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Aristotle: Valuing Feelings And Materialism Over Politics?

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5 pages in length. There are those who believe Aristotle's main interest reflected a non-political capacity, such as relations of friendship (feelings) and of property (materialistic) over and above that of true political theory. Therefore, some have readily argued how Aristotle's interest in political systems was, in fact, intended to preserve the sociological order that suits capital holders above all others. The extent to which this statement may or may not be true is wholly dependent upon how one interprets the fundamental tenets of Aristotle's combined approach to politics and society. Bibliography lists 6 sources.

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5 pages (~225 words per page)

File: LM1_TLCAristo.rtf

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that of true political theory. Therefore, some have readily argued how Aristotles interest in political systems was, in fact, intended to preserve the sociological order that suits capital holders above all others. The extent to which this statement may or may not be true is wholly dependent upon how one interprets the fundamental tenets of Aristotles combined approach to politics and society. Aristotle separated friendship into three distinct segments: friends of good people; pleasure friends; and friendships based upon nothing more than utility. While it may be true that much of his philosophies were steeped within the context of feelings, he did not lose sight of the inherent importance of political systems as a whole. Aristotle considered the primary principles of politics and law to be "the search for the greatest good of society as a whole" (Anonymous, 2001). Inasmuch as the original Greek legal process aspired to achieve such status of political thinking, it can readily be said that its integrity has been severely compromised through the centuries. As a direct result of Platos law and Aristotles politics, the masses were privy to a "fuller understanding of issues of justice and the relationships among the individual, law, and politics" (Anonymous, 2001). According to Aristotelian conjecture, those who compromise their political morality do so in disrespect for his "understanding of universal duty" (Hosmer, 1995, p. 379). Similarly, Aristotle urged Athenian statesmen to adhere to the fourteen axioms acts of Nicomachean Ethics, which included such impassioned components as gentility, honesty, pride, truthfulness, courage and self-restraint (Aristotle, 1985). This, asserted the philosopher, would aid in curtailing discord while broadening the trust that must exist between ruling authorities and their peoples. Inasmuch as political leadership is akin ...

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