Politics (Greek: Πολιτικά, Politiká) is a work of political philosophy by Aristotle, a 4th-century BC . Indianapolis: Hackett publishing company, inc. Barker, Sir. Politics.. [Aristotle.; C D C Reeve] -- No other English-language translation Publisher: Indianapolis: Hackett Pub. Political scienceEarly works to Politics (Hackett Classics) [Aristotle, C. D. C. Reeve] on *FREE* shipping on qualifying offers. No other English-language translation comes close.


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Politics: A New Translation - Aristotle, C. D. C. Reeve - Google книги

He then examines in what way the city may be said to be natural. Aristotle discusses the parts of the household oikoswhich includes slaves, leading to a discussion of whether slavery can ever be just and better for aristotle political hackett person enslaved or is always unjust and bad.

He distinguishes between those who aristotle political hackett slaves because the law says they are and those who are slaves by naturesaying the inquiry hinges on whether there are any such natural slaves.

Only someone as different from other people as the body aristotle political hackett from the soul or beasts are from human beings would be a slave aristotle political hackett nature, Aristotle concludes, all others being slaves solely by law or convention.

Some scholars have therefore concluded that the qualifications for natural slavery preclude the existence of such a being.

Aristotle political hackett is necessary, but that does not make it a part of household management any more than it makes medicine a part of household management just because health is necessary.

He criticizes income based upon trade and upon interestsaying that those who become avaricious do so because they forget that money merely symbolizes wealth without being wealth and "contrary to nature" on interest because it aristotle political hackett by itself not through exchange.

What he is, it seems, is a moderate individualist—someone who thinks that the happiness of a city must be generally congruent with the happiness of the individual members of its G class. But whether we should call this position moderate individualism as I have opted to do or moderate holism is perhaps more a matter of taste than substance.

In line with a long tradition, Reeve presents the polis as originating aristotle political hackett in nature and partly in craft, in the sense that potentialities that are parts of the nature aristotle political hackett the polis are further actualized by craft p.


Now, although the impulse toward this sort of community exists by nature in everyone, the person who first put one together was also the cause of very great goods. In general, comparing the new translation to the Greek text one can hardly fail to recognize that it attains an admirable balance between fidelity and smoothness: It is common to judge faithfulness to the text in terms of literalness; another way of getting a sense of it being to compare various translations and illustrate their differences.

No doubt, there is some aristotle political hackett or risk in any principled translation. And Reeve uncompromisingly follows that rule of consistency: This option has evident merits: Sometimes, however, the result may be quite odd.