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First published in 1977 this volume is the only account published in English in the 20th century to be exclusively devoted to an interpretation of Aristotle's political thought (as distinct from commentaries, translations and works on Aristotelean philosophy in general). It places Aristotle in his background of the Greek political experience

First published in 1977 this volume is the only account published in English in the 20th century to be exclusively devoted to an interpretation of Aristotle's political thought (as distinct from commentaries, translations and works on Aristotelean philosophy in general). It places Aristotle in his background of the Greek political experience.

Aristotle's notion of evil is highly elaborate and attractive, yet has been largely overlooked by philosophers. While most recent studies of evil focus on modern understandings of the concept, this volume shows that Aristotle's theory is an invaluable resource for our contemporary understanding of it. Twelve leading scholars reconstruct the account of evil latent in Aristotle's metaphysics, biology, psychology, ethics, and politics, and detect Aristotelian patterns of thought that operate at certain landmark moments in the history of philosophy from ancient thought to modern day debates. The book pays particular attention to Aristotle's understanding of "radical evil", an important and much disputed topic. Original and systematic, this study is the first to provide a full exploration of evil in Aristotle's work, shedding light on its content, potential, and influence. The volume will appeal to scholars of ancient Greek philosophy as well as to moral philosophers and to historians of philosophy

In this chapter, Oakeshott's view of Aristotle is constructed through analysis of his critiques of rationalism, human happiness & the purpose of civil association. Oakeshott viewed rationalism as an abstract conception severed from the activities in which it is meaningful. Human happiness & civil association were subjected to a separation (rational) process separation by Aristotle's separation of the (rationalist) managerial aspects of the state from true political discourse as more than persuasion. Oakeshott argued that the true nature of political discourse is concerned with eudaimonia, or human happiness. The limitations of Aristotlean version of eudaimonia as a formal condition conflict with Oakeshott's definition of human happiness as an ongoing activity. Aristotle's version of human excellence is recognized as merely deliberative self enactment, & the fourfold characterization of the polis is found to be inadequate. Oakeshott's view of civil association is thus limited to a managerial aspect of political community, exclusive from the household & the eudaimonia, or pursuit of the best way of life. 30 References. J. Harwell