1. Ancient Political Theory Aristotle’s Politics

2. Aristotle 1. Aristotle’s Conservatism: Rule of Law 2. The End of Antiquity

3. Aristotle’s Conservatism: Rule of Law Most modern political thinkers believe that good political societies can be made through revolution We take revolutionaries seriously as moral figures

4. Aristotle’s Conservatism: Rule of Law Notice, that nowhere in the Politics does Aristotle offer advice on how to subvert tyrannies (but he does give advice [Book V, chapter 11] on how tyrannies can hold onto power)

5. Aristotle’s Conservatism: Rule of Law The obvious implication of that is that Aristotle does not think that revolution is a good idea Why not? Go back to his understanding of the polis and the end of man Revolution generally comes through violent means

6. Aristotle’s Conservatism: Rule of Law But violence (and hence revolution) are apolitical acts since neither has anything to do with reason and speech. Animals settle their differences by fighting

7. Aristotle’s Conservatism: Rule of Law Revolution is the point where we’ve given up on reason and speech, and… It doesn’t usually work out for the best in the long run

8. Aristotle’s Conservatism: Rule of Law Aristotle is conservative in the strict sense of the term Change is generally not for the better We shouldn’t undermine customs, mores, and traditions of the polis

9. Aristotle’s Conservatism: Rule of Law No good political situation can endure without the rule of law By “law” here also include the habitual rules we have for social interaction Note, the force of a law, compulsive power of law, only comes through habit

10. Aristotle’s Conservatism: Rule of Law For example, let’s examine the rules of etiquette

11. Aristotle’s Conservatism: Rule of Law How do we judge the merit of different conventions? Can we do that? Can’t compare between the conventions, only within them Better for those within the society governed by the convention to abide the convention

12. Aristotle’s Conservatism: Rule of Law What do we lose by trashing (allegedly) arbitrary rules of etiquette? Etiquette is a form of communication Its rules create expectations which enrich life by providing us with another avenue of communication besides language

13. Aristotle’s Conservatism: Rule of Law Customs are a set of conventions which enable us to have a common life together (remember Aristotle’s understanding of the polis) The idea that a culture can be “made” is self-defeating in that by taking away conventions we limit and erode the available avenues of communication

14. Aristotle’s Conservatism: Rule of Law Laws and Freedom (1) Laws don’t just limit action, but provide the means for conducting other activities (think of the etiquette example again) Obeying law provides another avenue for freedom/creativity Laws and rules don’t simply or only take away. They also provide.

15. Aristotle’s Conservatism: Rule of Law Force of Law: Habit Instilling new customs? How to do it? Can’t speak or reason (for example, why not wear a hat inside? Why say “bless you” at a sneeze?) Ultimately, the only way to change is through force

16. Aristotle’s Conservatism: Rule of Law Laws and Freedom (2) It is possible to obey laws without obeying any person, since no single person is responsible for their being there Allows for the possibility of giving oneself to law without becoming a slave to anyone

17. Aristotle’s Conservatism: Rule of Law Can’t create a community because we can’t create conventions. They are passed down from traditions of common life and shared history Conventions, laws, and habit are what make a community Moreover, it is precisely this community which is the prerequisite for a the good political life (in the Aristotleian sense)

18. The End of Antiquity The Decline of the Polis Polis collapsing, entering the age of empire and moving towards the modern nation/state The distinctive feature: increase size of political life Implication: development of an impersonal ethics

19. The End of Antiquity The increased diversity within the larger political unit means we no longer share so much in common At least not as much as was typical in era of the city-state Moving from neighborhood to neighboring states Examples?

20. The End of Antiquity Implications? Effect on our estimation of the moral worth of persons Recall Aristotle’s definition of citizen: someone capable of ruling and being ruled in turn In other words, participation in common decision making process Question? – when we expand size of the basic political unit, is that understanding of citizen still viable?

21. The End of Antiquity We no longer see our moral life bound up with the polis That is, we seek our moral life in other nonpolitical subgroups We begin to detach our moral values and our political life Politics becomes increasingly associated with administration rather than a shared journey in pursuit of the good life

22. The End of Antiquity We moderns no longer even attempt to allow for the moral development of citizens as the aim of our political life