politics

Chapter 32 Volume (Γ) Three (12)
And the prayers of Agamemnon, 15
"May I have ten warriors, and I will be loyal to you." "Iliad" ii 372, Agamemnon tried to break through the city of Troy, King Priamus, and said: "May I have ten warriors, and I will give you my advice." Loyalty, wisdom and courage together, overcome the stronghold."

Today, we all admit that the law is the best ruler, and the law can make the most appropriate judgment according to its purpose, but there should also be some officials, such as judges, who can make their own decisions in cases where the law is not comprehensive. judgment.Since the law cannot be complete and exhaustive, the consideration of these deficiencies raises the question which has led to a serious dispute: 20 "Should one strive for a complete law, or let the best man rule?" Indeed the law cannot Completeness leaves out nothing, and cannot write down all the details, which might have been left to deliberation.Advocates of the rule of law do not seek to obliterate the wisdom of the people; they believe that such deliberation is better entrusted to many than to one.

All those who take part in the public service, having been trained in the law, are capable of good judgment.If it is said that a person with only two eyes, 25 ears, two hands, and two feet can see, hear, and act better than a person with multiple eyes, ears, and hands, first see Chapter 1281 6b30. , this statement is absurd.In fact, the king is trying to recruit his friends and people who support the king's government, let them serve as officials, as his eyes and ears and brothers, and govern the country with him. 837 The officials who participate in the monarchy are all friends of the monarch. If they are not friends, their actions cannot conform to the wishes of the monarch. If they are friends, they should be equal to the monarch. See "Niron" Volume [-], Chapter [-] .Also, Plato: "Laws" [-]A. .Since the princes think that their friends should govern the state with them, all the same and equal people in a state should also participate in public affairs.

These are the claims held by those who do not agree with the monarchy (royal system). 35
Chapter Seventeen

However, these claims may not necessarily be entirely correct, and they may apply only to some societies and not to others.Some societies lend themselves naturally to despotism, i.e., masters over slaves, others to kings, and still others to constitutional rule by city-state groups. 40 Every society is suitable and just in its own way.But no society is suitable for tyranny and other kinds of abnormal government, because these types of government are not natural. 1288ɑ All the above are enough to prove that if a group is composed of the same and equal elements, the system of one man ruling the many is definitely not suitable for it, and it is not in line with justice.Whether this rule was originally based on laws, or whether there were no laws at all but by the command of one man; Such a system is unsuitable and unjust for a city-state that rules over the wicked.If the character of this person is not of a particularly excellent nature, 5 he should not rely on ordinary merit to dominate the government alone.We have touched on this special property earlier, see Chapter 1284 3a11-22, b34-[-]. , which will be explained again here.

We should first demonstrate what qualities of society are suitable for monarchy, aristocracy, and republic respectively.If a society, where nationalities and castes naturally emerge unique heroes, whose qualities are sufficient to be political leaders and unparalleled, then it should be suitable for a monarchy.A society in which there are naturally not only some outstanding men of outstanding political ability, but also a mass of people who are willing to accept the rule of the aristocracy as free people, then it should be suitable for an aristocracy.If a society, which naturally has people or warriors fit for war,10 distributes political office among the well-to-do classes according to each individual's different value, so that they can both rule and be ruled in such a system, then it It should be suitable for city-state constitutionalism, that is, a republican system. In 15a, the 1288th line and the 6th line have the same literary theory, and this section is sandwiched in the middle, and "Su School" is inserted as a descendant, adding <>. "New School" suspects that it is a wrong Jane.

If a family, or just a single person, is far superior in virtue to all others, then it is just to give absolute power to that family, to make it a royal family, or to a single person, to make him a king.But it's not just a matter of justice.In establishing any political constitution, whether it be aristocratic or oligarchy,20 or common, each is just.According to the principle of superiority, although various regimes have different positions in demanding the regime, they each have their superiority in one aspect as the basis for justice.We have already mentioned another point of view in chapter 1284 28b34-25.Is it a real question.Except for an excellent person with outstanding talents and virtues, it is unrealistic to let him go into exile for a limited period of time, or to ban him from returning to his hometown for life by using the law of exile on pottery tablets.It is also not necessarily appropriate to include him in a system in which the parts interact in turn, making him also the governed.Parts are always inferior to the whole, so that the excellent man is himself a whole, and the others are his parts.The only thing that works is that everyone submits to his rule, and he does not rotate with others and stays in power indefinitely.

What are the Different Types of Monarchies? 30 Is it good for the city-state?If it is beneficial, what kind of city-state should it be, and under what circumstances is it really beneficial?This series of questions can be answered by our above-mentioned arguments.

Chapter Eighteen

We can now take a closer look at what it takes to create a good polity.As has been explained above, there are three orthodox types of regimes, and the best of them should be governed by the best people. 35 In this type of political system, the ruler is either one person, or a clan, or a few people. He or they all have outstanding talents and virtues, are good at governing, and the people ruled are determined to be, and they are all suitable for human beings. the noblest life.At the beginning of our monograph, we should refer to the following verses in Chapter 1277, 29, 1278a18 of this volume. ν οs προιs λóγοι, interpreted as "the beginning of this monograph", if it is interpreted as "the first part" according to 40b14, it should refer to "Volume 1288", and its content is inconsistent with what is stated in this section. , I once said that in the best city-state, the quality of good people must be infinitely close to the quality of good citizens. [-] Obviously, the method and approach of creating a good person can be used as the preferred method and approach for a city-state to create an aristocratic or monarchy.The methods of education and habits that can train people to be good and moral can also be used to educate and train a person to be a good statesman or king Also touches on the theory of aristocracy.According to this procedure, there should also be the theory of majority system, such as the common people and the republic.However, although the theory of majority system has been repeatedly mentioned in the whole book, there is no such special chapter. . [-]b
Having dealt with these principal questions, we may proceed to the study of the best regimes, and examine how such a regime can arise, and how can it be established?A proper study of this question should begin with a determination of the nature of the noblest life of man... "On this question ..." reappears at the beginning of Volume VII, where the original manuscript lacks the clause "First of all, to determine the nature of human life." qualities of the noblest life".Some writers who edited the book "Politics" advocated changing volumes seven and eight into volume four and five (such as "Newman's Annotated Edition"). It is believed that the ancient manuscripts were copied continuously in this way.Those who hold the opposite opinion believe that the last chapter of Juan III and even this last broken sentence were written by later generations.This chapter considers aristocracy and monarchy as the best forms of government, which are completely different from the meaning of the seventh and eighth volumes. The ideal government described in those two books is based on all citizens and warriors, and does not involve monarchy. The aristocracy also pays little attention.The topic of education in this chapter does not begin to be described until after Chapter 13 in Volume 5, and the purpose of the education described is to enable ordinary citizens to become good governed persons and good rulers, which is different from that in this chapter. It is said to educate a good king who is only in power and not his subjects. [-]
(End of this chapter)