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Aristotle's Anticommunism Author(S): Darrell Dobbs Source: American Journal of Political Science, Vol Aristotle's Anticommunism Author(s): Darrell Dobbs Source: American Journal of Political Science, Vol. 29, No. 1 (Feb., 1985), pp. 29-46 Published by: Midwest Political Science Association Stable URL: http://www.jstor.org/stable/2111210 Accessed: 10/12/2010 23:50 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=mpsa. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Midwest Political Science Association is collaborating with JSTOR to digitize, preserve and extend access to American Journal of Political Science. http://www.jstor.org Aristotle'sAnticommunism DarrellDobbs, Universityof Houston This essayexamines Aristotle's critical review of Plato's Republic,the focus of whichreview is restricted,surprisingly, to Socrates'communistic political institutions; Aristotle hardly men- tionsany of theother important themes developed in thedialogue. For this reason commentators havecharged Aristotle with misrepresenting Plato's intention.Against this view, the author finds inAristotle's anticommunism the most incisive formulation of hispolitical disagreement with Plato's Socrates.Communism will not promote the harmonious articulation of cityand man,as Socrates suggests;rather, it underminesthe integrity of thepolitical community and precludesthe proper developmentof thebest human nature. Aristotle holds that communism thus disrupts the entele- chiesof bothcity and man. Moderncritiques, by contrast,merely indicate the adverse effects of communismon economicproductivity or efficiency.Thus Aristotle'santicommunism is seento offerfor our considerationa dimensionof thisimportant issue that is typicallyneglected in con- temporarypolitical argument. PreliminaryConsiderations In Plato'sRepublic Socrates argues in behalf of the most radical form of communismever proposed.' Not only would he prohibitthe private posses- sionof material goods among his guardians,2 he wouldeliminate all privacy andcommunize even the family. In thePolitics Aristotle undertakes a lengthy criticalexamination of Socrates' political proposals as a primarystep toward l Many studentsnow considerSocrates' endorsement of communismto be ironic,i.e., not to representhis true view, much less Plato's. The evidencefor this interpretation is impressive but notconclusive. Among other considerations, itwill suffice here to notethat Aristotle treats Socrates' proposalsas indicatinghis genuine intention. He goes so far,in fact,as to identifySocrates' com- munisticproposals as belongingto Plato (1274b9-11).Aristotle even points toward a motiveunder- lyingSocrates' intention (1264bl5-17; note the middle voice, aphairoumenos). The textualfoundation forAristotle's interpretation lies, I suggest,in Socrates'express reliance on a communisticregime to makemanifest the divine quality of thephilosophical nature and to aid in itsproper develop- ment(497a3-5, 497bl-c7). Aristotle's chief objection to Socraticcommunism meets this issue head- on: accordingto Aristotle,communism precludes exactly this education or developmentof the philosophicalnature. How Plato mightrespond to Aristotle'scriticism is one of themost intrigu- ing questionsin politicalphilosophy. The significanceof the dialogue thatwould emergefrom sucha responsedepends, however, on whetherAristotle's objections to Socrates'city are indica- tiveof a genuinedisagreement or merelyevidence of misunderstanding.The commentators,as farback as Proclus,typically charge that Aristotle's political criticism stems from misrepresenta- tion,misconception, or merelya carelessreading of theRepublic. Against this tendency, my inten- tionhere is to showthat Aristotle's objections are coherentlyorganized and thatthe focus of his presentationis strategicallycentered on what is, indeed,a centralconcern of Plato's Republic. Thus thisessay provides a firstbut essential step toward the eventual reconstruction of a trulysig- nificantdialogue betweentwo greatpolitical thinkers. 2 Since Aristotlecontends that Socrates fails to determinethe political institutions in force amongthe restof his citizenry(1264al3-17), perhaps one should say "at least among his guar- dians."In returnfor his trouble in pointingout thisdifficulty, Aristotle has beenreproached virtu- allyunanimously by classical scholars as carelessand captious.But a carefulreading of the Republic willindeed reveal a dilemmain the scope of communismin Socrates'city. Socrates does suggest thatif his guardians ever acquire private property, they should rather be called householdersand 30 DarrellDobbs presentinghis own account of the best regime,which, he argues,necessarily embracesseparate families and privateproperty. I aim in thisessay to bring to lightsomething of thepolitical disagreement between Aristotle and Plato thatthis controversy indicates. One would hardlydescribe Aristotle's break withPlato as an under- researchedor arcane topic of scholarlyanalysis. But the available commen- tariesfail to preserve,to saynothing of explaining,the particular phenomenon of theirpolitical disagreement. Most commentatorsallege that in thePolitics Aristotlemisrepresents (or simplymisunderstands) Socrates' arguments and impertinentlydirects his ojectionsat his own misconceptions;what we have, theysuggest, is nota genuinedisagreement but rather a case of mistakeniden- tity.3Others construct merely eclectic reconciliations which, moreover, tend to belittleAristotle's own declarationof opposition.4Those commentatorswho farmers(417a6-7); but he also saysthat above all his guardiansmust ensure that the youths best suitedto rulein the future are properly selected, nurtured, and preservedfrom corruption (415b3-c6). Now some of thoseselected to join theguardians will have been bornof artisanparents. If com- munismprovides the proper nurture for the golden children of thecity's rulers, the same arrange- mentswould seem, on thisbasis, to be necessaryfor the farmers and artisans,whose children may wellinclude some goldennatures too youngto have sufficientlyshown their "metal" but not too youngto be corruptedby an unfitrearing. On the otherhand, privateproperty would seemto be necessaryfor the farmers and artisans,whose bronze and ironnatures presumably require the incentivesassociated with private ownership to performproperly their civic function. Hence, the textualevidence is ambiguous;there is difficulty,as Aristotlesuggests, either affirming or denying the propositionthat communism is limitedto Socrates'guardians. 3Consider, forexample, these representative indictments of Aristotle'spolitical criticism of The Republic:Franz Susemihl(Susemihl and Hicks, 1894),"It is not easy to imaginea stronger case of inabilityto transportoneself to an opponent'ssphere of thought.In fact[Aristotle] cannot be acquittedof veryculpable carelessness in theuse of thework he is criticizing"(p. 241). Benja- minJowett (1885), "Nor is it possibleto set anylimits to the misinterpretationof Plato passing underthe name of Aristotle"(II, p. 56). R. D. Hicks, in Susemihland Hicks (1894), "Hence the argumentsadvanced by Aristotle have little direct application to thescheme which he is ostensibly criticizing"(p. 221). E. Bornemann(1923), "I cannot see anythingin it otherthan a sophistical amusement[sophistische Spielerei/" (p. 128). W. D. Ross (1930), "Here Aristotleseems to forget Plato's actualarrangements" (p. 244). R. G. Hoerber(1944), "In thisconnection another instance of carelessnesson the partof Aristotleis of interest... [It] is a clear indicationof insufficient studyof, and carein quoting,his sources"(p. 106). ErnestBarker (1959), "He was notcriticizing what Plato had meant"(p. 391). 4 ConsiderWerner Jaeger (1948, pp. 187-96,393-99), who suggeststhat despite the evidence of a growingrift particularly between Aristotle and theSpeusippean Academy, his project remained throughall thestages of hiscareer the elaboration of essentiallyPlatonic insights. Thus JohnWild (1948) maintainsthat we should understandthe differencesbetween Plato and Aristotlenot as evidenceof opposition but as manifestingtwo phases of "one and thesame philosophy" (pp. 12-22). Eric Voegelin(1957) maintainsthat "there is a continuityof evolutionfrom Plato, the founder of thegood polis, throughthe Athenian Stranger, who transmitsas muchof his mysticalknowl- edgeas is bearableto thefounders of a colony,to Aristotle,who formulatesstandards and devises ARISTOTLE'S ANTICOMMUNISM 31 do addressthe disagreement between Aristotle and Plato as suchelect a strictly metaphysicalfocus and disregardthe political dimension of thecontroversy. Thereis good reasonto be skepticalof any reductionistaccount
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