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Cambridge Texts in the History of Political Thought
Aristotle: The Politics and the Constitution of Athens
This new collection of Aristotle's political writings provides the student with all the necessary materials for a full understanding of his work as a political scientist. In addition to a revised and extended introduction, this expanded Cambridge Texts edition contains an extensive guide to further reading and an index of names with biographical notes. Presentation of The Politics and The Constitution of Athens in a single volume will make this the most attractive and convenient student edition of these seminal works currently available.
332 pages, Hardcover
First published January 1, 351
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About the author
Aristotle
4,338 books5,558 followersAristotle (Greek: Αριστοτέλης; 384–322 BC) was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects spanning the natural sciences, philosophy, linguistics, economics, politics, psychology, and the arts. As the founder of the Peripatetic school of philosophy in the Lyceum in Athens, he began the wider Aristotelian tradition that followed, which set the groundwork for the development of modern science.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
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Displaying 1 - 18 of 18 reviews
February 21, 2008
The book is very heavy reading. It took me a month to finish it, because it required that I contemplate each section.
The lessons of the books by Aristotle are as true today as they were when he wrote them thousands of years ago.
The lessons of the books by Aristotle are as true today as they were when he wrote them thousands of years ago.
November 20, 2019
Aristotle is a great systematiser, so it’s no surprise that The Politics reads more like a work of political science than political philosophy. Departing from his former teacher Plato who sought an inductive method to the study of politics, Aristotle thought that “we must, as in all other cases, first set the appearances before us”—that is, we must first study the existing political situation, and from that deduce our conclusions. Following this method Aristotle wrote and compiled a list of 158 constitutions derived from the Greek city-states and surrounding empires past and present. Of these 158, only one survives: the constitution of Athens. Though a significant amount of the book deals with descriptive insights drawn from these constitutions, a prescriptive element is also woven in, when dealing with discussions of slavery, property, education, and which form of government is best.
Though much of what is written about the position of slaves and women attracts considerable anger in the present day, and rightly so, at its core, this treatise presents a very noble idea of politics: that “a state is a community of equals, aiming for the best possible life”. Aristotle, in the opening lines of book I, makes a statement which has reverberated through political theory: that “every state is is a community of some kind, and every community is established with a view of some good; for everyone always acts in order to obtain what they think is good”. This statement has reverberated through the works of Rousseau, Kant, Hegel, and many other great philosophers. It is on this basis, of the collective good of all, that forms of government are distinguished from their corrupt counterpart; what separates monarchy from tyranny is whether the monarch works towards the good of all, or only his own good.
Of course, this contrasts sharply with Aristotle’s ideal state, where there is a vast underclass of slaves supporting the political class. But this speaks to Aristotle’s definition of a citizen: a person who actively participates in political and public life of the polis. As slaves do not do so, they are not considered citizens or even a class of the state; as they lack reason, they are not considered even people, but living property. Certainly to our modern sensibilities this is quite an egregious position, but the reason for it may be quite relevant in the modern day: that one can only properly participate in public and private matters, that one can only truly be a proper citizen and reach eudaimonia, if you are free from “such a life [that is] ignoble and inimical to excellence”, if you live a life free from extensive and degrading labour. Here you can see where Marx may have drawn some inspiration. For Aristotle it isn’t that slavery was good necessarily—though he did believe it natural—but that it was necessary to facilitate the pursuit of excellence in the elite. However, “if every instrument could accomplish its own work, obeying and anticipating the will of others, like the statues of Daedalus, or the tripods of Hephaestus […] if, in like manner, the shuttle would weave and the plectrum touch the lyre, chief workmen would not want servants, nor masters slaves.” With the ever forward march of technological development, it is not outside the possibility that these statues of Daedalus will be built. But then, we have to wonder if it will facilitate the pursuit of excellence and the good of all citizens, or the pursuit of self-interest and hence the corruption of the polis.
Though much of what is written about the position of slaves and women attracts considerable anger in the present day, and rightly so, at its core, this treatise presents a very noble idea of politics: that “a state is a community of equals, aiming for the best possible life”. Aristotle, in the opening lines of book I, makes a statement which has reverberated through political theory: that “every state is is a community of some kind, and every community is established with a view of some good; for everyone always acts in order to obtain what they think is good”. This statement has reverberated through the works of Rousseau, Kant, Hegel, and many other great philosophers. It is on this basis, of the collective good of all, that forms of government are distinguished from their corrupt counterpart; what separates monarchy from tyranny is whether the monarch works towards the good of all, or only his own good.
Of course, this contrasts sharply with Aristotle’s ideal state, where there is a vast underclass of slaves supporting the political class. But this speaks to Aristotle’s definition of a citizen: a person who actively participates in political and public life of the polis. As slaves do not do so, they are not considered citizens or even a class of the state; as they lack reason, they are not considered even people, but living property. Certainly to our modern sensibilities this is quite an egregious position, but the reason for it may be quite relevant in the modern day: that one can only properly participate in public and private matters, that one can only truly be a proper citizen and reach eudaimonia, if you are free from “such a life [that is] ignoble and inimical to excellence”, if you live a life free from extensive and degrading labour. Here you can see where Marx may have drawn some inspiration. For Aristotle it isn’t that slavery was good necessarily—though he did believe it natural—but that it was necessary to facilitate the pursuit of excellence in the elite. However, “if every instrument could accomplish its own work, obeying and anticipating the will of others, like the statues of Daedalus, or the tripods of Hephaestus […] if, in like manner, the shuttle would weave and the plectrum touch the lyre, chief workmen would not want servants, nor masters slaves.” With the ever forward march of technological development, it is not outside the possibility that these statues of Daedalus will be built. But then, we have to wonder if it will facilitate the pursuit of excellence and the good of all citizens, or the pursuit of self-interest and hence the corruption of the polis.
September 30, 2025
this was interesting but as dry as a chardonnay
Read
February 6, 2012These Cambridge editions are, in many cases, the defacto definitive editions, and this is no exception. As far as the text itself...what can I say that hasn't been said before? It's Aristotle for goodness sake! There is a reason he was referred to simply as The Philosopher throughout the Middle Ages.
This text, however, is not a speculative philosophical work. This is an examination of the Athenian constitution and its developmental history. It should not be surprising that as one reads this, you constantly find yourself marveling as how relevant it is as a lens though which to view political-cultural institutions of any age. And as Athens is credited with being among the first democracies, and the US is often credited with being among the most successful or dynamic democracies, this text is particularly insightful for any student of the American experience.
This text, however, is not a speculative philosophical work. This is an examination of the Athenian constitution and its developmental history. It should not be surprising that as one reads this, you constantly find yourself marveling as how relevant it is as a lens though which to view political-cultural institutions of any age. And as Athens is credited with being among the first democracies, and the US is often credited with being among the most successful or dynamic democracies, this text is particularly insightful for any student of the American experience.
Read
November 15, 2021As I get older, its surprisingly more reassuring that the same questions arise, yet to have definitive answers. I do not gather the idea that the questions are fruitless, but that answers have some centuries to go. And, in any case, it's inspiring to see incisiveness and thorough thinking from someone without any of the tools I use to do the same.
I read this in conduction with Steven Smith's political philosophy lectures at Yale, and I would advise any sort of reading companion. Anyone could get the full value of the text themselves, if she just had enough time--none of us do.
Odd to give Aristotle "stars", so I've refrained.
I read this in conduction with Steven Smith's political philosophy lectures at Yale, and I would advise any sort of reading companion. Anyone could get the full value of the text themselves, if she just had enough time--none of us do.
Odd to give Aristotle "stars", so I've refrained.
April 8, 2025
The work builds from a simple but revolutionary premise: politics exists not by convention but by nature. "Man is by nature a political animal," Aristotle declares, meaning humans uniquely possess logos (reasoned speech) that enables us to articulate concepts of justice. Unlike bees or herds that merely congregate, humans form political communities to pursue not just life, but the good life. This teleological foundation—that politics serves human flourishing, not mere survival—drives Aristotle's entire analysis.
And so he identifies six primary regime types—three "correct" forms (monarchy, aristocracy, and polity) where rulers govern for common benefit, and their "deviant" counterparts (tyranny, oligarchy, and democracy) where rulers pursue self-interest. Unlike Plato, whose Republic sought an ideal form, Aristotle pragmatically recognizes that different social compositions might require different constitutional forms.
Rather than imagining perfect regimes, he examines how real constitutions degrade: monarchies collapse into tyrannies when kings mistake personal interest for public good; aristocracies degenerate into oligarchies when nobles monopolize wealth; democracies devolve into mob rule when demagogues flatter the poor while targeting the rich. These aren't just abstract predictions—Aristotle cites specific historical examples from dozens of Greek city-states, creating what amounts to the world's first comparative political analysis.
The book's treatment of property reveals Aristotle's pragmatic approach. He systematically dismantles Plato's communism by identifying its logical flaws: common ownership creates perverse incentives since "what is common to the greatest number receives the least care." Yet he equally rejects unlimited acquisition, arguing excessive wealth distorts political judgment. His solution? Moderate private property widely distributed, enabling citizens to develop virtue through proper management of their households while preventing destabilizing inequality.
On citizenship, Aristotle's logic is equally incisive. Citizens are not merely residents or legal subjects, but those who actively participate in deliberation and judgment—literally those who "rule and are ruled in turn." This definition undergirds his critique of both oligarchy (rule limited to the wealthy) and extreme democracy (rule by those lacking leisure for proper political judgment). For Aristotle, citizenship requires both practical wisdom and ethical formation, making education a central political concern rather than a private matter.
Perhaps most remarkably, "Politics" grapples with perennial tensions that still define our political discourse: liberty versus equality, wealth versus virtue, individual rights versus collective good. Aristotle's analysis of property ownership, citizenship requirements, and education policy reveals these tensions cannot be permanently resolved but must be continually balanced.
Aristotle's "Politics" ultimately presents a vision of political life that rejects both the extreme collectivism of Plato's Republic and the transactional individualism of sophists like Thrasymachus. For Aristotle, the state exists neither to subsume the individual nor merely to protect individual rights, but to create the conditions for human excellence through active citizenship. This profound vision—that political participation constitutes rather than constrains human freedom—offers a powerful alternative to modern liberalism's more negative conception of liberty.
In an age where constitutional design often focuses exclusively on institutional mechanics, Aristotle reminds us that no political architecture survives without ethical foundations. Good governance emerges when constitutions align with social composition and citizens possess the virtue necessary for self-rule.
And so he identifies six primary regime types—three "correct" forms (monarchy, aristocracy, and polity) where rulers govern for common benefit, and their "deviant" counterparts (tyranny, oligarchy, and democracy) where rulers pursue self-interest. Unlike Plato, whose Republic sought an ideal form, Aristotle pragmatically recognizes that different social compositions might require different constitutional forms.
Rather than imagining perfect regimes, he examines how real constitutions degrade: monarchies collapse into tyrannies when kings mistake personal interest for public good; aristocracies degenerate into oligarchies when nobles monopolize wealth; democracies devolve into mob rule when demagogues flatter the poor while targeting the rich. These aren't just abstract predictions—Aristotle cites specific historical examples from dozens of Greek city-states, creating what amounts to the world's first comparative political analysis.
The book's treatment of property reveals Aristotle's pragmatic approach. He systematically dismantles Plato's communism by identifying its logical flaws: common ownership creates perverse incentives since "what is common to the greatest number receives the least care." Yet he equally rejects unlimited acquisition, arguing excessive wealth distorts political judgment. His solution? Moderate private property widely distributed, enabling citizens to develop virtue through proper management of their households while preventing destabilizing inequality.
On citizenship, Aristotle's logic is equally incisive. Citizens are not merely residents or legal subjects, but those who actively participate in deliberation and judgment—literally those who "rule and are ruled in turn." This definition undergirds his critique of both oligarchy (rule limited to the wealthy) and extreme democracy (rule by those lacking leisure for proper political judgment). For Aristotle, citizenship requires both practical wisdom and ethical formation, making education a central political concern rather than a private matter.
Perhaps most remarkably, "Politics" grapples with perennial tensions that still define our political discourse: liberty versus equality, wealth versus virtue, individual rights versus collective good. Aristotle's analysis of property ownership, citizenship requirements, and education policy reveals these tensions cannot be permanently resolved but must be continually balanced.
Aristotle's "Politics" ultimately presents a vision of political life that rejects both the extreme collectivism of Plato's Republic and the transactional individualism of sophists like Thrasymachus. For Aristotle, the state exists neither to subsume the individual nor merely to protect individual rights, but to create the conditions for human excellence through active citizenship. This profound vision—that political participation constitutes rather than constrains human freedom—offers a powerful alternative to modern liberalism's more negative conception of liberty.
In an age where constitutional design often focuses exclusively on institutional mechanics, Aristotle reminds us that no political architecture survives without ethical foundations. Good governance emerges when constitutions align with social composition and citizens possess the virtue necessary for self-rule.
October 18, 2025
Aristotle offers a difficult read for those interested in politics. Whilst challenging at times, The Politics offers a rewarding read. Aristotle, argued by some as the first political scientist offers an intriguing set of theories on The Politics. This Cambridge University Press edition offers good background insight into The Politics including a commentary at the beginning plus a small section of the Nicomachean Ethics.
What is a good state? This is an important question with The Politics. Despite it being over 2400 years old, the book offers some really important ideas on concepts such as Oligarchy and Democracy, looking at the weaknesses of both of these ideas. Aristotle writes in great depth on the issues within a society and whilst writing millennia ago, gives excellent analysis to the issues that still impact our societies.
One of the insightful analyses of Aristotle is the impact wealth has on a society and how it corrupts the functioning of democracies. For example, in Book Three section 1280 that the "real difference between democracy and oligarchy is poverty and wealth". Aristotle shows the issues regarding wealth within a society and the issues of collective interests versus private interests, arguing in Book Two section 1261 that "Everyone thinks chiefly of own, hardly at all of the common interest".
To this end, Aristotle analyses whether collective ownership would be a good thing and argues that the majority of ownership should be private. Aristotle argues that not only should the bulk of wealth be private but also argues for low taxes on the wealthy as a means to reduced . In this analysis, Aristotle could be thought of as the first Conservative thinker in the Western World giving a defence for private property centuries before Conservative liberalism.
The central ideas of this text includes wealth and wealth creation, distribution of power in relation to wealth, constitutions, the structures of governments and how they relate to wealth. There is also the historical contextual analysis of the Lacedaemonians who in many ways look like an early modern country with education for both rich males and poor males alike.
The Constitution of Athens is not a particularly useful read for those interested in political and philosophical analysis as it is a more historical analysis of the Athenian Constitution. That being said, it is useful for historical studies of Athens.
This Cambridge University Press work is an interesting volume of Aristotle's work. It is at times hard to read but offers a rewarding work for those who want analyses 2400 years ago on politics. Definitely a must read for all students of politics and those interested in timeless classics on political theory.
What is a good state? This is an important question with The Politics. Despite it being over 2400 years old, the book offers some really important ideas on concepts such as Oligarchy and Democracy, looking at the weaknesses of both of these ideas. Aristotle writes in great depth on the issues within a society and whilst writing millennia ago, gives excellent analysis to the issues that still impact our societies.
One of the insightful analyses of Aristotle is the impact wealth has on a society and how it corrupts the functioning of democracies. For example, in Book Three section 1280 that the "real difference between democracy and oligarchy is poverty and wealth". Aristotle shows the issues regarding wealth within a society and the issues of collective interests versus private interests, arguing in Book Two section 1261 that "Everyone thinks chiefly of own, hardly at all of the common interest".
To this end, Aristotle analyses whether collective ownership would be a good thing and argues that the majority of ownership should be private. Aristotle argues that not only should the bulk of wealth be private but also argues for low taxes on the wealthy as a means to reduced . In this analysis, Aristotle could be thought of as the first Conservative thinker in the Western World giving a defence for private property centuries before Conservative liberalism.
The central ideas of this text includes wealth and wealth creation, distribution of power in relation to wealth, constitutions, the structures of governments and how they relate to wealth. There is also the historical contextual analysis of the Lacedaemonians who in many ways look like an early modern country with education for both rich males and poor males alike.
The Constitution of Athens is not a particularly useful read for those interested in political and philosophical analysis as it is a more historical analysis of the Athenian Constitution. That being said, it is useful for historical studies of Athens.
This Cambridge University Press work is an interesting volume of Aristotle's work. It is at times hard to read but offers a rewarding work for those who want analyses 2400 years ago on politics. Definitely a must read for all students of politics and those interested in timeless classics on political theory.
July 3, 2022
After finishing Plato's Republic, I immediately went on to Aristotle's Politics, and I found his critiques of Plato to be very good, especially where collective ownership of property and wives/children are concerned. Additionally, Aristotle's thoughts on the rule of law and of the merits of democracy/polity have a lot of application today, as does his commentary on revolution and division. I also found a lot of parallels between Aristotle and the ideas of some of the founding fathers (for instance, Aristotle believes the best democracy is one that is agrarian, which Jefferson mirrors). Overall, Politics is a lot more practical and serviceable than Republic, I think, and a very essential read when it comes to political philosophy.
April 3, 2021
3.5 stars
April 5, 2021
Rip aristotle u would’ve loved the phrase je ne sais quoi
December 4, 2024
An old, but readable translation with very little commentary. I wrote a little more about the Politics (rather than this specific edition) on my blog here https://marxadventure.wordpress.com/2...
January 12, 2016
Aristotle's style is dry and dense. However, what it lacks in finesse it makes up in depth of analysis and substance. His methodical, almost scientific approach to political science is rich. More importantly, it gives us a compelling outlook on the various political systems, cultures, and thoughts of the numerous civilisations that surrounded the Greeks.
Many are in the view that Aristotle's Politics should only be seen through the lenses of purely historical curiosity, rather than giving genuine advice for future politicians. They would be wrong to think that. Aristotle's Politics isn't merely about the answers he gives, but even more so about the questions it asks. Political science lacks a single methodology, unlike theoretical sciences. Its aim, for Aristotle, was to set guidelines by which future statesmen could exercise their practical knowledge. What is the best regime? What kind of regime would be best under less-than-optimal circumstances? How do we render any regime, no matter how imperfect, to be more coherent and stable? How do we persuade the people for the best? Striking questions – all of which are relevant to today.
Many are in the view that Aristotle's Politics should only be seen through the lenses of purely historical curiosity, rather than giving genuine advice for future politicians. They would be wrong to think that. Aristotle's Politics isn't merely about the answers he gives, but even more so about the questions it asks. Political science lacks a single methodology, unlike theoretical sciences. Its aim, for Aristotle, was to set guidelines by which future statesmen could exercise their practical knowledge. What is the best regime? What kind of regime would be best under less-than-optimal circumstances? How do we render any regime, no matter how imperfect, to be more coherent and stable? How do we persuade the people for the best? Striking questions – all of which are relevant to today.
February 6, 2008
This book was a tough read for me. Not only was it a challenge to wade through Aristotle's rather dense and scattered treatment of political systems, but it was also hard to get excited about his ideas about citizenry when his definition of a citizen clearly doesn't include me. Still, I'm glad I did read it and have a better idea what he's about.
November 27, 2022
Not nearly as good as the more philosophical writings. He does have some interesting things to say about governments and how they are/should be laid out. But overall, it just wasn't as good or engaging as some of his other works.
October 10, 2008
Read this for my Political Philosophy class with a professor I enjoyed listening to explain this piece of work. Loved this book, simply a great read and a great discussion book with a group of political scientists.
May 29, 2007
I actually kind of like the Constitution of Athens better than The Politics...but, shhh, don't tell anyone.
December 1, 2008
Except when he is talking about race/women, I do find Aristotle to be very compelling.
Displaying 1 - 18 of 18 reviews