Aristotle: The Politics and the Constitution of Athens

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Cambridge University Press, Oct 3, 1996 - History - 279 pages
5 Reviews
This new collection of Aristotle's political writings provides the student with all the necessary materials for a full understanding of his work as a political scientist. In addition to a revised and extended introduction, this expanded Cambridge Texts edition contains an extensive guide to further reading and an index of names with biographical notes. Presentation of The Politics and The Constitution of Athens in a single volume will make this the most attractive and convenient student edition of these seminal works currently available.
  

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Review: The Politics and The Constitution of Athens (Cambridge Texts in the History of Political Thought)

User Review  - Mark Knapke - Goodreads

These Cambridge editions are, in many cases, the defacto definitive editions, and this is no exception. As far as the text itself...what can I say that hasn't been said before? It's Aristotle for ... Read full review

Review: The Politics and The Constitution of Athens (Cambridge Texts in the History of Political Thought)

User Review  - Katie - Goodreads

Except when he is talking about race/women, I do find Aristotle to be very compelling. Read full review

Selected pages

Contents

BOOK I
11
BOOK II
28
BOOK III
59
BOOK IV
89
BOOK V
117
BOOK VI
151
BOOK VII
164
BOOK VIII
193
The Constitution of Athens
207
Glossary to The Constitution of Athens
263
Index of names
267
General index
272
Copyright

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Page xxiv - When several villages are united in a single complete community, large enough to be nearly or quite self-sufficing, the state comes into existence, originating in the bare needs of life, and continuing in existence for the sake of a good life. And therefore, if the earlier forms of society are natural, so is the state, for it is the end of them, and the nature of a thing is its end. For what each thing is when fully developed, we call its nature, whether we arc speaking of a man, a horse, or a family.
Page 7 - ... they are not able to encourage the many to nobility and goodness. For these do not by nature obey the sense of shame, but only fear, and do not abstain from bad acts because of their baseness but through fear of punishment; living by passion they pursue their own pleasures and the means to them, and avoid the opposite pains, and have not even a conception of what is noble and truly pleasant, since they have never tasted it.
Page xxviii - The 14 proof that the state is a creation of nature and prior to the individual is that the individual, when isolated, is not self-sufficing ; and therefore he is like a part in relation to the whole.
Page xxxiii - Now it is thought to be the mark of a man of practical wisdom to be able to deliberate well about what is good and expedient for himself, not in some particular respect, eg about what sorts of thing conduce to health or to strength, but about what sorts of thing conduce to the good life in general.

About the author (1996)

Aristotle, 384 B.C. - 322 B. C. Aristotle was born at Stagira, in Macedonia, in 384 B.C. At the age of 17, he went to Athens to study at Plato's Academy, where he remained for about 20 years, as a student and then as a teacher. When Plato died in 347 B.C., Aristotle moved to Assos, a city in Asia Minor, where a friend of his, Hermias, was ruler. After Hermias was captured and executed by the Persians in 345 B.C., Aristotle went to Pella, the Macedonian capital, where he became the tutor of the king's young son Alexander, later known as Alexander the Great. In 335, when Alexander became king, Aristotle returned to Athens and established his own school, the Lyceum Aristotle's works were lost in the West after the decline of Rome, but during the 9th Century A.D., Arab scholars introduced Aristotle, in Arabic translation, to the Islamic world. In the 13th Century, the Latin West renewed its interest in Aristotle's work, and Saint Thomas Aquinas found in it a philosophical foundation for Christian thought. The influence of Aristotle's philosophy has been pervasive; it has even helped to shape modern language and common sense. Aristotle died in 322 B.C.

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