Nicomachean Ethics by Aristotle (little readers .TXT) 📕

learn how to legislate. For state training is carried on by means of laws, and is good when the laws are good; but it would seem to make no difference whether the laws be written or unwritten, nor whether they regulate the education of one person or many, any more than it does in the case of music, or gymnastics, or any other course of training. For as in the state that prevails which is ordained by law and morality, so in the household that which is ordained by the word of the father of the family and by custom prevails no less, or even more, because of the ties of kinship and of obligation; for affection and obedience are already implanted by nature in the members of the family.

Moreover, in spite of what has just been said, individual treatment is better than treatment by masses, in education no less than in medicine. As a general rule, repose and fasting are good for a fever patient, but in a particular case they may not be good. A teacher of boxing, I suppose, does not recommend everyone to adopt the same style. It would seem, then, that individuals are educated more perfectly under a system of private education; for then each gets more precisely what he needs.

But you will best be able to treat an individual case (whether you are a doctor, or a trainer, or anything else) when you know the general rule, “Such and such a thing is good for all men,” or “for all of a certain temperament;” for science is said to deal, and does deal, with that which is common to a number of individuals.

I do not mean to deny that it may be quite possible to treat an individual well, even without any scientific knowledge, if you know precisely by experience the effect of particular causes upon him, just as some men seem to be able to treat themselves better than any doctor, though they would be quite unable to prescribe for another person.

But, nevertheless, I venture to say that if a man wishes to master any art, or to gain a scientific knowledge of it, he must advance to its general principles, and make himself acquainted with them in the proper method; for, as we have said, it is with universal propositions that the sciences deal.

And so I think that he who wishes to make men better by training (whether many or few) should try to acquire the art or science of legislation, supposing that men may be made good by the agency of law. For fairly to mould the character of any person that may present himself is not a thing that can be done by anybody, but (if at all) only by him who has knowledge, just as is the case in medicine and other professions where careful treatment and prudence are required.

Our next business, then, I think, is to inquire from whom or by what means we are to learn the science or art of legislation.

“As we learn the other arts,” it will be said⁠—“i.e. from the politicians who practise it: for we found that legislation is a part of politics.”

But I think the case is not quite the same with politics as with the other sciences and arts. For in other cases it is plain that the same people communicate the art and practise it, as physicians and painters do. But in the case of politics, while the sophists profess to teach the art, it is never they that practise it, but the statesmen. And the statesmen would seem to act by some instinctive faculty, proceeding empirically rather than by reasoning. For it is plain that they never write or speak about these matters (though perhaps that were better than making speeches in the courts or the assembly), and have never communicated the art to their sons or to any of their friends. And yet we might expect that they would have done so if they could; for they could have left no better legacy to their country, nor have chosen anything more precious than this power as a possession for themselves, and, therefore, for those dearest to them.

Experience, however, seems, we must allow, to be of great service here; for otherwise people would never become statesmen by familiarity with politics. Those who wish for a knowledge of statesmanship, then, seem to need experience [as well as theory].

But those sophists who profess to teach statesmanship seem to be ludicrously incapable of fulfilling their promises: for, to speak roundly, they do not even know what it is or what it deals with. If they did know, they would not make it identical with rhetoric, or inferior to it, nor would they think it was easy to frame a system of laws when you had made a collection of the most approved of existing laws. “It is but a matter of picking out the best,” they say, ignoring the fact that this selection requires understanding, and that to judge correctly is a matter of the greatest difficulty here, as in music. Those who have special experience in any department can pass a correct judgment upon the result, and understand how and by what means it is produced, and what combinations are harmonious; but those who have no special experience must be content if they are able to say whether the result is good or bad⁠—as, for instance, in the case of painting. Now, laws are the work or result, so to speak, of statesmanship. How then could a collection of laws make a man able to legislate, or to pick out the best of the collection?

Even the art of healing, it seems, can not be taught by compendia. And yet the medical compendia try to tell you not only the remedies, but how to apply them, and how to treat the several classes of patients, distinguishing them according to their temperament. But all this, though it may be serviceable to those