ARISTOTLE (384-322 BC) ‘Man is a Political Animal’

Overall Teleological Philosophy all things have an essential nature In human beings it is a capacity for Reason EUDAIMONIA
Of Nature which it is their purpose/end allowing moral relations
to realise only fully realisable in a Happiness/well being

The Polis is ‘natural’; its pattern of growth and development shows its nature: The Good Life

HOUSEHOLD VILLAGE POLIS (city state) The Purpose of Politics,

Not self sufficient but based on Satisfies more needs but Large enough to be self-sufficient that at which Politics
two fundamental distinctions still not self-sufficient Original impetus: satisfy basic should aim
in human nature needs but continues for the sake Education
of The Good Life which comes Provide conditions for
Male/Female Ruler (freeman)/Ruled (slave) to be seen as its main purpose the development of Intellectual Virtue
It is that community which is and regulate behaviour love of wisdom
COMMUNITY (Koinonia – a sharing/partnership) ‘supreme and embraces all others’, and counter bad phronesis
Essential characteristics of true communities: and aims at The Good Life for all influences so as to (practical wisdom)
those capable of it. Exercises promote Ethical Virtues
They all aim at some good control over citizens and all e.g., temperance,
other communities to this end. truthfulness, courage,
Friendship: general sociability and willingness to, justice, proper ambition
cooperate in the pursuit of a common purpose

Distributive Justice, based on Proportionate Equality

Communities should be just in the sense that relationships are ‘equalised’ There are many kinds of community
through each member receiving benefits proportionate to merit/desert, The goods at which they aim ought
where merit is determined relative to the goal pursued by the community. to be connected to The Good for POLITY
humans, either as components or means. (mixture of oligarchy and democracy)
Full (non-subordinate) Members subscribing independently to the end/ the best practical type of Polis for
purpose for which the community exists. A full member is Free, he exists securing Eudaimonia
for ‘his own sake’, not that of another’s, and has independent value in that
his interests are not subordinated to those of others (this is not the same as
complete freedom of choice or action). Slaves have no independent value: they are ‘living tools’ for others’ purposes.