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  1. Aristotle on the Nature and Politics of Medicine.Samuel H. Baker - forthcoming - Apeiron.
    According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...)
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  2. Aristotle’s Anthropological Machine and Slavery in Advance.Tim Christiaens - forthcoming - Epoché: A Journal for the History of Philosophy.
    Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of (...)
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  3. The Political Animal in Medieval Philosophy. A Philosophical Study of the Commentary Tradition C. 1260-1410.Juhana Toivanen - 2021 - Leiden, Netherlands: Brill.
    In The Political Animal in Medieval Philosophy Juhana Toivanen investigates what medieval philosophers meant when they argued that human beings are political animals by nature. He analyses the notion of ‘political animal’ from various perspectives and shows its relevance to philosophical discussions concerning the foundations of human sociability, ethics, and politics. -/- Medieval authors thought that social life stems from the biological and rational nature of human beings, and that collaboration with other people promotes prosperity and good life. Toivanen provides (...)
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  4. America, Aristotle, and the Politics of a Middle Class. By Leslie G. Rubin. Pp. Viii, 275, Waco, TX, Baylor University Press, 2018, $44.67. [REVIEW]Patrick Madigan - 2020 - Heythrop Journal 61 (1):193-194.
  5. Aristotle, Athens and Beyond - Lintott Aristotle's Political Philosophy in its Historical Context. A New Translation and Commentary on Politics Books 5 and 6. Pp. X + 219. London and New York: Routledge, 2018. Cased, £115, Us$140. Isbn: 978-1-138-57071-9. [REVIEW]Daniela Cammack - 2019 - The Classical Review 69 (1):63-65.
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  6. Aristotle on Natural Slavery: An Analysis Using the Marxist Concept of Ideology.Zeyad El Nabolsy - 2019 - Science and Society 83 (2):244-267.
    Aristotle’s account of natural slavery as presented in his Politics is often treated by historians of philosophy as an account that can be analyzed purely internally in terms of its argumentative structure without referring to social factors. Against this view, Aristotle’s account of natural slavery is seen to be ideological according to at least one variant of the Marxist concept of ideology, and cannot be understood without reference to Aristotle’s socioeconomic context. The ideological nature of Aristotle’s account of natural slavery (...)
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  7. Every Man a Legislator: Aristotle on Political Wisdom.Dhananjay Jagannathan - 2019 - Apeiron 52 (4):395-414.
    I argue that Aristotle’s unmodern conception of politics can only be understood by first understanding his distinctive picture of human agency and the excellence of political wisdom. I therefore undertake to consider three related puzzles: why at the outset of the Nicomachean Ethics [NE] is the human good said to be the same for a city and for an individual, such that the NE’s inquiry is political? why later on in the NE is political wisdom said to be the same (...)
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  8. Aristotle, Politics: A New Translation, Translated by C.D.C. Reeve.Adriel M. Trott - 2019 - Polis 36 (1):170-176.
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  9. Aristotle’s Anthropological Machine and Slavery.Tim Christiaens - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):239-262.
    Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of (...)
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  10. In What Sense Exactly Are Human Beings More Political According to Aristotle?Refik Güremen - 2018 - Filozofija I Društvo 29 (2):170-181.
    Abstract According to Aristotle, human beings are by nature political animals. It is now common knowledge that being political is not a human privilege for him: bees, wasps, ants and cranes are other political species. Although they are not the only political animals, human beings, for Aristotle, are still more political than the other political animals. The present article investigates the precise sense of this comparison; and it claims that the higher degree of human politicalness is not to be explained (...)
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  11. The Middle Included - Logos in Aristotle.Ömer Aygün - 2017 - Evanston, Illinois, Amerika Birleşik Devletleri: Northwestern University Press.
    The Middle Included is a systematic exploration of the meanings of logos throughout Aristotle’s work. It claims that the basic meaning is “gathering,” a relation that holds its terms together without isolating them or collapsing one to the other. This meaning also applies to logos in the sense of human language. Aristotle describes how some animals are capable of understanding non-firsthand experience without being able to relay it, while others relay it without understanding. Aygün argues that what distinguishes human language, (...)
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  12. INTERPRETATIONS OF ARISTOTLE'S VIEWS ON POLITICS - Lockwood, Samaras Aristotle's Politics. A Critical Guide. Pp. X + 259. Cambridge: Cambridge University Press, 2015. Cased, £64.99, US$99.99. ISBN: 978-1-107-05270-3. [REVIEW]Kleanthis Mantzouranis - 2017 - The Classical Review 67 (2):357-359.
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  13. On the Normative Consequences of Virtue and Utility Friendships in Aristotle.Daniel Simão Nascimento - 2017 - Revista Latinoamericana de Filosofia 43 (2):263-284.
    In this article, I use the expanded hohfeldian model presented by Wenar to argue that, according to Aristotle's theory of friendship, every bond of friendship that is based on utility or virtue creates duties and hohfeldian incidents between those who are friends. In section 1, I provide a quick presentation of Hohfeld's work and of Wenar's hohfeldian model. In section 2, I present my thesis about the creation of certain hohfeldian incidents and certain duties in virtue and utility friendships as (...)
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  14. Aristoteles'te Dilin Politik Rolü [The Political Role of Language in Aristotle].Güremen Refik - 2017 - Felsefe Tartismalari 53:16-38.
    Human beings, according to Aristotle, are not the only political animals. Bees, wasps, ants and cranes are the other political species mentioned by Aristotle in the History of Animals. Politics, I, 2 confirms this point and makes the additional statement that human beings, if not the only political animals, are nevertheless more political than the other political animals. There has been a traditional scholarly agreement that the capacity for rational speech is the reason why human beings are more political. This (...)
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  15. Aristotle’s Politics: A Critical Guide, Written by Thornton Lockwood and Thanassis Samaras.P. L. P. Simpson - 2017 - Polis 34 (1):157-159.
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  16. Nature, Action, and Politics.Adriel M. Trott - 2017 - Ancient Philosophy 37 (1):113-128.
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  17. 'Not Slavery, But Salvation': Aristotle on Constitution and Government.Adriel M. Trott - 2017 - Polis 34 (1):115-135.
    This paper argues that Aristotle challenges the view of Athenian democrats that all rule is master rule – the imposition of the will of the powerful on the powerless – by arguing that the politeuma, or government, should be identical with the politeia, understood both as the constitution and the collectivity of citizens. I examine Aristotle’s analysis and response to democrats’ skepticism of the law that the constitution embodies. Aristotle argues that democrats think law limits license even when the source (...)
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  18. Not Slavery, but Salvation.Adriel M. Trott - 2017 - Polis: The Journal for Ancient Greek Political Thought 34 (1):115-135.
    This paper argues that Aristotle challenges the view of Athenian democrats that all rule is master rule – the imposition of the will of the powerful on the powerless – by arguing that the politeuma, or government, should be identical with the politeia, understood both as the constitution and the collectivity of citizens. I examine Aristotle’s analysis and response to democrats’ skepticism of the law that the constitution embodies. Aristotle argues that democrats think law limits license even when the source (...)
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  19. Arystotelesowskie Ujęcie Homonimii.Mikołaj Domaradzki - 2016 - Diametros 50:1-24.
    The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes issue with Plato, he tends to view homonymy more ontologically, upon which it is entities that become homonymous. When, on the other hand, he gainsays the exegetes or the sophists, he is inclined to perceive homonymy more semantically, upon which it is (...)
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  20. Aristotle's Politics: A Critical Guide. [REVIEW]Zena Hitz - 2016 - Notre Dame Philosophical Reviews 8.
  21. The Politics of Aristotle’s Criticism of Plato’s Republic.Jozef Müller - 2016 - In Sharon Weisser & Naly Thaler (eds.), Strategies of Polemics in Greek and Roman Philosophy. Brill. pp. 93-112.
    In this paper, I concentrate on some of the more peculiar, perhaps even polemical, features of Aristotle’s discussions of Plato’s Republic in the second book of the Politics. These features include Aristotle’s several rather sharp or ironic remarks about Socrates and his project in the Republic, his use of rhetorical questions, or his tendency to bring out the most extreme consequences of Socrates’s theory (such as that it will destroy the polis and that it will lead to incestuous relationships). As (...)
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  22. Entre a família e a comunidade política: amizade, justiça e conflito prático em Aristóteles.Daniel Simão Nascimento - 2016 - Hypnos. Revista Do Centro de Estudos da Antiguidade 2 (37):268-284.
    O artigo tem por objetivo mostrar que, ao contrário do que muitos parecem ainda acreditar, a filosofia aristotélica reconhece a possibilidade de um conflito prático genuíno entre a busca do bem individual e a busca do bem da comunidade política por parte de um mesmo indivíduo. As conclusões alcançadas são puramente negativas. Este artigo terá cumprido o seu objetivo se contribuir para despertar no leitor o reconhecimento do problema e da necessidade de investigações ulteriores.
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  23. Demarcating Aristotelian Rhetoric: Rhetoric, the Subalternate Sciences, and Boundary Crossing.Marcus P. Adams - 2015 - Apeiron 48 (1):99-122.
    The ways in which the Aristotelian sciences are related to each other has been discussed in the literature, with some focus on the subalternate sciences. While it is acknowledged that Aristotle, and Plato as well, was concerned as well with how the arts were related to one another, less attention has been paid to Aristotle's views on relationships among the arts. In this paper, I argue that Aristotle's account of the subalternate sciences helps shed light on how Aristotle saw the (...)
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  24. Aristotle’s Pambasileia and the Metaphysics of Monarchy.Carol Atack - 2015 - Polis 32 (2):297-320.
    Aristotle’s account of kingship in Politics 3 responds to the rich discourse on kingship that permeates Greek political thought (notably in the works of Herodotus, Xenophon and Isocrates), in which the king is the paradigm of virtue, and also the instantiator and guarantor of order, linking the political microcosm to the macrocosm of the universe. Both models, in separating the individual king from the collective citizenry, invite further, more abstract thought on the importance of the king in the foundation of (...)
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  25. Aristotle’s Pambasileia and the Metaphysics of Monarchy.Carol Atack - 2015 - Polis 32 (2):297-320.
  26. Non-Aristotelian Political Animals.Ben Bryan - 2015 - History of Philosophy Quarterly 32 (4):293-311.
    Aristotle claims that human beings are by nature political animals. We might think there is a way for non-Aristotelians to affirm something like this—that human beings are political, though not by nature in the Aristotelian sense. It is not clear, however, precisely what this amounts to. In this paper, I try to explain what the claim that human beings are political animals might mean. I also consider what it would it look like to defend this claim, which I call the (...)
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  27. Aristotle's Architectonic Sciences.Monte Johnson - 2015 - In David Ebrey (ed.), Theory and Practice in Aristotle's Natural Science. Cambridge: Cambridge University Press. pp. 163-186.
    Aristotle rejected the idea of a single, overarching super-science or “theory of everything”, and he presented a powerful and influential critique of scientific unity. In theory, each science observes the facts unique to its domain, and explains these by means of its own proper principles. But even as he elaborates his prohibition on kind-crossing explanations (Posterior Analytics 1.6-13), Aristotle points out that there are important exceptions—that some sciences are “under” others in that they depend for their explanations on the principles (...)
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  28. Justice and Moderation in the State: Aristotle and Beyond.Eleni Leontsini - 2015 - In Philosophy of Justice, International Institute of Philosophy, Series: Contemporary Philosophy: A New Survey, vol. 12,. Dordrecht-Heidelberg-New York-London: Springer. pp. 27-42.
    Ιn this paper I aim to analyze Aristotle’s account of political justice (to politikon dikaion) in both the Nicomachean Ethics and the Politics, since it is these accounts that are most relevant to his advocacy of moderation and mixed constitution, and I aim to show how justice and equality are crucial for the promotion of the common interest of the polis. In addition, I explore the connection made between justice, equality, democracy, liberty, and friendship, and attempt to further excavate Aristotle’s (...)
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  29. Politics II: Political Critique, Political Theorizing, Political Innovation.Thornton Lockwood - 2015 - In Thornton C. Lockwood & Than Samaras (eds.), Aristotle’s Politics: A Critical Guide. Cambridge, UK: pp. 64-83.
    The second book of Aristotle’s Politics is generally taken to examine politeiai or constitutions that either exist in cities that are said to be well governed or were proposed by theoreticians and are thought to be well organized (II.1, 1260b30–32; II.12, 1274b26–28). Prominent are Aristotle’s examinations of Plato’s Republic and the constitution of Sparta; but Aristotle also devotes chapters to the examination of Plato’s Laws, the proposed constitutions of Phaleas of Chalcedon and Hippodamos of Miletus, and the existing constitutions of (...)
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  30. Lei, amizade e participação política em Aristóteles após o biological turn: Reflexões preliminares sobre um novo paradigma hermenêutico.Daniel Simão Nascimento - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15:59-70.
    Este artigo tem quatro objetivos. O primeiro deles é mostrar que dois debates contemporâneos de grande importância para a filosofia política aristotélica – a saber, o debate acerca do laço que liga ou deve ligar os cidadãos de uma comunidade política e o debate acerca da importância da participação política no que diz respeito ao alcance da felicidade – devem ser compreendidos em conjunto com o mo- vimento hermenêutico que chamamos hoje de biological turn. Como veremos, a maneira como respondemos (...)
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  31. Natureza e Política: Pierre Aubenque e Fred Miller sobre Aristóteles.Odílio Alves Aguiar - 2014 - Argumentos 11:212-228.
  32. Aristotle on the Choice of Lives: Two Concepts of Self-Sufficiency.Eric Brown - 2014 - In Pierre Destrée & Marco Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Leuven, Belgium: Peeters Publishing. pp. 111-133.
    Aristotle's treatment of the choice between the political and contemplative lives (in EN I 5 and X 7-8) can seem awkward. To offer one explanation of this, I argue that when he invokes self-sufficience (autarkeia) as a criterion for this choice, he appeals to two different and incompatible specifications of "lacking nothing." On one specification, suitable to a human being living as a political animal and thus seeking to realize his end as an engaged citizen of a polis, a person (...)
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  33. Aristotle’s Two Cities: Reducing Diversity to Homogeneity.Refik Güremen - 2014 - Polis 31 (1):59-73.
    It has often been argued, in scholarly debate, that Aristotle’s denial of citizenship to the working population of his ideal city in Book VII of the Politics constitutes a fundamental injustice. According to this view, although it is true that their way of life prevents them from living a morally virtuous life, it does not follow that the working people are naturally devoid of the human qualities required for such a life. So, rather than finding a just way to distribute (...)
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  34. Aristotle on Political Participation.Charilaos Platanakis - 2014 - In Paschalis M. Kitromilides (ed.), Athenian Legacies: European Debates on Citizenship. Leo S. Olschki. pp. 135-155.
    In EN V.3, Aristotle offers an abstract definition of distributive justice that is agreed to by all, namely that it should be governed by geometrical proportionality: ‘equals should be treated equally, unequals should be treated in proportion to their inequalities’. At the same time, he acknowledges that we need a more substantive definition of the currency of equality, i.e. to tell us who are equal and who unequal at each distribution, since this would be the only way to avoid each (...)
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  35. Review Essay: Eugene Garver's Aristotle's Politics.David Riesbeck - 2014 - Reason Papers 36 (1):122-131.
  36. Book Review: Aristotle’s Teaching in the Politics, Written by Thomas Pangle. [REVIEW]Stephen Salkever - 2014 - Polis 31 (2):425-428.
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  37. Book Review: Reflections on Aristotle’s Politics, Written by Mogens Herman Hansen. [REVIEW]Peter L. P. Simpson - 2014 - Polis 31 (2):450-451.
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  38. Aristotle on the Nature of Community.Adriel M. Trott - 2014 - Cambridge University Press.
    This reading of Aristotle's Politics builds on the insight that the history of political philosophy is a series of configurations of nature and reason. Aristotle's conceptualization of nature is unique because it is not opposed to or subordinated to reason. Adriel M. Trott uses Aristotle's definition of nature as an internal source of movement to argue that he viewed community as something that arises from the activity that forms it rather than being a form imposed on individuals. Using these definitions, (...)
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  39. Polity.Dustin Garlitz - 2013 - In Michael T. Gibbons (ed.), The Encyclopedia of Political Thought. Wiley-Blackwell.
    The term “polity” is used casually today to describe almost any political community. It is so broad that it has lost any theoretical import. In contrast, it had a much more focused – even technical – meaning in ancient, and especially Aristotelian thought.
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  40. Rule in Turn.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
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  41. Rancière and Aristotle: Parapolitics, Part-y Politics and the Institution of Perpetual Politics.Adriel Trott - 2012 - Journal for Speculative Philosophy 26 (4):627-646.
    This article addresses Rancière’s critique of Aristotle’s political theory as parapolitics in order to show that Aristotle is a resource for developing an inclusionary notion of political community. Rancière argues that Aristotle attempts to cut off politics and merely police (maintain) the community by eliminating the political claim of the poor by including it. I respond to three critiques that Rancière makes of Aristotle: that he ends the political dispute by including the demos in the government; that he includes the (...)
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  42. Being, Nature, and Life in Aristotle: Essays in Honor of Alan Gotthelf. [REVIEW]Monte Johnson - 2011 - Notre Dame Philosophical Reviews 2011 (02).
  43. The Politics - Swanson, Corbin Aristotle's Politics. A Reader's Guide. Pp. X + 168. London and New York: Continuum, 2009. Paper, £14.99 . ISBN: 978-0-8264-8499-4. [REVIEW]Mariska Leunissen - 2010 - The Classical Review 60 (2):375-376.
  44. Logos and the Political Nature of Anthrōpos in Aristotle’s Politics.Adriel M. Trott - 2010 - Polis: The Journal for Ancient Greek Political Thought 27 (2):292-307.
    Departing from Aristotle's two-fold definition of anthrōpos (human) as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle's conception of the political nature of the human is developed through a reading of the linguistic argument at Politics 1.2; a careful treatment of autos, or self, in Aristotle; and an examination of (...)
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  45. The Politics. Aristotle - 2009 - Oxford University Press.
    The Politics is one of the most influential texts in the history of political thought, and it raises issues which still confront anyone who wants to think seriously about the ways in which human societies are organized and governed. The work of one of the world's greatest philosophers, it draws on Aristotle's own great knowledge of the political and constitutional affairs of the Greek cities. By examining the way societies are run - from households to city states - Aristotle establishes (...)
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  46. The Politics of Aristotle. Aristotle - 2007 - BiblioBazaar, LLC.
    BOOK ONE i EVERY STATE is a community of some kind, and every community is established with a view to some good; for mankind always act in order to obtain ...
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  47. O Problema da Análise Econômica em Aristóteles: Um Estudo Sobre a Distinção dos Conceitos de Economia e Crematística.Adriana Santos Tabosa - 2007 - Dissertation, University of Campinas, Brazil
  48. Politica E Costituzione di Atene. Aristotle - 2006 - Utet Libreria.
  49. Aristotelés o panství: mezi Heideggerem a Gagarinem.Jakub Jinek - 2006 - Reflexe: Filosoficky Casopis 31:19-44.
    Je otrok podle Aristotela vykořisťovaným nástrojem výroby stojícím na úrovni zvířete, nebo méně nadaným jedincem, jenž může svoje omezené možnosti naplnit pouze jako podřízený člen domácnosti? Aristotelští badatelé zdůrazňují jednu z možností podle toho, nakolik jsou sami liberálně, či komunitaristicky orientováni: buď je Aristotelova teorie panství vykládána jako nelidská a ideologická, nebo jako realistická a solidární. Spor se však netýká pouze „liberalismu“ a „komunitarismu“ v Aristotelovi, nýbrž – jelikož je otrok v obou výkladech chápán jako nástroj pána – také dvou (...)
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  50. Aristotle’s Egalitarian Utopia: The Polis Kat’ Euchen.Roderick Long - 2005 - In Mogens Herman Hansen (ed.), The Imaginary Polis: Symposium, January 7-10, 2004. Acts of the Copenhagen Polis Centre 7. Copenhagen, Denmark: pp. 164-196.
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