A Comparison of Plato and Aristotle
Plato versus Aristotle Plato and Aristotle, two philosophers in the 4th century, hold polar views on politics and philosophy in general. This fact is very cleverly illustrated by Raphael's "School of Athens" (1510-11; Stanza della Segnatura, Vatican), where Plato is portrayed looking up to the higher forms; and Aristotle is pointing down because he supports the natural sciences. In a discussion of politics, the stand point of each philosopher becomes an essential factor. It is not coincidental that Plato states in The Republic that Philosopher Rulers who possess knowledge of the good should be the governors in a city state.
His strong interest in metaphysics is demonstrated in The Republic various times: for example, the similes of the cave, the sun, and the line, and his theory of the forms. Because he is so involved in metaphysics, his views on politics are more theoretical as opposed to actual. Aristotle, contrarily, holds the view that politics is the art of ruling and being ruled in turn. In The Politics, he attempts to outline a way of governing that would be ideal for an actual state. Balance is a main word in discussing Aristotle because he believes it is the necessary element to creating a stable government. His less metaphysical approach to politics makes Aristotle more in tune with the modern world, yet he is far from modern. Plato's concept of what politics and government should be is a direct result of his belief in the theory of forms. The theory of forms basically states that there is a higher "form" for everything that exists in the world. Each material thing is simply a representation of the real thing which is the form. According to Plato, most people cannot see the forms, they only see their representation or their shadows, as in the simile of the cave. Only those who love knowledge and contemplate on the reality of things will achieve understanding of the forms. Philosophers, who by definition are knowledge lovers, are the only beings who can reach true knowledge. This concept has to be taken a step further because in The Republic, Plato states that philosophers should be the rulers since they are the only ones who hold the form of the good. Plato seems to be saying that it is not enough to know the forms of tables or trees, one must know the greatest form--form of the good--in order to rule. The reasoning is: if you know the good, then you will do the good. Therefore, philosopher rulers are by far the most apt to rule. In The Republic, Plato builds around the idea of Philosopher Rulers. Even though it is not his primary point, it certainly is at the core of his discussion of the ideal state. The question that arises is, 'Why do you need ideal states which will have philosophers as rulers?' There are many layers to the answer of this question. The first thing is that a state cannot be ideal without having philosophers as rulers. This answer leads to the question, 'Then why do you need ideal states to begin with?'
The Republic starts with a discussion of Justice which leads to the creation of the ideal state. The reason why an ideal state is needed is to guarantee the existence of Justice. This does not mean, though, that there cannot be states without Justice. Actually, Plato provides at least two reasons why the formation of a state cannot be avoided. These are: 1. human beings are not self-sufficient so they need to live in a social environment, and 2. each person has a natural aptitude for a specified task and should concentrate on developing it (The Republic, pp 56-62). Although a person is not self-sufficient, a composition of people--a state--satisfies the needs of all its members. Furthermore, members can specialize on their natural fortitudes and become more productive members of society. States are going to form, whether purposefully or coincidentally. For this reason, certain rules have to be enacted for the well-being of the state. The main way to institutionalize rules is through government and in the form of laws. Plato's The Republic is not an explication of laws of the people. It is a separation of power amongst three classes--Rulers, Auxiliaries, Commoners--that makes the most of each person's natural abilities and strives for the good of the community.
The point is to create a harmonious unity amongst the three classes which will lead to the greater good of the community and, consequently, each individual. The three classes are a product of different aptitude levels for certain tasks amid various individuals. Plato assigns different political roles to different members of each class. It appears that the only classes that are allowed to participate in government are the Auxiliaries and, of course, the Philosopher Rulers. The lower class does not partake in politics because they are not mentally able. In other words, they do not understand the concept of the forms. Thus, it is better to allow the Philosophers, who do have this knowledge, to lead them. Providing food and abode for the Guardians is the only governmental responsibility the lower class has. The Auxiliaries are in charge of the military, police, and executive duties. Ruling and making laws is reserved for the Philosopher Rulers whose actions are all intended for the good of the state. To ensure that public good continues to be foremost on each Ruler's agenda, the Rulers live in community housing, hold wives/children in common, and do not own private property. The separation of classes is understood by everybody Self-interest, which could be a negative factor in the scheme of things, is eliminated through a very moral oriented
education system. All these provisions are generated to maintain unity of the state. The most extravagant precaution that Plato takes is the Foundation Myth of the metals. By making the people believe, through a myth, that the distinction of each class is biological as well as moral, Plato reassures that there won't be any disruption in the harmony of the state.
Whereas Plato's The Republic is a text whose goal is to define Justice and in doing so uses the polis, Aristotle's The Politics's sole function is to define itself--define politics. Aristotle begins his text by answering the question: "Why does the state exist?" His answer is that the state is the culmination of natural associations that start with the joining of man and woman ("pair"), which have a family and form a "household"; households unite and form villages; villages unite and form the state. This natural order of events is what is best because it provides for the needs of all the individuals. Aristotle, like Plato, believes that a person is not self-reliant. This lack of sufficiency is the catalyst in the escalating order of unions among people. In The Politics, it appears that Aristotle is not very set on breaking down society. His argument says that there are different classes in society, but they are naturally defined. For example, he devotes a lot of time to an explanation of the "naturalness" of slaves and their role in society. Aristotle is also very sexist and explicitly states so. His view is that women are inferior to men in all senses. Perhaps the most pertaining to our discussion is the citizen, whose role is purely political. Both Plato and Aristotle seem to agree that some people are not capable of practicing an active role in political life. Plato's reason is that the lower class is not mentally adept for the intricacies of higher knowledge on the good.
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