BOOK III Chapter 7 The Division of Regimes

Chapter 7

1. Introduction: Investigating the Types of Regimes (1279a)

• Next Step: Aristotle moves to investigate the number and types of regimes, starting with the correct regimes, as the deviations will be evident once the correct forms are established.
• Definition of Regime and Governing Body: Aristotle reiterates that "regime" and "governing body" refer to the same thing—the authoritative element in the city. The regime is determined by who holds power and authority within the political community.

2. Three Basic Forms of Correct Regimes (1279a)

• Authority Structures:
  • The authoritative element in any city must be composed of either one person, a few, or many.
  • When the one, few, or many rule with a view to the common advantage, these regimes are considered correct.
  • In contrast, regimes that serve the private advantage of the ruler(s) are deviations from the correct forms.
• Equality in Benefits: Those who take part in the regime as citizens should share in its benefits. If they do not, they cannot be considered full citizens.

3. Types of Correct Regimes (1279a–1279b)

• Kingship (Monarchy):
  • Kingship is the rule of one person who governs for the common advantage. It is considered the correct form of monarchy.
• Aristocracy (Rule of the Few):
  • Aristocracy is the rule of a few people, but it is defined as a regime where the rulers govern either because they are the best persons or because they aim for what is best for the city and all those who share in it. Aristocracy is the correct form of oligarchy.
• Regime (the regime called regime) or Rule of the Many:
  • When the many rule with a view to the common advantage, the regime is called polity (or regime in a general sense). This regime, where a large group governs, emphasizes military virtue, particularly the authority of those possessing heavy arms (i.e., the warrior class).
  • The typical translation into English of this particular regime by a good number of translators was calling it “polity”. What is occurring is that Aristotle is using politeia to refer to a particular type of politeia that has a name common to all politeia. To translate it as polity is reading into this passage an interpretation of the later sections of Politics IV dealing with the mixed regime or the blending that occurs within the regime.

4. Characteristics of the Rule of the Many (1279b)

• Virtue in the Multitude:
  • Aristotle explains that it is difficult for many people to excel in complete virtue, but they can possess military virtue to a sufficient degree.
  • In this form of regime, military elements—especially those who bear arms—have the most authority. This aligns with the historical connection between warrior virtue and political power in many regimes.

5. Deviations from the Correct Regimes (1279b)

• Tyranny: The deviation from kingship is tyranny, where the monarch rules for his own advantage, not for the common good.
• Oligarchy: The deviation from aristocracy is oligarchy, where the few rule for the benefit of the wealthy.
• Democracy: The deviation from regime called regime is democracy, where the poor rule in their own interest rather than for the common gain.
• Summary of Deviations: In these errant regimes, the rulers prioritize their private interests rather than the common good of the city.

Expanded Analysis:

In Chapter 7 of Politics Book 3, Aristotle lays out the different forms of regimes, focusing first on the correct regimes and then discussing their deviations. The correct regimes—kingship, aristocracy, and regime called regime—are those where rulers govern for the common advantage of the city, rather than for their private interests. These regimes are classified based on who holds power: one ruler in kingship, a few in aristocracy, and many in polity.

Aristotle emphasizes that in the regime called regime, authority is often tied to military virtue, particularly among those who bear arms. This reflects the historical reality that political power was often linked to the ability to defend the city.

The deviations from these correct regimes occur when rulers govern for their own benefit rather than for the good of the city as a whole. Tyranny, oligarchy, and democracy are examples of these errant forms, where power is used to serve the interests of the rulers rather than the community.

Aristotle’s classification of regimes based on who holds authority and whether they govern for the common good or for private advantage is central to his broader theory of politics. He seeks to establish the ideal forms of government while recognizing the flaws that arise when rulers become self-serving.

PLEASE TAKE NOTE HERE

A brief discussion about the politeia (regime) called politeia (regime) is warranted here. The vast majority of translations of the Politics, will translate the regime called regime (the politeia called politeia) as ‘polity’. I wrote this in my 2004 LSU book:

In Aristotle’s political thought there has been a growing tendency to treat “polity,” or the so-called “mixed regime,” as his central political teaching on the best regime. But this view—as well as the traditional view of “polity” as an alternative to the best regime—is not only a misinterpretation of Aristotle’s political teaching, but a misreading of the text. It ignores or overlooks the plausible argument for democracy—the rule of the many—being restrained by law as the best regime. I argue that the view of “polity,” which includes the “mixed regime” of Politics, is an anachronistic reading of the “mixed constitution” of the Middle Ages into Aristotle’s political thought. (pg, 102)

Given that most translations of the Politics will translate the politeia (regime, constitution, or whatever is preferred) in its specific case of the politeia called politeia as ‘polity’.

While I think this is done to impose the ‘polity’ interpretation of what is being dealt with here in this section of Politics 4 and thus is a form of interpretation imitating translation, nevertheless it is so commonly one done by scholars who write about Aristotle’s Politics it would be unfair to the reader if I did not point out what is often highlighted by so many other scholars about this term ‘polity’.