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  1. From ‘fugitive democracy’ to ‘fugitive justice’: Cultivating a democratic ethos.Caleb J. Basnett - forthcoming - Contemporary Political Theory:1-22.
    Sheldon S. Wolin’s ‘fugitive democracy’ is arguably his most provocative contribution to political theory. Breaking with the understanding of democracy as a constitutional form whose origins he locates in the work of Aristotle, Wolin claims democracy is better understood not as a constitution, but as a ‘rebellious moment,’ making democracy dependent on cultural rather than institutional characteristics. This formulation poses a problem for democracy as a political phenomenon, as political power today tends to be concentrated within institutions. Without institutional expression, (...)
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  2. Aristotle on the Normative Value of Friendship Duties.Daniel Simão Nascimento - 2018 - Revista Latinoamericana de Filosofia 2 (44):201-224.
    In this article, I present an interpretation of Aristotle’s thought regarding the normative value of friendship duties.The argument is divided in VII sections. In Section I, I provide brief summaries of the main arguments defended by me in a previous article about the normative consequences of virtue and utility friendships in Aristotle, the objectives that are to be defended in this article and of the conclusions that I take them to support. In section II, I offer an interpretation of Aristotle’s (...)
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  3. Self-Love and the Unity of Justice in Aristotle.Marta Jimenez - 2019 - Epoché: A Journal for the History of Philosophy 23 (2):413-429.
    In this paper I take up the question about the unity of justice in Aristotle and advocate for a robust relationship between lawfulness and equality, the two senses of justice that Aristotle distinguishes in Nicomachean Ethics V. My strategy is to focus on Aristotle’s indication in NE V 2 that “other-relatedness” is the common element shared by the two justices and turn to Aristotle’s discussion of the notion of self-love in EN IX 8 to explain what that means. I argue (...)
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  4. Communism as Eudaimonia.Sabeen Ahmed - 2018 - International Journal of Philosophy and Social Values 1 (2):31-48.
    Karl Marx states in Capital that “man, if not as Aristotle thought a political animal, is at all events a social animal” (Marx, 1992, 444). That Marx draws from Aristotle’s work has been long-recognized, but one could argue that Marx’s very conception of man—what he calls “species-being”—is a derivative of Aristotle’s theory of the good life. This article explores the Aristotelian underpinnings of Marx’s political philosophy and argues that Marx’s theory of species-being and human emancipation supervenes upon Aristotle’s theory of (...)
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  5. Aristotelian Distributive Justice: Holism or Egalitarianism. Di Wu - 2017 - Journal of Huazhong University of Science and Technology(Social Science Edition), 31 (6):60-64.
    Different understanding on Aristotelian distributive justice results in two main factions: holism and egalitarianism. Dennis McKerlie, one of the representatives of holism, criticized Martha Nussbaum's interpretation as an egalitarian. McKerlie argued that Nussbaum did not attach enough importance to the Proportional equality and Aristotelian Common good, as well as a deviation in the understanding of the concept of distribution. The defense of egalitarianism is that Aristotle's emphasis on the rational equality of citizens and the ontological presupposition of primal equality show (...)
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  6. Hans-Georg Gadamer sobre el Protréptico aristotélico: ética y política en la tradición socrático-platónica.Facundo Bey - 2019 - Revista Latinoamericana de Filosofia 1 (45):33-61.
    English title: Gadamer's interpretation of the Aristotelian Protrepticus. -/- Abstract: The aim of this paper is to present and analyse the main hypotheses of Hans-Georg Gadamer in his 1928 essay Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, emphasizing the Gadamerian reception of the notions of phrónēsis, hēdonḗ and, to a lesser extent, phýsis. It will be attempted to show that in this early work of Gadamer there is more than a methodological and interpretative debate regarding the Protrepticus (...)
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  7. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
    Discussione a partire dal libro di Giorgio Agamben "Karman. Breve trattato sull'azione, la colpa e il gesto", Bollati Boringhieri, 2017.
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  8. False Idles: The Politics of the "Quiet Life".Eric Brown - 2008 - In Ryan Balot (ed.), A Companion to Greek and Roman Political Thought. Oxford, UK: pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  9. La democracia de Aristóteles.Enrique Morata - 2018 - US: Scribd.
    Commentary on "Politics " of Aristotle , in Spanish.
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  10. Zum Problem der Bürgerbestimmung in der Aristotelischen Politik.Jakub Jinek - 2016 - ΠΗΓΗ / FONS 1:123-144.
    The paper disproves the widely held interpretation of Aristotle’s statement that the concept of the citizen varies with the constitution. I claim that it gives no evidence for any positivism or constitutional relativism. What Aristotle truly intends here is to put emphasis on his idea of the good life in a city that consists of a variety of forms and ways. This variety is generally desirable and thus prescriptive. It is only under these conditions that the constitution is „the Form (...)
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  11. The Concept of Equality in Aristotle's Moral and Political Philosophy.Charilaos Platanakis - 2006 - Dissertation, Cambridge
    Many scholars have suggested that Aristotle’s famous aphorism ‘treat equals equally, unequals unequally’ is a formal, and thus impractical, theory of equality. This dissertation aims to criticise the popular view that Aristotle’s theory of equality is purely formal and to develop and defend an interpretation which will pay attention to the substantive elements. The first chapter argues that Aristotle provides us with a spectrum from formal to substantive equality. At the formal end, we have the abstract principles of formal fairness (...)
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  12. How Could Aristotle Defend the Self-Sufficiency of Political Life While Claiming the Superiority of Contemplative Life?Serdar Tekin - 2016 - Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 3 (3):13-26.
    In Nicomachean Ethics X.7, Aristotle argues that perfect happiness consists in contemplation alone. The question that I want to take up in this essay is whether the superiority of contemplative life fits with Aristotle’s argument for the self-sufficiency of the political life, according to which politics can lead us to happiness without being guided by philosophical knowledge of the highest sort. My basic argument is that, paradoxical as it may seem, Aristotle is led to acknowledge that contemplative life is superior (...)
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  13. Class Ideology and Ancient Political Theory: Socrates, Plato, and Aristotle in Social ContextWoodEllen Meiksins and WoodNeal. Oxford: Basil Blackwell, 1978, Pp. 275. [REVIEW]J. Peter Euben - 1980 - Political Theory 8 (2):245-249.
  14. Justice as Friendship: A Theory of Law.Graham M. Smith - 2016 - Contemporary Political Theory 15 (4):493-496.
  15. Christoph Horn und Ada Neschke-Hentschke , Politischer Aristotelismus. Die Rezeption der aristotelischen »Politik« von der Antike bis zum 19. Jahrhundert. [REVIEW]Andreas Kamp - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):257-261.
  16. Is Natural Slavery Beneficial?Thornton Lockwood - 2007 - Journal of the History of Philosophy 45 (2):207-221.
    Aristotle's account of natural slavery appears to be internally inconsistent concerning whether slavery is advantageous to the natural slave. Whereas the Politics asserts that slavery is beneficial to the slave, the ethical treatises deny such a claim. Examination of Aristotle's arguments suggests a distinction which resolves the apparent contradiction. Aristotle distinguishes between the common benefit between two people who join together in an association And the same benefit which exists between a whole and its parts. Master and slave share no (...)
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  17. Judith A. Swanson, "The Public and the Private in Aristotle's Political Philosophy". [REVIEW]Arlene W. Saxonhouse - 1995 - Journal of the History of Philosophy 33 (2):335.
  18. The Principles of World Citizenship.Carl J. Friedrich - 1961 - Journal of Philosophy 58 (24):773-777.
  19. "Aristotle, The Politics, Translated and with an Introduction, Notes, and Glossary", by Carnes Lord. [REVIEW]Harry C. Avery - 1985 - Ancient Philosophy 5 (2):331.
  20. "Socrates and the Political Community: An Ancient Debate", by Mary P. Nichols. [REVIEW]James B. Allis - 1989 - Ancient Philosophy 9 (2):323.
  21. The Basis of Politics: Aristotle and the Scientists: Journal of Philosophical Studies.G. Barraclough - 1929 - Philosophy 4 (16):490-496.
    There is so much truth in the conception of the state as a natural organism and of man as a political animal, as commonly contrasted with the various theories of the state as an artificial formation based on contract, or implied contract, that Aristotle's proposition is rarely criticized from any other standpoint. When Aristotle said that man was a political animal, that is that political life was his nature, and consequently that the state, as the ultimate development of his nature, (...)
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  22. Recent Literature on the 'Αθηναίων Πολιτία. [REVIEW]Herbert Richards - 1892 - The Classical Review 6 (1-2):20-24.
    Aristotelis Πολιτία 'Αθνναίων Ediderunt G. Kaibel et U. De Wilamowitz-Moellendorff. Berolini apud Weidmannos. Mk. 1.80.De Republica Atheniensium. Aristotelis qui fertur liber 'Αθνναίων Πολιτία. Post Kenyonem ediderunt H. Van Heeweeden et J. Van Leeuwen J. F. Lugduni Batavorum apud A. W. Sythoff. 6 Mk.Aristote, la République Athénienne, traduite en Français pour la première fois par Théodore Reinach. Fr. 1.50.
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  23. Recent Literature on the ' Αθηναίων Πολιτεία. [REVIEW]H. Richards - 1891 - The Classical Review 5 (10):465-468.
    Aristotle on the Athenian Constitution, translated, with introduction and notes, by F. G. Kenyon. London. Bell. 4s. 6d. Aristotle on the Constitution of Athens, translated by E. Poste. London. Macmillan. 3s. 6d. Aristoteles Schriftvom Staatswesen der Athener, verdeutscht von Georg Kaibel und Adolf Kiessling. Strassburg. 2 Mk. Aristotele la Costituzione degli Ateniesi Testo Greco, versione Italiana, introduzione e note per cura di C. Ferrini. Milano.
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  24. A Democracy Of Distinction. Aristotle And The Work Of Politics. [REVIEW]Ryan Balot - 2007 - The Classical Review 57 (2):319-322.
  25. Aristotle's Legal Theory. [REVIEW]P. B. R. Forbes - 1954 - The Classical Review 4 (2):121-122.
  26. Susemihl and Hicks' Edition of the Politics. [REVIEW]J. A. Stewart - 1895 - The Classical Review 9 (9):454-457.
  27. Newman's Politics of Aristotle. [REVIEW]R. D. Hicks - 1903 - The Classical Review 17 (3):165-169.
  28. Aristóteles, Politica. [REVIEW]Ernest Barker - 1953 - The Classical Review 3 (2):117-118.
  29. Die Analyse der Polis Durch Aristoteles. [REVIEW]M. H. Chambers - 1982 - The Classical Review 32 (2):284-285.
  30. Aristotle's Social Science. [REVIEW]Pamela M. Huby - 1991 - The Classical Review 41 (2):368-369.
  31. Ethics and Politics in Aristotle. [REVIEW]C. J. Rowe - 1984 - The Classical Review 34 (2):209-210.
  32. The Loeb Edition of the Politics. [REVIEW]W. D. Ross - 1933 - The Classical Review 47 (4):139-140.
  33. Wilamowitz-Moellendorff on the Constitution of Athens. [REVIEW]E. M. Walker - 1894 - The Classical Review 8 (5):205-207.
  34. Aristotle and History. [REVIEW]E. D. Phillips - 1962 - The Classical Review 12 (2):140-141.
  35. Aristotle on Politics. [REVIEW]J. D. G. Evans - 1994 - The Classical Review 44 (2):300-302.
  36. Immisch's Aristotelis Politica. [REVIEW]R. G. Bury - 1910 - The Classical Review 24 (2):67-67.
  37. Symposium on the Politics. [REVIEW]Richard Robinson - 1966 - The Classical Review 16 (2):173-175.
  38. Aristotle on Political Reasoning: A Commentary on the “Rhetoric”. [REVIEW]William M. A. Grimaldi - 1984 - Ancient Philosophy 4 (2):251-253.
  39. Slaves, Women, and Aristotle’s Natural Teleology.Joseph Karbowski - 2012 - Ancient Philosophy 32 (2):323-350.
  40. Nature, Justice, and Rights in Aristotle’s Politics. [REVIEW]C. C. W. Taylor - 1998 - International Philosophical Quarterly 38 (1):85-86.
  41. “A More Political Animal Than Bees”.Jordi Sales-Coderch & Josep Monserrat-Molas - 2009 - Studia Neoaristotelica 6 (1):3-14.
    The example of the bees, as they appear in Plato’s Phaedo, taken up again in Aristotle’s Politics and in Hobbes’ commentary contained in Leviathan, shows the potential of the phenomenological reading of examples as a method of understanding the basis on which philosophical thought is determined. Sign and communication are peculiar to gregarious and political animal life. In seeking to embody the Aristotelian concept of lógos in the context of a living community, as the basis for interaction and co-existence, we (...)
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  42. Some Medieval Readings of Aristotle’s Argument for the Collective Superiority of “the Many”: A Journal of Analytic Scholasticism.Martin Ossikovski - 2012 - Studia Neoaristotelica 9 (2):135-153.
    An essential challenge of Aristotle’s Politics arises from the juxtaposition of contrasting and competing arguments in favour of virtuous monarchy, on the one hand, and the collective superiority of “the many”, on the other. This paper examines the purely theoretical reception of this contrast in the writings of some late medieval Aristotelians by focusing on a key section in Politics Γ. After reviewing Aristotle’s problematic position, the paper discusses its interpretation in the commentaries of Albert the Great, Thomas Aquinas/Peter of (...)
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  43. Aneu Orexeōs Nous: Virtue, Affectivity, and Aristotelian Rule of Law.Gregory B. Sadler - 2012 - Studia Neoaristotelica 9 (2):107-133.
    Passages in Aristotle’s Politics Book 3 are cited in discussions of the “rule of law”, most particularly sections in 1287a where the famous characterization of law as “mind without desire” occurs and in 1286a where Aristotle raises and explores the question whether it is better to be ruled by the best man or the best laws. My paper aims, by exegetically culling out Aristotle’s position in the Politics, Nicomachean Ethics and Rhetoric, to argue that his view on the rule of (...)
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  44. Praxis and Logos in Aristotle: On the Meaning of Reason and Speech for Human Life and Action.Friederike Rese - 2005 - Epoché: A Journal for the History of Philosophy 9 (2):359-377.
    This article is a summary of the main results of a more extended study published in German as a book entitled “Praxis und Logos bei Aristoteles”. My thesis with regard to the relation of praxis and logos in Aristotle is that logos is not only responsible for determining human life and action, but also for their indeterminacy. Taking the forms of reason and speech, logos can determine the life of an individual agent as well as of a community of agents. (...)
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  45. Rule in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...)
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  46. Toward an Ontology of the State: Friendship as a CIue.Jan Edward Garrett - 1991 - Social Philosophy Today 5:63-77.
  47. What Kind of Cause Is Music’s Influence on Moral Character?Shane Drefcinski - 2011 - American Catholic Philosophical Quarterly 85 (2):287-296.
    In Politics VIII, Aristotle contends that music has some influence over character and the soul. Nevertheless, it is not entirely clear what sort of influence music has. Does appropriate music cause someone to become virtuous, as Socrates seems to suggest? And if that is Aristotle’s claim, then is it noteasily refuted by examples of vicious lovers of excellent music, such as the Nazi soldiers who forced imprisoned Jewish musicians to perform Mozart concertos?But if appropriate music is not the principal cause (...)
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  48. Aristotle and the Origins of Natural Rights.Fred D. Miller Jr - 1996 - Review of Metaphysics 49 (4):873-907.
  49. Legal and Political Rights in Demosthenes and Aristotle.Fred D. Miller Jr - 2006 - Philosophical Inquiry 28 (1-2):27-60.
  50. I.—Hobbes on Aristotle's Politics.J. Laird - 1942 - Proceedings of the Aristotelian Society 43 (1):1-20.
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