The concept of political animal in Aristotle –

Aristotle observes that man is a being who needs things and others, being, therefore, a needy and imperfect being, seeking the community to reach completeness. And from this he deduces that man is naturally political. Furthermore, for Aristotle, whoever lives outside the organized community (city or Polis) is either a degraded being or a superhuman (divine) being.

According to Aristotle, the concept of citizen varies according to the type of government. This is because the citizen is the one who actively participates in the elaboration and execution of laws, which are elaborated by the king (monarchy), by a few (oligarchy) or by all free citizens (democracy). However, not everyone who lives in the city is a citizen. Aristotle differentiates inhabitant from citizen, as those who only live in the city, do not participate in it, while those who really think about it have the right to deliberate and vote on the laws that conserve and save the State. In other words, A citizen is one who has executive, legislative and judicial power. Old people and children are not really citizens. The elderly, due to their age, are exempt from any service and children are not yet old enough to exercise civic functions.

Following the etiology established in his metaphysics, Aristotle also conceives the four causes that determine a community. These are groups of men united by a common purpose, relating through friendship and justice, that is, through an affective bond. These are community features:

material cause: Homes, villages, etc. It is from where the city is born;

Formal Cause: The regime or the Constitution that orders the relationship between its parts, giving form to it;

Efficient Cause: Natural development. For Aristotle, the city is a natural being, a living organism;

Final Cause: The purpose of the city is Happiness, that is, achieving the sovereign good.

For Aristotle, “every community aims at a good”. The good in question here is really a determined end. It does not refer to the correct, universal good, but to every act that has a certain good as its end. Therefore, every community has an end as a goal, an advantage that must be the main one and that contains all others in itself. Therefore, the greatest possible advantage is the sovereign good.

Don’t stop now… There’s more after the publicity 😉

The political community, says Aristotle, is that which is sovereign over all and includes all others (Politics, 1252 a3-5). This means that the political community is the city, which includes all other forms of community (households and villages) that compose it. The city is the last degree of community. In addition, the city is sovereign over all communities and aims at the sovereign good, so there is an analogy.

The end of each thing is precisely its nature, just as the whole is prior to the parts. Thus, in addition to the political community being the nature of all other communities, it is logically and ontologically prior to them. Therefore it must prevail over the other parties. Likewise, the citizen is the one who, by deliberating and creating laws, is a better man than others who do not participate in the government, naturally differentiating men between masters and slaves.

Therefore, the political animal or citizen is the free man who enjoys natural rights for his competence to command, while men endowed only with physical robustness and little intellect are able to obey, and this analogy extends to the relationship between the sovereignty of the city ​​and the communities that participate in it with their specific purposes. The city is sovereign because it aims at the common, sovereign good. The free man is sovereign because he is master of himself.

By João Francisco P. Cabral
Employee
Graduated in Philosophy from the Federal University of Uberlândia – UFU
Master’s student in Philosophy at the State University of Campinas – UNICAMP

Philosophy –