By W. von Leyden
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Extra resources for Aristotle on Equality and Justice: His Political Argument
If, as is the case in democracies, large masses of men are to be consulted about public affairs or questions concerning technical development, these issues must first be made intelligible to them- a procedure involving inadequate forms of presentation and clear proof of the superiority of experts. In the opinion of students of crowd mentality from Thucydides to Le Bon and Trotter, 81 the masses are short-sighted, selfish, weak and suggestible: to let them exercise political power would be unrealistic, even hazardous.
For the same reason, iflocomotion is taken to be a genus and not a species, circular and rectilinear motion are not comparable and cannot therefore be of equal velocity or cover equal distances, seeing that line too is a genus divisible into species with specific differences. g. by walking or flying, and that these mark two distinguishable species of the motion concerned, is to confuse differences in the fashion of the movement (which do not affect the question of the comparability of speed) with specific differences.
Talking of citizenship, 58 Aristotle reiterates his conviction that a state is composed of disparate elements and capacities, and that therefore 'there cannot be a single excellence common to all citizens, any more than there can be a single excellence common to the leader of a dramatic chorus and his assistants'. 59 His point is that the concept of a good citizen admits of various forms of excellence;60 that, instead of defming this quality in general terms, one ought to enumerate the particular forms it takes in, say, women, men, parents, children, slaves, rulers, artisans and other specific trades.
Aristotle on Equality and Justice: His Political Argument by W. von Leyden