Thomas Davidson

ARISTOTLE'S THEORY OF THE STATE

First, then, let us try to enumerate whatever worthy utterances have proceeded from men of the past upon any aspect of the subject, and then, referring to our collections of Constitutional Histories, let us seek to arrive at a theory as to what sorts of things preserve and destroy each particular form of government, and see for what reasons some are well, some ill, managed. Succeeding in this, we may, perhaps, the better learn both what is the best form of government, and what arrangements, laws, and customs are best suited to each form.—Aristotle.

Man is a political animal.—Id.

The State is prior to the individual.—Id.

Without friends no one would choose to live, although he possessed all other blessings.—Id.

If happiness be self-determination in accordance with worth, we must conclude that it will be in accordance with the supreme worth, which will be the worth of the noblest part of us. This part, whatever it may be, whether intellect (????) or something else, that which by nature evidently rules and guides us and has insight into things beautiful and divine, whether it be itself divine, or the divinest part of us, is that whose self-determination, in accordance with its proper worth, will be the perfect happiness. That this consists in the vision of divine things has already been said.... This, indeed, is the supreme self-determination, for the reason that intellect is the highest part of us, and that with which it deals is the highest of the knowable.... But a life of this sort would be something higher than the human; for he who lived it would not be living as man, but as the subject of something divine.... If, then, intellect is something divine in relation to man, the life lived according to it must be divine in relation to human life. Instead, then, of following those who advise us, as being human, to set our thoughts upon human things, and, as being mortals, to set them on mortal things, it is our duty, as far as may be, to act as immortal beings, and do all we can to live in accordance with the supreme part of us.—Aristotle.

Man alone, among all beings, occupies a middle place between things corruptible and things incorruptible.... Two ends, therefore, Ineffable Providence has ordained for man: Blessedness in this life, which consists in the exercise of native faculty, and is figured by the Earthly Paradise, and blessedness in the eternal life, which consists in the enjoyment of the vision of God, a thing not to be achieved by any native faculty, unless aided by divine light, and which is to be understood by the Heavenly Paradise.... These ends and means would be disregarded by human passion, if men were not restrained in their course by bit and bridle.... For this reason man required a double directive, corresponding to this double end. He required the Supreme Pontiff to guide the human race to life eternal, and the Emperor to guide the human race to temporal felicity, in accordance with the teachings of philosophy.... The truth with regard to the question whether the authority of the Emperor is derived directly from God or from another, must not be taken so strictly as to mean that the Roman Prince is not, in some respects, subject to the Roman Pontiff, the fact being that this mortal felicity of ours is, in some sense, ordained with a view to immortal felicity. Let CÆsar, therefore, display that reverence for Peter which the first-born son ought to display for his father, so that, being illuminated by his father's grace, he may with greater virtue enlighten the world, which he has been called to govern by Him who is governor of all things, spiritual and temporal.—Dante.

Man's chief end is to glorify God, and to enjoy him forever.—Westminster Shorter Catechism.

Plato's chief purpose, in writing upon education, had been to suggest a remedy for the social and moral conditions of his native Athens. Aristotle has no such purpose. He is, in a very deep sense, a cosmopolitan, and writes in the interest of science and universal utility. His range of vision is not confined to Athens, or even to Greece (though he is very proud of being a Greek), but ranges over the whole known world in time and space. Unlike Plato, too, who had been familiar mainly with institutions of the past in Egypt and Greece, Aristotle is deeply affected by the tendencies of the future, and, though no one lays greater stress than he upon the necessity of a knowledge of the past for him who would construct a sound social theory, he nevertheless declares that the whole of the past is shaped by something which is in the future, by the ultimate realization. This view comes out in a paradoxical way in his famous saying that "the State is prior to the individual," by which he means that it is man's political nature working in him that makes him an individual, and at the same time realizes itself in a State. And this brings us to Aristotle's conception of the State, which we must consider before taking up his theory of education, for the reason that to him, as to all the ancient world, education is a function of the State, and is conducted, primarily at least, for the ends of the State.

Before venturing upon a theory of the State, Aristotle, true to his inductive principles, wrote the Constitutional Histories of over two hundred and fifty different states. One of these, the Constitutional History of Athens, has recently been discovered and published (see p. 96). He held that it was only by means of a broad induction, thus rendered possible, that he could discover the idea of the State, that is, its self-realizing form. Employing this method, then, he came to the conclusion that the State is that highest social institution which secures the highest good or happiness of man. Having, in a previous treatise, satisfied himself that this good is Worth (??et?), and worth being in every case the full exercise of characteristic or differentiating faculty, he concludes that, since man's distinguishing faculty is reason, the State is the institution which secures to man the fullest and freËst exercise of this. It follows directly that the State is, simply and solely, the supreme educational institution, the university to which all other institutions are but preparatory. And two more conclusions follow: (1) that states will differ in constitution with the different educational needs of the peoples among whom they exist, and (2) that, since all education is but a preparation for some worthy activity, political education, the life of man as a citizen, is but a preparation for the highest activity, which, because it is highest, must necessarily be an end in itself. This activity, Aristotle argues, can be none other than contemplation, the Vision of the Divine (?e???a).

Results which have moved the world followed logically from this doctrine. Whereas Plato had made provision for a small and select body of super-civic men, and so paved the way for religious monasticism and asceticism, Aristotle maintains that in every civilized man, as such, there is a super-civic part, in fact, a superhuman and divine part, for the complete realization of which all the other parts, and the State wherein they find expression, are but means. Here we have, in embryo, the whole of Dante's theory of the relation of Church and State, a theory which lies at the basis of all modern political effort, however little the fact may be recognized. Here, indeed, we have the whole framework of the Divine Comedy; here too we have the doctrine of the Beatific Vision, which for ages shaped and, to a large extent, still shapes, the life of Christendom. Well might Dante claim Aristotle as his master (see p. 153)! Well might the great doctors of the Church speak of him as "The Philosopher," and as the "Forerunner of Christ in Things Natural." In vain did Peter Ramus and Luther and Bruno and Bacon depreciate or anathematize him! He is more powerful to-day in thought and life than at any time for the last twenty-two centuries.

It may be asked how far, and in what form, Aristotle conceives the divine life to be possible for man on earth. He answers that, though it cannot be perfectly or continuously realized here, it is in some degree and for certain times attainable (see p. 161). In so far as it is a social life, it is the life of friendship or spiritual love (f???a), to which he has devoted almost two books of his Ethics, books which give us a loftier idea of his personal purity and worth than any other of his extant writings. He insists that friendship is the supreme blessing (see p. 166), and that "whatever a man's being is, or whatever he chooses to live for, in that he wishes to spend his life in the company of his friends." It is even said that Aristotle, while teaching in the Lyceum, gathered about him a knot of noble youths and earnest students, and formed them into a kind of community, with a view to leading a truly spiritual social life.