Download Commentary on Aristotle's Politics by Saint Thomas Aquinas, Richard J. Regan PDF

By Saint Thomas Aquinas, Richard J. Regan

The 1st entire translation into sleek English of Aquinas unfinished statement on Aristotle's "Politics", this translation follows the definitive Leonine textual content of Aquinas and furthermore reproduces in English these passages of William of Moerbeke's famously actual but elliptical translation of the "Politics" from which Aquinas labored. Bekker numbers were additional to passages from Moerbeke's translation for simple reference.

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By the fact that we call the instrument separate, we distinguish it from a part like the hand, which belongs to something else but is not separate. And by the fact that we call the instrument a human being, we distinguish it from irrational animals, which are separate property. qxd 1/15/07 11:32 AM Page 25 Chapter 3: Slavery (2) 25 Chapter 3 Slavery (2) Text (1254a17–1255a2) 1. And we should next consider whether a slave is such by nature, and whether it is more fitting and just for anyone to be a slave than not to be, or hold that all slavery is contrary to nature.

Second, he presents a difficulty about this and answers it [2]. Therefore, he says first that it is not difficult to see that those who argue contrary to the things he has determined, namely, by asserting that no slavery is natural or just, in a way speak rightly. For we speak of slavery and slaves in two ways. One way regards natural suitability, as he has said before [chap. 3]. But there is also a kind of slave or servitude by human law. For law declares that war captives are slaves of the victors, and almost all peoples observe it, and so also we call it a common law of peoples.

And when they say this, they look only at what a slave is by nature. And this is what we said at the beginning. For we need to say that some are always slaves, and some never. 9. And the same is also true about noble birth. For they consider themselves wellborn both among themselves and abroad, but foreigners [non-Greeks] wellborn only in their native land. ” 10. And with this, they may be saying only that goodness and badness determine the difference between a slave and a free person, and one wellborn and one base-born.

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