Chapter 16
I. Importance of the Legislator in Shaping Procreation and Family Life
- The Role of the Legislator in Promoting the Best Possible Bodies (7.16.1):
- Aristotle begins by emphasizing the critical role of the legislator in ensuring that the physical condition of the citizens is the best it can be. This starts with regulating the union between men and women to create the healthiest offspring.
- Regulation of Marriage: The legislator should not only be concerned with the quality of the people entering into marriage but also when these unions occur, in terms of both physical maturity and compatibility of age.
- Preventing Incompatibility: Aristotle advises that men and women should marry at compatible ages to avoid issues in procreation. If one partner is no longer capable of reproduction while the other is, it could lead to conflicts and discord in the marriage.
II. Timing and Age for Procreation
- Ensuring Age Compatibility (7.16.2-3):
- The timing of procreation should consider both the partners’ capacities and the ages of their offspring. Aristotle suggests that if fathers are too old compared to their children, they may not live long enough to enjoy their gratitude or contribute to their upbringing.
- Closeness in Age Between Parents and Children: Parents who are too close in age to their children may not command the same respect, as their roles may become blurred. This could lead to accusations and conflicts in the household due to perceived equality between parents and children.
- Harmonizing the Generational Gap: Aristotle advocates for an ideal timing of births to ensure that fathers are old enough to impart wisdom but still young enough to benefit from their children’s respect and support.
III. Managing Procreation and the Union of Men and Women
- Defining Proper Age for Men and Women in Procreation (7.16.5):
- Aristotle recommends an upper age limit for procreation, with men generally ceasing to reproduce by seventy and women by fifty. This ensures that their children are raised during the prime years of their parents’ lives.
- Mating of Young Persons: He criticizes the practice of marrying off young men and women, pointing out that the offspring of young unions are often weaker, smaller in stature, or predominantly female. He notes that some cities with such practices produce inferior citizens.
- Health Risks for Young Mothers (7.16.7):
- Young women, Aristotle explains, face more physical hardships in childbirth, including a higher mortality rate. He alludes to an ancient oracle advising the Troezenians to avoid marrying off young women to prevent high infant mortality.
- Benefits of Marrying Older: Marrying older women is not only healthier for childbirth but also encourages moderation, as women who engage in intercourse at a younger age are perceived to be more licentious.
IV. Ideal Age for Men and Women to Marry
- Recommendations for Age at Marriage (7.16.9):
- Aristotle proposes that the ideal age for women to marry is around eighteen and for men to marry at thirty-seven or a little earlier. This age difference ensures that both parties are physically mature and that their bodies are in peak condition for procreation.
- Benefits of the Age Gap: By marrying at these ages, the union will naturally conclude at an appropriate time, avoiding the health risks and challenges associated with late or early procreation.
- Intergenerational Benefits of Proper Timing: The offspring produced from such unions will benefit from being born while their parents are still relatively young and healthy, while the fathers, nearing seventy, will have lived long enough to pass on their wisdom and guidance.
V. Seasonal Considerations for Procreation
- Winter as the Ideal Time for Cohabitation (7.16.10):
- Aristotle praises the common practice of beginning cohabitation in winter, as this season is conducive to healthy procreation.
- Consulting Doctors and Natural Science Experts: He advises married couples to take advice from doctors regarding the physical conditions best suited for procreation and from natural scientists about environmental factors such as winds. For instance, northerly winds are considered healthier than southerly ones for procreation.
VI. Physical and Bodily Considerations for Procreation
- Physical Constitution and Fitness for Procreation (7.16.12):
- Aristotle delves into the importance of the physical disposition of both men and women in ensuring healthy offspring. He emphasizes that neither the overly athletic physique of athletes nor a sedentary and weak body is ideal for procreation.
- Moderation in Physical Training: The best physical condition for citizens, Aristotle argues, is one that is developed through moderate exertion, not extreme training like athletes. This ensures both health and readiness for the varied activities expected of citizens.
- Exercise for Pregnant Women (7.16.14):
- Pregnant women, too, should maintain a regimen of moderate exercise. Aristotle suggests that they should avoid idleness and continue to nourish their bodies well to support the growth of their children.
- Civic Encouragement for Exercise: Aristotle proposes that pregnant women be encouraged to participate in daily walks to worship gods associated with childbirth. This ensures their physical health and also aligns with civic religious practices.
VII. Management of Offspring Post-Birth
- Laws Regarding Deformed Offspring (7.16.15):
- Aristotle proposes a law that prohibits the rearing of deformed children. He argues that deformed children should not be raised, as their physical or mental deficiencies would prevent them from contributing effectively to society.
- Procreation Limits: There should be limits on the number of children a family can produce. If children are conceived beyond this limit, Aristotle advocates for abortion, provided it occurs before the fetus has developed the senses of perception and life, which he regards as the threshold for ethical considerations.
VIII. Limiting the Time for Publicly Sanctioned Procreation
- The Appropriate Age for Procreation (7.16.16):
- Aristotle outlines the need to establish a defined time period for citizens to engage in procreation for public purposes. He believes that after a certain age, individuals should no longer be expected to contribute to the city's population.
- Old Age and Procreation: Children born to older parents tend to be weak in both body and mind. Thus, Aristotle advises that after the age of fifty, men and women should no longer engage in procreation for public purposes.
- Release from Procreation Duties (7.16.17):
- Aristotle proposes that individuals be released from the obligation to procreate after they have passed their prime, which he defines as occurring around the fiftieth year of life. After this, individuals may engage in relations for health reasons or personal reasons, but not for public procreation.
IX. Ethical and Social Norms Regarding Marriage and Adultery
- Regulating Marital Fidelity (7.16.18):
- Aristotle stresses that relations outside of marriage, especially during the period designated for procreation, are socially unacceptable and should be punished. He insists that infidelity undermines the social and moral fabric of the city, particularly when it occurs during the time set aside for producing offspring for the public good.
- Punishment for Infidelity: Those caught engaging in extramarital relations during the period of procreation should face a loss of honor, appropriate to their misconduct, to discourage such behavior and maintain social order.
Conclusion
In Politics 7, Chapter 16, Aristotle delves into the practical aspects of regulating marriage and procreation to ensure the health, well-being, and continuity of the state. He advocates for careful legislation around the timing of marriage, the age of the partners, and the quality of offspring, all aimed at creating the healthiest and most capable citizens. By emphasizing moderation in physical activity, particularly for pregnant women, and promoting ethical standards in marriage, Aristotle lays the foundation for a well-ordered and prosperous society. His detailed analysis of procreation reflects his broader concern for balancing the needs of the individual with those of the polis in pursuit of the common good.
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