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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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ARIf<strong>TO</strong>TLR'f MORALS AND POLITICS 12$<br />

man, are also integral parts of the good life of Aristotle's<br />

leisured sage. But while for the ordinary man they are<br />

ends, for the leisured sage they are only means. The<br />

end itself is for him the exercise of the activity of the<br />

theoretical intellect Thus the good life is in the last resort<br />

the life of the mind in the widest sense of the word, whether<br />

it is devoted to cre<strong>at</strong>ion in art, to the quest of knowledge<br />

in scientific research, or to th<strong>at</strong> contempl<strong>at</strong>ion of the<br />

essential n<strong>at</strong>ure of things which some men have called<br />

philosophy, others mysticism.<br />

COMMENT AND CRITICISM<br />

It is not my intention to criticize Aristotle's ethical and<br />

political theories in any detail. One important 'criticism<br />

of the Ethics, th<strong>at</strong> many of its doctrines appear to be<br />

circular, has already been indic<strong>at</strong>ed on a preceding page.<br />

The good life of the student and the sage admittedly<br />

breaks through this circle, but this kind of good life is<br />

reserved only for the few.<br />

Th<strong>at</strong> its benefits <strong>at</strong>e reserved only for the few, is an<br />

objection which many would wish to bring against Aristotle's<br />

conception of the St<strong>at</strong>e. Aristotle is careful <strong>at</strong> the outset<br />

to guard himself against the criticism to which Pl<strong>at</strong>o's<br />

St<strong>at</strong>e is exposed, the criticism, namely, th<strong>at</strong> the welfare<br />

of the individual is too obviously subordin<strong>at</strong>ed to th<strong>at</strong> of<br />

the St<strong>at</strong>e. Th<strong>at</strong> this is, indeed, a fault in a political com*<br />

munity most writers on political theory are agreed. As<br />

Dante says in his work on politics, De Monarchic, "The aim<br />

of such rightful Commonwealths is liberty, to wit th<strong>at</strong><br />

men may<br />

live for their own sake. For citizens are not for<br />

but<br />

the sake of the Consuls, nor a n<strong>at</strong>ion for the King ;<br />

contrariwise the Consuls are for the sake of the citizens,<br />

the King for the sake of the n<strong>at</strong>ion."<br />

To embody this ideal in practice was no doubt Aristotle's<br />

intention. Yet it is only in regard to the few th<strong>at</strong> it is<br />

fulfilled. For the gre<strong>at</strong> mass of citizens he provides only<br />

" virtues of character 99<br />

, and these, which a*e produced by

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