Origins of Polis: Aristotle the Polis Finds

Origins of Polis: Aristotle

The polis finds its original roots in necessity. The polis existed to protect citizens in times of war. The polis was a small defensible area which farmers who had banded together defended in the event of an attack. For instance, the Acropolis in Athens originally served as a polis. The growth of the polis was entirely unplanned; necessity dictated its size and its borders. Unlike most cities, the polis was placed well inland so as to avoid attack by sea.

Slowly, by the time of Aristotle, the polis had developed into a small, independent community which was male-dominated and bound together by one single race. There was very little diversity within the polis. Membership in the polis was exclusive as well. Only certain families and their descendants could become members. Indeed, the memberships were not transferable either; Rights to belong to a polis could not be sold or bought.

The polis eventually developed into the concept of citizenship. Aristotle defined citizenship by the type of state in which those citizens lived. Aristotle found the polis to be rational because it is made up of creatures whose highest virtue is reason. For Aristotle, the polis was the highest form of association.

He comes to this assertion by virtue of a strictly logical path. Aristotle begins with considering forms of political community:

Our purpose is to consider what form of political community is best of all for those who are most able to realize their ideal of life. We must therefore examine not only this but other constitutions, both such as actually exist in well-governed states, and any theoretical forms which are held in esteem; that what is good and useful may be brought to light. (Aristotle Book II, 1)

Aristotle examines the polis from not only the theoretical angle, but from a practical angle as well: he reverse-engineers the polis and determines it to be pure and rational.

But his idea of rationality may not be ours. For instance, only those best, brightest, and privileged may belong to a polis. Alexander Hamilton had much the same concept for America's ruling elite, but fortunately his theories were combated or at least mitigated by Thomas Jefferson's egalitarian theories.

Aristotle's times held very little such mitigation. For instance, Aristotle states, "There are many difficulties in the community of women." (Aristotle, Politics, Book II, 2) As such, women, peasants and slaves were not part of the polis or citizenry, and had no powers, whether legislative or administrative.

Aristotle's elitism has even deeper roots:

But in practice a citizen is defined to be one of whom both the parents are citizens; others insist on going further back; say to two or three more ancestors. This is a short and practical definition; but there are some who raise the further question: How this third or fourth ancestor came to be a citizen? (Aristotle, Politics, Book III, 2)

But whether or not we consider Aristotle's elitism fair, it was undeniably rational. He arrived at his definition of the polis and its members through a systematic process by which he eliminated the possibility of "lesser" members in the polis.