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

By Saint Thomas Aquinas, Richard J. Regan

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

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Second, he determines the truth about the opinions [6]. Regarding the first, he considers two opinions. , absolute control) involves a kind of knowledge whereby one knows how to rule over slaves. And this opinion further holds that such mastery is the same as household management, whereby one knows how to govern a household, and political and kingly rule, whereby one knows how to rule over a political community, as he said in the introduction [chap. 1, nn. 3–4]. The second opinion holds that possessing slaves is contrary to nature, that only laws direct that some human beings be slaves, and other human beings free, and that there is by nature no difference between slaves and free persons.

2, n. 11]. And we perceive that bodily members such as hands and feet immediately execute their functions at the soul’s bidding and without any resistance. We also find that the intellect, or reason, rules over the will, although by a political and kingly rule, one over free persons, and so the latter can resist in particular things. And the will likewise sometimes does not follow reason. And the reason for this difference is that only the soul can move the body, and so the latter is completely subject to the former, but the senses as well as reason can move the will, and so the latter is not totally subject to reason.

9. Then he posits the things that people say about freedom. First, he cites what they say. Second, he shows how we should understand this [10]. , freedom), since the wellborn are neither slaves nor former slaves. , when they live in their own homeland and under their own sovereignty) but also everywhere on earth. But foreigners [nonGreeks], who are by nature slaves because of deficient reason, are free only in their own homeland, because of the deficiency of rulers. qxd 1/15/07 11:32 AM Page 37 Chapter 4: Slavery (3) 37 spiritually well disposed, and others, such as foreigners [non-Greeks], are free in one respect.

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