Aristotle, Second Part of the POLITICS Complete

Translated by W. Ellis. Cf. An Introduction to Aristotle's Politics, by A. Lindsay

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II: 78 pages - You are on Page 61

Such reasoning and such laws are neither political, useful nor true: but a legislator ought to instil those laws on the minds of men which are most useful for them, both in their public and private capacities. The rendering a people fit for war, that they may enslave their inferiors ought not to be the care of the legislator; but that they may not themselves be reduced to slavery by others. In [1334a] the next place, he should take care that the object of his government is the safety of those who are under it, and not a despotism over all: in the third place, that those only are slaves who are fit to be only so. Reason indeed concurs with experience in showing that all the attention which the legislator pays to the business of war, and all other rules which he lays down, should have for their object rest and peace; since most of those states (which we usually see) are preserved by war; but, after they have acquired a supreme power over those around them, are ruined; for during peace, like a sword, they lose their brightness: the fault of which lies in the legislator, who never taught them how to be at rest.

CHAPTER XV

As there is one end common to a man both as an individual and a citizen, it is evident that a good man and a good citizen must have the same object in view; it is evident that all the virtues which lead to rest are necessary; for, as we have often said, the end of war is peace, of labour, rest; but those virtues whose object is rest, and those also whose object is labour, are necessary for a liberal life and rest; for we want a supply of many necessary things that we may be at rest. A city therefore ought to be temperate, brave, and patient; for, according to the proverb, "Rest is not for slaves;" but those who cannot bravely face danger are the slaves of those who attack them. Bravery, therefore, and patience are necessary for labour, philosophy for rest, and temperance and justice in both; but these chiefly in time of peace and rest; for war obliges men to be just and temperate; but the enjoyment of pleasure, with the rest of peace, is more apt to produce insolence; those indeed who are easy in their circumstances, and enjoy everything that can make them happy, have great occasion for the virtues of temperance and justice. Thus if there are, as the poets tell us, any inhabitants in the happy isles, to these a higher degree of philosophy, temperance, and justice will be necessary, as they live at their ease in the full plenty of every sensual pleasure.

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