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- Politics - 3/50 -
English, R. D. Hicks, 1907.
Ethica : J. S. Brewer (Nicomachean), 1836; W. E. Jelf, 1856; J. E. T. Rogers, 1865; A. Grant, 1857-8, 1866, 1874, 1885; E. Moore, 1871, 1878, 4th edition, 1890; Ramsauer (Nicomachean), 1878, Susemihl, 1878, 1880, revised by O. Apelt, 1903; A. Grant, 1885; I. Bywater (Nicomachean), 1890; J. Burnet, 1900.
Historia Animalium : Schneider, 1812; Aubert and Wimmer, 1860, Dittmeyer, 1907.
Metaphysica: Schwegler, 1848; W. Christ, 1899.
Organon: Waitz, 1844-6.
Poetica: Vahlen, 1867, 1874, with Notes by E. Moore, 1875; with English translation by E. R. Wharton, 1883, 1885; Uberweg, 1870, 1875; with German translation, Susemihl, 1874; Schmidt, 1875; Christ, 1878; I. Bywater, 1898; T. G. Tucker, 1899.
De Republics, Atheniensium: Text and facsimile of Papyrus, F. G. Kenyon, 1891, 3rd edition, 1892; Kaibel and Wilamowitz - Moel-lendorf, 1891, 3rd edition, 1898; Van Herwerden and Leeuwen (from Kenyon's text), 1891; Blass, 1892, 1895, 1898, 1903; J. E. Sandys, 1893.
Politica: Susemihl, 1872; with German, 1878, 3rd edition, 1882; Susemihl and Hicks, 1894, etc.; O. Immisch, 1909.
Physica: C. Prantl, 1879.
Rhetorica: Stahr, 1862; Sprengel (with Latin text), 1867; Cope and Sandys, 1877; Roemer, 1885, 1898.
ENGLISH TRANSLATIONS OF ONE OR MORE WORKS: De Anima (with Parva Naturalia), by W. A. Hammond, 1902. Ethica: Of Morals to Nicomachus, by E. Pargiter, 1745; with Politica, by J. Gillies, 1797, 1804, 1813; with Rhetorica and Poetica, by T. Taylor, 1818, and later editions. Nicomachean Ethics, 1819; mainly from text of Bekker, by D. P. Chase, 1847; revised 1861, and later editions/with an introductory essay by G. H. Lewes (Camelot Classics), 1890; re-edited by J. M. Mitchell (New Universal Library), 1906, 1910; with an introductory essay by Prof. J.H. Smith (Everyman's Library), 1911; by R.W.Browne (Bohn's Classical Library), 1848, etc.; by R. Williams, 1869, 1876; by W. M. Hatch and others (with translation of paraphrase attributed to Andronicus of Rhodes), edited by E. Hatch, 1879; by F, H. Peters, 1881; J. E. C. Welldon, 1892; J. Gillies (Lubbock's Hundred Books), 1893. Historia Animalium, by R. Creswell (Bohn's Classical Library), 1848; with Treatise on Physiognomy, by T. Taylor, 1809. Metaphysica, by T. Taylor, 1801; by J. H. M'Mahon (Bohn's Classical Library), 1848. Organon, with Porphyry's Introduction, by O. F. Owen (Bohn's Classical Library), 1848. Posterior Analytics, E. Poste, 1850; E. S. Bourchier, 1901; On Fallacies, E. Poste, 1866. Parva Naturalia (Greek and English), by G. R. T. Ross, 1906; with De Anima, by W. A. Hammond, 1902. Youth and Old Age, Life and Death and Respiration, W. Ogle, 1897. Poetica, with Notes from the French of D'Acier, 1705; by H. J. Pye, 1788, 1792; T. Twining, 1789,1812, with Preface and Notes by H. Hamilton, 1851; Treatise on Rhetorica and Poetica, by T. Hobbes (Bohn's Classical Library), 1850; by Wharton, 1883 (see Greek version), S. H. Butcher, 1895, 1898, 3rd edition, 1902; E. S. Bourchier, 1907; by Ingram Bywater, 1909. De Partibus Animalium, W. Ogle, 1882. De Republica Athenientium, by E. Poste, 1891; F. G. Kenyon, 1891; T. J. Dymes, 1891. De Virtutibus et Vitiis, by W. Bridgman, 1804. Politica, from the French of Regius, 1598; by W. Ellis, 1776, 1778, 1888 (Morley's Universal Library), 1893 (Lubbock's Hundred Books); by E. Walford (with AEconomics, and Life by Dr. Gillies) (Bohn's Classical Library), 1848; J. E. C. Welldon, 1883; B. Jowett, 1885; with Introduction and Index by H. W. C. Davis, 1905; Books i. iii. iv. (vii.) from Bekker's text by W. E. Bolland, with Introduction by A. Lang, 1877. Problemata (with writings of other philosophers), 1597, 1607, 1680, 1684, etc. Rhetorica: A summary by T. Hobbes, 1655 (?), new edition, 1759; by the translators of the Art of Thinking, 1686, 1816; by D. M. Crimmin, 1812; J. Gillies, 1823; Anon. 1847; J. E. C. Welldon, 1886; R. C. Jebb, with Introduction and Supplementary Notes by J. E. Sandys, 1909 (see under Poetica and Ethica). Secreta Secretorum (supposititious work), Anon. 1702; from the Hebrew version by M. Gaster, 1907, 1908. Version by Lydgate and Burgh, edited by R. Steele (E.E.T.S.), 1894, 1898.
LIFE, ETC.: J. W. Blakesley, 1839; A Crichton (Jardine's Naturalist's Library), 1843; J. S. Blackie, Four Phases of Morals, Socrates, Aristotle, etc., 1871; G. Grote, Aristotle, edited by A. Bain and G. C. Robertson, 1872, 1880; E. Wallace, Outlines of the Philosophy of Aristotle, 1875, 1880; A. Grant (Ancient Classics for English readers), 1877; T. Davidson, Aristotle and Ancient Educational Ideals (Great Educators), 1892.
A TREATISE ON GOVERNMENT
As we see that every city is a society, and every society Ed. is established for some good purpose; for an apparent [Bekker 1252a] good is the spring of all human actions; it is evident that this is the principle upon which they are every one founded, and this is more especially true of that which has for its object the best possible, and is itself the most excellent, and comprehends all the rest. Now this is called a city, and the society thereof a political society; for those who think that the principles of a political, a regal, a family, and a herile government are the same are mistaken, while they suppose that each of these differ in the numbers to whom their power extends, but not in their constitution: so that with them a herile government is one composed of a very few, a domestic of more, a civil and a regal of still more, as if there was no difference between a large family and a small city, or that a regal government and a political one are the same, only that in the one a single person is continually at the head of public affairs; in the other, that each member of the state has in his turn a share in the government, and is at one time a magistrate, at another a private person, according to the rules of political science. But now this is not true, as will be evident to any one who will consider this question in the most approved method. As, in an inquiry into every other subject, it is necessary to separate the different parts of which it is compounded, till we arrive at their first elements, which are the most minute parts thereof; so by the same proceeding we shall acquire a knowledge of the primary parts of a city and see wherein they differ from each other, and whether the rules of art will give us any assistance in examining into each of these things which are mentioned.
Now if in this particular science any one would attend to its original seeds, and their first shoot, he would then as in others have the subject perfectly before him; and perceive, in the first place, that it is requisite that those should be joined together whose species cannot exist without each other, as the male and the female, for the business of propagation; and this not through choice, but by that natural impulse which acts both upon plants and animals also, for the purpose of their leaving behind them others like themselves. It is also from natural causes that some beings command and others obey, that each may obtain their mutual safety; for a being who is endowed with a mind capable of reflection and forethought is by nature the superior and governor, whereas he whose excellence is merely corporeal is formect to be a slave; whence it follows that the different state of master [1252b] and slave is equally advantageous to both. But there is a natural difference between a female and a slave: for nature is not like the artists who make the Delphic swords for the use of the poor, but for every particular purpose she has her separate instruments, and thus her ends are most complete, for whatsoever is employed on one subject only, brings that one to much greater perfection than when employed on many; and yet among the barbarians, a female and a slave are upon a level in the community, the reason for which is, that amongst them there are none qualified by nature to govern, therefore their society can be nothing but between slaves of different sexes. For which reason the poets say, it is proper for the Greeks to govern the barbarians, as if a barbarian and a slave were by nature one. Now of these two societies the domestic is the first, and Hesiod is right when he says, "First a house, then a wife, then an ox for the plough," for the poor man has always an ox before a household slave. That society then which nature has established for daily support is the domestic, and those who compose it are called by Charondas _homosipuoi_, and by Epimenides the Cretan _homokapnoi_; but the society of many families, which was first instituted for their lasting, mutual advantage, is called a village, and a village is most naturally composed of the descendants of one family, whom some persons call homogalaktes, the children and the children's children thereof: for which reason cities were originally governed by kings, as the barbarian states now are, which are composed of those who had before submitted to kingly government; for every family is governed by the elder, as are the branches thereof, on account of their relationship thereunto, which is what Homer says, "Each one ruled his wife and child;" and in this scattered manner they formerly lived. And the opinion which universally prevails, that the gods themselves are subject to kingly government, arises from hence, that all men formerly were, and many are so now; and as they imagined themselves to be made in the likeness of the gods, so they supposed their manner of life must needs be the same. And when many villages so entirely join themselves together as in every respect to form but one society, that society is a city, and contains in itself, if I may so speak, the end and perfection of government: first founded that we might live, but continued that we may live happily. For which reason every city must be allowed to be the work of nature, if we admit that the original society between male and female is; for to this as their end all subordinate societies tend, and the end of everything is the nature of it. For what every being is in its most perfect state, that certainly is the nature of that being, whether it be a man, a horse, or a house: besides, whatsoever produces the final cause and the end which we [1253a] desire, must be best; but a government complete in itself is that final cause and what is best. Hence it is evident that a city is a natural production, and that man is naturally a political animal, and that whosoever is naturally and not accidentally unfit for society, must be either inferior or superior to man: thus the man in Homer, who is reviled for being "without society, without law, without family." Such a one must naturally be of a quarrelsome disposition,
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