"Aristotle's Politics, then, is a handbook for the legislator, the expert who is to be called in when a state wants help. We have called him a state doctor. It is one of the most marked characteristics of Greek political theory that Plato and Aristotle think of the statesman as one who has knowledge of what ought to be done, and can help those who call him in to prescribe for them, rather than one who has power to control the forces of society. The desire of society for the statesman's advice is taken for granted, Plato in the Republic says that a good constitution is only possible when the ruler does not want to rule; where men contend for power, where they have not learnt to distinguish between the art of getting hold of the helm of state and the art of steering, which alone is statesmanship, true politics is impossible." -Introduction by A. D. LINDSAY

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Reproduction of the original: Politics by Aristotle

The Politics of Aristotle is the second part of a treatise of which the Ethics is the first. It looks back to the Ethics as the Ethics looks forward to the Politics, as Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations addressed to the individual but in a description of the legislative opportunities of the statesman. The state is "a community of well-being in families and aggregations of families for the sake of a perfect and self-sufficing life" and the legislator is a craftsman whose material is society and whose aim is the good life.

Spinoza's Political Treatise constitutes the very last stage in the development of his thought, as he left the manuscript incomplete at the time of his death in 1677. On several crucial issues - for example, the new conception of the 'free multitude' - the work goes well beyond his Theological Political Treatise (1670), and arguably presents ideas that were not fully developed even in his Ethics. This volume of newly commissioned essays on the Political Treatise is the first collection in English to be dedicated specifically to the work, ranging over topics including political explanation, national religion, the civil state, vengeance, aristocratic government, and political luck. It will be a major resource for scholars who are interested in this important but still neglected work, and in Spinoza's political philosophy more generally.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1895 edition. Excerpt: ... Book II. CHAPTER I. Since then we propose to inquire what civil society is of all others best for those who have it in their power to live entirely as they wish, it is necessary to examine into the polity of those States which are allowed to be well governed; and if there should be any others which some persons have described, and which appear properly regulated, to note what is right and useful in them; and when we point out wherein they have failed, let not this be imputed to an affectation of wisdom, for it is because there are great defects in all those which are already established that I have been induced to undertake this work. We will begin with that * part of the subject which naturally presents itself first to our consideration. The members of every State must of necessity have all things in common, or some things common, and not others, or nothing at all common. To have nothing in common is evidently impossible, for society itself is one species of community; and the first thing necessary thereunto, is a common place of habitation--namely, the city-- which must be one, and this every citizen must have a share in. But in a government which is to be well founded, will it be best to admit of a community in everything which is capable thereof, or only in some particulars, but in others not? for it is possible that the citizens may have their wives and children and goods in common, as in Plato's Commonwealth; for in that Socrates affirms that all these particulars ought to be so. Which then shall we prefer? the custom which is already established, or the laws which are proposed in that treatise? CHAPTER II. Now as a community of wives is attended with many other difficulties, so neither does the cause for which he would frame his...