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}uuµv]Ç_}^_]vµo/&Z-political foundations of the city are in accordance with
vµX,}Á}]}o[µµvvalysis of the pre-political foundations of the political
]}oo]ÀZ]Ç]vµo}µvvZuv[oo}v]o can only be
reached through life in a city. He claims that man should serve the city for it is a superior natural
being of which he turns out to be a part and that it is the city's responsibility to bring man to his
"natural end." Thus, for Aristotle, a city is more like a living organism rather than a machine. He
goes further to coin the phase; "man is by nature a political animal." This is due to the fact that we
have speech, are found in communities, and naturally come together to form communities, are
not self-sufficient and need to be in a good community to flourish. If a man were to be taken away
from the city, he cannot perform his proper work just as a hand detached from the body creases
to be able to do work. When separated form law and court enforcement and without virtue, a
man is the worst most savage of the animals. Aristotle presents the pre-political foundations of a
city to be: slavery, acquisition and the family.
To Aristotle, a true man is one with a developed soul for it is the soul that dominates the mind
and the body. In part two of Politics, he discusses the idea of natural slavery; that those with
developed souls should maintain mastery over those with undeveloped souls. This tie to his
overall idea that a city is made out of parts for he also believes the relationship between the parts
is much like a household. In any city there is the relationship of masters and slaves, of husband
and wife, and of father and children. In a family, children have developing souls and women have
developed souls but their souls lack authority. This is Aristotle's reason for patriarch; only men
have developed souls with authority and can make proper decisions.
Aristotle also believes that a city as well as a household must acquire essentials by need and not
chase after wealth. His idea is of "natural acquisition" where nature provides all that a man needs.
The exchange of money is worthless because the art of wealth consisting of riches has no limit but
the art of wealth consisting of household management has a limit.
unnatural elements. Though his idea of humans naturally forming communities and needing
communities are true, his basic arguments of family, slavery, and acquisition do not stand. The
ideas of patriarchy, slavery and acquisition of non-essentials are not prevalent in nature but are
human social-political concepts that can be changed. His ideas merely reflect society in his time
but do not explain human nature or that of a city being a result of nature.
The traditional idea of family with the father as the main provider and the mother as the main
µ]}uu}vZ}µPZ}µZv]uol]vP}uÁ]Z]vuvl]v[Z]}Ç but it is not the
only concept of family. The idea of slavery is purely a human one however. In nature animals,
different species form a mutual bond where both parties prosper but there are no cases of one
being exploited or forced to work for another as slaves. The art of acquisition is universal as every
species strive to obtain what they need to survive. Humans however, strive for move then just
essentials but continuously reach for improvements in quality of life.
]}o[W}o]]uu}(o]}v}('l]]µ]vg his life. Humans and many
other species have co-habitual and community life styles but cities have evolved into being over
time. Cities were build only through advancements in technology and political thought; an
achievement that is not seen in nature.
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