By Thomas L. Pangle
With Aristotle’s Teaching within the Politics, Thomas L. Pangle bargains a masterly new interpretation of this vintage philosophical paintings. it truly is largely believed that the Politics originated as a written list of a sequence of lectures given by way of Aristotle, and students have trusted that truth to give an explanation for seeming inconsistencies and situations of discontinuity through the textual content. Breaking from this practice, Pangle makes the work’s foundation his start line, reconceiving the Politics because the pedagogical software of a grasp teacher.
With the Politics, Pangle argues, Aristotle seeks to guide his scholars down a intentionally tough direction of severe wondering civic republican existence. He adopts a Socratic method, encouraging his students—and readers—to turn into lively contributors in a discussion. visible from this attitude, good points of the paintings that experience confused prior commentators develop into completely understandable as crafty units of a didactic strategy. eventually, Pangle’s shut and cautious research indicates that to appreciate the Politics, one needs to first relish how Aristotle’s rhetorical procedure is inextricably entwined with the topic of his paintings.
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Additional resources for Aristotle's Teaching in the "Politics"
To be sure, the arguments are likely to induce respectful entertaining of the possibility that the philosophic life is the highest. But, especially for those readers who have begun to catch on to Aristotle’s didactic rhetoric, the upshot is a puzzled wish or demand for a demonstration of the truth of this claim. Sooner or later, this demand may lead to a painstakingly renewed meditation on the entire Ethics and Politics with a view to ferreting out this demonstration. The demonstration needs to be conveyed or indicated in a manner that will sift out the readers whom it may benefit from those whom it might harmfully bewilder or even anger.
The lookout assists the pilot on a ship). The slave is such an animate tool. ” Aristotle does go on to give a remarkable elaboration, in which he speculates, imaginatively, on what conditions would have to prevail in order to render human slaves no longer necessary. ). Aristotle focuses primarily on arts of production—adducing as examples the production of a basic necessity (weaving), but also of refined music (playing the harp). 376]—if thus the looms weaved by themselves and the picks played the harp, then master craftsmen would have no need of assistants, nor masters of slaves” (1253b33–54a1).
This has the wry consequence that only certain male humans are by nature so mentally deficient that, in order to survive, they need to be under a master’s guiding hand. To bolster his insistence that women are not slaves, Aristotle interjects the idea that “Nature” (feminine) has made every kind of being as a sort of tool intended to serve a single specific function (1252b1–5). In thus personifying “Nature” as a craftswoman, Aristotle blurs the distinction between the natural and the artificial.