politics

Chapter 72 Volume (H) Seven (10)
We have explained it earlier, see Chapter 15 and Chapter [-] of Volume Three. , the virtues of good citizens and of citizens as rulers are the same as those of good men.We have also formulated that each person needs to be ruled first and then participate in the governing body, so everyone should have the character of a good person.In this way, the legislator must ensure that his citizens will eventually become good people, and should be familiar with what measures should be taken to educate them so that they can achieve such results.In addition, he should establish its ends with regard to the best life of man.

There are two different parts of the human soul: one is the inner rationality; the second is the inner irrationality, but it contains the instinct to abide by reason and be enslaved by it. Volume 1334, Chapter 17, there are two elements of "rationality" and "irrationality" in the soul , which is consistent with Chapter 1103 1b[-] of this volume.This section also makes the distinction between "connotative reason" (that is, "rational noumenon", òλóγονκαθαó) and "obedience to rational instinct", which is consistent with chapter [-] [-]a[-] of Volume [-] of Neilon.

Chapter 354 of "Niron" points out that the main purpose of politicians is to promote the goodness of human beings, and the goodness of human beings is more important than the soul (psychology), so politicians should delve into the study of soul (psychology), just like medicine Just as the main purpose of home is to heal people's physical diseases, we must first study the science of the body (physiology) (see pages 357-20 of Yeager's "Aristotle"). .We call someone "good" and we believe that both parts of his soul are good.But which part of life's purpose should you focus on?All who accept our distinction above, 1256 get the same answer to this.Everything that is lower and inferior is generally brought into existence by the existence of higher and better things, and this is exactly the same in the natural world as in the man-made world. In the natural world, plants are eaten by animals, and animals are eaten by humans. 13b20-[-]. "Man-made world" refers to all things made by human hands. It is believed that human beings first create low-level things, and then use low-level things as raw materials and tools to make high-level things. .As far as the soul is concerned, the higher and better part is the rational part.Therefore, the purpose of life should be found in this part.But according to what we have been studying, the fourth edition of "Su Xiao" added "this part, that is, the part that contains rationality" according to the Victorian version.

It needs to be further divided into two: because reason has the difference between "practical reason" and "mysterious reason", see "Soul" volume three chapter one 433a14.See "Niron" volume six chapter two 1139a3-6. , obviously, the rational part of the soul should be divided accordingly. 25 Since the various parts and divisions of the soul have differences in dignity, there must also be differences in quality and inferiority corresponding to the conduct expressed by each of the parts and divisions.Whoever is sufficiently accomplished in these three (all) conducts, that which is manifested by "practical reason" and "magical reason" and that which is manifested by irrational instinct, or two of them, must regard the higher of the two as the better. One of them is the focus.Each of us strives to achieve the highest and best purpose (purpose) that each person can achieve. ", this second part is divided into two points, (30) "practical reason", (1) "mysterious reason".The three are from bottom to top, and the morals displayed are also from low to high: (2) (3) the behavior shown, see its temperance (syphrosyne), (1) (2) see its "comprehension" (phronesis, Mingzhe), (3) ([-]) see its "wisdom" (sophos).If people's actions can see the three virtues, wisdom should be the highest. If they only see the two virtues, then wisdom is higher than thoroughness, and thoroughness is higher than temperance. .

All human life also has its distinctions--leisure and industry, peace and war;Our choice of each part of life and each enterprise should follow the path we have taken in choosing each part of our soul and the various acts in which it is manifested. 35 Therefore, hard work is only a means of obtaining leisure. The purpose of war is for peace, and its meaning first appears in Plato's "Laws" 628E. ; war must be only a means to peace; all actions that are merely practical or necessary can only be a means to good karma.The statesman, in formulating the laws of a state, must attend to all the points: first, he must consider the various parts of the soul and its various conducts; for the desired purpose.Secondly, he must consider the various parts of human life and its various enterprises and distinguish between priorities and priorities.

Citizens of our city-state naturally have the ability to work hard and fight, but they must be better at leisure and peaceful life , a) "leisure" corresponds; leisure corresponds to industry and is associated with (ii, b) "peace" as opposed to war.For these two types of antithesis as the way of life of human beings, please refer to the following chapters of Chapter 40 1177b4 of Volume 1333 of Neilon.All careers in life are classified into these four: "war" is inevitable in the world, politics is beneficial to the city-state, and should be governed with "diligence". These are in line with the virtues shown in the practical part of the soul.Academic and speculation are the highest good karma, which should depend on "leisure" and "peace", and speculation is in line with the wisdom shown by the rational part of the soul. . 5b It is also true that they can perform necessary and useful deeds; but they must also be better at performing various wholesome deeds.These are the purposes that should be established in the educational system, and these purposes are generally applicable to childhood, and to other stages that still need to be taught before and after adulthood. Interpreted as youth from fourteen to 21 years old and adulthood from 21 to a certain age.Buckle interprets the stages of adolescence (21 to 1336 years old).For the stages of life education, see 37b1338, 4b1339, and 4a21 below; Aristotle did not give an exact description of physical education and intellectual training during adulthood after the age of [-]. .

In today's Greece, the states known for their good constitution, and the legislators who created the political system for it, ignore this reason.They evidently do not regard the higher purposes of life as the rule of constitution, nor do they direct their education towards all goodness.

10 On the contrary, they venerate baser tendencies, trying to cultivate qualities that are fruitful and easy to gain.Some contemporary writers embrace the same will and show a similar spirit.They praised Lacedaemon's legal system and admired the legislators who made war and victory over the enemy the purpose of the entire political system.This kind of humble concept is very easy to be refuted by theory, and it has already been refuted by facts. See Chapter 1330 32b35-15 and notes. . 336 Many people are devoted to establishing an autocratic hegemony, ruling all ethnic groups, and thus achieving material prosperity. "Peace or war?"Although Aristotle clearly said in this chapter that the old system of Lyricus and Sparta’s belligerence are beneficial for a while, they will not last for a long time. Perhaps it is a criticism of the people of Athens.Until [-] BC, Athens was still divided between peace and war.The peace faction insisted on submitting to Macedonia, reducing arms, and using public funds to improve people's lives.Taking Demosthenes as an example, the main fighters tried their best to fight against the rising forces of Macedonia. They used freedom as their slogan and wanted to revive Athens. Therefore, they must promote the spirit of martial arts and teach the people to fight. .

Cibolon and other writers who narrate the legal system of Ragenni (Sparta) The writers who describe the legal system of Sparta, in addition to Xileron, may also refer to Xenophon, the author of "The Republic of Ragenni" ("School of Su ") Second Edition 911 Note).In addition, Critias (Cristias) also has related works on Sparta, and Efro's "The Great World" also involved Sparta, but the books of the two are no longer passed on today ("New School") [Comment on line 312a1296 on page 29].Obviously they are all so broad-minded, and everyone praises their talent as a lawmaker, training the Lacedaemonians so that they can bear dangers and finally establish hegemony. 20 Now the Lacedaemonians have lost their aspirations; we can quite see that there was not a happy (joyful) society there, and indeed their legislators are not admirable.The deeds of this legislator are indeed rare; the people of this city have obeyed his teachings for generations, and have always followed his laws, 25 but after all they have abandoned the better life of human beings.At any rate, those who are inclined to Spartan law must be mistaken in regard to the type of government which the legislator should have chosen; the government of free men is in fact more good, that is to say, superior, than any despotism. regime.

We can also observe from another aspect why legislators who specially train their people to ensure victory over the enemy and enslavement to neighboring countries are not admirable, and why such a city-state cannot be considered happy: the fact of this policy of outward expansion There are major hidden dangers to internal affairs.Obviously, since any citizen has been taught to invade other countries by violence, then, once he has the opportunity, he may not use violence to seize the power of his own country. Conquest, the establishment of a hegemony, and the suppression of the people are interlinked with tyranny ruled by violence: Newman believes that this kind of argument is the most sharp and clear in Aristotle's contemporary period ("New School" III30).Although the Spartan royal family Pausanias Pausanias called the "royal family" in 446b1301, which is consistent with the name given in this section.

However, the so-called attempt to establish an autocratic regime in this section is the same as that of Pausanias in 1307a3, but the title of this section is "Commander in the Persian War".See the note on page 513 of the second edition of Buzolte's "History of Greece", saying that Pausanias in 1301b20 and this section is the king of Pausanias who was opposed to Lysander; He is the guardian of King Bryce Dagu (πλεισρο), originally the brother of the prince, and he is often mistakenly called "king" in some ancient books (see Herodotus ix 10, Thucydides Germany i 132).Already highly respected, he still acts rashly, even relying on military equipment to build a tyrant.The Spartans criticized King Pausanias' actions.In fact, this is precisely the manifestation of domineering in China. 35
In this way, we can also safely say that those who praise hegemony, and the implementation of hegemonic laws and policies have no real benefits and are contrary to reason, and should not be advocated by politicians.The good of every private and public society is opposed to the good of war, namely, the equal good of leisure and peace, which refers to temperance, justice and wisdom (see next chapter 1334a11-16, 22-28, and chapter 1325 30b30-[-]) .are all the same; it is for the legislator to inculcate these virtues in the minds of the citizens.Training for war should not be conducted with the aim of enslaving people who should not be slaves.

40 The purpose of martial arts education should be as follows: firstly, to protect oneself and avoid being enslaved by others; secondly, to obtain a leadership position, 1334ɑ but this kind of leadership does not attempt to establish a system of general slavery, but only to maintain the interests of the leaders Thirdly, only those who are naturally endowed with slavishness can be ruled by force. In Aristotle’s Utopia, all citizens are warriors, as in Plato’s Utopia. Usually, but the caution above for a life of leisure and peace shows that Aristotle believed that wars should be limited to defensive ones.However, the second and third of the three objectives of the wars listed in 1333b40-1334a3 go beyond this limit to allow wars to gain military leadership and maintain slavery.However, these controversies that repeatedly derogated Sparta for hegemony always criticized Macedonia's expansion at that time. .In order to realize this point of view, the legislator must regard leisure and peace as the ultimate goal of war for the military legal system he has formulated; in view of the historical facts of various countries, we must advocate this.Many martial city-states that specialize in victory can only be adapted to life on the battlefield and in wartime.When the war is stopped after their hegemony is achieved, they have no tricks to do, and they will feel that the situation is contrary. In a peaceful generation, these people are like a dusty rusty sword.Those legislators who did not at first guide them with a life of just leisure are in fact to blame.

Chapter Fifteen

The ultimate end of life is the same for the individual as for the collective; the end of the best individual is also the end of the best government.It is therefore evident that the virtues of leisure are necessary for individuals as well as for states; and we have repeatedly argued that peace is the end of war,15 and that leisure happens to be the end of industriousness (busyness), so these qualities are of course especially important.There are two kinds of virtues in the management of leisure and the cultivation of thought; some are managed in leisure and in leisure, and others are in busy time and in busy time. correspond.Leisure is also an activity or act of life, which originates from the rational part of the soul, especially the speculative part of reason.What one does at leisure is "by oneself", while all kinds of busy activities are enslaved by others or by other things.In addition, leisure is also different from "rest" and "entertainment".Busy contains the meaning of tension and hard work. Besides hard work, rest and entertainment continue, because the tension before the slack is relieved, and the accumulated hard work is swept away; one piece and one relaxation all belong to the category of busyness.

As for the management of leisure, it should be a self-made activity that is not driven by others, see the so-called "cultivation of thoughts" in Volume 1338, Chapter 9, 30a20-765. It is the leisure that is managed in leisure. For example, listening to noble music and Elegant poetry, as well as academic research and philosophical speculation, life can rely on these activities to cultivate sentiment in leisure and advance in virtue.If we want to obtain leisure and carry out self-cultivation, there must be certain necessary conditions, so we must also pay attention to the latter kind of virtues related to busyness. 25 A city-state should have temperance, but also courage and perseverance.As the old proverb says, "slaves have no leisure", see volume 1366 5 of "Ancient Greek Proverbs" co-edited by Reich and Sina Dewen. Therefore, if people cannot face danger with courage, they will become slaves to the invaders, and they will never have leisure.Courage and Perseverance are virtues necessary for busyness; Wisdom is necessary for leisure; Temperance and Justice are necessary in times of war and peace, and in both busyness and leisure, but more than peace and leisure.This section first explains that the four virtues should be possessed in both wartime and peacetime, and then differentiates the importance of them: wisdom in peacetime and courage in war; while etiquette (temperance) and righteousness are equally important in the two periods, but a little more emphasis on peace and leisure.See "Rhetoric" Volume [-] Chapter [-] [-]b[-].In times of war, people often accept restraint unexpectedly and obey justice; when peace comes, the society tends to prosper and leisure is shared, and everyone usually becomes indulgent again.

(End of this chapter)