hi this is dr.

Gregory Sadler I'm a

hi this is dr. Gregory Sadler I'm a

hi this is dr. Gregory Sadler I'm a

professor of philosophy and the

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I've studied and taught philosophy for

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over 20 years and I find that many

over 20 years and I find that many

over 20 years and I find that many

people run into difficulties reading

people run into difficulties reading

people run into difficulties reading

classic philosophical texts sometimes

classic philosophical texts sometimes

classic philosophical texts sometimes

it's the way things are said or how the

it's the way things are said or how the

it's the way things are said or how the
text is structured but the concepts

text is structured but the concepts

text is structured but the concepts

themselves are not always that

themselves are not always that

themselves are not always that

complicated and that's where I come in

complicated and that's where I come in

complicated and that's where I come in

to help students and lifelong learners

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I've been producing longer lecture

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viewers say they find them useful what

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you're currently watching is part of a

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new series of shorter videos each of

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them focused on one core concept from an

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them focused on one core concept from an
important philosophical text I hope you

important philosophical text I hope you

important philosophical text I hope you

find it useful as well

in politics book 1 aristotle provides a

in politics book 1 aristotle provides a

in politics book 1 aristotle provides a

now-infamous but rather limited defense

now-infamous but rather limited defense

now-infamous but rather limited defense

of what he calls natural slavery in

of what he calls natural slavery in

of what he calls natural slavery in

which some people would be slaves by

which some people would be slaves by

which some people would be slaves by

nature meaning that they ought to be

nature meaning that they ought to be

nature meaning that they ought to be

slaves or that it makes sense for them

slaves or that it makes sense for them

slaves or that it makes sense for them

to be slaves to be in relations where

to be slaves to be in relations where

to be slaves to be in relations where

power is exercised upon them arbitrarily
power is exercised upon them arbitrarily

power is exercised upon them arbitrarily

and they don't have any autonomy or

and they don't have any autonomy or

and they don't have any autonomy or

decision-making capacity in how they're

decision-making capacity in how they're

decision-making capacity in how they're

going to live their lives now in point

going to live their lives now in point

going to live their lives now in point

of fact this part of Aristotle's

of fact this part of Aristotle's

of fact this part of Aristotle's

politics was indeed used or rather

politics was indeed used or rather

politics was indeed used or rather

abused by people who wanted to justify

abused by people who wanted to justify

abused by people who wanted to justify

slavery in a much broader sense than

slavery in a much broader sense than

slavery in a much broader sense than

Aristotle himself would have

Aristotle himself would have

Aristotle himself would have

countenanced as we shall see when we

countenanced as we shall see when we

countenanced as we shall see when we

look at the passages what I have in mind
look at the passages what I have in mind

look at the passages what I have in mind

here would be the justification in the

here would be the justification in the

here would be the justification in the

Confederate States of America and prior

Confederate States of America and prior

Confederate States of America and prior

to that within the United States of

to that within the United States of

to that within the United States of

Antebellum chattel slavery enslaving

Antebellum chattel slavery enslaving

Antebellum chattel slavery enslaving

people from Africa then it was also used

people from Africa then it was also used

people from Africa then it was also used

as a justification in South America to

as a justification in South America to

as a justification in South America to

justify enslaving indigenous inhabitants

justify enslaving indigenous inhabitants

justify enslaving indigenous inhabitants

but as we'll see much of that would have

but as we'll see much of that would have

but as we'll see much of that would have

been considered illegitimate from

been considered illegitimate from

been considered illegitimate from

Aristotle's point of view let's talk

Aristotle's point of view let's talk

Aristotle's point of view let's talk

about what a slave is from Aristotle's

about what a slave is from Aristotle's

about what a slave is from Aristotle's

perspective first before looking at the

perspective first before looking at the

perspective first before looking at the

question of whether slavery could be

question of whether slavery could be

question of whether slavery could be

justified so the slave is in greek

justified so the slave is in greek

justified so the slave is in greek

Doulos and you can translate that in a

Doulos and you can translate that in a

Doulos and you can translate that in a

variety of ways sometimes people want to

variety of ways sometimes people want to

variety of ways sometimes people want to

soften it by saying servant or that

soften it by saying servant or that

soften it by saying servant or that

there's other sorts of things a member

there's other sorts of things a member

there's other sorts of things a member

of the household client but one of the

of the household client but one of the

of the household client but one of the
things that is missing there is the lack

things that is missing there is the lack

things that is missing there is the lack

of inability to exit that relationship

of inability to exit that relationship

of inability to exit that relationship

if somebody is merely a servant then

if somebody is merely a servant then

if somebody is merely a servant then

they could leave of course if they're

they could leave of course if they're

they could leave of course if they're

indentured servant and that then they

indentured servant and that then they

indentured servant and that then they

can't but a regular servant could leave

can't but a regular servant could leave

can't but a regular servant could leave

and go somewhere else the slave is in

and go somewhere else the slave is in

and go somewhere else the slave is in

in Aristotle's point of view a piece of

in Aristotle's point of view a piece of

in Aristotle's point of view a piece of

property akka Tama property like books

property akka Tama property like books

property akka Tama property like books

or oxen or doors or pick whatever else

or oxen or doors or pick whatever else

or oxen or doors or pick whatever else
you like

you like

you like
and as a piece of property the slave can

and as a piece of property the slave can

and as a piece of property the slave can

be bought and sold they have a monetary

be bought and sold they have a monetary

be bought and sold they have a monetary

value probably a rather subjectively

value probably a rather subjectively

value probably a rather subjectively

determined one but as a piece of

determined one but as a piece of

determined one but as a piece of

property they are being treated not as a

property they are being treated not as a

property they are being treated not as a

person but as a thing and we might think

person but as a thing and we might think

person but as a thing and we might think

of different types of property for

of different types of property for

of different types of property for

example bits of technology other tools

example bits of technology other tools

example bits of technology other tools

animals and then we have living human

animals and then we have living human

animals and then we have living human
property slaves the other thing that's

property slaves the other thing that's

property slaves the other thing that's

even more important is that the slave

even more important is that the slave

even more important is that the slave

Aristotle stresses is a tool an organ

Aristotle stresses is a tool an organ

Aristotle stresses is a tool an organ

owned and tool is a very broad word in

owned and tool is a very broad word in

owned and tool is a very broad word in

Aristotle's work as a matter of fact

Aristotle's work as a matter of fact

Aristotle's work as a matter of fact

some of his books are actually called

some of his books are actually called

some of his books are actually called

the organ on the great tool for logic

the organ on the great tool for logic

the organ on the great tool for logic

right here's another tool this is the

right here's another tool this is the

right here's another tool this is the

the tool of tools the hand which

the tool of tools the hand which

the tool of tools the hand which

operates other tools and the slave is a
operates other tools and the slave is a

operates other tools and the slave is a

special kind of tool how are they

special kind of tool how are they

special kind of tool how are they

different than other things they're not

different than other things they're not

different than other things they're not

merely a living tool they are a tool

merely a living tool they are a tool

merely a living tool they are a tool

with a soul and and this implies not

with a soul and and this implies not

with a soul and and this implies not

just that they have life or awareness

just that they have life or awareness

just that they have life or awareness

but that they have a certain capacity

but that they have a certain capacity

but that they have a certain capacity

for thinking things through that have to

for thinking things through that have to

for thinking things through that have to

be done in their tasks sometimes at a

be done in their tasks sometimes at a

be done in their tasks sometimes at a

much higher level sometimes at a much

much higher level sometimes at a much

much higher level sometimes at a much

lower level depending on what their
lower level depending on what their

lower level depending on what their

tasks are and Aristotle actually

tasks are and Aristotle actually

tasks are and Aristotle actually

suggests that if we had tools that could

suggests that if we had tools that could

suggests that if we had tools that could

run themselves for example a loom in

run themselves for example a loom in

run themselves for example a loom in

which the shuttle would weave back and

which the shuttle would weave back and

which the shuttle would weave back and

forth by itself looms and shuttles are

forth by itself looms and shuttles are

forth by itself looms and shuttles are

very important in ancient times because

very important in ancient times because

very important in ancient times because

they were the way in which you

they were the way in which you

they were the way in which you

manufactured cloth which you need for

manufactured cloth which you need for

manufactured cloth which you need for

all of your clothing you either had to

all of your clothing you either had to

all of your clothing you either had to

get cloth from somebody else or you had

get cloth from somebody else or you had

get cloth from somebody else or you had

to manufacture it at home and it was a

to manufacture it at home and it was a

to manufacture it at home and it was a

time-consuming task and it required

time-consuming task and it required

time-consuming task and it required

certain tools to be in place in order to

certain tools to be in place in order to

certain tools to be in place in order to

process the raw materials you might

process the raw materials you might

process the raw materials you might

delegate

delegate

delegate
leave to be carrying that task out and

leave to be carrying that task out and

leave to be carrying that task out and

if you could in fact have a piece of

if you could in fact have a piece of

if you could in fact have a piece of

technology that operated itself there

technology that operated itself there

technology that operated itself there

would in fact be no reason to have a

would in fact be no reason to have a

would in fact be no reason to have a
slave doing that to devote that person

slave doing that to devote that person

slave doing that to devote that person

and their intelligence and their hours

and their intelligence and their hours

and their intelligence and their hours

to that task so a slave is a is a tool

to that task so a slave is a is a tool

to that task so a slave is a is a tool

that functions within the household to

that functions within the household to

that functions within the household to

make certain things possible a slave is

make certain things possible a slave is

make certain things possible a slave is

a tool that conduces to not just living

a tool that conduces to not just living

a tool that conduces to not just living

but living well one of the key questions

but living well one of the key questions

but living well one of the key questions

is how much they enjoy of that in the

is how much they enjoy of that in the

is how much they enjoy of that in the

household and the answer of course

household and the answer of course

household and the answer of course

varies considerably but it's never going

varies considerably but it's never going

varies considerably but it's never going
to be as much as the free members of the

to be as much as the free members of the

to be as much as the free members of the

household so one of the key questions

household so one of the key questions

household so one of the key questions

then that Aristotle is going to ask is

then that Aristotle is going to ask is

then that Aristotle is going to ask is

is anyone a slave by nature and why is

is anyone a slave by nature and why is

is anyone a slave by nature and why is

this important this by nature it implies

this important this by nature it implies

this important this by nature it implies

that if a person is a slave by nature it

that if a person is a slave by nature it

that if a person is a slave by nature it

is good for them to be a slave or it

is good for them to be a slave or it

is good for them to be a slave or it

makes sense for them to be a slave they

makes sense for them to be a slave they

makes sense for them to be a slave they

may in fact have no capacity to be

may in fact have no capacity to be

may in fact have no capacity to be

anything other than that so freeing them

anything other than that so freeing them

anything other than that so freeing them
could be a major problem because they

could be a major problem because they

could be a major problem because they

would inevitably either fall into

would inevitably either fall into

would inevitably either fall into

something worse than slavery or go back

something worse than slavery or go back

something worse than slavery or go back

to slavery if that's the case and that's

to slavery if that's the case and that's

to slavery if that's the case and that's

one of the key questions being asked the

one of the key questions being asked the

one of the key questions being asked the

other question he asks that's related to

other question he asks that's related to

other question he asks that's related to

this that helps out in illuminating this

this that helps out in illuminating this

this that helps out in illuminating this

for Aristotle is is it ever useful or

for Aristotle is is it ever useful or

for Aristotle is is it ever useful or

profitable or however you want to put it

profitable or however you want to put it

profitable or however you want to put it

some Pharaon in Greek is it ever useful
some Pharaon in Greek is it ever useful

some Pharaon in Greek is it ever useful

or is it just is it right dekai owned

or is it just is it right dekai owned

or is it just is it right dekai owned

for any person to be a slave now why is

for any person to be a slave now why is

for any person to be a slave now why is

he asking these questions here is where

he asking these questions here is where

he asking these questions here is where

we should think about ancient culture it

we should think about ancient culture it

we should think about ancient culture it

was not the case that everybody in

was not the case that everybody in

was not the case that everybody in

ancient times thought that slavery was

ancient times thought that slavery was

ancient times thought that slavery was

a-ok as

a-ok as

a-ok as
matter-of-fact Aristotle doesn't name

matter-of-fact Aristotle doesn't name

matter-of-fact Aristotle doesn't name

them by name but he brings up a number

them by name but he brings up a number

them by name but he brings up a number

of people who say that slavery is
of people who say that slavery is

of people who say that slavery is

against nature that it's never good that

against nature that it's never good that

against nature that it's never good that

it's never useful or just for people to

it's never useful or just for people to

it's never useful or just for people to

be slaves

be slaves

be slaves
so he's considering what in his time is

so he's considering what in his time is

so he's considering what in his time is

really a live question there were of

really a live question there were of

really a live question there were of

course many other people who said it is

course many other people who said it is

course many other people who said it is

you know good for people to be slaves

you know good for people to be slaves

you know good for people to be slaves

and as we're gonna see as we look at it

and as we're gonna see as we look at it

and as we're gonna see as we look at it

there's people who kind of hedge

there's people who kind of hedge

there's people who kind of hedge

back-and-forth and there are probably

back-and-forth and there are probably

back-and-forth and there are probably

some people who said I don't really care

some people who said I don't really care

some people who said I don't really care

go just go do your work okay but these

go just go do your work okay but these

go just go do your work okay but these

are important questions so I think it's

are important questions so I think it's

are important questions so I think it's

best to begin by looking at the

best to begin by looking at the

best to begin by looking at the

arguments put forward by the people who

arguments put forward by the people who

arguments put forward by the people who

say that slavery is unjust or against

say that slavery is unjust or against

say that slavery is unjust or against

nature in every case or at least in some

nature in every case or at least in some

nature in every case or at least in some

cases so he goes on this is in book one

cases so he goes on this is in book one

cases so he goes on this is in book one

he says it's not difficult to see that

he says it's not difficult to see that

he says it's not difficult to see that
those who assert that slavery is not by

those who assert that slavery is not by

those who assert that slavery is not by

nature are right in a certain fashion

nature are right in a certain fashion

nature are right in a certain fashion

their right to a certain degree he says

their right to a certain degree he says

their right to a certain degree he says

the fact is the term slavery and slave

the fact is the term slavery and slave

the fact is the term slavery and slave

are ambiguous we think of them as one

are ambiguous we think of them as one

are ambiguous we think of them as one

thing but they actually named different

thing but they actually named different

thing but they actually named different

relations different things and some of

relations different things and some of

relations different things and some of

them may be quite unnatural so he says

them may be quite unnatural so he says

them may be quite unnatural so he says

there is such a thing as a slave or a

there is such a thing as a slave or a

there is such a thing as a slave or a

man that is in slavery by law law as a

man that is in slavery by law law as a

man that is in slavery by law law as a
sort of agreement under which things

sort of agreement under which things

sort of agreement under which things

conquered and war are said to belong to

conquered and war are said to belong to

conquered and war are said to belong to

their conquerors they says this

their conquerors they says this

their conquerors they says this

conventional this this legal the word

conventional this this legal the word

conventional this this legal the word

for law here by the way is Nomos which

for law here by the way is Nomos which

for law here by the way is Nomos which

can mean law or custom so it doesn't

can mean law or custom so it doesn't

can mean law or custom so it doesn't

necessarily have to be a law on the

necessarily have to be a law on the

necessarily have to be a law on the

books it could be something that is a

books it could be something that is a

books it could be something that is a

custom of a particular people part of

custom of a particular people part of

custom of a particular people part of

their culture he says this conventional

their culture he says this conventional

their culture he says this conventional
right is actually denied or attacked by

right is actually denied or attacked by

right is actually denied or attacked by

many legal ideas just as a state's

many legal ideas just as a state's

many legal ideas just as a state's

person is impeached for proposing an

person is impeached for proposing an

person is impeached for proposing an

unconstitutional measure they say that

unconstitutional measure they say that

unconstitutional measure they say that

just because somebody is strong enough

just because somebody is strong enough

just because somebody is strong enough

to use force against another

to use force against another

to use force against another

and that doesn't mean that they should

and that doesn't mean that they should

and that doesn't mean that they should

thereby but you know by being an object

thereby but you know by being an object

thereby but you know by being an object

of aggression or a prisoner be turned

of aggression or a prisoner be turned

of aggression or a prisoner be turned

into a slave that seems quite irrational
into a slave that seems quite irrational

into a slave that seems quite irrational

quite arbitrary and as in point of fact

quite arbitrary and as in point of fact

quite arbitrary and as in point of fact

Aristotle will point out there's many

Aristotle will point out there's many

Aristotle will point out there's many

people who appear to not be natural

people who appear to not be natural

people who appear to not be natural

slaves that got swept up in some dragnet

slaves that got swept up in some dragnet

slaves that got swept up in some dragnet

and turned into slaves in the process

and turned into slaves in the process

and turned into slaves in the process

and that was illegitimate in his view so

and that was illegitimate in his view so

and that was illegitimate in his view so

he says that one reason why this this

he says that one reason why this this

he says that one reason why this this

might be attacked is that in a certain

might be attacked is that in a certain

might be attacked is that in a certain

manner virtue when it obtains resources

manner virtue when it obtains resources

manner virtue when it obtains resources

has in fact great power to use force and
has in fact great power to use force and

has in fact great power to use force and

the stronger power always possesses

the stronger power always possesses

the stronger power always possesses

superiority and something that's good

superiority and something that's good

superiority and something that's good

so it's thought by many that force

so it's thought by many that force

so it's thought by many that force

cannot be devoid of goodness but that

cannot be devoid of goodness but that

cannot be devoid of goodness but that

doesn't really get to the heart of the

doesn't really get to the heart of the

doesn't really get to the heart of the

issue then does it the fact that the

issue then does it the fact that the

issue then does it the fact that the

person who engages in aggression and

person who engages in aggression and

person who engages in aggression and

captures people and turns them into

captures people and turns them into

captures people and turns them into

slaves may be good in some sense doesn't

slaves may be good in some sense doesn't

slaves may be good in some sense doesn't

mean that that act of turning them into

mean that that act of turning them into

mean that that act of turning them into

slaves or selling them or keeping them

slaves or selling them or keeping them

slaves or selling them or keeping them

as slaves is indeed good justified or

as slaves is indeed good justified or

as slaves is indeed good justified or

even useful we can think of many other

even useful we can think of many other

even useful we can think of many other

examples that Aristotle doesn't go into

examples that Aristotle doesn't go into

examples that Aristotle doesn't go into

but of which he was quite aware namely

but of which he was quite aware namely

but of which he was quite aware namely

debt slavery in ancient times not only

debt slavery in ancient times not only

debt slavery in ancient times not only

in ancient Greece but in many other

in ancient Greece but in many other

in ancient Greece but in many other

places you could become a slave because

places you could become a slave because

places you could become a slave because

your parents had to sell you because

your parents had to sell you because

your parents had to sell you because
they were settling debts that they had

they were settling debts that they had

they were settling debts that they had

sometimes people would even themselves

sometimes people would even themselves

sometimes people would even themselves

sell themselves into slavery so as to

sell themselves into slavery so as to

sell themselves into slavery so as to

pay back all or part of their debts this

pay back all or part of their debts this

pay back all or part of their debts this

is something that goes on today by the

is something that goes on today by the

is something that goes on today by the

way in the illegitimate instances of

way in the illegitimate instances of

way in the illegitimate instances of

slavery that we still see here in in the

slavery that we still see here in in the

slavery that we still see here in in the

modern era so debt slavery would also be

modern era so debt slavery would also be

modern era so debt slavery would also be

by Nomos by law or by custom but there's

by Nomos by law or by custom but there's

by Nomos by law or by custom but there's

nothing to say that that would be

nothing to say that that would be

nothing to say that that would be
legitimate Aristotle goes on and he says

legitimate Aristotle goes on and he says

legitimate Aristotle goes on and he says

somebody might say that and

somebody might say that and

somebody might say that and

of prisoners is just but they might also

of prisoners is just but they might also

of prisoners is just but they might also

deny the assertion they could say that

deny the assertion they could say that

deny the assertion they could say that

Wars could be unjust in their origin

Wars could be unjust in their origin

Wars could be unjust in their origin

nobody who doesn't deserve slavery can

nobody who doesn't deserve slavery can

nobody who doesn't deserve slavery can

really be a slave and they might also go

really be a slave and they might also go

really be a slave and they might also go

on and make a distinction an

on and make a distinction an

on and make a distinction an

ethnocentric distinction that Aristotle

ethnocentric distinction that Aristotle

ethnocentric distinction that Aristotle

has no problem with between Greeks and

has no problem with between Greeks and

has no problem with between Greeks and
barbarians which means everybody else

barbarians which means everybody else

barbarians which means everybody else

and say that well you know enslaving

and say that well you know enslaving

and say that well you know enslaving

Greeks not a good thing but enslaving

Greeks not a good thing but enslaving

Greeks not a good thing but enslaving

barbarians that that could be all right

barbarians that that could be all right

barbarians that that could be all right

and we could think of many other

and we could think of many other

and we could think of many other

instances where people have said these

instances where people have said these

instances where people have said these

sorts of things so he talks about them

sorts of things so he talks about them

sorts of things so he talks about them

saying that Greeks themselves have taken

saying that Greeks themselves have taken

saying that Greeks themselves have taken

prisoners shouldn't be slaves but

prisoners shouldn't be slaves but

prisoners shouldn't be slaves but

barbarians are and he says what this
barbarians are and he says what this

barbarians are and he says what this

leads us to why is this important what

leads us to why is this important what

leads us to why is this important what

this leads us to is some sort of

this leads us to is some sort of

this leads us to is some sort of

principle if they're going to say

principle if they're going to say

principle if they're going to say

something like that they need a

something like that they need a

something like that they need a

criterion by which to say some people do

criterion by which to say some people do

criterion by which to say some people do

in fact deserve to be slaves if they're

in fact deserve to be slaves if they're

in fact deserve to be slaves if they're

captured but other people don't what

captured but other people don't what

captured but other people don't what

could such a criterion B what would

could such a criterion B what would

could such a criterion B what would

justify enslaving some people but not

justify enslaving some people but not

justify enslaving some people but not

enslaving others so one possibility he
enslaving others so one possibility he

enslaving others so one possibility he

says is the difference between virtue

says is the difference between virtue

says is the difference between virtue

and vice the virtuous person shouldn't

and vice the virtuous person shouldn't

and vice the virtuous person shouldn't

be a slave the vicious person should and

be a slave the vicious person should and

be a slave the vicious person should and

you know if you have households and

you know if you have households and

you know if you have households and

people you know bringing their children

people you know bringing their children

people you know bringing their children

up presumably the virtuous are gonna

up presumably the virtuous are gonna

up presumably the virtuous are gonna

generate virtuous children and the

generate virtuous children and the

generate virtuous children and the

vicious are gonna generate vicious

vicious are gonna generate vicious

vicious are gonna generate vicious

children now Aristotle of course says it

children now Aristotle of course says it

children now Aristotle of course says it

doesn't really turn out like in many

doesn't really turn out like in many

doesn't really turn out like in many

instances where a virtuous person will

instances where a virtuous person will

instances where a virtuous person will

have children and those children turn

have children and those children turn

have children and those children turn

out completely vicious and vice versa

out completely vicious and vice versa

out completely vicious and vice versa

so that's not it so what could be a

so that's not it so what could be a

so that's not it so what could be a

justification and he's discussed this a

justification and he's discussed this a

justification and he's discussed this a

little bit earlier he says that what

little bit earlier he says that what

little bit earlier he says that what

could justify slavery as natural as

could justify slavery as natural as

could justify slavery as natural as

something that is in accordance with

something that is in accordance with

something that is in accordance with

nature is several things you would need

nature is several things you would need

nature is several things you would need
to have somebody who is a natural slave

to have somebody who is a natural slave

to have somebody who is a natural slave

now what would make a person naturally

now what would make a person naturally

now what would make a person naturally

be in such a state where

be in such a state where

be in such a state where

it's better for them to be a slave than

it's better for them to be a slave than

it's better for them to be a slave than

to be free for Aristotle it has to do

to be free for Aristotle it has to do

to be free for Aristotle it has to do

with this rational part of the human

with this rational part of the human

with this rational part of the human

soul or mind being either undeveloped or

soul or mind being either undeveloped or

soul or mind being either undeveloped or

being underdeveloped it's developed to

being underdeveloped it's developed to

being underdeveloped it's developed to

the degree that it can at least listen

the degree that it can at least listen

the degree that it can at least listen

to reason on the part of somebody else

to reason on the part of somebody else

to reason on the part of somebody else
who actually does understand things but

who actually does understand things but

who actually does understand things but

it's not developed to the point where

it's not developed to the point where

it's not developed to the point where

the person can conduct their own affairs

the person can conduct their own affairs

the person can conduct their own affairs

in a way that is not going to get them

in a way that is not going to get them

in a way that is not going to get them

into some sort of trouble that's not

into some sort of trouble that's not

into some sort of trouble that's not

going to lead to problems children are

going to lead to problems children are

going to lead to problems children are

like this when they are young but they

like this when they are young but they

like this when they are young but they

develop out of that unless they become

develop out of that unless they become

develop out of that unless they become

the kind of people who Aristotle would

the kind of people who Aristotle would

the kind of people who Aristotle would

say would be natural slaves so for the

say would be natural slaves so for the

say would be natural slaves so for the
natural slave who has not developed

natural slave who has not developed

natural slave who has not developed

those rational capacities it is in fact

those rational capacities it is in fact

those rational capacities it is in fact

advantageous to them to be under

advantageous to them to be under

advantageous to them to be under

somebody else's guidance somebody else's

somebody else's guidance somebody else's

somebody else's guidance somebody else's

rule to not get to decide for themselves

rule to not get to decide for themselves

rule to not get to decide for themselves

what to do with their earnings or their

what to do with their earnings or their

what to do with their earnings or their

time or whether they go from place to

time or whether they go from place to

time or whether they go from place to

place

place

place
or perhaps even over their own sexuality

or perhaps even over their own sexuality

or perhaps even over their own sexuality

there's another key component that is
there's another key component that is

there's another key component that is

absolutely necessary here that often

absolutely necessary here that often

absolutely necessary here that often

gets left out in the abuses of this

gets left out in the abuses of this

gets left out in the abuses of this

let's assume that there are natural

let's assume that there are natural

let's assume that there are natural

slaves you do not have a slave by nature

slaves you do not have a slave by nature

slaves you do not have a slave by nature

unless that person is also under a

unless that person is also under a

unless that person is also under a

natural master they are a slave by

natural master they are a slave by

natural master they are a slave by

nature in a way but it's not really

nature in a way but it's not really

nature in a way but it's not really

advantageous to them to be under anybody

advantageous to them to be under anybody

advantageous to them to be under anybody

whatsoever I mean it could be that the

whatsoever I mean it could be that the

whatsoever I mean it could be that the

person who owns them is actually a
person who owns them is actually a

person who owns them is actually a

natural slave and they just happen to be

natural slave and they just happen to be

natural slave and they just happen to be

in the right position in some elite and

in the right position in some elite and

in the right position in some elite and

they can't manage their own affairs well

they can't manage their own affairs well

they can't manage their own affairs well

and then they screw up the slaves

and then they screw up the slaves

and then they screw up the slaves

affairs as well a natural master would

affairs as well a natural master would

affairs as well a natural master would

have to be somebody who is fully

have to be somebody who is fully

have to be somebody who is fully

rational who has self-control who either

rational who has self-control who either

rational who has self-control who either

has or is on the way to developing the

has or is on the way to developing the

has or is on the way to developing the

moral virtues especially prudence which

moral virtues especially prudence which

moral virtues especially prudence which

is required to make sense out of

is required to make sense out of

is required to make sense out of

decision

decision

decision
that we need to make regarding ourselves

that we need to make regarding ourselves

that we need to make regarding ourselves

and regarding others and our households

and regarding others and our households

and regarding others and our households

without a natural master you don't

without a natural master you don't

without a natural master you don't

really have slavery by nature or in

really have slavery by nature or in

really have slavery by nature or in

accordance with nature now the question

accordance with nature now the question

accordance with nature now the question

is open how many of these natural

is open how many of these natural

is open how many of these natural

masters are there out there

masters are there out there

masters are there out there

Aristotle doesn't discuss that but

Aristotle doesn't discuss that but

Aristotle doesn't discuss that but
that's well worth considering so if it's

that's well worth considering so if it's

that's well worth considering so if it's

going to be natural slavery Aristotle

going to be natural slavery Aristotle

going to be natural slavery Aristotle

says the rule needs to be the best

says the rule needs to be the best

says the rule needs to be the best

option for both of them obviously for

option for both of them obviously for

option for both of them obviously for

the master it's nice to have a slave but

the master it's nice to have a slave but

the master it's nice to have a slave but

it has to be advantageous for the slave

it has to be advantageous for the slave

it has to be advantageous for the slave

or else it's not really you could say

or else it's not really you could say

or else it's not really you could say

good or just or natural slavery it

good or just or natural slavery it

good or just or natural slavery it

becomes slavery against nature

becomes slavery against nature

becomes slavery against nature

so Aristotle's defense of slavery here

so Aristotle's defense of slavery here

so Aristotle's defense of slavery here
is quite a bit more limited than many

is quite a bit more limited than many

is quite a bit more limited than many

people assume honestly many instances of

people assume honestly many instances of

people assume honestly many instances of

slavery not only in later history but in

slavery not only in later history but in

slavery not only in later history but in

his own time would be viewed by him as

his own time would be viewed by him as

his own time would be viewed by him as

illegitimate as unjust as dis

illegitimate as unjust as dis

illegitimate as unjust as dis

advantageous for the people involved as

advantageous for the people involved as

advantageous for the people involved as

unnatural so we now see what the

unnatural so we now see what the

unnatural so we now see what the

conditions are for natural slavery and

conditions are for natural slavery and

conditions are for natural slavery and

we can think about whether they're ever

we can think about whether they're ever

we can think about whether they're ever

in fact met
you