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Home / Books / Politics: A Treatise on Government
Section 101 of 104
Book VIII, Chapter IV
1
Introduction
2
Book I, Chapter I
3
Book I, Chapter II
4
Book I, Chapter III
5
Book I, Chapter IV
6
Book I, Chapter V
7
Book I, Chapter VI
8
Book I, Chapter VII
9
Book I, Chapter VIII
10
Book I, Chapter IX
11
Book I, Chapter X
12
Book I, Chapter XI
13
Book I, Chapter XII
14
Book I, Chapter XIII
15
Book II, Chapter I
16
Book II, Chapter II
17
Book II, Chapter III
18
Book II, Chapter IV
19
Book II, Chapter V
20
Book II, Chapter VI
21
Book II, Chapter VII
22
Book II, Chapter VIII
23
Book II, Chapter IX
24
Book II, Chapter X
25
Book II, Chapter XI
26
Book II, Chapter XII
27
Book III, Chapter I
28
Book III, Chapter II
29
Book III, Chapter III
30
Book III, Chapter IV
31
Book III, Chapter V
32
Book III, Chapter VI
33
Book III, Chapter VII
34
Book III, Chapter VIII
35
Book III, Chapter IX
36
Book III, Chapter X
37
Book III, Chapter XI
38
Book III, Chapter XII
39
Book III, Chapter XIII
40
Book III, Chapter XIV
41
Book III, Chapter XV
42
Book III, Chapter XVI
43
Book III, Chapter XVII
44
Book III, Chapter XVIII
45
Book IV, Chapter I
46
Book IV, Chapter II
47
Book IV, Chapter III
48
Book IV, Chapter IV
49
Book IV, Chapter V
50
Book IV, Chapter VI
51
Book IV, Chapter VII
52
Book IV, Chapter VIII
53
Book IV, Chapter IX
54
Book IV, Chapter X
55
Book IV, Chapter XI
56
Book IV, Chapter XII
57
Book IV, Chapter XIII
58
Book IV, Chapter XIV
59
Book IV, Chapter XV
60
Book IV, Chapter XVI
61
Book V, Chapter I
62
Book V, Chapter II
63
Book V, Chapter III
64
Book V, Chapter IV
65
Book V, Chapter V
66
Book V, Chapter VI
67
Book V, Chapter VII
68
Book V, Chapter VIII
69
Book V, Chapter IX
70
Book V, Chapter X
71
Book V, Chapter XI
72
Book V, Chapter XII
73
Book VI, Chapter I
74
Book VI, Chapter II
75
Book VI, Chapter III
76
Book VI, Chapter IV
77
Book VI, Chapter V
78
Book VI, Chapter VI
79
Book VI, Chapter VII
80
Book VI, Chapter VIII
81
Book VII, Chapter I
82
Book VII, Chapter II
83
Book VII, Chapter III
84
Book VII, Chapter IV
85
Book VII, Chapter V
86
Book VII, Chapter VI
87
Book VII, Chapter VII
88
Book VII, Chapter VIII
89
Book VII, Chapter IX
90
Book VII, Chapter X
91
Book VII, Chapter XI
92
Book VII, Chapter XII
93
Book VII, Chapter XIII
94
Book VII, Chapter XIV
95
Book VII, Chapter XV
96
Book VII, Chapter XVI
97
Book VII, Chapter XVII
98
Book VIII, Chapter I
99
Book VIII, Chapter II
100
Book VIII, Chapter III
101
Book VIII, Chapter IV
102
Book VIII, Chapter V
103
Book VIII, Chapter VI
104
Book VIII, Chapter VII
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Chapter 101 — Book VIII, Chapter IV
Central question
What is wrong with overemphasis on wrestling and athletic training?
Main argument
Aristotle criticizes states that train children too narrowly for competition....
AI Summary
Politics: A Treatise on Government
Section 101 of 104
Chapter 101 — Book VIII, Chapter IV
Central question
What is wrong with overemphasis on wrestling and athletic training?
Main argument
Aristotle criticizes states that train children too narrowly for competition. He warns that excessive athleticization can distort the body and obscure the broader purpose of education.
Key ideas
Education should not become mere training.
Athletic success is not the same as civic excellence.
Key takeaway
Training is useful only when it serves a broader human end.
Now those states which seem to take the greatest care of their
children's education ,
bestow their chief attention on wrestling ,
though
it both prevents the increase of the body and hurts the form of it .
This
fault the Lacedaemonians
did not fall into ,
for they made their children
fierce by painful labour ,
as chiefly useful to inspire them with
courage :
though ,
as we have already often said ,
this is neither the
only thing nor the principal thing necessary to attend to ;
and even with
respect to this they may not thus attain their end ;
for we do not find
either in other animals ,
or other nations ,
that courage necessarily
attends the most cruel ,
but rather the milder ,
and those who have the
dispositions of lions :
for there are many people who are eager both
to kill men and to devour human flesh ,
as the Achaeans
and Heniochi
in
Pontus,
and many others in Asia,
some of whom are as bad ,
others worse
than these ,
who indeed live by tyranny ,
but are men of no courage .
Nay ,
we know that the Lacedaemonians
themselves ,
while they continued those
painful labours ,
and were superior to all others (
though now they are
inferior to many ,
both in war and gymnastic exercises ),
did not acquire
their superiority by training their youth to these exercises ,
but because those who were disciplined opposed those who were not
disciplined at all .
What is fair and honourable ought then to take place
in education of what is fierce and cruel :
for it is not a wolf ,
nor any
other wild beast ,
which will brave any noble danger ,
but rather a good
man .
So that those who permit boys to engage too earnestly in these
exercises ,
while they do not take care to instruct them in what is
necessary to do ,
to speak the real truth ,
render them mean and vile ,
accomplished only in one duty of a citizen ,
and in every other respect ,
as reason evinces ,
good for nothing .
Nor should we form our judgments
from past events ,
but from what we see at present :
for now they have
rivals in their mode of education ,
whereas formerly they had not .
That
gymnastic exercises are useful ,
and in what manner ,
is admitted ;
for
during youth it is very proper to go through a course of those which
are most gentle ,
omitting that violent diet and those painful exercises
which are prescribed as necessary ;
that they may not prevent the growth
of the body :
and it is no small proof that they have this effect ,
that
amongst the Olympic candidates we can scarce find two or three who have
gained a victory both when boys and men :
because the necessary exercises
they went through when young deprived them of their strength .
When they
have allotted three years from the time of puberty to other parts of
education ,
they are then of a proper age to submit to labour and a
regulated diet ;
for it is impossible for the mind and body both to
labour at the same time ,
as they are productive of contrary evils to
each other ;
the labour of the body preventing the progress of the mind ,
and the mind of the body .
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