Relevant bibliographies by topics / Aristotle. Politics

Academic literature on the topic 'Aristotle. Politics'

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Published: 4 June 2021
Last updated: 3 February 2022

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Journal articles on the topic "Aristotle. Politics":

1

Bartky, Elliot. "Aristotle and the Politics of Herodotus's History." Review of Politics 64, no. 3 (2002): 445–68. http://dx.doi.org/10.1017/s0034670500034975.

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In the Poetics, Aristotle criticizes Herodotus by claiming that poetry is more philosophical and more serious than history. Aristotle's remark may be understood as a defense of poetry against Herodotus's attempt to supplant the political teaching of the poets and the wise men. Aristotle aligns poetry with philosophy because the poets' political teaching serves the city at the same time that it anticipates political philosophy. In the second section of the article Herodotus's quarrel with the political teaching of the poets, especially Homer, is considered in light of Aristotle's account of the poets. Approaching Herodotus in this manner underscores the significance, for Aristotle, of the politics of Herodotus's History. The third section of the article begins with a discussion of Herodotus's indebtedness to, and difference from, the pre-Socratic philosophers, and goes on to consider Herodotus's quarrel with the wise men. Herodotus's quarrel with the poets and the wise men provides us with a better idea of why Aristotle sought to associate poetry with philosophy, and distinguish them from history.
2

BOŽILOVIĆ, JELENA. "ETHICAL PRINCIPLES OF POLITICAL COMMUNITY IN THE WORKS OF ARISTOTLE." Kultura polisa, no. 44 (March 8, 2021): 173–87. http://dx.doi.org/10.51738/kpolisa2021.18.1r.3.02.

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Aristotle’s understanding of political community is strongly linked with the view on political naturalism and the concept of a man as a moral being. According to Aristotle, man (by nature) achieves his human potential by living in a community, however, the political community on its own, as the largest and the most significant among all communities, enables citizens to fully develop their virtue through their participation in political life. For this reason, a man and the community are joined in a relationship resulting in mutual creation of ethics: by living in a polis, an individual develops virtue, and conversely, his virtuous actions in the community enable a polis to endure on ethical principles. This conception is found in Aristotle's Nicomachean Ethics and Politics, and is encompassed in the theory of virtue, theory of citizenship and a detailed consideration of the forms of political systems. Although elitist and exclusivist, Aristotle’s ethical and political views remain intact in terms of the value ascribed to the “the philosophy of human life”, as his legacy continues to inspire modern social thought. The aim of this paper is to show the connection Aristotle makes between a political community and ethical principles while pointing to their universal importance through the analysis of Nicomachean Ethics and Politics.
3

FRANK, JILL. "Citizens, Slaves, and Foreigners: Aristotle on Human Nature." American Political Science Review 98, no. 1 (February 2004): 91–104. http://dx.doi.org/10.1017/s0003055404001029.

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To most readers, Aristotle's many references to nature throughout the first book of thePoliticsimply a foundational role for nature outside and prior to politics. Aristotle, they claim, pairs nature with necessity and, thus, sets nature as a standard that fixes the boundaries of inclusion and exclusion in political life. Through readings of Aristotle on the nature of citizens, slaves, and foreigners in thePolitics, this essay argues, in contrast, that, to Aristotle, nature, especially human nature, is changeable and shaped by politics. Through an analysis of Aristotle's philosophical and scientific treatments of nature in theMetaphysicsandPhysics, this essay demonstrates that in order to preserve what he takes to be characteristic and also constitutive of a distinctively human way of living—prohaireticactivity—Aristotle is especially keen to guard against any assimilation of nature to necessity.
4

Trott, Adriel M. "Logos and the Political Nature of Anthrōpos in Aristotle’s Politics." Polis: The Journal for Ancient Greek Political Thought 27, no. 2 (2010): 292–307. http://dx.doi.org/10.1163/20512996-90000172.

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Departing from Aristotle’s two-fold definition of anthrōpos (human) as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle’s conception of the political nature of the human is developed through a reading of the linguistic argument at Politics 1.2; a careful treatment of autos, or self, in Aristotle; and an examination of the political nature of anthrōpos in the context of Aristotle’s candidates for the best life in Politics VII.1–3 and Nicomachean Ethics X.6–8. From this consideration the compatibility between Aristotle’s claims that anthrōpos is fundamentally political and that the highest end of the human is achieved in theoria is maintained, since even in pursuing the theoretic life, human beings take up the practical question of what the best life is.
5

JOCHIM, JORDAN. "From Tyrannicide to Revolution: Aristotle on the Politics of Comradeship." American Political Science Review 114, no. 4 (August 11, 2020): 1266–79. http://dx.doi.org/10.1017/s0003055420000507.

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Treatments of collective action in political science, classical Greek history, and democratic theory often focus on the episodic and public-facing dimensions of dissent. This article turns to Aristotle for an account of solidaristic political action whose scale and tempo is sometimes obscured by such engagements. Revisiting The Athenian Constitution’s account of the tyrannicides of 514 BCE and the democratic revolution of 508/7 BCE, I argue for the centrality of comradeship to Aristotle’s discussions of these episodes. I demonstrate that Aristotle’s attention to the politics of comradeship is also legible in Politics 5—which notes the dangers political clubs (hetaireiai) pose to tyranny—as well as Aristotle’s references to comrades (hetairoi) in the Nicomachean and Eudemian Ethics. This article contributes to our understanding of the birth of Athenian democracy and how comradeship—a vice, to Aristotle, under ordinary political circumstances—becomes a virtue.
6

Shuster, Amy L. "The Problem of the Partheniae in Aristotle’s Political Thought." Polis: The Journal for Ancient Greek Political Thought 28, no. 2 (2011): 279–308. http://dx.doi.org/10.1163/20512996-90000189.

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This article examines Aristotle’s discussion of the Spartan revolt of the Partheniae in Politics V.7. Aristotle appears to use the Partheniae as examples of two sources of instability within so-called aristocracies, but the analysis of this case raises delicate interpretive issues. Sections I–III draw upon surviving accounts of the Parthenian revolt from Antiochus, Ephorus and Myron of Priene in order to illuminate the significance of this example for Aristotle’s ethical and political thought. Section IV reconstructs the state of the Spartan constitution around the time of the revolt in order to understand what Aristotle might have thought about what precipitated the revolt. This article argues that generational politics is at stake in the revolt, and Section V locates the revolt’s politics within its broader historical and cultural context. In the end, this article finds that Aristotle may have intended to leave the interpretation of this example ambiguous due to his own unresolved views towards the politics at stake in this revolt.
7

Lindsay, Thomas K. "The “God-Like Man” Versus the “Best Laws: Politics and Religion in Aristotle's Politics." Review of Politics 53, no. 3 (1991): 488–509. http://dx.doi.org/10.1017/s0034670500015266.

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While Plato's political dialogues give much attention to the relation of the legal and the divine, this subject receives scant notice in Aristotle's Politics. But this is not a sign that Aristotle neglects or dismisses the subject; it is in fact perfectly consistent with what the author understands to be Aristotle's view of the proper political relation of laws and gods. This view emerges indirectly, and only after reflection on the substance and manner of Aristotle's “umpiring” of a staged debate over the rule of the “best laws” versus that of the “best man” (Politics III). From the standpoint of the highest, Aristotle finds law to be both regime-derivative and somewhat prudence-impeding. At the same time, the “apolitical” character of the best man's rule necessitates the rule of law, and with it —for largely utilitarian reasons — Aristotle's public acquiescence in the apotheosis of the legal. But this teaching, and its basis, emerge fully only when the Politics' relative “silence” is interpreted in light of the open statements of a text much less palatable and thus much less accessible to statesmen and citizens (and even to political scientists): the Metaphysics. The Politics' obliqueness, argues the author, owes to the fact that Aristotle's final understanding of the relation of laws and gods cannot be fully disclosed publicly if it is to achieve its end of improving public life.
8

Tsalla, Helen. "Aristotle on Political Norms and Monarchy." Politeia 1, no. 3 (2019): 45–67. http://dx.doi.org/10.5840/politeia20191319.

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Constitutions differ in kind, according to Aristotle (Politics, III), and the perverted ones are posterior to the nondeviant ones. This paper interprets Aristotle’s treatment of monarchy in light of his distinction in Posterior Analytics (I) between the order of being (constitutional types) and the order of experience (existing constitutions). The paper moves from an analysis of political definitions (Politics, III) and their psychological implications to Aristotle’s analysis of kingship as a species of constitutional correctness. It becomes apparent that, when discussing the relation between a political community and the rule befitting it, Aristotle is consistently using cognates of potency (dunamis) whereby a form already present in a thing becomes the principle of formal actualization of another. Such a mutual relation between rulers and ruled and between their psychological powers sheds light on Aristotle’s inclusion of kingship among proper constitutions, even in the absence of shared governance, and to his willingness to suggest policies that preserve even tyrannies.
9

Segev, Mor. "Aristotle on Plato’s Republic VIII-IX: Politics v. 12, 1316a1-b27." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (September 17, 2018): 374–400. http://dx.doi.org/10.1163/20512996-12340190.

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Abstract Toward the end of Politics V. 12, Aristotle criticizes Plato’s discussion of political change in Republic VIII-IX. Scholars often reject Aristotle’s criticism, especially because it portrays Plato’s discussion, allegedly unfairly, as developing a historically testable theory. I argue that Aristotle’s criticism is adequate, and that the seriousness with which he considers Plato’s account of political change as an alternative to his own is both warranted and instructive. First, apart from criticizing Plato’s account for its historical inaccuracies, Aristotle also exposes theoretical insufficiencies and internal inconsistencies within it. Second, Aristotle’s criticisms of historical inaccuracies in Plato’s discussion of political change are not misdirected, since there are reasons to think that Plato does intend that discussion to accord with the historical facts.
10

Bartky, Elliot. "Plato and the Politics of Aristotle's Poetics." Review of Politics 54, no. 4 (1992): 589–620. http://dx.doi.org/10.1017/s0034670500016077.

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This article challenges the view that Aristotle's Poetics provides a defense against Plato's assault on poetry. I argue that Aristotle's discussion of poetry is at least as critical of the poetic depiction of the city and the gods as is the Platonic account. In the Poetics Aristotle does break with Plato in order to establish poetry's independence from philosophy. Aristotle's account of poetry as an independent activity should not, however, be read as a defense of poetry against Plato's subordination of poetry to philosophy. Instead, it is argued that Aristotle establishes poetry's independence from philosophy as a corrective to Plato's resort to poetry, thereby establishing that philosophy is completely autonomous from poetry.
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You might also be interested in the extended bibliographies on the topic 'Aristotle. Politics' for particular source types:
Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Aristotle. Politics":

1

Hungerford, John. "The Political Animal: Aristotle on Nature, Reason and Politics." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108122.

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Thesis advisor: Robert C. Bartlett
This dissertation investigates Aristotle’s famous claim that “the human being is by nature a political animal.” This claim seems to express a basic disagreement between Aristotelian political philosophy and the contractarian political philosophy that informs modern liberalism. Aristotle asserts, contrary to Hobbes, for instance, that the political community is not a convention between naturally individual human beings but a natural entity in its own right prior to and authoritative over the individual. Yet not only are Aristotle’s reasons for supposing that we are naturally political obscure and questionable, but the meaning of Aristotle’s claim that we are naturally political is not altogether clear. For not only does Aristotle suggest that we are naturally political because the city is naturally prior to and authoritative over us, but he suggests we are political animals above all due to our distinctive faculty of reason, or speech, which, because it is the medium of the perception of advantage and justice that informs our actions, is what constitutes the city. Speech, in other words, is what brings the city to sight as the natural whole Aristotle asserts it to be. This suggests, however, that the naturalness of politics must be evaluated on the basis of such speech, which admits of clarification, and not on the basis Aristotle originally offers, which is speculation about the origins of the city. We argue that Aristotle’s dialectical examinations of despotic, political, and kingly forms of rule provide an outline of this task of clarification, which alone can permit us to evaluate the naturalness of politics. A close reading of these examinations, however, indicates that Aristotle ultimately rejects the view that the city is the natural whole it presents itself as being
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
2

Azarbarzin, Leili F. "Aristotle on the Family: An Analysis of Books I-III of Aristotle’s Politics in reference to Plato’s Republic." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1503.

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This paper is an analysis of Aristotle’s Politics in its critique of Plato’s Republic in reference to the topics of the ideal state and the role of the family. I focused on books I-III in Aristotle’s Politics to gain a deep understanding on Aristotle’s conception of the state and it’s goals in relation to its citizens as well as his critique on Plato’s ideal state. I also read book V and parts of book III of Plato’s Republic to gain a strong understanding of Plato’s requirements of the ideal state. In exploring the ideal states put forth by Plato and Aristotle, it became clear that the two sources of friction are in the state and the family. The first chapter of this paper discusses the general themes of Aristotle’s Politics such as how the state came to exist and the relationship between the good man and the good citizen. The second chapter offers insight to book V of Plato’s Republic but its majority is a focus on the critique of Plato’s proposed guardian or ruling class. The third and final chapter is an examination of how seriously one should take both Plato and Aristotle in their implications for the state and a tongue-in-cheek analysis of Aristotle’s critique of Plato in relation to the role of philosophy. This paper is concluded by considering the true implications of these philosophers on the role of reason and politics; more specifically considering how much of a role reason can have in promoting the state or the family. In understanding the guidelines of these two ideal states, one is better prepared in discussing the role of the family in modern government and to what extent both the family and the state can thrive together.
3

Rogers, Tristan John, and Tristan John Rogers. "Virtue Politics." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/625650.

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Rosalind Hursthouse, Mark LeBar, Martha Nussbaum, and other contemporary philosophers have brought virtue ethics into conversation with political philosophy. These philosophers agree with Aristotle that the function of political authority is to enable persons to live well. But we still lack an account of how the virtues, as characteristics of persons, relate to political authority as a property of institutions. I argue that the authority of political institutions depends on performing the function of enabling persons to live well, while the virtues require, but also limit, the authority of political institutions. According to the account I develop, living well consists in the exercise of practical wisdom within a socially embedded institutional context. Political institutions enable living well by means of institutionally defined rights such as property rights that protect the exercise of practical wisdom, and they promote its development through the institutions of civil society such as the family. But, I argue, political authority is limited by the individual virtue of justice, understood as balancing conformity to the existing social norms and laws of a community with their necessary updating through ideals of virtue. Ultimately, I conclude that political authority properly functions to promote an indirect conception of the common good, according to which persons relate to each other virtuously through their shared institutions.
4

Trott, Adriel M. "The challenge of physics reconciling nature and reason in Aristotle's "Politics" /." Click here for download, 2008. http://proquest.umi.com/pqdweb?did=1495950061&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.

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Stein, Vallerie Marie. "Husband and Wife in Aristotle's Politics." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107143.

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Thesis advisor: Robert C. Bartlett
This thesis examines the place of the family in Aristotle’s politics with a specific concentration on the place of the husband and wife. It argues that the husband and wife share in both the public and the private according to Aristotle. This thesis is meant to contribute to the ongoing debate about the relationship between public and private, and male and female, in the political science of Aristotle and aims to disprove interpretations that claim that there is sharp public-private or political-household divide between males and females. It does so in part by considering the household in relation to the city, the husband in relation to the wife, and the functions of man and woman in the household
Thesis (MA) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
6

Pascarella, John Antonio. "Friendship, Politics, and the Good in Aristotle's Nicomachean Ethics." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc801900/.

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In Aristotle's Nicomachean Ethics, Books VIII and IX provide A philosophic examination of friendship. While these Books initially appear to be non sequiturs in the inquiry, a closer examination of the questions raised by the preceding Books and consideration of the discussion of friendship's position between two accounts of pleasure in Books VII and X indicate friendship's central role in the Ethics. In friendship, Aristotle finds a uniquely human capacity that helps readers understand the good is distinct from pleasure by leading them to think seriously about what they can hold in common with their friends throughout their lives without changing who they are. What emerges from Aristotle's account of friendship is a nuanced portrait of human nature that recognizes the authoritative place of the intellect in human beings and how its ability to think about an end and hold its thinking in relation to that end depends upon whether it orders or is ordered by pleasures and pains. Aristotle lays the groundwork for this conclusion throughout the Ethics by gradually disclosing pleasures and pains are not caused solely by things we feel through the senses, but by reasoned arguments and ideas as well. Through this insight, we can begin to understand how Aristotle's Ethics is a work of political philosophy; to fully appreciate the significance of his approach, however, we must contrast his work with that of Thomas Hobbes, his harshest Modern critic. Unlike Aristotle, Hobbes is nearly silent on friendship in his political philosophy, and examining his political works especially Leviathan reveals the absence of friendship is part of his deliberate attempt to advance a politics founded on the moral teaching that pleasure is the good. Aristotle's political philosophy, by way of contrast, aims to preserve the good, and through friendship, he not only disentangles the good from pleasure, but shows a level of human community more suitable for preserving the good than political regimes because these communities have more natural bonds than any regime can hope to create between its citizens.
7

Woods, Robert Cathal. "The virtuous polity Aristotle on justice, self-Interest and citizenship /." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1086112327.

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Aguilar, Abigail Pfister. "Virtue nationalism an Aristotelian defense of the nation /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1196050100.

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Morrissey, Christopher S. "Mirror of princes: René Girard, Aristotle, and the rebirth of tragedy /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2388.

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Geragotis, Stratos. "Le rôle de la justice politique dans la formation de la République selon Aristote." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212515.

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Books on the topic "Aristotle. Politics":

1

Aristóteles. The Politics of Aristotle. Chapel Hill: University of North Carolina Press, 1997.

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Newman, W. L., ed. The Politics of Aristotle. Cambridge: Cambridge University Press, 2009. http://dx.doi.org/10.1017/cbo9780511707933.

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Newman, W. L., ed. The Politics of Aristotle. Cambridge: Cambridge University Press, 2009. http://dx.doi.org/10.1017/cbo9780511707971.

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Newman, W. L., ed. The Politics of Aristotle. Cambridge: Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511707988.

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Newman, W. L., ed. The Politics of Aristotle. Cambridge: Cambridge University Press, 2009. http://dx.doi.org/10.1017/cbo9780511707995.

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Aristóteles. Aristotle Politics: Translation, introduction, and glossary. Newburyport, MA: Focus Pub., 2012.

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Swanson, Judith A. Aristotle's Politics: A reader's guide. London: Continuum, 2009.

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Huppes-Cluysenaer, Liesbeth, and Nuno M. M. S. Coelho, eds. Aristotle on Emotions in Law and Politics. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4.

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Cherry, Kevin M. Plato, Aristotle and the purpose of politics. Cambridge: Cambridge University Press, 2012.

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Aristóteles. Zheng zhi xue =: The politics of Aristotle. 8th ed. Beijing: Jiu zhou chu ban she, 2007.

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Book chapters on the topic "Aristotle. Politics":

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Keaney, John J. "ARISTOTLE, POLITICS 2.12.1274a22-b28." In American Journal of Ancient History, edited by Ernst Badian, 97–100. Piscataway, NJ, USA: Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463237462-001.

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Miller, Fred D. "Aristotle: Ethics and Politics." In The Blackwell Guide to Ancient Philosophy, 184–210. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470756652.ch10.

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Ranum, Orest. "Aristotle on Tyranny in the Politics." In Tyranny from Ancient Greece to Renaissance France, 17–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43185-3_3.

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Jang, Misung. "Aristotle’s Political Friendship (politike philia) as Solidarity." In Aristotle on Emotions in Law and Politics, 417–33. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_20.

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Huppes-Cluysenaer, Liesbeth. "The Debate About Emotion in Law and Politics." In Aristotle on Emotions in Law and Politics, 3–10. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_1.

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Kiuchi, Kumiko. "Tweaking Misogyny or Misogyny Twisted: Beckett’s Take on “Aristotle and Phyllis” in Happy Days." In Beckett and Politics, 91–105. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47110-1_6.

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Nascimento, Daniel Simão. "Rhetoric, Emotions and the Rule of Law in Aristotle." In Aristotle on Emotions in Law and Politics, 401–16. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_19.

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Brito, José de Sousa e. "Aristotle on Emotions in Ethics and in Criminal Justice." In Aristotle on Emotions in Law and Politics, 203–16. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_9.

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Bombelli, Giovanni. "Emotion and Rationality in Aristotle’s Model: From Anthropology to Politics." In Aristotle on Emotions in Law and Politics, 53–89. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_4.

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Viano, Cristina. "Ethical Theory and Judicial Practice: Passions and Crimes of Passion in Plato, Aristotle and Lysias." In Aristotle on Emotions in Law and Politics, 217–36. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66703-4_10.

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Conference papers on the topic "Aristotle. Politics":

1

Danilova, Valeriia Iurevna. "The Problem of the Best Constitution in Aristotle's "Politics"." In International Scientific and Practical Conference. TSNS Interaktiv Plus, 2019. http://dx.doi.org/10.21661/r-508651.

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In the paper the proper constitutions of Aristotle's "Politics" are compared. The author concludes that Aristotle preferred aristocracy and polity which are much alike. Being a realist Aristotle knew that aristocracy and polity were rear in practice and not suitable for all the nations.
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Marola, Victor. "THE RELATIONSHIP BETWEEN ETHICS AND POLITICS IN ARISTOTLE�S POLITICS AND THE NICOMACHEAN ETHICS." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.084.

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Torres, Lourenço. "An historical evaluation of constitutional principles from Aristotle’s Politics for Human Rights." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws21_02.

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