The idea of justice is central to all of Greek political philosophy.

Given that various

philosophers have diverse perspectives on it, this abstract idea is challenging to explain in
concrete words. However, according to Aristotle, there are two different kinds of justice: 1.
universal justice and 2. special justice. The first one means that one should be moral and obey
the law. Additionally, there are two categories of particular justice: 1. distributive justice and
2. remedial or corrective justice. According to the concept of distributive justice, the state
should allocate resources and income among its residents fairly. Remedial justice is separated
once more into two categories: civil law, which deals with voluntary transactions, and
criminal law, which deals with involuntary transactions (criminal law).
Aristotle engages in a significant discussion regarding distributive justice in regards to the
link between justice and equality. All agree that fairness in distribution should be founded on
merit; therefore, justice must follow proportionality, which considers equalities equally and
inequalities unequally and distributes gifts or facilities proportionally to a person's equalities
or disparities. According to Aristotle, the equality component also occurs in corrective
justice, with the exception that distributive justice produces geometric fitness whereas
transactions provide numerical fitness (Aristotle, 1999). For instance, it makes no difference
what the characteristics and situations of either party are when the judge orders reparation for
harm that has been done to the other party in accordance with corrective justice; in this case,
the precise amount of the damage must be made up. According to Aristotle, excess and waste
are the two vices that lie in the centre of every virtue. We deal with a phenomenon known as
average observance in all situations of justice (in particular). In fact, a fair individual would
have accurately followed the centre of two misdemeanours.
Aristotle believed that this type of justice, which upholds the correct and proportionate
distribution of positions of honour, rewards, and access to commodities and services to each
citizen of a nation or state, is the most effective legislation to thwart any revolution. Politics
are mostly the focus of this justice. Every political organisation, according to Aristotle, needs
its own distributive justice system. But because there aren't many good individuals, he
rejected democratic and oligarchic standards of justice and allowed posts to only be given to
those who have made the greatest contributions to society. According to Aristotle, the
majority of the posts should be given to only a select few. The remedial and corrective
actions cover all laws pertaining to business activities. It seeks to make up for what a person
lost as a result of social injustice. This justice stops one right from encroaching on another.
According to Aristotle, voluntary and economic actions like hiring, selling, and providing
protection are related to corrective justice. These activities entail assault against freedom,
honour, property, and life. In a nutshell, this justice strives for virtue and moral excellence of
character, which is why it is known as corrective justice.
Aristotle carefully differs between two definitions of "just" and "unjust" in Nicomachean
Ethics. The common word for this type of injustice in distribution is simply that the gain or
avoidance of burden is "unfair" or "unjust." Aristotle demonstrates that there is a distinct type
of injustice in distribution. Aristotle may have gone too far in making his argument since we
may claim that the particular vice in question is "greed," just as the particular evil in fleeing
from fight is cowardice. Therefore, Aristotle's conceptions of justice, namely the form of
justice that addresses the equity of individuals' portions, centre on the interactions between
free and equal men, each of whom lacks the natural right to rule over the others. These
concepts centre on the shares that people get, including shares of burdens or evils as well as
advantages like honours, monetary possessions, and security. And the idea of reciprocity is
the one that every effective theory of justice must be anchored on.
Happiness has a significant role in Aristotle's conception of justice. Aristotle believed that
justice and happiness were intimately related. The majority of the Nicomachean Ethics seems
to suggest that happiness is primarily a result of the soul acting in line with moral goodness.
However, Aristotle comes to the conclusion that, rather than the morally righteous action that
marks the end of political life, happiness is found in theoretical activity or the contemplative
life. According to Aristotle, no one can voluntarily experience injustice, and when
commodities are allocated unfairly, the distributor has more responsibility than the individual
who receives the biggest portion. People have the misconception that justice is simple since it
only necessitates following the law. True justice, however, only results from virtue, and
people who lack virtue are unable to recognise the right path of conduct in every
circumstance and are, therefore, unable to rule. This is consistent with Plato's suggestion that
only philosophers—those who comprehend and are prepared to uphold justice in the
managing of the state's human and material resources—should have political power in an
ideal society.
According to Aristotle, every act of exchange that is in line with fairness in dealings upholds
the standards that the community has for each of its members as well as their goods and
services. In order to maintain the standards that bind the society as a whole, reciprocity must
be practised. Similar to this, by upholding the organization's fundamental norms and
understandings of just and unjust conduct, each act of corrective justice—whether it is
administered to voluntary transactions gone wrong or to involuntary transactions—helps to
maintain the ties that hold the group together. Aristotle did not think that we could judge the
justice or injustice of existing laws based on an eternal and immutable natural law because he
did not think that such a law existed for political and legal matters; in fact, it appears that he
did not even have the concept of natural law in the first place. He did, however, feel that the
idea of reciprocity provides a standard to which we should refer in determining the justice or
injustice of laws since the survival of any polis depended on the preservation of reciprocal
interactions.
Thoughts about politics by Aristotle Justice in the broadest meaning refers to the moral
treatment of individuals in society, which is decided by governmental legislation. This
legislation was enacted during the ideal Aristotelian era by governors who possessed the
virtues of practical knowledge and virtue of pleasure, in order to provide the highest good,
which is the happiness of the government. Law is a wisdom devoid of fancies that is used to
inculcate moral behaviour in people and forbid criminal activity. A decent citizen in such a
rule simply possesses the attributes of a good man. He has the virtue of fairness and practises
impartiality to advance in society. According to Aristotle, a person's supremacy in virtue is
the sole qualification needed to become a ruler. Politics and ethics are founded on directives
from the morally upright men's consciences, who have chosen the intellectual to serve as their
leader and guide. These rankings are the outcome of logical analysis, comparison, and
evaluation of the great person's thoughts, and they can change depending on the situation.
Therefore, the outcome of an action has no inherent or absolute worth; rather, truth is
incomplete. If this arrangement is obvious in its placement, it is given new scientific weight
and credibility.
Aristotle's notion of justice drew from a variety of areas of his thinking. Aristotle's
anthropology was influenced by his natural general theory, and the two combined to generate
his ethics. Aristotle's idea of justice is simply his happiness- and virtue-centred theory, which
has been applied to society. Aristotle views justice as naturalistic and applicable. He wants to
show them the way to happiness and thinks that morality might act as a bridge to it.
According to Aristotle, moderation lies halfway between extremes. He regards justice as the
highest political virtue, and this admiration tacitly alludes to the absence of justice in a
community. As a result, it lacks a fundamental foundation for a political system. As a result,
Aristotle separates justice into two strict and wide meanings. The general justice is itself split
into two corrective and distributive kinds and comprises of what is permissible based on
equality, fairness, and strict sense. Aristotle aims to define the happiness and fortunes of the
ideal man in his philosophy of justice. The fundamental ideas of Aristotle's justice virtue,
which are used as a portion of a virtue, that is justice virtue, are balance, moderation,
equality, and desire. According to Aristotle, virtues can serve as a means or a bridge to
enjoyment. Virtues are the middle ground between extremes. Aristotelian practical
philosophy starts with happiness and fortune as the ultimate welfare. According to Aristotle,
fairness is at the core of the qualities that bring about human prosperity. Prosperity is defined
by Aristotle as our action's ultimate welfare.