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nydus/Politics: A Treatise on GovernmentPublic

This treatise examines the role of the legislator in constructing a society that facilitates the good life for its citizens. It posits that the state is a community organized to achieve a perfect and self-sufficing existence, with the legislator serving as a craftsman responsible for shaping the social environment and moral standards.

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Table of Contents

CHAPTER XIV

acknowledged that the governors and the governed are the same, in others they are different; it is therefore necessary that their education should be in [1333a] some respect the same, in others different: as they say, that he will be a good governor who has first learnt to obey. Now of governments, as we have already said, some are instituted for the sake of him who commands; others for him who obeys: of the first sort is that of the master over the servant; of the latter, that of freemen over each other. Now some things which are commanded differ from others; not in the business, but in the end proposed thereby: for which reason many works, even of a servile nature, are not disgraceful for young freemen to perform; for many things which are ordered to be done are not honourable or dishonourable so much in their own nature as in the end which is proposed, and the reason for which they are undertaken. Since then we have determined, that the virtue of a good citizen and good governor is the same as of a good man; and that every one before he commands should have first obeyed, it is the business of the legislator to consider how his citizens may be good men, what education is necessary to that purpose, and what is the final object of a good life. The soul of man may be divided into two parts; that which has reason in itself, and that which hath not, but is capable of obeying its dictates: and according to the virtues of these two parts a man is said to be good: but of those virtues which are the ends, it will not be difficult for those to determine who adopt the division I have already given; for the inferior is always for the sake of the superior; and this is equally evident both in the works of art as well as in those of nature; but that is superior which has reason. Reason itself also is divided into two parts, in the manner we usually divide it; the theoretic and the practical; which division therefore seems necessary for this part also: the same analogy holds good with respect to actions; of which those which are of a superior nature ought always to be chosen by those who have it in their power; for that is always most eligible to every one which will procure the best ends. Now life is divided into labour and rest, war and peace; and of what we do the objects are

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