Originally published in Proceedings of the British Academy 60 (1974), 339-359.

Fred Miller offers a controversial reappraisal of the Politics, suggesting that nature, justice, and rights are central to Aristotle's political thought. He sheds new light on Aristotle's relation to modern natural rights theorists, and to the current liberalism-communitarianism debate.

Aristotle maintains that every man has, or should have, a single end, a target at which he aims. The doctrine is stated in E.N. I 2. ‘If, then, there is some end of the things we do which we desire for its own sake, and if we do not choose everything for the sake of something else, clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall (...) we not, like archers who have a mark to aim t, be more likely to hit upon what is right?’. Aristotle does not here prove, nor need we understand him as claiming to prove, that there is only one end which is desired for itself. He points out correctly that, if there are objects which are desired but not desired for themselves, there must be some object which is desired for itself. The passage further suggests that, if there were one such object and one only, this fact would be important and helpful for the conduct of life. (shrink)

This comprehensive study of Aristotle's Politics argues that nature, justice, and rights are central to Aristotle's political thought. Miller challenges the widely held view that the concept of rights is alien to Aristotle's thought, and presents evidence for talk of rights in Aristotle's writings. He argues further that Aristotle's theory of justice supports claims of individual rights that are political and based in nature.

Rosalind Hursthouse; IV*—A False Doctrine of the Mean, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 57–72, https://doi.org/10.

line-by-line notes are invariably informative and helpful, as well thought-provoking.' John M. Cooper, Stuart Professor of Philosophy, Princeton UniversityIn a new English translation by Christopher Rowe, this great classic of moral philosophy is accompanied here by an extended introduction and detailed lin-by-line commentary by Sarah Broadie. Assuming no knowledge of Greek, her scholarly and instructive approach will prove invaluable for students reading the text for the first time. This thorough treatment of Aristotle's text will be an indispensable resource for students, (...) teachers, and scholars alike. (shrink)

INTRODUCTION A story has been passed down to us from some two millennia ago of a conversation between a wealthy Athenian estate owner, ...

This book provides perspectives on the ways in which scholastic natural philosophy anticipated and contributed to the emergence of scientific thought.

Outstanding translations by leading contemporary scholars--many commissioned especially for this volume--are presented here in the first single edition to include the entire surviving corpus of works attributed to Plato in antiquity. In his introductory essay, John Cooper explains the presentation of these works, discusses questions concerning the chronology of their composition, comments on the dialogue form in which Plato wrote, and offers guidance on approaching the reading and study of Plato's works. Also included are concise introductions by Cooper and Hutchinson (...) to each translation, meticulous annotation designed to serve both scholar and general reader, and a comprehensive index. This handsome volume offers fine paper and a high-quality Smyth-sewn cloth binding in a sturdy, elegant edition. (shrink)

Since the Middle Ages, Aristotle has been hailed as the father of economics. But recently classicists have maintained that he did no economics at all. This book clears up the anomaly. The author argues that Aristotle had a theory of money and commerce, but that it is ethical rather than economic. According to Aristotle ethics and economics are fundamentally opposed and can never be reconciled.

Introduction -- Ruling the household -- Humans as political animals -- Slavery -- Wives -- Wealth and the proper aims of ruling the household -- Justice -- Good citizens -- Good constitutions -- Friendship -- The scope and aims of political philosophy -- The best constitution -- The best for most -- The best for each -- The preservation of all and any constitutions and regimes.

Aristotle's doctrine of the mean is not a counsel to perform mean or moderate actions. It states that excellence of character is a mean state with regard to the having and displaying of emotions. All emotions are morally neutral; character is shown by displaying emotions on the right occasions, Not too often or too rarely, Not too strongly or too weakly, For sufficient and only sufficient reasons, Etc. The difficulties for such a view presented by justice and such bad emotions (...) as envy are discussed. The conclusion is that basically aristotle's theory can resist critical scrutiny. (shrink)