This regime which is not one

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As a matter of fact, in Aristotle's view this solution accords not only with the principle of justice, but also with it is most appropriated. His fundamental idea is that a man of outstanding merit and virtue cannot be treated like other men, so that it is out of question to punish him by death or exile.

As his extraordinary excellence puts him above all other individuals gathered, he must therefore dispose of the prerogative of the sovereign power for life and definitively Pol. III, 16, a III, 14, bb29, Robinson translation. In the words of Nagle , p.

He must surely have had to factor in the reality of Macedonian overlordship and its implications for Greece and political theory. Well, according to Aristotle, it is perfectly possible that a population presents some political and moral characteristics that justify the establishment of a royal government in certain situations.

However, in communities where such equality does not exist or where the equality is no more a political fact, kingship and even despotic government appear as legitimate forms of rule.

That is the case, according to Aristotle, of the barbarians, whose servile nature is perfectly fit to despotism, Pol. As Nagle remarks, Aristotle thinks that would be also the case for some Greek poleis of the time, whose political disorder would have undermined its republican ethos , making them accordingly suitable to the rule of a Macedonian king, who should reign over a Greek population not as a Barbarian despot over his servile subjects, but in a political way, i.

In short, the fundamental lesson Aristotle intends to propose here to his readers is that is not reasonable to intend to establish political equality everywhere, because different populations and societies require different types of political arrangements, and it is this sociological evidence that makes kingship the best regime in some political circumstances ROBINSON, ROBINSON, R.

Aristotle's Politics. Translated with introduction and comments. With a supplementary essay by D. Oxford: Clarendon Press, []. It is true, of course, as we have seen, that Aristotle had in mind in some moments of his discourse on kingship the Macedonian monarchy, but this does not mean in any way that the philosopher was simply elaborating a discourse whose primary and most fundamental intent would be simply justify the particular political interests of Macedonian kings, a discourse which as such would function thus merely as a pro-Macedonia propaganda in the face of Greek public opinion.

The Aristotelian vindication of the kingship, being genuinely philosophical, is based, as has been shown, on the observation of things and on consistent arguments, not on an ideological compromise with a specific historical regime. As one can see by the elements developed above, Aristotle presents clear arguments in favor of the kingship in his Politics , intending to explain under what circumstances it is possible to consider this regime as a legitimate form of government and even, in some cases, as the best political solution with regard to the question concerning who should govern a city.

Abrir menu Brasil. Abrir menu. Abstract: The main purpose of this paper is to understand the complex and many-sided nature of the theory of regimes elaborated by Aristotle in Politics III. The aristotelian vindication of kingship As is well known, the Aristotelian argument in favor of the kingship appears in chapter 13 of Politics III, in the context of a discussion about the different principles and values property, birth, freedom, numerical superiority that are mobilized by different parties to justify their claims to civic honors and political power NAGLE, NAGLE, B.

La politique. Nouvelle traduction avec introduction et notes. Paris: Vrin, []. Tome I. Livres I et II. Paris: Les Belles Lettres, []. The political thought of Plato and Aristotle. Mineola, New York: Dover, []. The term polis is often translated by state or city-state in modern or vernacular languages. The modern state. Routledge: London; New York, []. The foundations of modern political thought: the age of reformation. Cambridge: Cambridge University Press, The theory of democracy revisited.

Part 1: the contemporary debate. Part 2: the classical issues. Chatham, NJ. On Aristotle's politics. The City and Man. Chicago: The University of Chicago Press, [].

Natural right and history. Paris: PUF, On this subject, see Barker , p. In regard to the communitarian starting point of Aristotle's political theory, see Saunders , p. Books I and II. Translated with a commentary.

This does not mean that for Aristotle the politics runs out all that concerns human excellence and that there is accordingly no kind of virtue and happiness intended for man, in Aristotelian thought, beyond the city limits.

The political character of Aristotle's ethics. The Cambridge Companion to Aristotle's Politics. Cambridge: Cambridge University Press, , p. The philosophy of Aristotle and the hellenic-macedonian policy. International Journal of Ethics, v. History of greek philosophy.

VI: Aristotle. An encounter. The contemplative and the political forms of life Book X. Aristotle's Nicomachean ethics. Translated by David Fernbach. Leiden; Boston: Brill, Crubellier and Pellegrin , p. According to Deslauriers , p. The Platonic and Xenophontic teaching criticised by Aristotle in this section of Politics can be found in Memorabilia 3.

As Deslauriers explains , p. See the explanations of Deslauriers , p. He recognizes, towards the middle of the third book of the Politics , that there is, after all, much to be said on behalf the mass of people. On this issue, see Strauss , p.

For a brief commentary on this passage of Politics , see Laurenti , p. The apparent incompatibility of the defense of absolute kingship with what Aristotle affirms in different parts of Politics about the nature of the city government and the functioning of the political life is an internal problem of the work originally noticed by Newman , p.

This point was rightly apprehended by Crubellier and Pellegrin as follows , p. Laurenti says , p. On this subject, see the comments of Newman , p. For further comments, see Wolff , p. Commenting the Nicomachean Ethics passage quoted above, Pellegrin says , p. I follow here the interpretation proposed by B. Robinson explains this crucial point in the following terms , p.

See, for example, what Plato says in Politicus a et seq. About the search for equality as the fundamental feature of the democracy, cf. The close observation of the main discursive developments contained in this Aristotelian argument shows us how it is an exegetical error to reduce the defense of the kingship that appears in it to a purely ideological panegyric of Macedonian monarchy, as Kelsen does , p.

Politique Tome I.