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  1. Pellegrin, Endangered Excellence. On the Political Philosophy of Aristotle. [REVIEW]Thornton Lockwood - 2021 - Bryn Mawr Classical Review 10 (38).
    Pierre Pellegrin has devoted his scholarly life to the understanding of Aristotle the political philosopher, Aristotle the life-scientist, and—perhaps most importantly—Aristotle the analyst of life-science who is also a political philosopher. Like D. M. Balme, Allan Gotthelf, and James Lennox—Pellegrin is one of the foremost scholars who has sought to understand Aristotle’s biological writings in a philosophically and philologically sophisticated fashion. Pellegrin is also one of the foremost scholars who has sought to understand the intersection between Aristotle’s biological studies and (...)
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  2. In Praise of Solon: Aristotle on Classical Greek Democracy.Thornton Lockwood - forthcoming - In Eric Robinson & Valentina Arena (eds.), The Cambridge History of Democracy, Vol. 1: From Democratic Beginnings to c. 1350. Cambridge University Press.
    My chapter explores Aristotle’s account of classical Greek democracy in three parts. The first part examines the notion of democracy “taxonomically,” namely as a kind of political organization that admits of a number of normatively ranked “species.” The second part provides an overview of Aristotle’s historical remarks on Athenian democracy and a more focused analysis of his account of the political reforms that Solon introduced to Athens in the early 6th C., a form of political organization that he characterizes as (...)
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  3. Riesbeck, Aristotle on Political Community. [REVIEW]Thornton Lockwood - 2021 - Journal of Hellenic Studies 141:297-298.
    Community (κοινωνία) is one of the most fundamental and distinctive concepts in Aristotle’s writings on human action; the political species of community (alongside spousal community, household community, and the community of friendship) is probably the most complicated iteration of the concept. Thus, scholars of Aristotle’s Politics (the primary audience of the volume under review) are much indebted to the publication of Riesbeck’s revised doctoral dissertation (University of Texas, Austin, 2012) that successfully and persuasively elucidates political community by showing both its (...)
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  4. Further Reading on Aristotle's Politics.Thornton Lockwood - 2013 - In Marguerite Deslauriers & Pierre Destrée (eds.), Cambridge Companion to Aristotle's Politics. New York, NY, USA: pp. 375-406.
    Topical bibliography of Aristotle's Politics, organized by books/subjects within the Politics.
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  5. Review of Bermon, Laurand, and Terrel, Eds., Politique d'Aristote. Famille, Régimes, Éducation. [REVIEW]Thornton Lockwood - 2013 - Classical Review 63:366-368.
    The eight contributions in this volume result from three conferences held at the Université Michel de Montaigne Bordeaux 3 between 2005 and 2007 on nature and household relations, nature and regime-types (politeiai), and nature and education. Three of the chapters examine Aristotle’s notion of nature through consideration of his remarks about the household (specifically, the relationship between family relations and constitutions in cities, the critique of Plato’s dissolution of the family, and the different senses of nature in the Politics), two (...)
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  6. Review of Thomas Pangle, Aristotle's Teaching in the Politics. [REVIEW]Thornton Lockwood - 2014 - Classical Journal 5:02.
    At first glance, Aristotle’s Politics is a repository of dry, professorial lecture notes. Although the work contains the occasional literary reference or historical digression, analysis, argumentation, and socio-political taxonomies predominate. Beneath the surface of such prose, Pangle locates an Aristotle who seeks to involve the reader in dialogical exchange—much like as in a Platonic dialogue—by means of dialectical, rhetorical and literary devices. Pangle—a student of the political theorist Leo Strauss, a translator of Plato, Aristophanes and Sophocles, and the author of (...)
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  7. Review of Trott, Aristotle on the Nature of Community. [REVIEW]Thornton Lockwood - 2016 - Classical Journal 10:08.
    Aristotle's Politics claims that the polis or city-state "exists by nature" (Pol. 1.2.1252630). Thinkers as diverse as Marsilius of Padua, Thomas Hobbes, and Martha Nussbaum have struggled with how to interpret such a claim-some finding in it a salutary alternative to existing political theories, others finding in it the basis of deeply wrong-headed political thinking. In Aristotle on the Nature of Community, Adriel Trott seeks both to elucidate and to defend Aristotle's claim about the naturalness of the polis by interpreting (...)
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  8. Review of Johnson, Philosophy and Politics in Aristotle's Politics. [REVIEW]Thornton Lockwood - 2017 - Ancient Philosophy 37:227-230.
    It is a truism that Aristotle distinguishes theoretical, practical, and productive sciences; but Aristotle’s Metaphysics begins with a discussion of the nature of the free person and his Nicomachean Ethics concludes with one of his clearest statement of the nature of theoria, so perhaps the boundaries between those sci-ences in existing works are more porous. Curtis Johnson, author of Aristotle’s Theory of the State (New York: Macmillan, 1990), in his current volume seeks to clarify the boundary between theoretical science (the (...)
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  9. Review of E. Rogan, La Stásis Dans la Politique D’Aristote: La Cité Sous Tension. [REVIEW]Thornton Lockwood - 2019 - Bryn Mawr Classical Review 9.
    In the introduction to her book-length study of Aristotle’s concept of “στάσις” (variously translated in English as civil war, revolution, faction, unrest, but which I will leave untranslated), Esther Rogan writes that “En France, un travail exhaustif et systématique restait donc à accomplir sur la stásis</i> chez Aristote, afin de prolonger et de faire se rejoindre les perspectives développées par Nicole Loraux et par Pierre Pellegrin, mais également afin d’inscrire les débats anglo-saxons dans le champ de la recherche française et, (...)
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  10. Comments on Garver's "Living Well and Living Together: The Argument of Politics VII: 1-3 and the Discovery of the Common Life".Thornton Lockwood - 2010 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 25:64-66.
    Professor Garver’s “Living Well and Living Together” sheds light on one of the more confusing sections in Aristotle’s Politics, namely the discussion of the best way of life for individuals and city in Politics VII.1-3. At a distance, the conclusion of Aristotle’s remarks seem relatively clear: He endorses the claim that the most choice-worthy life and happiness of a city and an individual are the same. Further, the implications of such a claim for Aristotle’s political philosophy also seem clear: Aristotle’s (...)
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  11. Aristotle’s Politics on Greeks and Non-Greeks.Thornton Lockwood - 2021 - Review of Politics 84 (4):1-21.
    Scholars of race in antiquity commonly claim that Aristotle holds proto-racist views about βάρβαροι or non-Greeks. But a careful examination of Aristotle’s remarks in his Politics about slavery, non-Greek political institutions, and Greek and non-Greek natural qualities calls into question such claims. No doubt, Aristotle held views at odds with modern liberalism, such as defenses of gender subordination and the exploitation of slave and non-slave labor. But claims that Aristotle holds proto-racist views are regularly but erroneously asserted without careful consideration (...)
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  12. Aristotle’s Politics on Greeks and Non-Greeks.Thornton Lockwood - forthcoming - The Review of Politics.
    Scholars of race in antiquity commonly claim that Aristotle holds proto-racist views about βάρβαροι or non-Greeks. But a careful examination of Aristotle’s remarks in his Politics about slavery, non-Greek political institutions, and Greek and non-Greek natural qualities calls into question such claims. No doubt, Aristotle held views at odds with modern liberalism, such as defenses of gender subordination and the exploitation of slave and non-slave labor. But claims that Aristotle holds proto-racist views are regularly but erroneously asserted without careful consideration (...)
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  13. Bemerkungen Zum Zoologischen Grundzug von Ökonomie Und Politik Bei Aristoteles.Sergiusz Kazmierski - 2016 - In Ivo De Gennaro, Sergiusz Kazmierski, Ralf Lüfter & Robert Simon (eds.), Wirtliche Ökonomie. Philosophische und dichterische Quellen [Hospitable Economics. Philosophical and Poetic Sources], Volume II, Elementa Œconomica 1.2. Nordhausen, Deutschland: pp. 185-209.
    Wie an Politik I 2 in Verbindung mit anderen Passagen aus dem Corpus Aristotelicum, v.a. aus seinen zoologischen Schriften, gezeigt werden kann, ist die besondere Fähigkeit des Menschen, sich mitzuteilen, nicht ohne seine spezifische Zoologie denkbar. Ebensowenig ist daher die besondere menschliche Art, Haus- und Staatswesen zu bilden, ohne seine zoologischen Besonderheiten vorstellbar. Die menschliche Fähigkeit, sich mitteilen zu können, weist so in seine spezifische Art des Mitseins und eröffnet dadurch das, was er mitzuteilen vermag, z.B. Recht und Unrecht. Im (...)
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  14. Der Mensch als Lebewesen. Zum zoologischen Denken des Aristoteles.Sergiusz Kazmierski - manuscript
    Vortrag, gehalten am 11. November 2020 im Rahmen einer Ringvorlesung am Regensburger Zentrum für Klassikstudien zum Thema "Entfernte Verwandte - Mensch und Tier". Die aristotelische Bestimmung des Menschen ist ein Rätsel. Daher soll sie im Folgenden auch als ein Rätsel behandelt werden. Ziel ist es, hier nicht das bei Aristoteles finden zu wollen, was wir heute ohnehin schon über den Menschen als ein Lebewesen wissen oder zu wissen glauben, sondern es gilt im Folgenden von Aristoteles ahnen zu lernen, was wir (...)
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  15. Aristotle on the Nature and Politics of Medicine.Samuel H. Baker - 2021 - Apeiron 54 (4):441-449.
    According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...)
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  16. Extending the Limits of Nature. Political Animals, Artefacts, and Social Institutions.Juhana Toivanen - 2020 - Philosophical Readings 1 (12):35-44.
    This essay discusses how medieval authors from the thirteenth and fourteenth centuries dealt with a philosophical problem that social institutions pose for the Aristotelian dichotomy between natural and artificial entities. It is argued that marriage, political community, and language provided a particular challenge for the conception that things which are designed by human beings are artefacts. Medieval philosophers based their arguments for the naturalness of social institutions on the anthropological view that human beings are political animals by nature, but this (...)
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  17. Aristotle on the Normative Value of Friendship Duties.Daniel Simão Nascimento - 2018 - Revista Latinoamericana de Filosofia 2 (44):201-224.
    In this article, I present an interpretation of Aristotle’s thought regarding the normative value of friendship duties.The argument is divided in VII sections. In Section I, I provide brief summaries of the main arguments defended by me in a previous article about the normative consequences of virtue and utility friendships in Aristotle, the objectives that are to be defended in this article and of the conclusions that I take them to support. In section II, I offer an interpretation of Aristotle’s (...)
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  18. La Sagesse de la Multitude.Charles Girard - 2019 - Journal of Ancient Philosophy (1):348-369.
    L’objection la plus ancienne et la plus redoutable à la démocratie fait valoir que le gouvernement par le peuple dessert le gouvernement pour le peuple. Les citoyens manquant pour la plupart de sagesse ou de compétence, le bien commun serait mieux assuré en confiant le pouvoir à un individu éclairé ou à une élite experte. Une réponse commune à cette objection concède la prémisse mais affirme la priorité au gouvernement par le peuple sur le gouvernement pour le peuple : le (...)
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  19. Justice in Aristotle’s Household and City.Thornton C. Lockwood - 2003 - Polis: The Journal for Ancient Greek Political Thought 20 (1-2):1-21.
    In Nicomachean Ethics V.6 Aristotle contrasts political justice with household justice, paternal justice, and despotic justice. My paper expands upon Aristotle’s sometimes enigmatic remarks about political justice through an examination of his account of justice within the oikia or ‘household’. Understanding political justice requires explicating the concepts of freedom and equality, but for Aristotle, the children and wife within the household are free people even if not citizens, and there exists proportionate equality between a husband and wife. Additionally, Aristotle’s articulation (...)
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  20. Aristotle’s Arguments for His Political Anthropology and the Natural Existence of the Polis.Manuel Dr Knoll - 2017 - In Refik Guremen & Annick Jaulin (eds.), Aristote, L’animal politique. Paris: Publications de la Sorbonne. pp. 31–57.
    This paper examines Aristotle’s two famous claims that man is by nature a political animal, and that he is the only animal who possesses speech and reason (logos). Aristotle’s thesis that man is by nature a political animal is inextricably linked with his thesis that the polis exists by nature. This paper examines the argument that Aristotle develops in Pol. I. 2 to support these two theses. It argues a) that the definition of man as an animal who possesses logos (...)
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  21. Communism as Eudaimonia.Sabeen Ahmed - 2018 - International Journal of Philosophy and Social Values 1 (2):31-48.
    Karl Marx states in Capital that “man, if not as Aristotle thought a political animal, is at all events a social animal” (Marx, 1992, 444). That Marx draws from Aristotle’s work has been long-recognized, but one could argue that Marx’s very conception of man—what he calls “species-being”—is a derivative of Aristotle’s theory of the good life. This article explores the Aristotelian underpinnings of Marx’s political philosophy and argues that Marx’s theory of species-being and human emancipation supervenes upon Aristotle’s theory of (...)
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  22. Aristotelian Distributive Justice: Holism or Egalitarianism. Di Wu - 2017 - Journal of Huazhong University of Science and Technology(Social Science Edition), 31 (6):60-64.
    Different understanding on Aristotelian distributive justice results in two main factions: holism and egalitarianism. Dennis McKerlie, one of the representatives of holism, criticized Martha Nussbaum's interpretation as an egalitarian. McKerlie argued that Nussbaum did not attach enough importance to the Proportional equality and Aristotelian Common good, as well as a deviation in the understanding of the concept of distribution. The defense of egalitarianism is that Aristotle's emphasis on the rational equality of citizens and the ontological presupposition of primal equality show (...)
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  23. Hans-Georg Gadamer sobre el Protréptico aristotélico: ética y política en la tradición socrático-platónica.Facundo Bey - 2019 - Revista Latinoamericana de Filosofia 1 (45):33-61.
    English title: Gadamer's interpretation of the Aristotelian Protrepticus. -/- Abstract: The aim of this paper is to present and analyse the main hypotheses of Hans-Georg Gadamer in his 1928 essay Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, emphasizing the Gadamerian reception of the notions of phrónēsis, hēdonḗ and, to a lesser extent, phýsis. It will be attempted to show that in this early work of Gadamer there is more than a methodological and interpretative debate regarding the Protrepticus (...)
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  24. Il gesto oltre l'azione. Una filosofia dell'innocenza. [REVIEW]Fabio Vergine - 2017 - Philosophy Kitchen 1.
    Discussione a partire dal libro di Giorgio Agamben "Karman. Breve trattato sull'azione, la colpa e il gesto", Bollati Boringhieri, 2017.
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  25. False Idles: The Politics of the "Quiet Life".Eric Brown - 2008 - In Ryan Balot (ed.), A Companion to Greek and Roman Political Thought. Oxford, UK: pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  26. La democracia de Aristóteles.Enrique Morata - 2018 - US: Scribd.
    Commentary on "Politics " of Aristotle , in Spanish.
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  27. Zum Problem der Bürgerbestimmung in der Aristotelischen Politik.Jakub Jinek - 2016 - ΠΗΓΗ / FONS 1:123-144.
    The paper disproves the widely held interpretation of Aristotle’s statement that the concept of the citizen varies with the constitution. I claim that it gives no evidence for any positivism or constitutional relativism. What Aristotle truly intends here is to put emphasis on his idea of the good life in a city that consists of a variety of forms and ways. This variety is generally desirable and thus prescriptive. It is only under these conditions that the constitution is „the Form (...)
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  28. Is Natural Slavery Beneficial?Thornton Lockwood - 2007 - Journal of the History of Philosophy 45 (2):207-221.
    Aristotle's account of natural slavery appears to be internally inconsistent concerning whether slavery is advantageous to the natural slave. Whereas the Politics asserts that slavery is beneficial to the slave, the ethical treatises deny such a claim. Examination of Aristotle's arguments suggests a distinction which resolves the apparent contradiction. Aristotle distinguishes between the common benefit between two people who join together in an association And the same benefit which exists between a whole and its parts. Master and slave share no (...)
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  29. Rule in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...)
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  30. Review of Frank, A Democracy of Distinction: Aristotle and the Work of Politics. [REVIEW]Thornton C. Lockwood Jr - 2006 - International Philosophical Quarterly 46 (1):111-114.
    Any modern reader of Aristotle’s Politics confronts the question of what a treatise on 4th century BCE political institutions can say to a contemporary audience. Some authors, confronted with such a question, choose to examine Aristotle’s Politics as a work in the history of political philosophy or classics worthy of careful study because of its place in the Aristotelian corpus, because of the light it sheds on ancient Greek history and political institutions, or because of its relation to other works (...)
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  31. Review of Collins, Aristotle and the Rediscovery of Citizenship. [REVIEW]Thornton C. Lockwood Jr - 2007 - International Philosophical Quarterly 47 (1):121-123.
    Current events force upon Americans not only the duties of a citizen of a nation at war but also the conceptual challenge of understanding the nature of citizenship. In Aristotle and the Rediscovery of Citizenship Susan Collins argues that contemporary liberal political theory, based on presuppositions about the priority of the individual to the state, is incapable of responding to such an intellectual challenge. At least since the publication of John Rawls’ Political Liberalism (1993), contemporary liberal political theory has struggled (...)
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  32. Aristotle’s Politics: A Critical Guide.Thornton Lockwood & Thanassis Samaras (eds.) - 2015 - Cambridge University Press.
    Arguably the foundational text of Western political theory, Aristotle's Politics has become one of the most widely and carefully studied works in ethical and political philosophy. This volume of essays offers fresh interpretations of Aristotle's key work and opens new paths for students and scholars to explore. The contributors embrace a variety of methodological approaches that range across the disciplines of classics, political science, philosophy, and ancient history. Their essays illuminate perennial questions such as the relationship between individual and community, (...)
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  33. Political Justice in Aristotle's "Nicomachean Ethics" and "Politics".Thornton C. Lockwood - 2004 - Dissertation, Boston University
    In the center of the fifth book of the Nicomachean Ethics, Aristotle elliptically characterizes political justice as a form of reciprocal rule that exists between free and equal persons pursuing a common life directed toward self-sufficiency under the rule of law. My dissertation analyzes Aristotle's thematic treatments of political justice in the Nicomachean Ethics and Politics in order to elucidate its meaning, clarify its relationship to the other forms of justice that he also discusses, and compare it to contemporary neo-Aristotelian (...)
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  34. Review of C.D.C. Reeve, Action, Contemplation and Happiness: An Essay on Aristotle. Cambridge MA: Harvard University Press, 2012. [REVIEW]Samuel Baker & Samuel H. Baker - 2013 - Journal of Hellenic Studies 133:291-292.
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  35. Polity, Political Justice and Political Mixing.Thornton C. Lockwood - 2006 - History of Political Thought 27 (2):207-222.
    In numerous places in his Ethics and Politics, Aristotle associates political justice (or ruling in turns) and the regime of polity. I argue that there is a necessary connection between political justice and polity due to their origins in political mixing. Aristotle is the first to discover political justice and polity because his predecessors had thought that the elements which they combine -- excellence and equality in the case of political justice, and oligarchy and democracy in the case of polity (...)
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  36. The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord.Eleni Leontsini - 2013 - Res Publica 19 (1):21-35.
    My aim in this paper is to demonstrate the relevance of the Aristotelian notion of civic friendship to contemporary political discussion by arguing that it can function as a social good. Contrary to some dominant interpretations of the ancient conception of friendship according to which it can only be understood as an obligatory reciprocity, I argue that friendship between fellow citizens is important because it contributes to the unity of both state and community by transmitting feelings of intimacy and solidarity. (...)
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  37. Aristotle on the Choice of Lives: Two Concepts of Self-Sufficiency.Eric Brown - 2014 - In Pierre Destrée & Marco Zingano (eds.), Theoria: Studies on the Status and Meaning of Contemplation in Aristotle's Ethics. Leuven, Belgium: Peeters Publishing. pp. 111-133.
    Aristotle's treatment of the choice between the political and contemplative lives (in EN I 5 and X 7-8) can seem awkward. To offer one explanation of this, I argue that when he invokes self-sufficience (autarkeia) as a criterion for this choice, he appeals to two different and incompatible specifications of "lacking nothing." On one specification, suitable to a human being living as a political animal and thus seeking to realize his end as an engaged citizen of a polis, a person (...)
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  38. Kingship and Philosophy in Aristotle's Best Regime.P. A. Vander Waerdt - 1985 - Phronesis 30 (3):249-273.
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Aristotle: Political Philosophy, Misc
  1. Review Essay: Eugene Garver's Aristotle's Politics.David Riesbeck - 2014 - Reason Papers 36 (1):122-131.
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  2. An Inquiry on the Existence of Capitalism in Ancient Greece.Alper Bilgehan Yardımcı - 2019 - Beytulhikme An International Journal of Philosophy 9 (2):453-464.
    In this article, it is claimed that it is not possible to find a modern capitalist order in Ancient Greece. This claim is supported by the economic activities and historical findings of the ancient period and it is also shaped by reference to the 'primitivist-modernist debate'. In this context, firstly, Mosses I. Finley's primitivist views that claim capitalism cannot be possible in ancient Greece will be explained by taking into consideration the accounting system, commercial activity, social status, labor usages, and (...)
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  3. Aristotle on Natural Slavery: An Analysis Using the Marxist Concept of Ideology.Zeyad El Nabolsy - 2019 - Science and Society 83 (2):244-267.
    Aristotle’s account of natural slavery as presented in his Politics is often treated by historians of philosophy as an account that can be analyzed purely internally in terms of its argumentative structure without referring to social factors. Against this view, Aristotle’s account of natural slavery is seen to be ideological according to at least one variant of the Marxist concept of ideology, and cannot be understood without reference to Aristotle’s socioeconomic context. The ideological nature of Aristotle’s account of natural slavery (...)
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  4. A política em Aristóteles: Conhecimento científico, normatividade, e as leis.Alessandro Baungartner - 2019 - Dissertation, UFMG, Brazil
    This dissertation investigates the possibilities of relating scientific knowledge, practical and theoretical, with normative accounts. Firstly, we investigate how the particularized aspect of political science guarantees a degree of normative appropriateness between laws according to habit and the activity of phrónesis as a form of political intelligence. Secondly, we investigate how the universal aspect attributed to theoretical science and written laws could identify a criterion of epistemological validity that expresses normativity. In this sense, the reader will find in this essay (...)
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  5. On the Normative Consequences of Virtue and Utility Friendships in Aristotle.Daniel Simão Nascimento - 2017 - Revista Latinoamericana de Filosofia 43 (2):263-284.
    In this article, I use the expanded hohfeldian model presented by Wenar to argue that, according to Aristotle's theory of friendship, every bond of friendship that is based on utility or virtue creates duties and hohfeldian incidents between those who are friends. In section 1, I provide a quick presentation of Hohfeld's work and of Wenar's hohfeldian model. In section 2, I present my thesis about the creation of certain hohfeldian incidents and certain duties in virtue and utility friendships as (...)
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  6. Ideology and Philosophy in Aristotle's Theory of Slavery.Malcolm Schofield - 1990 - In Günther Patzig (ed.), Aristoteles "Politik" Akten des Xi. Symposium Aristotelicum, Friedrichshafen/Bodensee, 25.8.-3.9.1987. Göttingen: Vandenhoeck und Ruprecht. pp. 1-27.
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  7. In What Sense Exactly Are Human Beings More Political According to Aristotle?Refik Güremen - 2018 - Filozofija I Društvo 29 (2):170-181.
    Abstract According to Aristotle, human beings are by nature political animals. It is now common knowledge that being political is not a human privilege for him: bees, wasps, ants and cranes are other political species. Although they are not the only political animals, human beings, for Aristotle, are still more political than the other political animals. The present article investigates the precise sense of this comparison; and it claims that the higher degree of human politicalness is not to be explained (...)
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  8. A Justiça Política em Aristóteles.Tania Schneider da Fonseca - 2011 - Anais Do II Congresso Internacional de Filosofia Moral E Política.
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  9. Ação Ética e Virtude Cívica em Aristóteles.Marisa Lopes - 2004 - Dissertation, University of São Paulo, Brazil
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  10. Economia Política em Aristóteles e a Perspectiva de Marx.Alexandre Lima - 2011 - Dissertation, UFSC, Brazil
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  11. Nomisma, Riqueza e Valor em Homero, Platão e Aristóteles.Adriana Santos Tabosa - 2014 - Dissertation, Unicamp, Brazil
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  12. O Problema da Análise Econômica em Aristóteles: Um Estudo Sobre a Distinção dos Conceitos de Economia e Crematística.Adriana Santos Tabosa - 2007 - Dissertation, University of Campinas, Brazil
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