they do not necessarily contradict each other. So the inability to make discriminating judgments between better and worse becomes "tolerance;" insolence becomes "good breeding;" anarchy becomes "freedom;" wastefulness becomes "munificence;" and shamelessness becomes "courage." Aristotle, we think, is very logical. His nature is such as we have described, infested with all manner of fears and lusts . A sizable middle class is probably the best protection against these exaggerated senses of injustice. Involuntary transactions may be done secretly or violently. 6.151 In Aristotle's terms, what is the difference between polity and democracy? Two suggested procedures for evaluation: (I) Make up a list of costs and benefits associable with the traditional family; and (2) Consider what feasible alternatives there are to the traditional family. For example, a law may be stated so generally that it leads to unfair treatment in a particular set of circumstances―in which case, hopefully, an equitable person steps in to rectify the injustice. The contents of .The Republic are based on the dialogues that took place among the various participants. As it is common in the history of philosophy, two of the Plato and Aristotle differ on their approach to the role of literature in the society. (Republic, 561a-d, Cornford translation). Plato says, In his life thenceforward he spends as much time and pains and money on his superfluous pleasures as on the necessary ones. Presuming that an ideal state is also a virtuous one, Plato then considers the three classes with respect to wisdom, courage, temperance, and justice. What conditions are crucial for a polity to function? Justice may mean (1) strict numerical equality, for example, “one person, one vote;” or it may mean (2) equal opportunity to be judged according to merit or deserts, for example, the best qualified person holding office. The wealthy tend to be arrogant, overly ambitious for political power, and unwilling to submit to authority; the poor tend to be envious, covetous of their neighbor's goods, and overcome by feelings of inferiority. What is most obviously lacking in the political thought of Plato and Aristotle is a conception of fundamental human rights. Hence, we should not be surprised that he finds existing governments deficient. In other words, compared with his ideal state individuals lose rather than gain in the others. The entire politics was disfigured. . . More particularly, for our purposes here, Plato’s analysis of human nature has a direct bearing on the organization of states, both in the form of an analogy and in the character of different states. We may see difficulties in actually bringing Plato's ideal state into existence, but we should not therefore deny the genuine humanitarian ideals present there. Both form and matter are necessary for anything to come to be, according to him, and when things come to be it is not a matter of creating one or the other, but of combining them. Try to consider some examples from contemporary life. Is he correct? The three classes of persons within the ideal state are the productive workers, the auxiliaries, and the rulers. But the state will create a congenial atmosphere in which people will pursue virtue. Plato distrusts both change and innovative individuals. Some of these children are raised in a public nursery, some are distributed to families within the class of productive workers, and some (the defective ones) are allowed to die. How desirable is the communal lifestyle Plato advocates for the auxiliaries and rulers? As an antidote to these extremes so likely to produce a perverted form of government, Aristotle favors dominance by a large middle class—whose members are equal and similar enough to cooperate together in friendship and harmony, while avoiding the uglier tendencies of the very wealthy and the very poor.

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