No More Learning

Mankind, he urges, have never existed at all as isolated
individuals. Some rudimentary form of social organisation is to be
found wherever men are to be found. The actual stages in the
development of social organisation have been three--the family, the
village community, the city state. In the very rudest forms of social
life known to us, the patriarchal family, not the individual, is the
social unit. Men lived at first in separate families under the control
of the head of the family. Now a family is made up in its simplest form
of at least three persons, a man, his wife, and a servant or slave to do
the hard work, though very poor men often have to replace the servant by
an ox as the drudge of all work. Children when they come swell the
number, and thus we see the beginnings of complex social relations of
subordination in the family itself. It involves three such distinct
relations, that of husband and wife, that of parent and child, that of
master and man. The family passes into the village community, partly by
the tendency of several families of common descent to remain together
under the direction of the oldest male member of the group, partly by
the association of a number of distinct families for purposes of mutual
help and protection against common dangers. Neither of these forms of
association, however, makes adequate provision for the most permanent
needs of human nature. Complete security for a permanent supply of
material necessaries and adequate protection only come when a number of
such scattered communities pool their resources, and surround themselves
with a city wall. The city state, which has come into being in this way,
proves adequate to provide from its own internal resources for all the
spiritual as well as the material needs of its members. Hence the
independent city state does not grow as civilisation advances into any
higher form of organisation, as the family and village grew into it. It
is the end, the last word of social progress. It is amazing to us that
this piece of cheap conservatism should have been uttered at the very
time when the system of independent city states had visibly broken down,
and a former pupil of Aristotle himself was founding a gigantic empire
to take their place as the vehicle of civilisation.

The end for which the state exists is not merely its own
self-perpetuation. As we have seen, Aristotle assigns a higher value to
the life of the student than to the life of practical affairs. Since it
is only in the civilised state that the student can pursue his vocation,
the ultimate reason for which the state exists is to educate its
citizens in such a way as shall fit them to make the noble use of
leisure. In the end the state itself is a means to the spiritual
cultivation of its individual members. This implies that the chosen few,
who have a vocation to make full use of the opportunities provided for
leading this life of noble leisure, are the real end for the sake of
which society exists. The other citizens who have no qualification for
any life higher than that of business and affairs are making the most of
themselves in devoting their lives to the conduct and maintenance of the
organisation whose full advantages they are unequal to share in. It is
from this point of view also that Aristotle treats the social problem of
the existence of a class whose whole life is spent in doing the hard
work of society, and thus setting the citizen body free to make the best
use it can of leisure. In the conditions of life in the Greek world
this class consisted mainly of slaves, and thus the problem Aristotle
has to face is the moral justifiability of slavery. We must remember
that he knew slavery only in its comparatively humane Hellenic form. The
slaves of whom he speaks were household servants and assistants in small
businesses. He had not before his eyes the system of enormous
industries carried on by huge gangs of slaves under conditions of
revolting degradation which disgraced the later Roman Republic and the
early Roman Empire, or the Southern States of North America. His
problems are in all essentials much the same as those which concern us
to-day in connection with the social position of the classes who do the
hard bodily work of the community.

Much consideration is given in the _Politics_ to the classification of
the different types of constitution possible for the city-state. The
current view was that there are three main types distinguished by the
number of persons who form the sovereign political authority, monarchy,
in which sovereign power belongs to a single person; oligarchy, in which
it is in the hands of a select few; democracy, in which it is enjoyed by
the whole body of the citizens. Aristotle observes, correctly, that the
really fundamental distinction between a Greek oligarchy and a Greek
democracy was that the former was government by the propertied classes,
the latter government by the masses. Hence the watchword of democracy
was always that all political rights should belong equally to all
citizens, that of oligarchy that a man's political status should be
graded according to his "stake in the country. " Both ideals are,
according to him, equally mistaken, since the real end of government,
which both overlook, is the promotion of the "good life. " In a state
which recognises this ideal, an aristocracy or government by the best,
only the "best" men will possess the full rights of citizenship, whether
they are many or few. There might even be a monarch at the head of such
a state, if it happened to contain some one man of outstanding
intellectual and moral worth. Such a state should be the very opposite
of a great imperial power. It should, that its cultivation may be the
more intensive, be as small as is compatible with complete independence
of outside communities for its material and spiritual sustenance, and
its territory should only be large enough to provide its members with
the permanent possibility of ample leisure, so long as they are content
with plain and frugal living. Though it ought not, for military and
other reasons, to be cut off from communication with the sea, the great
military and commercial high road of the Greek world, it ought not to be
near enough to the coast to run any risk of imperilling its moral
cultivation by becoming a great emporium, like the Athens of Pericles.
In the organisation of the society care should be taken to exclude the
agricultural and industrial population from full citizenship, which
carries with it the right to appoint and to be appointed as
administrative magistrates. This is because these classes, having no
opportunity for the worthy employment of leisure, cannot be trusted to
administer the state for the high ends which it is its true function to
further.

Thus Aristotle's political ideal is that of a small but leisured and
highly cultivated aristocracy, without large fortunes or any remarkable
differences in material wealth, free from the spirit of adventure and
enterprise, pursuing the arts and sciences quietly while its material
needs are supplied by the labour of a class excluded from citizenship,
kindly treated but without prospects. Weimar, in the days when
Thackeray knew it as a lad, would apparently reproduce the ideal better
than any other modern state one can think of.

The object of the _Politics_ is, however, not merely to discuss the
ideal state but to give practical advice to men who might be looking
forward to actual political life, and would therefore largely have to be
content with making the best of existing institutions. In the absence
of the ideal aristocracy, Aristotle's preference is for what he calls
Polity or constitutional government, a sort of compromise between
oligarchy and democracy. Of course a practical statesman may have to
work with a theoretically undesirable constitution, such as an oligarchy
or an unqualified democracy. But it is only in an ideal constitution
that the education which makes its subject a good man, in the
philosopher's sense of the word, will also make him a good citizen. If
the constitution is bad, then the education best fitted to make a man
loyal to it may have to be very different from that which you would
choose to make him a good man. The discussion of the kind of education
desirable for the best kind of state, in which to be a loyal citizen and
to be a good man are the same thing, is perhaps the most permanently
valuable part of the _Politics_. Though Aristotle's writings on
"practical" philosophy have been more read in modern times than any
other part of his works, they are far from being his best and most
thorough performances. In no department of his thought is he quite so
slavishly dependent on his master Plato as in the theory of the "good
for man" and the character of "moral" excellence. No Aristotelian work
is quite so commonplace in its handling of a vast subject as the
_Politics_. In truth his interest in these social questions is not of
the deepest. He is, in accordance with his view of the superiority of
"theoretical science," entirely devoid of the spirit of the social
reformer. What he really cares about is "theology" and "physics," and
the fact that the objects of the educational regulations of the
_Politics_ are all designed to encourage the study of these
"theoretical" sciences, makes this section of the _Politics_ still one
of the most valuable expositions of the aims and requirements of a
"liberal" education.

All education must be under public control, and education must be
universal and compulsory. Public control is necessary, not merely to
avoid educational anarchy, but because it is a matter of importance to
the community that its future citizens should be trained in the way
which will make them most loyal to the constitution and the ends it is
designed to subserve. Even in one of the "bad" types of state, where
the life which the constitution tends to foster is not the highest, the
legislator's business is to see that education is directed towards
fostering the "spirit of the constitution. " There is to be an
"atmosphere" which impregnates the whole of the teaching, and it is to
be an "atmosphere" of public spirit. The only advantage which Aristotle
sees in private education is that it allows of more modification of
programme to meet the special needs of the individual pupil than a rigid
state education which is to be the same for all. The actual regulations
which Aristotle lays down are not very different from those of Plato.
Both philosophers hold that "primary" education, in the early years of
life, should aim partly at promoting bodily health and growth by a
proper system of physical exercises, partly at influencing character and
giving a refined and elevated tone to the mind by the study of letters,
art, and music. Both agree that this should be followed in the later
"teens" by two or three years of specially rigorous systematic military
training combined with a taste of actual service in the less exhausting
and less dangerous parts of a soldier's duty. It is only after this, at
about the age at which young men now take a "university" course, that
Plato and Aristotle would have the serious scientific training of the
intellect begun. The _Politics_ leaves the subject just at the point
where the young men are ready to undergo their special military
training. Thus we do not know with certainty what scientific curriculum
Aristotle would have recommended, though we may safely guess that it
would have contained comparatively little pure mathematics, but a great
deal of astronomy, cosmology, and biology.

With respect to the "primary" education Aristotle has a good deal to
say. As "forcing" is always injurious, it should not be begun too soon.
For the first five years a child's life should be given up to healthy
play. Great care must be taken that children are not allowed to be too
much with "servants," from whom they may imbibe low tastes, and that
they are protected against any familiarity with indecency. From five to
seven a child may begin to make a first easy acquaintance with the life
of the school by looking on at the lessons of its elders. The real work
of school education is to begin at seven and not before.

We next have to consider what should be the staple subjects of an
education meant not for those who are to follow some particular calling,
but for all the full citizens of a state. Aristotle's view is that some
"useful" subjects must, of course, be taught. Reading and writing, for
instance, are useful for the discharge of the business of life, though
their commercial utility is not the highest value which they have for
us. But care must be taken that only those "useful" studies which are
also "liberal" should be taught; "illiberal" or "mechanical" subjects
must not have any place in the curriculum. A "liberal" education means,
as the name shows, one which will tend to make its recipient a "free
man," and not a slave in body and soul. The mechanical crafts were felt
by Aristotle to be illiberal because they leave a man no leisure to make
the best of body and mind; practice of them sets a stamp on the body and
narrows the mind's outlook. In principle then, no study should form a
subject of the universal curriculum if its only value is that it
prepares a man for a profession followed as a means of making a living.
General education, all-round training which aims at the development of
body and mind for its own sake, must be kept free from the intrusion of
everything which has a merely commercial value and tends to contract the
mental vision. It is the same principle which we rightly employ
ourselves when we maintain that a university education ought not to
include specialisation on merely "technical" or "professional" studies.
The useful subjects which have at the same time a higher value as
contributing to the formation of taste and character and serving to
elevate and refine the mind include, besides reading and writing, which
render great literature accessible to us, bodily culture (the true
object of which is not merely to make the body strong and hardy, but to
develop the moral qualities of grace and courage), music, and drawing.
Aristotle holds that the real reason for making children learn music is
(1) that the artistic appreciation of really great music is one of the
ways in which "leisure" may be worthily employed, and to appreciate
music rightly we must have some personal training in musical execution;
(2) that all art, and music in particular, has a direct influence on
character.

Plato and Aristotle, though they differ on certain points of detail, are
agreed that the influence of music on character, for good or bad, is
enormous. Music, they say, is the most imitative of all the arts. The
various rhythms, times, and scales imitate different tempers and
emotional moods, and it is a fundamental law of our nature that we grow
like what we take pleasure in seeing or having imitated or represented
for us. Hence if we are early accustomed to take pleasure in the
imitation of the manly, resolute, and orderly, these qualities will in
time become part of our own nature. This is why right musical education
is so important that Plato declared that the revolutionary spirit always
makes its first appearance in innovations on established musical form.

There is, however, one important difference between the two philosophers
which must be noted, because it concerns Aristotle's chief contribution
to the philosophy of fine art. Plato had in the _Republic_ proposed to
expel florid, languishing, or unduly exciting forms of music not only
from the schoolroom, but from life altogether, on the ground of their
unwholesome tendency to foster an unstable and morbid character in those
who enjoy them. For the same reason he had proposed the entire
suppression of tragic drama. Aristotle has a theory which is directly
aimed against this overstrained Puritanism. He holds that the exciting
and sensational art which would be very bad as daily food may be very
useful as an occasional medicine for the soul. He would retain even the
most sensational forms of music on account of what he calls their
"purgative" value. In the same spirit he asserts that the function of
tragedy, with its sensational representations of the calamities of its
heroes, is "by the vehicle of fear and pity to purge our minds of those
and similar emotions. " The explanation of the theory is to be sought in
the literal sense of the medical term "purgative. " According to the
medical view which we have already found influencing his ethical
doctrine, health consists in the maintenance of an equality between the
various ingredients of the body. Every now and again it happens that
there arise superfluous accretions of some one ingredient, which are not
carried away in the normal routine of bodily life. These give rise to
serious derangement of function and may permanently injure the working
of the organism, unless they are removed in time by a medicine which
acts as a purge, and clears the body of a superfluous accumulation. The
same thing also happens in the life of the soul. So long as we are in
good spiritual health our various feelings and emotional moods will be
readily discharged in action, in the course of our daily life. But there
is always the possibility of an excessive accumulation of emotional
"moods" for which the routine of daily life does not provide an adequate
discharge in action. Unless this tendency is checked we may contract
dangerously morbid habits of soul. Thus we need some medicine for the
soul against this danger, which may be to it what a purgative is to the
body.

Now it was a well-known fact, observed in connection with some of the
more extravagant religious cults, that persons suffering from an excess
of religious frenzy might be cured homoeopathically, so to say, by
artificially arousing the very emotion in question by the use of
exciting music. Aristotle extends the principle by suggesting that in
the artificial excitement aroused by violently stimulating music or in
the transports of sympathetic apprehension and pity with which we follow
the disasters of the stage-hero, we have a safe and ready means of
ridding ourselves of morbid emotional strain which might otherwise have
worked havoc with the efficient conduct of real life.

The great value of this defence of the occasional employment of
sensation as a medicine for the soul is obvious. Unhappily it would
seem to have so dominated Aristotle's thought on the functions of
dramatic art as to blind him to what we are accustomed to think the
nobler functions of tragedy. No book has had a more curious fate than
the little manual for intending composers of tragedies which is all that
remains to us of Aristotle's lectures on Poetry. This is not the place
to tell the story of the way in which the great classical French
playwrights, who hopelessly misunderstood the meaning of Aristotle's
chief special directions, but quite correctly divined that his lectures
were meant to be an actual _Vade Mecum_ for the dramatist, deliberately
constructed their masterpieces in absolute submission to regulations for
which they had no better reasons than that they had once been given
magisterially by an ancient Greek philosopher. But it may be worth
while to remark that the worth of Aristotle's account of tragedy as
art-criticism has probably been vastly overrated. From first to last
the standpoint he assumes, in his verdicts on the great tragic poets, is
that of the gallery. What he insists on all through, probably because
he has the purgative effect of the play always in his mind, is a
well-woven plot with plenty of melodramatic surprise in the incidents
and a thoroughly sensational culmination in a sense of unrelieved
catastrophe over which the spectator can have a good cry, and so get
well "purged" of his superfluous emotion. It is clear from his repeated
allusions that the play he admired above all others was the _King
Oedipus_ of Sophocles, but it is equally clear that he admired it not
for the profound insight into human life and destiny or the deep sense
of the mystery of things which some modern critics have found in it, but
because its plot is the best and most startling detective story ever
devised, and its finale a triumph of melodramatic horror.




*BIBLIOGRAPHY*


The English reader who wishes for further information about Aristotle
and his philosophy may be referred to any or all of the following
works:--

E. Zeller. --_Aristotle and the Earlier Peripatetics_. English
translation in 2 vols. by B. F. C. Costelloe and J. H. Muirhead. London.
Longmans & Co.

*E. Wallace. --_Outlines of the Philosophy of Aristotle_. Cambridge
University Press.

G. Grote. --_Aristotle_. London. John Murray.

*W. D. Ross. --_The Works of Aristotle translated into English_, vol.
viii. , _Metaphysics_. Oxford. Clarendon Press.

*A. E. Taylor. --_Aristotle on his Predecessor_. (_Metaphysics_, Bk. I. ,
translated with notes, &c. ) Chicago. Open Court Publishing Co.

G. D. Hicks. --_Aristotle de Anima_ (Greek text, English translation,
Commentary). Cambridge University Press.

*D. P. Chase. --_The Ethics of Aristotle_. Walter Scott Co.

*J. Burnet. --_Aristotle on Education_. (English translation of
_Ethics_, Bks. I. -III. 5, X. 6 to end; _Politics_, VIII. 17, VIII. )
Cambridge University Press.

*B. Jowett. --_The Politics of Aristotle_. Oxford. Clarendon Press.

*I. Bywater. --_Aristotle on the Art of Poetry_. (Greek Text, English
Translation, Commentary. ) Oxford. Clarendon Press.

J. I. Beare and W. D. Ross. --_The Works of Aristotle translated into
English_, Pt. I. (_Parvu Naturalia_, the minor psychological works. )
Oxford. Clarendon Press.

J. I. Beare. --_Greek Theories of Elementary Cognition from Alemacon to
Aristotle_. Oxford. Clarendon Press.

The works marked by an asterisk will probably be found most useful for
the beginner. No works in foreign languages and no editions not
accompanied by an English translation have been mentioned.

There is at present no satisfactory complete translation of Aristotle
into English.
One, of which two volumes have been mentioned above, is
in course of production at the Clarendon Press, Oxford, under the
editorship of J. A. Smith and W. D. Ross.




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