Aristotle's Theory of the Ideal State

ARISTOTLE AND HIS IDEAL Condition (384 BC - 322 BC)


Aristotle is one particular unique philosopher, that has made efforts to innumerable areas like this of physics, biology, mathematics, metaphysics, medications, theatre, dance and of course politics. Aristotle is recognized as 'Dad of Political Knowledge'. 'Polis' is 'city-state' in Greek. Out of this, he coined term 'Politics'. He's one of the most celebrated politics thinkers as he was the first philosopher who detached viewpoint from political technology and carved out the second option as an unbiased discipline. He launched a systematic research of politics and mentioned that politics may be without ethics.

Aristotle was created in 384 BC in the Greek town of Stagira. His dad, Nicomachus was your physician in the judge of Macedonia. Both his parents are recognized to have died when Aristotle was young. At age 17, Aristotle's sister's husband, who was simply his guardian, sent him to Athens for advanced schooling in Plato's academy. Aristotle became an exemplary scholar and was a close disciple of Plato. Plato died in 347 BC. However, despite being one of the closest disciples of Plato, Aristotle did not become the brain of the academy as he had some major differences regarding Plato's theory. Aristotle remained in the academy for approximately 2 decades. Over time of Plato's loss of life, he left Athens and came back to Macedonia in 338 BC. There he taught Alexander the Great and the Macedonia judge rewarded him generously for his services. In 335 BC, Alexander succeeded his father, Phillip II and conquered Athens. Aristotle too returned to Athens and started his own academy called the Lyceum. Aristotle spent most of his time writing, researching and educating at his academy. In 323 BC, Alexander died and the folks of Athens revolted resistant to the Macedonian guideline. Being Alexander's educator and having got associations with the ruling category of Macedonia, posed a menace to his life in Athens where anti-Macedonian sentiment was at its top. In order to save himself from prosecution, Aristotle remaining Athens and went to Chalcis on the island of Euboea. Aristotle breathed his previous there in 322 BC.

Aristotle experienced a whole lot of pros and cons in the politics spectrum throughout his life like the fall of Sparta, the climb as well as nov Alexander the Great etc. Each one of these happenings around him have damaged him and it could be reflected in every his writings



As said in the benefits the first material or ingredient to form a perfect or a great state is human population. The legislator gets the capacity to determine the quantity and figure of citizens and therefore, the scale and identity of the united states. Relating to Aristotle, "Most folks think that circumstances in order to be happy should be large; but even if they're right, they have no idea what is a big and what a little condition. For they judge of how big is metropolis by the amount of the inhabitants; whereas they need to regard not their number, but their electricity. " (1) Hence, Aristotle was clearly of the opinion that the grade of individuals which constitute the state of hawaii matters, rather than their variety. Thus, more than the physical size of the populace, its character is important. Aristotle justifies this by giving the exemplory case of Hippocrates who was simply a great medical professional that he was great as a result of quality of the task he did and is obviously greater than a man who is just in physical form taller than him. Also, even if we are to reckon the greatness of a state by the amount of inhabitants, not everyone can be included in it, like the slaves and foreigners. Only the participants of the state should be included who form an important part than it. A very populated state cannot be well governed, as it is difficult to maintain legislations and order. Regarding to Aristotle, there is a limit to how big is the state in the same way there's a limit to the size of other things like plant life and animals as though these are too small or large, they either completely lose their characteristics or get spoiled. Here he cites an example of a ship. A ship, if only a course long, cannot be a ship whatsoever and the one which is 25 % mile long it's still a ship, but will be harmful to sailing. Likewise, if a state is too small, it will not be self-sufficient but if it is too big it would be incapable of creating a federal that is constitutional. Also, in an over-populated status, it is difficult to identify foreigners who might take advantage of this example and try to acquire the protection under the law of the residents. Hence, evidently the largest society should be the the one that suffices for the purposes of life.

The territory of the state of hawaii should be all-producing, so the state has everything to be in need of nothing, to create sufficiency. It should permit the residents to live on liberally in order to enjoy leisure. The united states should be suited to obtaining fruits and timber and various products. The town should be situated in respect both to sea and land, such that it is protected on both the sides. Also, import and export can be facilitated through normal water transport.

Aristotle has a very distinct manner of describing the type of the people of differing of the world. Relating to him, people who live in regions with frosty climate and in Europe are hard-working but lack intellect and skill. This is why they have the possibility to enjoy freedom nevertheless they have no political organization. Alternatively, the natives of Asia are smart but they lack heart, hence they are really always under some foreign rule and are constantly subjugated. However, relating to Aristotle, the best is the Hellenic contest which can be found between the two regions and has the best of both regions, i. e. the soul of the Europeans and the intelligence of the Asians. So this race is free from any foreign rule and is also also well-governed.

Aristotle claims certain other things which an excellent state will need to have, such as food, arts, forearms etc. It should have adequate revenue so that it can manage its interior needs as well as protect itself from any exterior aggression. The state should also manage the religion of the folks so that they can practice their individual religion fearlessly. The past and the main thing would be that the authority in the state must have the strength to decide what is good and in favor of the public. Each one of these above mentioned things are always to be provided for by the state administration as the state is not a mere aggregate of men and women but their union, who've come together to fulfill a common reason for 'well-being'. If anybody of the above posted things is without any particular point out, then a condition cannot be called absolutely self-sufficient. Then it is necessary to style the composition of the state of hawaii in such a manner that all the above mentioned functions are fulfilled. For example, a state should have farmers to create food, performers and artisans to promote art, soldiers to protect the boundaries of their state, the priests to carry out religious procedures etc. Thus, it can be discovered that Aristotle does not undermine the role of anybody in creation of an ideal point out and specifies the role that every citizen can play, for the sake of 'good life'.

Aristotle also says the ideal located area of the state. To be able to ensure a sound body of its people, a state should lie towards the east. States which can be included in the north wind flow have milder winter which is again, healthier. Hence, their state should be located such that it favors convenient supervision as well, in situations of warfare. There should be abundant springs and fountains in the state of hawaii and if there is a scarcity of the same, there should be reservoirs which can store normal water and provide for its citizens in a state of problems. Aristotle lays great emphasis on providing clear water to the citizens of the state of hawaii. Regarding to him, of the five elements of nature, those people which are in charge to keep a person healthy are drinking water and air. He says that the arrangement of houses in the town should be abnormal in some elements of the city, because if all the residences are laid systematically in a straight line and in a specific pattern, it might be easy for strangers to find their way through every part of the town, which should not be the situation. Hence, some parts should be organized while some irregular and therefore a balance between security and beauty of the state of hawaii should be well maintained.


According to Aristotle, family is the most important and the principal social unit of the culture. It's the first institution of culture which trains a child in citizenship. Aristotle connects citizenship to children because it demonstrates to a person division of labor (monetary, social and more) and gives him a feeling of knowledge of his responsibility towards his family as well as on the society and the state. A family gives a person, training for a civilized life. Family members takes care of the basic requirements of an individual; be it materialistic, social, emotional or physical need of the individual. Thus, a man who lives in a well-managed home has a feeling of fulfillment and content will donate to the nice of the world and subsequently, their state. Family, thus, is vital for the moral progress and development of an individual.

A state is made up of many households and so it's important for Aristotle, to study the layout of a household in an excellent state. A household is imperfect without slaves, opines Aristotle. A couple of three relationships in a family which are important, that are, that of a couple, the relation of the dad and children and finally, that of get good at and slave. The man, husband and the daddy, guidelines over both his partner and children respectively, although the way in which differs. The man is fitter naturally than the girl hence, the inequality in this romance never ceases to exist. However, the father guidelines over his children in a royal and not in a constitutional manner as he does over his partner. With his children, there is a relation of both love and admiration. With respect to the third connection, i. e. of get good at and slave, Aristotle says, "The expert is merely the get better at of the slave; he will not belong to him, whereas the slave isn't just the slave of his get good at, but wholly belongs to him. " (2). Thus, a slave by nature is a ownership of his master, regardless of being a human being. Slaves are an integral part of property of the average person. Aristotle attaches a great deal of important to ownership of property because relating to him, without property, one cannot cultivate values and virtues such as generosity, hospitality, offering alms to the poor and the needy, etc. Property is essential to truly have a good household. Private property is a way to obtain pleasure as generally men love money. It is an integral aspect of social economy. Lastly, he opines that ownership of private property by individuals is and only the state as when people own property; they would not worry for their subsistence and thus, can actively participate in the political procedure for their state. When there would be slaves in the house, the get better at will have a whole lot of free time and matching to Aristotle, he who has leisure time can be engaged in the forming of an ideal talk about. He says, ". . . those who are ready which places them above toil have stewards who attend to their homeowners, while they take up themselves with beliefs or with politics. " (3) Slavery is justified by Aristotle on two grounds. Firstly, on natural grounds; he says that some individuals are born with no faculties. However, they have got the physical capacity to work. This can't be blamed on human beings as nature has generated some people with less mental abilities. It really is nature which has created men unequal. Dynamics has differentiated in the physiques of masters and slaves, making one literally strong and the other, although physically weak, but ideal for political life. He says, slaves haven't any virtues as they do not own property and therefore they are not fit to be people of the state of hawaii. Thus, corresponding to Aristotle, some individuals are given birth to to be slaves. He compares slaves to tamed animals and says that both focus on their needs by using their bodies. Second of all, as stated before, slaves are an important 'device' of a household. They symbolize prosperity of a particular family.

Thus, Aristotle concludes by stating, "Thus it is clear that household management attends more to men than to the acquisition of inanimate things, and human quality more than to the brilliance of property which we call prosperity, and to the virtue of freemen more than to the virtue of slaves. " (4) He says that slave lacks any kind of deliberative faculty, a woman does have some but she's no authority and also the child has, but it's not older enough to harness them.


The requirements for citizenship in several forms of governments vary according with their nature. For instance, somebody who can be a citizen in a democratic installation might not be eligible to be always a citizen of any oligarchy. However, here, it is best to consider and speak about the citizens of the democratic condition, because this is actually the system where citizens are recognized the most than in any other system of governance.

According to Aristotle, the citizenship of the person of a specific talk about is not determined by his mere house in that condition, just because a slave or a foreigner too are residents of the same condition, but this does not give them the right of citizenship, for there are other standards to determine the same. Also, the legal position of the person can't be the criterion because a good foreigner can get a right to sue a resident of that express or can be sued by way of a resident, basically under some provisions of a treaty. Hence, just being under the jurisdiction of any particular point out, regarding to Aristotle, cannot make one a citizen of that condition. A person who is exiled from their state will cease to be always a citizen of their state. A person, who gets the authority to take part in the judicial supervision of their state, is termed as a citizen of this state. He can take part in the procedure of administration of justice and legislation as an associate of the deliberative assemblage which can allow him to be a citizen. Hence, it could be observed that those who find themselves permitted to be a part of the political process of that condition, for example, casting a vote or contesting elections, and those who meet the criteria to be the associates of the professional or the legislative branch of the federal government can be referred to as citizens. With respect to who 'ought' to be individuals, Aristotle opines that those who find themselves trained and are capable of becoming either the ruler or the ruled, should be citizens. Further, he says that those who have property and leisure can be people as a person devoid of possession of any property, doesn't need any security from the state. Thus he'd not be enthusiastic about the affairs of the state of hawaii, so he'd not take the time to help the betterment of their state. Also, a person who does not have property lacks experience in management skills as he's not familiar with managing any type of property. Such a person, matching to Aristotle, can't be expected to positively take part in the politics affairs of the state and thus, subsequently cannot 'manage' their state.

However, despite all these criteria, nearly a resident is one whose both parents have been residents. Some say, two or more ancestors. This is the shortest and the most useful definition, but some increase an objection to this questioning, how their ancestors became people. But it can be said, if their ancestors participated in the governmental process, that had to be citizens. Additionally it is difficult to determine those who become citizens after a revolution. Here, the uncertainty is not about who's a citizen, but it is approximately who ought to be a citizen. Since it was mentioned recently, a resident of a particular government may not be eligible to be considered a citizen of some other form of authorities.

It is said that the main one who hasn't learned to follow, can never be a good commander. Both will vary, but a good citizen should have the capability of both-he should be aware of governing just like a free man and really should know obedience just like a free man. They are virtues of a good citizen.

The next point in citizenship of ideal talk about is the fact whether a good man and a good resident will be the same. This is explained by Aristotle by citing the example of a sailor. Sailors perform different functions like those of rowers, pilots, look-out men etc. Because each of them have different functions, their virtues too vary. However, they all are described by one common explanation, because they all have the same goal of safety in navigation. Aristotle compares sailors to residents. Similar to the former, individuals too differ from each other, but 'salvation of the community' (5) is their common aspiration. In various forms of governments, no single virtue is a perfect virtue of the good citizen. Nonetheless it is assumed that good man is one with an individual perfect virtue. Thus, a good man might not exactly necessarily be considered a good citizen and vice versa.

The next point in citizenship is the fact that can technicians be termed as residents. Aristotle admits that not all those who find themselves essential for the functioning of the ideal express can be regarded as citizens of that state. For example, children cannot be termed as individuals of their state even though they can be an integral part of their state as they do not participate in any political process. Under some governments, mechanics and laborers will never be people while under other, they might be included. Aristotle opines that the best form of federal will not agree to technicians, laborers who he labels as servants of the city, as they do not hold virtues of good citizens.

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