The politics by Aristotle - Essay Example

The Politics by Aristotle In discussing the concept of the slave, Aristotle makes a clear distinction between those individuals who are considered slaves as a result of one nation conquering another and those who ‘natural slaves.’ Physically, Aristotle says the slave is constructed in such a way as to make him suitable for the tasks required by manual labor while the master is given a more upright carriage suitable for military life, other civic duties and managerial occupations. However, Aristotle recognizes many intellectual and spiritual differences between the master and the slave as well, making it possible for those naturally built to be slaves to have the spirit of a master and those built to be masters to have the spirits of slaves. After describing what is meant by the ‘natural slave’ and distinguishing him from the common animals, Aristotle goes on to distinguish what separates the slave from the master. To place the discussion in context, Aristotle first defines what the slave is within the greater society, “the slave is an animate article of property; and that subordinates, or servants, in general may be described as instruments which must first be present before other, and inanimate, instruments can be used” (Aristotle, 9-10). Within this description, the slave becomes an instrument of action essential for the functions of daily life within the household, not only serving the master, but “also belongs entirely to him, [and has no life or being other than that of so belonging]” (Aristotle, 11). Therefore, the ‘natural slave’ emerges as “Anybody who by his nature is not his own man, but another’s, is by his nature a slave; secondly, that anybody who, being a man, is an article of property, is another’s man; and thirdly, that an article of property is an instrument intended for the purpose of action and separable from its possessor” (Aristotle, 11). This concept of a natural slave is strongly based upon this concept of actually belonging to someone else. “A man is thus by nature a slave if he is capable of becoming … the property of another, and if he participates in reason to the extent of apprehending it in another, though destitute of it himself” (Aristotle, : 13). The natural slave, although his body is used to serve the daily living activities of the master, is still above the status of the animals because he does not blindly follow the instructions of the master but instead willingly concedes that the master is of greater reason. Aristotle distinguishes between the natural slave and the freeman by the quality of their goodness: “any goodness of a higher value, such as belongs to temperance, fortitude, justice and the rest of such moral qualities” (Aristotle, : 34). Because slaves would necessarily have to possess some form of goodness for society to function property, Aristotle indicates that while all peoples have some form of moral goodness, those of noble character have a higher purpose to their goodness and a different character: “Fortitude in the one, for example, is shown in connection with ruling; in the other, it is shown in connection with serving; and the same it true of the other forms of goodness” (Aristotle, : 36). The Odyssey Eumaios represents the perfect slave for Homer because he has remained dutiful and true to his master through all the years of Odysseus’ absence, found on Odysseus’ return still tenderly caring for the swine and busily occupied in the business of the estate. In listing the many things Odysseus has done for him, Eumaios makes it clear that for him, Odysseus himself is god: “gave me possessions, / A home and a portion and a wife wooed by many, / Such things as a good-hearted master gives his servant” (62-64). This is further emphasized when he talks about longing to again see his mother and father, but that his longing to see his master is even greater. “I am in awe to speak his name, stranger, though he is not here. / For he loved me exceedingly and cared for me in his heart. / But I call him ‘honored sir’ even when he is far away” (145-147). Despite this, Eumaios is shown to have been of noble birth in a faraway land – having been raised within the rich house of a nobleman and then purchased as slave by Laertes in his youth. In addition, Eumaois embodies the generous and hospitable spirit of the man he serves, making it clear that the house of Odysseus, although currently overrun by unworthy young men, was of the very noblest houses of the ancient world. Although he continues to berate the young men that have moved into Penelope’s house, he also continues to take care to send only the best meats available because he knows this is the type of hospitality Odysseus himself would expect to any guests of the house regardless of how welcome, or unwelcome, they might be, “I watch over these swine and protect them myself / And I make a good choice and send them the best of the swine” (107-108). He will put up with no lies or flatteries, telling the disguised Odysseus, “Do not blandish me or charm me at all with lies, / As I shall not respect and befriend you for that” (387-388). Finally, he pays proper homage to the gods as he prays that his master should return home, “He began by cutting the hairs of the head off the shining-tusked boar, / Threw them into the fire, and prayed to all the gods / That many-minded Odysseus return to his own home” (421-423). In many ways, Eumaios conforms to the idea of the natural slave that Aristotle describes. He is humble and completely devoted to the service of his master, Odysseus and his family. He is forever speaking in favor of them as if they were standing beside him and is willing to allow that Odysseus’ reason was far above his own. While Eumaios displays a great deal of goodness within his own daily activities, he is not responsible for the greater issues of justice and protection that would have been expected of him had he kept his original birthright. As a swineherd, Eumaois is not responsible for producing things for his master, either, but instead for the proper maintenance of the livestock so that Odysseus would continue to have appropriate instruments for the types of hospitality and offerings that were expected of the great houses. However, Eumaois does not fit the mold of the ‘natural slave’ perfectly. One of the glaring examples is his noble birth in the home of a wealthy individual. Because he is kidnapped by his nanny and taken away to be sold as a slave, he is not, strictly speaking, the ‘natural slave’ born to serve others but is instead a slave merely by accident of conflict. This becomes somewhat blurred, however, as it is also apparent that he comes from a faraway land, which Aristotle describes as barbarian, regardless of their level of civility. In addition, there are many instances where Eumaios is seen to act on his own, without permission or knowledge of his master or mistress, but always in keeping with the greater good of the estate. In taking on an additional servant out of his own funds, Eumaois is seen to be operating in the higher levels of goodness than is typically permitted to the slave class and not within the realm of the ‘natural slave’ described by Aristotle. Read More