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ARISTOTLE’S
THEORY OF JUSTICE
AASHRAY PAUL
UID: 151019
2 LIFESKETCH OF 5
ARISTOTLE
3 CONVENTIONAL IDEAS OF 7
JUSTICE
4 ARISTOTLE’S THEORY OF 9
JUSTICE
5 CRITICAL ANALYSIS 19
6 CONCLUSION 21
7 REFERENCES 23
INTRODUCTION
Justice is not only an important moral concept, but also a political one. In the modern day,
society chooses its own leaders with the hope that they will be justly treated. Legislators
make laws which are ‘just’. The purpose of law itself is to enable justice.
Justice is almost synonymous to Goodness. A person who is just in his actions, treats others
justly, is considered a good man. The corollary being, an unjust man is considered evil.
The Oxford Dictionary defines Justice as “the quality of being fair and reasonable.”
It also describes a just man as “behaving according to what is morally right and fair.
The synonym given for ‘just’ is ‘fair’.
Thus, we can say that Justice is a quality—of an individual or society. It is an attribute. Very
similar to having a virtue or being ‘virtuous’. Justice pertains to treating ‘others’ in a fair
manner. It does not only pertain to one’s self interests. We can also say that it is desirable to
be treated justly and because social relations are a two-way street, the only way to get a just
treatment is to treat others justly. Thus, justice involves behaving in a way for the common
good.
But the philosophers could not restrict themselves to the etymology and dictionary meanings
of justice. They wanted to explore the term justice as a moral and ethical trait. They also
wanted to find out the ramifications on the political society and political thought and whether
it is better or worse to be just in the real world.
In ancient Greece, there was a period of enlightenment which began in the fifth century BC.
There came into existence a new breed of philosophers or thinkers who wanted to question
every element in the social and political spheres. These people, also known as Sophists were
teachers of the time and therefore their ideas, even though a majority of them never wrote a
single book, were carried down by generations of students and written down at a later time.
Their ideas were narrow and influenced the minds of the Athenians of the time. For example,
Glaucon said that to do injustice was essentially good, and to suffer injustice was bad.
It brought about corruption and brutality in the society and people were blindly following
their ideas because they were considered the wise ones. They considered human nature
similar to that of any other animal and catered to only the self-interests of human beings.
They failed to look at the larger angle, that human beings need to be part of a society to
survive. That our survival does not depend on each person trying to outdo the others but
working together as a team for collective progress.
Socrates challenged their brutish ideas, but his theories were not accepted. In fact, Socrates’
ideas were revolutionary and as Plato puts it, he was ahead of his time. Socrates was shunned
by the sophists and the aristocrats who were influential people in the society. They felt
threatened because of his open-minded ideas and feared that the society would overthrow
them and they would lose their power and position at top of the hierarchy. Therefore, he was
tried in an unjust trial and sentenced to death by poison for trying to create unrest in the
society.
Plato, a disciple of Socrates, who was heavily influenced by his teacher’s ideas and set out to
challenge the authority of the sophists. He started his own school where he trained young
boys and girls in the various sciences and arts—right from geometry and biology to the art of
warfare and statesmanship. He dedicated his life to finding the “ideal state”, the “ideal ruler”,
the “ideal citizen”. Plato talked a lot about ideals which pertain to “What ought to be” rather
than “what is”.
Aristotle, a disciple of Plato, sought to find out “what is” rather than “what ought to be”.
Aristotle, though heavily influenced by his teacher Plato, begged to differ with him at certain
junctures. Probably the best illustration of the master-student relationship shared between
Plato and Aristotle is depicted in the painting “Scoulia di Atene” or “The School of Athens”
by the Italian painter Raphael. It shows the duo walking in the halls of Plato’s Academy,
engaged in a discussion, Plato’s hand pointing towards the heavens, significant of his
obsession with the ideal form of everything; while Aristotle’s hand is pointing towards the
earth, significant of his thought to discover things for what they are and not be too
preoccupied by ideals.
Aristotle is considered to be the greatest philosopher of all times. He was a renowned teacher
and philosopher of his own times and taught Alexander the Great of Macedonia who went on
to become the greatest ruler of all times. Throughout his lifetime he wrote at least 16 books,
which are bestsellers even today. His works are quoted and requoted and cited by many
researchers even today. His work “Politics” is considered path breaking. He was the first
person to separate politics from other studies and develop Politics as an independent field of
study.
Aristotle held ethics in very high regard. In his second book Nicomachean Ethics, he writes
about all the ethics and how a man can make his life more successful by being more ethical or
acting in an ethical way. He writes about the importance of various virtues and writes about
Justice as one of these virtues.
Ancient Greece had a lot of philosophers and all their work culminated into making Aristotle
the man he was. It becomes important for us to study Aristotle’s Theory of Justice, because it
not only reflects Aristotle’s original ideas, but also that of Plato’s and his predecessors’.
Aristotle agrees with Plato on the most part, and criticizes Antiphon and Thrasymachus for
their narrow ideas.
In this paper, I have tried to contain an analysis of Aristotelian idea of Justice, how it was
different from the ideas that came before it, and the significance of the ideas today. The
primary source of the paper is a translation of the Nicomachean Ethics Book V, where he
writes about his theory of justice. Secondary sources include a number of works by renowned
authors who have already commented on the life and works of Aristotle and his ideology.
What intrigued me about Aristotle’s Theory of Justice is that it is different from anything that
existed before his time. It is in the true sense, a revolutionary work. While it does not fail to
embody the human virtues in the theory, and think of the bigger picture, it also stays in the
realm of the living and real human beings.
Unlike the Sophists who were of the opinion that justice is only justice if it benefits the self,
to be unjust to others is to be just to the self and laws were made by the people who were too
weak to do injustice to others or to suffer injustice and not take revenge, Aristotle believed
that human beings need to live in harmony and good and evil are what is determined by the
society. Justice for him was what was for the common good and not just concerned to one
man.
At the same time, his theory was not as idealistic as his teacher Plato’s. While Plato’s
thinking revolved around the fact that we live in a cage and the only way to be happy was to
come out of it, Aristotle believed that we live in the real world, with real people and on the
road to happiness, “facts” are the starting point. The rest of the road is made up of
methodological discovery and logical reasoning of the world around us.
Pomerleau, W. P. (n.d.). Western Theories of Justice
Perhaps the biggest drawback of theories even today is the fact that they fail to encompass the
human aspect of it. The brilliance of Aristotle is that he gives the theory an all-round
coverage. He starts by talking about Justice as a virtue of the human being. Then he goes
ahead and talks about Justice in terms of economics and trade. He further talks about Justice
in the political sense. Thus, he follows an all-round approach to the study of Justice.
LIFESKETCH OF ARISTOTLE
In 384 BC, Aristotle was born to in the ancient Greek kingdom of Macedonia to the royal
doctor. He was destined to be the most influential philosopher in the world, surpassing even
Plato. He would be known as “the master” or simply “the philosopher”. Legends would be
told about his knowledge and he would tutor the future conqueror of the world—Alexander
the Great.
Aristotle was born in Stagira, Thrace. His father was the royal physician. Maybe that is what
piqued his interest in biology.
When Dion tasked Plato to educate Dionysius, and improve the Syracusan government,
Aristotle joined his Academy. What attracted Aristotle to Plato’s Academy was the fact that it
was the best place to continue advanced studies. He remained there till the death of Plato in
347 BC. He developed a special kind of relationship with Plato. Some researchers believe
that Aristotle was Plato’s favourite disciple. This could probably be attributed to the fact that
they had contradictory opinions on a lot of a things. Plato’s ideas were mostly idealistic. They
were difficult to replicate in the real world, if not impossible. Aristotle understood the
importance of ideals, but his philosophy was more realistic in nature. Every page of
Aristotle’s later works reflects his relationship with his master.
http://www.thebookoflife.org/the-great-philosophers-aristotle/
He then left Athens and took up a number of job. Within this period, he also wrote his first
independent writing.
Aristotle was then appointed to educate young Alexander, future conqueror of the world. But
Alexander’s political ideas are everything contradictory to Aristotle’s philosophy. Maybe he
lacked the imagination to fathom the importance of Alexander’s revolutionary conquest of
the East and the cultural assimilation of the Greek civilization with oriental cultures.
When Alexander set out on his conquest, Aristotle opened his own School in Athens in 335. I
fail to understand why he did not start his school in Macedonia. His school was called “The
Lyceum”. The name became the basis for “lycee” or French secondary schools. Aristotle
liked to walk around while departing knowledge to his disciples. Therefore, his followers
came to be known as “Peripatetics” or “Wanderers”.
A lot of Aristotle’s notes are basically compilations of lecture notes. For him, “Philosophy is
about practical wisdom”. He was fascinated by a lot of things that nobody bothered finding
out about. How does a chick grow inside an egg? Why does a plant grow well in one place
and die in another? His most interesting question was what makes a human life worth living,
and what makes a society a well-functioning one.
Aristotle’s writings are different from Plato’s. His most extensive works fail to incorporate
ideas propagated by conventional writers. A lot of his books were not meant to be written as
books at all. They were instructional notes used by Aristotle to teach at Lyceum. In fact, most
of these works were not even published until four centuries later. Obviously, they must have
been used by the later teachers at Lyceum to teach their pupils. Sabine writes, “It seems
probable that the twelve years Aristotle spent as head of Lyceum were largely occupied
directing a number of extensive projects of research, shared by his students, such as the
famous investigation constitutional history of hundred and fifty-eight Greek cities of which
Constitution of Athens is the only surviving example.
These researches, of which the study of constitutions is only one, were mainly historical
rather than philosophical; they were genuinely empirical investigations and in the light of
them Aristotle from time to time made additions to the body of writings which he already had
with him when the school was opened.”
According to Sabine, Aristotle’s most acclaimed work, Politics, was made from a
compilation of his notes at the Lyceum and therefore would not have been written the way it
has been, if it was written for the public. He talks about the difficulties faced in the
interpretation of Politics and says that although later researchers have tried to rearrange the
order of the chapters which are written in Politics, none of them make complete sense.
Sabine, G. H. A History of Political Theory
Jaeger believes that Politics was written in two parts. Some of them were written in the
immediate years after Plato’s death when he was setting up the Lyceum. The second part was
conceived years later when he was still head of Lyceum. He makes this assumption on the
basis of the influence that his works reveal. Books II, III, VII and VIII are written upon
philosophy as can already be seen in the Statesman or Laws.
He treats the “good man” and “good citizen” as the same. In fact, he spends Book II
criticizing Plato’s ideas of ideal state. The other parts of the book show a much deeper impact
of a new science or art of politics that he created after the opening of Lyceum. This new
study not only contained empirical evidences, but was also independent of the ethical
dimension.
His book, Nicomachean Ethics gets its name from his son Nicomachus, who was the editor of
this book. Aristotle identifies certain virtues possessed by the people who are successful in
their lives and teaches that to be successful in our own lives, we must imbibe those virtues.
Aristotle wrote “The Poetics” as a manual to write great plays. He includes a number of great
tips like the use of suspense in plays. Tragedy was the dominant theme in the plays of the
time. Aristotle finds the utility of tragedy and observes that the answer is “Catharsis” or
“Cleansing”. He says that tragedies help us cleanse our soul from bad emotions such as fear
or pity. Aristotle observes that the purpose of art is to make difficult realities sink deep in our
minds. He advocates the use of comedy to keep people’s attention, which he says that the
span is very short.
Sabine, G. H. A History of Political Theory
Alexander died in 323 BC. Aristotle escaped Athens from the Anti-Macedonian riots that
followed. He died a year later in 322 BC.
CRITICAL ANALYSIS
Aristotle, like Plato, believed that while the bulk of humanity are fit to be ruled only, because
of their dramatic differences in capacity, a select few are qualified to rule. According to
Aristotle, the bulk group consists of women, children, slaves, and other people unsuitable for
ruling because of their physical and mental limitatins (handicaps). The right relation between
the bulk and the select is that of obedience and command.
The theory of justice by Aristotle does not concern itself with the people with these stark
natural differences. It concerns more people who are virtually equal to one another in the
sense that they are free and have relatively lower levels of differences. For example, he
considers people of the same polis in considerations for some of his principles. People of a
polis had similar socio economic conditions.
This argument plays a very minor role in Plato’s Republic, but is the central theme in Book V
of Nicomachean Ethics. This book, designed to compliment his other book ‘Politics’ is an
inquiry into what Aristotle called “Eudamonia” or “fulfilment”. It talks about the human
nature and how virtues are integral to helping a man lead the good life. Aristotle’s Theory of
Justice is a part of this much larger horizon.
Aristotle was a rationalist in both morality and human knowledge. His concept of justice as a
virtue is evident of the fact that he is committed to being rational. In the Middle Ages, a lot of
subsequent thinking about justice was inspired by Aristotle and the role of reasonability in
acting justly as well as perceiving right and wrong rather than blindly surrendering to our bad
desires or impulses.
Italian philosopher and theologist Thomas Aquinas defends Aristotle’s theory of justice by
saying that it brings about a clear line of distinction between general and particular justice as
well as brings a scale of proportionality in people.
Sachs, J. Aristtole: Ethics
Scottish philosopher David Hume suggests a much narrower perspective of justice based on
the Aristotelian notion that being just entails ensuring that everyone gets what they deserve
by merit. He says, “The just person doesn't steal from others and returns what he has
borrowed”. Hume thus simply thinks of justice as a respect for other people’s property.
Even though Aristotle clearly states that the concept of justice can be applied in any social
institute, he lays special emphasis on its importance for the political institution. The political
institution, for Aristotle, consists of people who have come together to live a life which they
share in common so that they can attain a higher standard of living and by mutual
dependence, be self sufficient.
For this purpose, it is important to make contributions which are diverse in nature. For
example, the production of goods is one sort of a contribution, whereas, the production of
services is another. Then again, human flourishing also depends on certain emotional bonds,
such as the institution of friendship. Therefore, the success of a political association depends
on the nexus of economic activities with non economic ones.
It can be assumed that since success of a political institution depends on contribution from
various kinds of people, disputes arising out of differences of opinion as well as that of
comparative worth of contributions by different people is at the bottom of the failure of the
political institution. He describes this in detail in the segment on relationship of justice with
the principle of reciprocity.
Aristotle rightly observes that it is difficult to bring about a righteous comparison between
two services or products that cannot be compared. Therefore, ensuring justice is a problem
there. However, as far as comparable products are concerned, the same problem can be
resolved with the introduction of money, which enables us to compare commodities of
varying utility with a single scale.
The Principle of Distributive Justice, as appears in Nicomachean Ethics gets underpinned by
something called the Principle of Contribution. The principle states, “it is just for people to
reap rewards from a common enterprise that are proportional in value to the contributions
they have made to that enterprise”. Propagators of this theory like Herbert Spencer appear to
have thought that all contributions can be measure by monetary standards and that this
principle can be understood best by the free market model.
The Aristotelian version of the principle of contribution is completely different from Herbert
Spencer’s model because it has nothing to do with the free market model. According to
Stanford Encyclopaedia of Philosophy, “Indeed, it is a point of considerable importance in
his theory that, in the absence of a common standard by which to compare the values of
diverse contributions, this unambiguous principle will not lead to similarly unambiguous
practical prescriptions and that it is only through political processes that such prescriptions
can be devised fairly.”
With reference to Rectificatory or corrective justice, Aristotle give an example of builder and
shoemaker and says that the builder, having contributed twice as much to the overall stock of
goods of the state, is entitled to twice the share of resources as compared to the shoemaker.
This principle sheds light on what he means when he says, “reciprocity in accordance with a
proportion rather than with arithmetic equality.” In this case, the theory of proportionate
justice and theory of rectificatory justice are underpinned by the same concept—the principle
of contribution. Which has been construed expansively to include proportionate reciprocity as
its own form.
Aristotle clearly defines the difference between voluntary and involuntary actions. With
reference to involuntary actions, his theory of retributive justice as a part of the theory of
rectificatory justice seems like it is on the same lines as the principle of an eye for an eye or
lex talions. This principle also called as balanced reciprocity seems embedded in his theory of
corrective justice.
Stoic, Christian and rationalist views of Natural law or Natural Rights are treated as a
universal standard of justice which have no idependent scales by which their effectiveness
can be measured. They are considered immutable and Aristotle’s concept of what is just by
nature blends well with this notion. According to the Stanford Encyclopaedia of Philosophy,
“Aristotle’s theory is an early – perhaps the earliest – formulation of a conception of justice
independently of any particular legal system, one that can be invoked to evaluate, criticize,
and in some instances condemn existing legal provisions as unjust.”
Some parts of the Nicomachean Ethics suggest that Aristotle’s concept of justice is so
obsessed with law that the line between concept of law and that of justice is virtually blurred
and he considers ‘just’ to be a synonym of ‘law’. For example, he says in the beginning of
Nicomachean Ethics “the ‘just’ then includes what is lawful and fair, and ‘unjust’ is what is
unlawful and unfair”. He also says, “it is plain that all laws are in a sense just. For laws are
the products of legislation, and we acknowledge that each of the products of legislation is
just”.
These are clear indications of the fact that for Aristotle, what is legal is also just.
Aristotle has gone to great depths to show that the principle of reciprocity is different from
the concept of Justice. He gives an example of an officer and a common man and says, “if an
officer strikes a man, it is wrong for the man to strike him back; and if a man strikes an
officer, it is not enough for the officer to strike him, but he must be punished as well."
The fact that the difference in rank holds such importance in establishing Justice questions his
concept of equality. According to this example, the policy of strict reciprocity cannot bring
about justice in the case where the persons involved are of different ranks. This policy is
followed till date. For example, the policy of preventive detention which gives unlimited
powers to the police to detain and interrogate a civilian who is a suspect and the person thus
detained cannot claim that injustice has been done to him/her.
This policy is something that Aristotle suggested as “proportionate reciprocity” and it was
meant as a solution to the limitations of “strict reciprocity”.
To conclude my critical analysis, I would like to take from Notre Dame Law Review article
“Aristotle’s Conception of Justice”. Aristotle has very precisely pointed out the two different
kinds of Equality and Justice from which all problems in the legal world concerning the
human life stem out of. It is particularly tricky to answer questions regarding “strict justice”
and “proportionate justice”.
As written in the article, “This difference in the administration of Justice is, however, not
identical with the difference that exists between the general moral virtue of Justice and
"Justice in the narrower sense," since it is neither simply a question of dualism of form and
content, nor a problem of the particular standpoint.”
Khroust, A. H. Aristotle's Conception of Justice
CONCLUSION
The concept of justice as virtue emerged as a reference to a trait in individuals. Up to some
extent, it still remains so, albeit today we think of justice to individuals as a variation of
social justice. One thing that hasn’t changed it the diffusion of justice as a virtue in two
parts—
First, the concept is ambiguous in its social applications and between individuals. John Rawls
regards it as “the first virtue of social institutions”. But Rawls was not the first to think of this
concept in this dimension. Aristotle preceded him. Human beings are social animals and
organise themselves into political institutions. Thus, the concept of justice can never be
separated from its societal dimension for long.
Second, from the very beginning, efforts have been made by a number of thinkers to analyse
the virtue aspect of justice. In this effort, they have tried to formalize the requirements for the
concept and consequently threatened to make the virtue aspect sound gratuitous.
It is tempting to think in the narrow sense of the matter—that the theory of justice is is only
about following the rules. To be just and virtuous all you have to do is follow the laws. That a
lawful citizen is a good citizen. While it is true in a sense as a good citizen is one who is
obedient to the constitution or law of the land, it is a heavily misconstrued fact that simply
following laws will make you a good person.
By thinking in the former sense, we are making virtue subservient to laws. Doing so threatens
the entire Aristotelian notion of virtue and justice.
https://www.publishersweekly.com/
Aristotle uses more words than are needed to explain his theory of justice. He goes about
beating the bushes when he could have simply concluded the theory in a much concise
manner.
Some parts of the theory are inconclusive, for example, it is not very clear whether he is
following the ‘an eye for an eye’ policy when talking about reciprocative justice because
doing that would make his theory less ‘virtuous’. Whereas some parts are silly. For example,
he assumes that people would have a conclusion in deciding the worth of a house against a
shoe.
Aristotle, in the Nicomachean Ethics, does not sound like a strong proponent of Liberty. In
fact, his ethics does not express any single view clearly.
He has been compared with John Stuart Mills by some researchers. But in truth, J.S Mills was
very fervent about liberty. While Mill’s ideas had a lot of drawbacks and particularly
damaging to liberty and justice, Aristotle’s theories majorly contributed to the growth of the
mindset of justice and freedom across Europe.
Aristotle expresses and summarizes the best ideas of the Greeks. His ideas are still quoted
and requoted by researchers in the present day. His ideas are the basics by which humanity is
still measured.
https://jim.com/relevant.htm
Everybody loves justice. Everybody wants to be treated in a just manner. What is important
about Aristotle’s theory is that he helps us understand that justice is a selfish virtue, yet it
only helps the self if we do not act selfishly.
Aristotle was probably the most important advocate of virtue as a selfish desire. He taught
people that we must be selfish when it comes to imbibing virtue. That we must be virtuous,
not for anyone else, but for ourselves.
He treats virtue of justice in a less comprehensive way than Plato did. For him, virtue of
justice exists as a virtue of an individual and virtue of political institutions and that of
constitutions. The relations between these forms is questionable.
Aristotle expresses that they are tightly bound and yet not synonyms of each other in terms of
application and concept.
He describes virtue as a personal trait to be a model for character, in which virtue acts as an
intermediate between excess and deficit.
Aristotle suggests two ways of interpreting his concept of justice. One is the “general” sense
in which justice is synonymous with virtue. The other is the “particular” sense which
concerns with fairness. It involves respecting others’ property.
Aristotle is indecisive between concept of justice as virtue. Whether the requirement to be a
just man is to have all the virtues because to have one virtue is to have all the virtues, or a
formal structure of justice where virtue threatens to become subservient.
All of this leaves certain unanswered questions as regards the nexus between particular and
political justice and how justice as a virtue in a human being is useful for the polis.
REFERENCES
Primary sources
Aristotle. Nicomachean Ethics(W. Ross, Trans.). Retrieved from
https://socserv2.socsci.mcmaster.ca/econ/ugcm/3ll3/aristotle/Ethics.pdf
Secondary Sources
Books
Sabine, G. H. (1960). A History of Political Theory(3rd ed.). Calcutta, India: Oxford.
Broucher, D., & Kelly, P. (Eds.). (2003). Political Thinkers(2nd ed.). New York: Oxford
University Press.
Aristotle’s Theory of Justice. (2011). In D. Johnson (Ed.), A Brief History of Justice(1st ed.,
pp. 63-88). John Wiley & Sons Ltd.
Research Papers
Khroust, A. H. (1942). Aristotle's Conception of Justice. Notre Dame Law Review,17(2).
Retrieved from http://scholarship.law.nd.edu/ndlr
Mundhenk, S. (2014). Socrates, Antiphon, and the True Nature of Justice. Aporia,24(2).
Retrieved from http://aporia.byu.edu/pdfs/mundhenk-
socrates_antiphon_and_the_true_nature_of_justice.pdf
Websites
LeBar, M., & Slote, M. (2002, March 08). Justice as a Virtue. Retrieved August 19, 2017,
from https://plato.stanford.edu/entries/justice-virtue/
A. H. (2013, December 06). 5 Reasons Why Plato and Aristotle Still Matter Today. Retrieved
from
https://www.publishersweekly.com/pw/5%20Reasons%20Why%20Plato%20and%20Aristotl
e%20Still%20Matter%20Today.html
Aristotle. (n.d.). Retrieved August 19, 2017, from http://www.thebookoflife.org/the-great-
philosophers-aristotle/
Sachs, J. (n.d.). Aristtole: Ethics. Retrieved August 19, 2017, from
http://www.iep.utm.edu/aris-eth/
Mondal, P. (n.d.). Aristotle’s Theory of Justice. Retrieved from
http://www.yourarticlelibrary.com/
Why Aristotle is still relevant. (n.d.). Retrieved from https://jim.com/relevant.htm
Pomerleau, W. P. (n.d.). Western Theories of Justice. Retrieved August 19, 2017, from
http://www.iep.utm.edu/justwest/