[
1277b]
[1]
a class
that includes the mechanic artisan. Hence in some states manual laborers were
not admitted to office in old times, before the development of extreme
democracy. The tasks of those who
are under this form of authority therefore it is not proper for the good man or
the man fit for citizenship or the good citizen to learn, except for his own
private use occasionally (for then it ceases to be a case of the one
party being master and the other slave). But there exists a form of
authority by which a man rules over persons of the same race as himself, and
free men (for that is how we describe political authority),
and this the ruler should learn by being ruled, just as a man should command
cavalry after having served as a trooper, command a regiment after having served
in a regiment and been in command of a company and of a platoon. Hence there is
much truth in the saying that it is impossible to become a good ruler without
having been a subject. And although
the goodness of a ruler and that of a subject are different, the good citizen
must have the knowledge and the ability both to be ruled and to rule, and the
merit of the good citizen consists in having a knowledge of the government of
free men on both sides. And therefore both these virtues are characteristic of a
good man, even if temperance and justice in a ruler are of a different kind from
temperance and justice in a subject; for clearly a good man's virtue, for
example his justice, will not be one and the same when he is under government
and when he is free, but it will be of different kinds,
[20]
one fitting him to rule and one to be ruled, just
as temperance and courage are different in a man and in a woman (for a
man would be thought a coward if he were only as brave as a brave woman, and a
woman a chatterer if she were only as modest as a good man; since even the
household functions of a man and of a woman are different—his business
is to get and hers to keep). And practical wisdom alone of the virtues is a virtue
peculiar to a ruler; for the other virtues seem to be necessary alike for both
subjects and rulers to possess, but wisdom assuredly is not a subject's virtue,
but only right opinion: the subject corresponds to the man who makes flutes and
the ruler to the flute-player who uses them.
The
question whether the goodness of a good man is the same as that of a good
citizen or different, and how they are the same and how different, is clear from
these considerations.
But one of the difficulties as to what constitutes a
citizen is still left. Is it truly the case that a citizen is a person who has
the right to share office in the government, or are the working classes also to
be counted citizens? If these persons also are to be counted who have no share
in offices, it is not possible for every citizen to possess the citizen's
virtue; for the true citizen is the man capable of governing.
1 If on the other hand no one of the working
people is a citizen, in what class are the various workers to be ranked? for
they are neither resident aliens nor foreigners. Or shall we say that so far as
that argument goes no inconsistency results?