Many significant political concerns revolve around the subject of the family. Platonism presents a unique threat to Christianity because it obscures the individual in the abstract universal and makes the historical event irrelevant. Christianity promotes the value of marriage and the significance of the complimentary distinctions between men and women. Christianity is a faith that bases its understanding of the Incarnation as a historically significant occurrence. Aristotle recognizes the value of the family as the foundation of society, but he does not sufficiently address the person’s role and the inherent goodness of marriage and family.
The political regime’s dominance and superiority cast a shadow on the family. Despite significant advancements over Plato, Aristotle’s philosophy reflects a rationalist and monistic metaphysics that unjustly imposes itself on Christian theology (Trott, 2019). The restoration via the new Adam, the acceptance of the genuine religion, and a metaphysics of esse, or the gift, are all necessary to develop authentic humanism (Trott, 2019). Through his work on the phenomenology of love, Gaudium et Spes, and the theology of the body and family that he developed during his pontificate, Blessed John Paul II made some significant contributions to this deepening of integral humanism.
Political science examines and investigates how legislators, politicians, and other decision-makers craft and uphold enduring laws and conventions that further serve the interests of all citizens. Aristotle claims that the city-state arises for the sake of life, but it exists for the good of people’s lives (In Our Time – Aristotle’s Politics, n.d.). His metaphysics specifies four causes, including the final cause. The proper telos of the city-state is the idea of a pleasant life or happiness (Trott, 2019). Teleology is the foundation of Aristotle’s thought; in other words, a thing’s nature and telos are related. Therefore, according to Aristotle, an acorn’s inherent telos is to grow into a completely mature oak tree.
Two types of happiness exist: hedonic happiness, a fleeting sensation of pleasure brought on by material possessions, and eudemonic happiness, which tries to maximize one’s intellectual, moral, and artistic potential. Therefore, eudemonic happiness and a good life are the ultimate goals of human existence; however, a good life is not filled with enjoyment, fame, fortune, pleasure, or honor, nor is it a mental state (Trott, 2019). Instead, it is a state of self-realization and character development, a state of flourishing that is possible with some wealth, education, time, and effort, as well as the practice of intellectual, aesthetic, and moral abilities for humans (Trott, 2019). Every type of organization has a goal or purpose; the polis’ goal is to accomplish the maximum good possible, which is the eudemonic existence of its members.
Males and females are connected to reproduce to prolong the human race since they cannot coexist separately. Enslaver and enslaved person are together for self-preservation because the master uses his mind to rule, and the enslaved person uses his body to labor (Trott, 2019). Humans are political creatures, and since communication is a natural human ability that allows us to express moral ideas, maintaining social relationships is not only necessary for our survival but also for the fulfillment of our pleasure. According to Aristotle, the devil or god might be the only person who can survive independently.
Economics and accumulating riches are secondary to and essential to the more significant aim or means to the higher goal—happiness. The primary goal of human life is happiness, not money. Making money is okay until there is a set limit. Aristotle emphasizes the King Midas tale as evidence that excess is inherently undesirable and can spoil enjoyment (Trott, 2019). When King Midas prayed for a golden touch, he had no idea that everything he touched would change to gold. When his wish came true, he touched his breakfast, which turned to gold, and as soon as he hugged his beloved daughter, she too turned to gold, which did not make him happy. The happiness of oneself, family, friends, and the entire human race is the actual pile of gold, not money.
Interestingly, the concept of economics and oikonomia share the same ancestor, yet there are significant differences between the two types of economics in the modern world. The majority of firms nowadays are motivated by chrematistic goals. Businesses founded on oikonomia attempt to improve society as a whole, whereas those founded on chrematistic goals concentrate on a single objective to meet the needs of a specific community group (Trott, 2019).
Furthermore, most firms’ telos is profit maximization, but those helping society should adopt a teleological perspective on ethics by making moral decisions and embracing their Corporate Social Responsibility (Trott, 2019). Different businesses and multinational organizations should redefine themselves as global households, behave as social institutions since they are a part of society, and pass the responsibilities that households have to corporations. Before putting profit-maximizing strategies in place, corporations should consider their social obligation to their stakeholders.
He is pro-business because it fosters self-realization and some wealth is necessary for a flourishing existence. However, there is no room in Aristotle’s philosophy for altruism regarding business practices. He also believes that excess is terrible in and of itself and that there should be a balance between what one acquires and needs. His morals are excellent, and as someone who values himself, he can contribute to creating a more livable society. Due to a shortage of hand sanitizers and disinfectants, the current global outbreak brought on by the coronavirus has made people more anxious and stressed. As doctors have advised, washing hands often is the most effective strategy to avoid COVID-19.
References
In Our Time – Aristotle’s Politics – BBC Sounds. (n.d.). Bbc. Web.
Trott, A. M. (2019). Aristotle, Politics: A New Translation, translated by CDC Reeve. Polis: The Journal for Ancient Greek and Roman Political Thought, 36(1), 170–176.