BOOK 7 Chapter 1 Introduction to the Inquiry of the Best Regime

Chapter 1

I. Introduction to the Inquiry of the Best Regime (1323a1-5)

1. Necessity of Investigating the Best Way of Life
   • Aristotle opens with a crucial premise: before one can properly discuss the best regime, it is necessary to determine what constitutes the most choiceworthy way of life.
   • This is because a regime is meant to facilitate the best life for its citizens, and without clarity on what that life entails, the question of the best regime remains ambiguous.
   • Only when the best way of life is understood can the structure and nature of the best political arrangement be determined.
2. Connection Between the Best Life and the Best Regime
   • Aristotle emphasizes that political systems are designed to allow citizens to live well. Thus, the way of life that is best for individuals is crucial to determining how they should govern themselves.
   • The most virtuous way of life is the goal of a well-ordered regime, suggesting a deep interconnection between ethics and politics.

II. Agreement on the Most Choiceworthy Way of Life (1323a6-10)

1. Universal and Individual Perspectives
   • Aristotle proposes a twofold investigation: what is the most choiceworthy way of life for human beings in general, and whether the same applies to individuals in particular.
   • This distinction will be important in analyzing whether a universal conception of the good life can be applied uniformly to all citizens or whether variations based on individual differences are required.
2. Relying on Existing Discourse
   • Aristotle notes that much of what is needed to discuss the best way of life has already been addressed in other philosophical discourses, and thus he will draw on these earlier works for his current inquiry.
   • This indicates Aristotle’s reliance on established ethical arguments as a foundation for his political theories.

III. The Three Types of Goods (1323a11-15)

1. Classification of Goods: External, Bodily, and of the Soul
   • Aristotle classifies goods into three categories: external goods (e.g., wealth, property), goods of the body (e.g., health, strength), and goods of the soul (e.g., virtues like courage, justice, wisdom).
   • He argues that all of these types of goods must be present for one to be truly happy and blessed.
   • This tripartite division sets the stage for evaluating which goods are more important and how they relate to human happiness.
2. Necessity of Virtue for Happiness
   • Aristotle asserts that no one would consider a person happy who lacks virtue, regardless of how much external wealth or bodily health they possess.
   • A person without virtues like courage or moderation cannot lead a fulfilling or blessed life, even if they have an abundance of external goods.
   • This lays the foundation for his argument that the goods of the soul are superior to external goods.

IV. The Problem of Desiring Goods in Excess (1323a16-25)

1. Virtue vs. External Goods
   • While people generally agree that virtue is necessary for happiness, Aristotle points out that they often seek external goods like wealth or power in excess.
   • He critiques the tendency of humans to prioritize the accumulation of external goods without realizing that these do not lead to true happiness.
   • Aristotle’s view is that virtues, being goods of the soul, should take precedence over external goods, which should be sought in moderation.
2. Virtue as a Precondition for Acquiring External Goods
   • Aristotle argues that external goods are not the means to achieving virtue; rather, it is through virtue that one properly acquires and uses external goods.
   • Those who possess virtues are more likely to live a balanced and happy life, even if they do not have an excess of external possessions.
   • This underscores his belief in the primacy of virtue over material wealth in living a good life.

V. The Limitations of External Goods (1323b1-5)

1. External Goods as Instruments
   • Aristotle draws an analogy between external goods and instruments, asserting that all tools have a limit in terms of their usefulness.
   • An excess of external goods can either be harmful or at least not beneficial to those who possess them.
   • This reinforces the idea that external goods should be acquired only insofar as they contribute to the virtuous life.
2. Goods of the Soul as Inherently Superior
   • In contrast, Aristotle argues that the goods of the soul, such as virtue, do not have an upper limit; the more one possesses, the better.
   • Virtue is both inherently fine and useful, and thus, unlike external goods, there is no danger in possessing it in abundance.

VI. The Preeminence of the Soul over the Body and Property (1323b6-15)

1. Hierarchical Relationship Between Goods
   • Aristotle asserts that just as the soul is more honorable than both the body and external property, the best state of each good should be aligned with this natural hierarchy.
   • The highest form of human excellence lies in the soul’s virtues, rather than in physical strength or material wealth.
   • This hierarchical view supports his argument for the superiority of virtues in determining the best way of life.
2. Virtue as the Ultimate Choice
   • It is for the sake of the soul that external goods and bodily goods are desired, not the other way around.
   • This means that all rational individuals should prioritize the cultivation of virtue, as it is the true source of happiness, whereas external goods are merely means to support this higher goal.

VII. Happiness and Virtue (1323b16-20)

1. Happiness Proportional to Virtue
   • Aristotle suggests that happiness is proportional to one’s possession of virtue, prudence, and actions in accordance with these virtues.
   • External goods and fortune play a lesser role in determining one’s happiness compared to the internal goods of the soul.
   • He uses the example of the gods, who are happy not because of external possessions but because of their nature and virtue.
2. Distinguishing Happiness from Good Fortune
   • Aristotle makes a clear distinction between happiness, which comes from virtue, and good fortune, which is often the result of chance.
   • While external goods may contribute to well-being, they do not determine virtue or moral character.

VIII. The Happiness of the Best City (1323b21-25)

1. The City’s Happiness is Tied to Virtue
   • Just as individuals achieve happiness through virtue, so too does the best city. Aristotle argues that the city’s happiness comes from acting in accordance with virtue.
   • A city that lacks virtue cannot achieve happiness, no matter how prosperous it may be in terms of wealth or military power.
2. The Role of Civic Virtue
   • The virtues of a city—such as courage, justice, and prudence—mirror those of individuals.
   • For the city to act virtuously, it must foster these qualities in its citizens, ensuring that the political community aligns with the principles of justice and wisdom.

IX. Preliminary Conclusions on Virtue and the Best Life (1323b26-1324a2)

1. Virtue as the Basis of the Best Life
   • Aristotle concludes that both individuals and cities achieve the best life by cultivating virtue to a sufficient extent to enable virtuous actions.
   • This conclusion serves as a preface to further discussions on the best regime and the ideal political community.
2. Presupposition of Virtue
   • For the purposes of his current inquiry, Aristotle assumes the importance of virtue as the guiding principle for the best life, leaving more detailed investigations of those who dispute this for another occasion.

X. Omission of Opposing Views (1324a3-5)

1. Exclusion of Those Who Dispute Virtue’s Primacy
   • Aristotle briefly mentions that there are those who may dispute the primacy of virtue in determining the best life, but he chooses not to engage with their arguments at this stage.
   • He leaves this debate for a future investigation, focusing instead on those who agree that virtue is central to human happiness.

XI. Final Remarks on the Inquiry (1324a6)

1. Preparation for Further Investigation
   • Aristotle closes by indicating that his discussion thus far is merely preparatory and sets the stage for a deeper examination of the best regime.
   • The foundational role of virtue in both individual and civic life will guide his further explorations into the ideal political structure.

This outline breaks down Aristotle's argument step by step, emphasizing the relationship between the best way of life, virtue, and the best political order. Through his methodical exploration, Aristotle establishes the central role of virtue as the key to both personal and civic happiness.

---

Video Explanation

Video Explanation Not Yet Available.