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Department
Political Science
Course
POLC70H3
Professor
Ingrid L.Stefanovic
Semester
Fall

Description
:LZ]Z}}l}Z9}o]] Z7]Z}o2ZZZ}o]] oZ}]}Z^ ]_~}}o]] o }KKL]_}^Z_]ZLoZ-political foundations of the city are in accordance with L:,}}Z]Z}o[ZZZLLalysis of the pre-political foundations of the political }KKL]~Zo7 ]Z]]}L7LZK]o Z}}LZ^LoLZZ_}Z}o]] o authority? ]Z}oo]ZZ ]]ZLo} L LZKL[Zoo}L]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 citys 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. Th
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