Jonah Patel
Aristotle's views on the best constitution are outlined in his work, Politics, where he identifies six different kinds of constitutions, categorising them as either right or wrong. Right constitutions, according to Aristotle, serve the common interests of all citizens, while wrong constitutions serve only the selfish interests of a certain person or group. Aristotle's preferred right constitution is an aristocracy, a society governed by a small group of men chosen for their superior intellects. However, he acknowledges the challenges associated with this form of governance and shifts his preference towards a mixed constitution, or polity, that incorporates elements of both aristocracy and democracy. In this model, virtuous leadership is balanced with broader citizen participation. Aristotle's best constitution is one where every citizen possesses moral virtue and the means to carry it out in practice, attaining a life of excellence and complete happiness.
| Characteristics | Values |
|---|---|
| Purpose | To guide "the good lawgiver and the true politician" |
| Scope | All citizens will hold political office and possess private property |
| Classification | "Right" constitutions serve the common interests of all citizens; "Wrong" constitutions serve only the selfish interests of a certain person or group |
| Examples of "Right" Constitutions | Kingship, Aristocracy |
| Examples of "Wrong" Constitutions | Tyranny, Oligarchy |
| Best Practicable Constitution | Polity, a "mixed" constitution that incorporates elements of both aristocracy and democracy |
| Highest Aim | Achieving happiness or eudaimonia, which is possible through a virtuous life |
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What You'll Learn
Aristotle's ideal constitution
Kingship, the first "right" constitution identified by Aristotle, is rule by a single man who becomes a ruler through heredity or election. Aristotle acknowledges the advantage of kings being able to act quickly and decisively in emergencies. However, he also recognises that kings are subject to emotions and have limited capacity, hence they should not possess absolute power and must be limited by the law. Aristotle also classified aristocracy as one of his "right" constitutions. In his view, aristocrats are men of wealth and leisure who have superior intellects and will only rule for the benefit of all.
When an aristocracy rules for the benefit of the rich, it becomes an oligarchy, one of Aristotle's wrong constitutions. Oligarchies were common in Greek city-states, where only the rich were full citizens. Aristotle's initial preference for aristocracy as the ideal constitution faces challenges due to the difficulties in maintaining such a form of governance. He then shifts towards a mixed constitution, balancing the principles of aristocracy and democracy. This form of constitution is known as a polity, which he considers the best practicable constitution.
In Aristotle's "best constitution", every citizen possesses moral virtue and the ability to carry it out in practice, attaining a life of excellence and complete happiness. All citizens hold political office and possess private property. Aristotle's political theory revolves around the purpose of political science, which is to guide "the good lawgiver and the true politician". He discusses the concept of justice, implying that it involves the advantage of all citizens. For instance, every citizen has a just claim to private property and education.
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The purpose of political science
Aristotle, the ancient Greek philosopher, had a different understanding of the term "constitution" than we do today. For him, a constitution was not a single, organised document, but a set of customs, rules, and laws that governed a city-state. These rules were sometimes written down, but not always, and they could include everything from social norms to legal statutes.
According to Aristotle, the purpose of political science is to guide "the good lawgiver and the true politician". It is a field of study that must consider a range of issues, just as gymnastics (physical education) studies different types of training and capacities of bodies. Political science examines a comparable range of constitutions, from the ideal to the practical.
Firstly, political science considers the best constitution without qualification, or "according to prayer". Aristotle's ideal constitution is one in which every citizen possesses moral virtue and the ability to carry it out in practice, thus attaining a life of excellence and complete happiness. All citizens in this ideal state hold political office and possess private property, and the city-state is judged by the happiness of all its citizens, not just a select few.
Secondly, political science also considers the best constitution under specific circumstances, as the ideal constitution may be difficult or impossible to attain. Aristotle acknowledges that most existing city-states lack the capacities and resources for complete happiness, so a more practical constitution is necessary. This second-best system is typically a polity or a mixed constitution, which combines features of democracy, oligarchy, and, where possible, aristocracy, to prevent the abuse of power by any one group.
Aristotle identifies six forms of government, classifying them as either "`right`" or "`wrong". A "right" constitution serves the common interests of all citizens, while a "wrong" constitution serves only the selfish interests of a certain person or group. Kingship, for example, is a "right" constitution when the king acts as a 'law guardian', but it becomes a "wrong" or tyrannical constitution when the king uses his power for personal gain at the expense of the common interest.
In conclusion, the purpose of political science, according to Aristotle, is to guide lawmakers and politicians in establishing the best constitution for a particular society. This involves studying a range of constitutions, from the ideal to the practical, and understanding the dynamics of different forms of government. Aristotle's concept of the best constitutional regime is centred on the idea that it should assist individuals and society in reaching their highest potential, fostering justice, welfare, and virtuous friendship.
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The nature of 'right' and 'wrong' constitutions
Aristotle's concept of the "best constitution" is rooted in his belief that each citizen should possess moral virtue and the means to act on it, thereby achieving a life of excellence and complete happiness. This understanding of the best constitution is distinct from the modern understanding of the term. For Aristotle, a constitution encompassed the customs, rules, and laws governing a city-state, and it was not a single, organised document.
According to Aristotle, ""right" constitutions serve the common interests of all citizens, while "wrong" constitutions cater only to the selfish interests of a specific person or group. Kingship, or rule by a single man, is considered a "right" constitution when the king acts in the best interests of all citizens. However, when a king abuses his power and becomes a tyrant, ruling only for personal gain, it turns into a "wrong" constitution. Aristotle suggests that kings should not have absolute power and should be limited by the law to prevent tyranny.
Aristotle identifies aristocracy, a form of governance where a small group of individuals with superior intellect rule for the benefit of all, as another "right" constitution. However, he notes that when an aristocracy becomes an oligarchy, ruling only for the benefit of the rich, it transforms into a "wrong" constitution.
In his work, Aristotle also discusses the concept of the ""best practicable constitution," which he refers to as a "polity." This type of constitution is a "mixed" form of governance that combines elements of both aristocracy and democracy. Polity is considered a more practical alternative to his ideal constitution, which is aristocracy. Aristotle's preference for polity lies in its ability to balance the potential for virtuous leadership with broader citizen participation.
The nature of right and wrong constitutions, according to Aristotle, is not just a theoretical concept but is deeply intertwined with his understanding of justice and the common good. He critiques his predecessors, including his teacher Plato, for their ideal constitutions that overlook individual happiness and promote excessive political unity. Aristotle's classification of constitutions is based on the number of rulers and their intention, with the best constitutions being those governed by virtuous rulers who act for the common good.
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The role of the lawgiver
Aristotle's political theory revolves around the idea of a best constitution, which he discusses in his work, Politics. In his view, the purpose of political science is to guide "the good lawgiver and the true politician".
The term "constitution" for Aristotle meant the customs, rules, and laws about how a city-state should be governed. He identified six different kinds of constitutions, classifying them as either "'right' or 'wrong'. "Right" constitutions served the common interests of all citizens, whereas "wrong" constitutions served only the selfish interests of a certain person or group. Kingship is, for instance, a "right" constitution, but when a king acts in his self-interest, it becomes a "wrong" constitution, or tyranny.
Aristotle's "best constitution" is one in which each citizen possesses moral virtue and the ability to carry it out in practice, thereby attaining a life of excellence and complete happiness. All citizens hold political office and possess private property. Aristotle argues that the best constitution for city-states that fall short of this ideal is one controlled by a numerous middle class, standing between the rich and the poor. This is a mixed constitution, which combines features of democracy, oligarchy, and, where possible, aristocracy.
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The relationship between virtue and happiness
Aristotle's concept of the 'best constitutional regime' is centred on the interconnected ideas of happiness and virtue. In his work, Aristotle asserts that the highest aim for humans is to achieve happiness or 'eudaimonia', which is possible through a virtuous life. This virtuous life, according to Aristotle, is characterised by the attainment of all virtues, which are essential for achieving true happiness.
Virtue, as Aristotle defines it, is a spiritual blessing that safeguards physical and external goods. It is not a passive state, but rather an active commitment to moral excellence. Aristotle believed that a person must strive to possess all virtues, not just a select few. These virtues involve striking a balance between excess and deficiency, requiring intellectual contemplation and the realisation of our rational capacities. The rational soul, unique to humans, allows us to think, understand, make ethical judgments, and appreciate beauty.
In the context of his political theory, Aristotle envisioned a 'best constitution' in which every citizen possesses moral virtue and the ability to act virtuously, thereby attaining a life of excellence and complete happiness. He criticised his predecessors, including his teacher Plato, for neglecting the happiness of individual citizens. Aristotle's ideal constitution promotes the happiness of all citizens, as he believed that the city-state's highest good is the attainment and preservation of happiness for all.
Aristotle's concept of the best constitutional regime and the relationship between virtue and happiness is deeply intertwined. Virtue is the guiding principle for both individual lives and the functioning of the city-state, with happiness as the ultimate goal. Through virtuous living and the cultivation of virtuous friendships, Aristotle believed that individuals and societies could reach their highest potential.
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Frequently asked questions
The term "constitution" had a different meaning to Aristotle than it does today. Aristotle envisioned constitutions as the customs, rules, and laws that dictate how a city-state should be governed.
Aristotle believed that the best constitutional regime assists individuals and society in reaching their highest potential, both individually and collectively. He identified six types of constitutions, classifying them as either "'right' or 'wrong'. "Right" constitutions served the common interests of all citizens, while "wrong" constitutions served the selfish interests of a certain person or group.
Aristotle initially preferred aristocracy, which is a form of governance where a small group of men with superior intellects rule for the benefit of all. However, he later shifted towards a preference for polity, a "mixed" constitution that combines elements of both aristocracy and democracy.
