A Democracy of Distinction: Aristotle and the Work of by Jill Frank

By Jill Frank

Delivering an old schooling for our occasions, Jill Frank's A Democracy of contrast translates Aristotle's writings in a manner that reimagines the principles, goals, and practices of politics, old and sleek. involved particularly with the paintings of creating a democracy of contrast, Frank exhibits that the sort of democracy calls for freedom and equality completed during the workout of virtue.
Moving backward and forward among Aristotle's writings and modern criminal and political concept, Frank breathes new existence into our conceptions of estate, justice, and legislation by way of viewing them not just as associations yet as dynamic actions to boot. Frank's leading edge method of Aristotle stresses his appreciation of the tensions and complexities of politics in order that we would reconsider and reorganize our personal political principles and practices. A Democracy of contrast could be of large price to classicists, political scientists, and a person drawn to revitalizing democratic thought and practice.

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A Democracy of Distinction: Aristotle and the Work of Politics

Delivering an historic schooling for our occasions, Jill Frank's A Democracy of contrast translates Aristotle's writings in a manner that reimagines the rules, goals, and practices of politics, historic and glossy. involved particularly with the paintings of creating a democracy of contrast, Frank exhibits that the sort of democracy calls for freedom and equality accomplished throughout the workout of advantage.

Additional info for A Democracy of Distinction: Aristotle and the Work of Politics

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To explore this question, I turn first to Aristotle's discussions of citizenship and slavery and then to his philosophical treatment of nature itself. The Force of Nature CITIZENS To ask who is a citizen, as Aristotle does at the start of Politics III, is to ask about the identity or nature of a citizen. 1 5 In Aristotle's hands, this is to ask who deserves to 12. See Davis, Politics ofPhilosophy, pp. 23 -24, for what he calls the "tragic implications of [hi erarchy's ] unlimited extension:' 13.

Toward the end of the Politics, Aristotle uses spirit, thumos, the source of the love of freedom and the power of command ( Pol. 1328a1- 8 ) , to distinguish free from unfree, calling Europeans comparatively free and Asians natural slaves ( Pol. 1327b25 - 29 ) . 4 1 He frames this discussion by reference to meteorological condi­ tions: Europe is cold and Asia is hot. His attention to climate suggests right off that his distinction between free and unfree rests on something other than a fixture of foreign psychology.

24 Parts presuppose the whole of which they are parts, and the whole presupposes the parts that constitute it. Unlike contemporary liberal and communitarian writers for whom either the individual citizen or the political community must be prior and foundational (at least in principle) , 25 Aris­ totle denies to either the polity or the individual citizen a foundational status. It is because he analyzes the polity and its citizens in terms of the relation between a whole and its parts that he unpacks the identity of the polity by reference to the identity of citizens, and citizen identity by reference to the polity.

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