Plato and Aristotle's Theories of Justice

Accordingly, virtuousness moldiness be taught, or at any rate it must be learned, by means of serious study of a word form of arts, physical exercise, and sciences: "If a sound program line has do [the rulers] healthy men, they will easily see their way through every last(predicate) these matters a well as others" (Plato 114).

The republic conceived by Plato is consequence of moral structures that make society coherent and give frank deal access to the Good. To be sure, in practice, the state is not make according to the approximationl form of the republic. On the other hand, if recompenseness is properly conceptualized and internalized, it has a stronger chance to be realized (= made real) in the external life of the community because governance is a function of the internal temperament formed by education in and practice of fairness.

The primacy Plato assigns to conceptualization of ideal political forms and to the economic consumption of education in creating and nurturing the virtues necessary for governance allows him to find unconditional equivalence between monarchic and aristocratic governance: "for, so long as they observe our principles of upbringing and education, whether the Rulers be whiz or more, they will not subvert the important institutions in our commonwealth" (Plato 145). As well, the primacy of conceptualization allows Plato to suggest--quite against historical praxis--that women and men argon capable of governance and indeed incur the same pie-eyed obligations to virtue as the wash of experience encounters the fruit of

In building his argument on conceptualization, temperament, education, and virtue, Plato explains governance by unassailable first principles (= ideal forms). Aristotle, on the other hand, analyzes forms of government in terms of the methods by which virtue can be arrived at and enacted.

There is some carrefour of their arguments. For example, Aristotle, like Plato, see the importance of education of youth that is taken seriously by the elders of a society. Both are conscious, too, of the bespeak to identify the state with the Good: "The same means must be used to make a good constitution as are used to make a good man" (Aristotle 131).

Oligarchy, meant to serve wealth, is directly antithetical to Aristocracy.

Aristotle. Politics. Trans. Ernest Baker. Oxford: Oxford U P, 1995.

Among the right constitutional forms are the following:

This line of thought to the highest degree the habits of virtue seems very much in keeping with Plato's idea of the virtuous ruler, where (and only where) the coincidence of individual and political virtue is identified in one person. But Aristotle is talking to the highest degree results, not about ideal forms. He does not outfit that the core of the best political constitution is contained in a conceptualization and approximation of ideal virtue that is uniformly relevant everywhere.

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