Download A Democracy of Distinction: Aristotle and the Work of by Jill Frank PDF

By Jill Frank

Supplying an historical schooling for our instances, Jill Frank's A Democracy of contrast translates Aristotle's writings in a fashion that reimagines the rules, goals, and practices of politics, historical and smooth. involved in particular with the paintings of creating a democracy of contrast, Frank indicates that this sort of democracy calls for freedom and equality completed throughout the workout of virtue.
Moving backward and forward among Aristotle's writings and modern felony and political idea, Frank breathes new existence into our conceptions of estate, justice, and legislation by way of viewing them not just as associations yet as dynamic actions in addition. Frank's cutting edge method of Aristotle stresses his appreciation of the tensions and complexities of politics in order that we'd reconsider and reorganize our personal political rules and practices. A Democracy of contrast should be of huge worth to classicists, political scientists, and someone drawn to revitalizing democratic conception and practice.

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Additional info for A Democracy of Distinction: Aristotle and the Work of Politics

Sample text

En­ ergeia thus works in two directions, allowing habits to show themselves in actions and actions to be the exercises from which habit is acquired. Both good action and good habits depend on the perpetual working of energeia. Virtue-intellectual and moral-consists of a hexis whose energeia does its work in praxis. Being virtuous is a matter of energeia, of putting one's dunamis to work in praxis, for, however good his dispositions may be, man does not demonstrate ex­ cellence if he does not act well, and only by acting well can he come to have a good disposition in the first place ( NE 1103b23) .

For discussion of the differences, see Nichols, Citizens and Statesmen, pp. 55 - 61. 18. '' 19. For this formulation, see Winthrop, "Aristotle and Political Responsibility," p. 407. 20 . This is not always the case. As I discuss in chapter 4, Aristotle calls Theramenes a model citizen in the Constitution ofAthens for refusing to follow the laws of the polity. Being T H E N AT U R E O F I D E N T I T Y 23 th e making of citizens. This suggests that being a citizen i s a combination of doing on the part of citizen practitioners and making on the part of social and political 21 in stitutions .

191. 2; Politics 1319b19 -27. 24 CHAPTER ONE polity's institutions do not make that activity irrelevant but rather supervene upon or guide it ( Pol. 1258a22-23 ) . Indeed, it is impossible to understand a citizen's identity without taking into account the ways in which it has been shaped by these institutions. 23 Citizen identity is, then, a product of making and doing, where do­ ing is a kind of self-making (by sharing in the constitution, I make myself a citizen) and making, as guided shaping by laws, education, and other institutions, entails citizen doing.

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