Why "Eleutherism" rather than "Liberalism"

by JLS
for the GC

Because if Grice is right it's Kantotle -- back to Aristotle's views on 'eleutheros' in the polis

In an essay on "The Concept of Freedom in ... Aristotle" (Greek, Roman, and Byzantine Studies, vol. 50), M. Hansen writes that,

"GIVEN THE MODERN OBSESSION with the concept of 'free' and the almost inevitable link between 'free' and democracy it is no wonder that classicits are showing a renewed interest in the classical Greek term, "eleutheros" and its relation to the modern concept of 'free'.

Two foci of attention are (1) democratic

'eleutheros',

in particular

the Athenians’ understanding of political 'free', and

(2) the philosophers’ alternative conception of 'eleutheros', in particular
Aristotle’s understanding of what freedom is really about.

1

ONE SENSE of 'free' -- Grice, "Do not multiply senses beyond necessity'.

The Different uses of "free" in Classical Sources

In earlier studies I have treated "eleutheria" in the Athenian
democracy.2

But since "eleutheros" is a word with several meanings
and many uses (if only one sense, as Grice tells us)
it's good to open the discussion with a survey of the
different alleged "senses" in which eleutheros" are
used in classical Greek authors.3

(1 The two outstanding recent contributions to the study of "free" in
ancient Greece are Raaflaub, "The Discovery of Freedom in Ancient Greece" (Chicago 2004), covering the Archaic and early Classical period, and P. Liddel,
"Civic Obligation and Individual Liberty in Ancient Athens" (Oxford 2007), covering the Classical period from ca. 450 to ca. 320 B.C.)

(2 M. H. Hansen, Was Athens a Democracy? Popular Rule, Liberty and Equality in
Ancient and Modern Political Thought (Copenhagen 1989); “The Ancient Athenian
and the Modern Liberal View of Liberty as a Democratic Ideal,” in J.
Ober and C. Hedrick (eds.), Demokratia. A Conversation on Democracies, Ancient
and Modern (Princeton 1996) 91–104.)

(3 This section is a revised and expanded version of Hansen, Demokratia 93–94.)

1. The oldest and throughout antiquity most common meaning of "eleutheros" is

“being free”

-- as opposed to “being a slave” (doulos --Roman "servus" -- English "slave" is a misnomer).

It is the only meaning attested in the Homeric poems (4), and if a Grecian in antiquity was asked what "eleutheros" was, the presumption is that first of all he would think of the opposition between eleutheros and doulos and say that a free person ("eleutheros") was his own master by contrast with a slave (doulos) who
was the possession of his master (despotes). 5

In this context a few attestations of the opposition eleutheros-doulos will suffice:

In 406 the Athenians launched a fleet manned with all those of military
age, both slaves and FREE.

6

And according to Demosthenes an essential difference between slaves and free is that slaves, but not free, can be exposed to corporal punishment.7

“Evidently,this general notion of "eleutheros" is NOT the main notion of political
liberty,”8.

It is not particularly democratic since slaves existed in every polis regardless of its constitution.

But in a
"metaphorical" usage (or implicature, strictly) the opposition between "free" (eleutheros) and slave (doulos) was
used in political discourse and that brings us to the next
meaning.

Second Usage

2.

When status was at stake "eleutheros" often acquired the meaning (or implicature)
of being free-BORN in the sense of being a born citizen.

In such a context one would expect "eleutheros" to denote both citizens
AND free foreigners as opposed to slaves, and such a meaning of
the adjective is indeed attested,9

But there are more attestations

(4

ἐλεύθερϱoν ἦμαρϱ ἀπoύρϱας

Homer, Iliad 6.455; Raaflaub, Discovery 23–37.)

5 Arist. Politics, 1253b4, 1254a12–13; IG II2 1128.19–20. Y. Garlan,
"Slavery in Ancient Greece"(Ithaca 1988) 40–45.

6

Xenophon Hell. 1.6.24:

οἱ δὲ Ἀθηναῖοι … ἐψηφίσαντο βοηθεῖν ναυσὶν ἑκϰατὸν κϰαὶ δέκϰα, εἰσβιβάζοντες τοὺς ἐν τῇ ἡλικϰίᾳ ὄντας ἅπαντας κϰαὶ δούλους κϰαὶ ἐλευθέρϱους.

7

Demosthenes 24.167:

τί δοῦλον ἢ ἐλεύθερϱον εἶναι διαφέρϱει;.

For a non-Athenian example see SEG XXIII 498.13-16:

τὸμ μὲν δoῦλoν μαστιγoῦν ἐν τῶι κϰύφωνι πληγαῖς πεντήκϰoντα, τὸv δὲ ἐλεύθερϱoν ζημιoῦν δρϱαχμαῖς δέκϰα κϰτλ.

Delos, III B.C..

8 J. Barnes, “Aristotle and Political Liberty,” in R. Kraut and S. Skultety
(eds.), Aristotle’s Politics. Critical Essays (Lanham 2005) 185–201, at 190.

9 [Xen.] Ath.Pol. 1.12; Xen. Hell. 7.3.8. At Pl. Lach. 186B

foreigners (ξένoι)
are opposed to "Athenian" (Ἀθηναῖoι) and subdivided into slaves (δoῦλoι) and free
—————


"... of "eleutheros" denoting a citizen by descent10 and the
adjective "eleutheros" denoting citizens to the exclusion of free foreigners.

11 This type of "eleutheros" was a specific democratic value
and formed the basis of one view of democratic equality:12
according to Aristotle democrats believed that since they were
all "eleutheroi" (by descent) they ought to be equal in everything
(Pol. 1301a28–35).

Third Usage.

3.

"Eleutheros" was regularly invoked as a basic democratic ideal
in debates that contrasted democracy and tyranny.

The opposite of this form of "eleutheros" was being enslaved in a metaphorical
sense -- i.e. an implicature -- to wit: being subjected to a despotic ruler.13

The concepts of freedom and slavery are transposed from the
microcosmos of the household (oikia) to the macrocosmos of the
city-state (polis) and used in a metaphorical implicature.

In Athenian political rhetoric the metaphorical opposition between democratic
freedom and slavery under a tyrant is commonly invoked
in connection with three historical situations in which it is
particularly relevant: the expulsion of the tyrants in 510, the
wars against Persia in 490 and 480–479, and the wars against
Philip of Macedon in the mid fourth century.


Herodotos (5.78) contrasts the weakness of the Athenians
under tyranny (τυρϱαννευόμενoι) with their military strength
when they had achieved freedom of speech (ἰσηγoρϱία), and his
explanation is that the Athenians shirked when they were oppressed
believing that they were serving the master of a slave
(δεσπότῃ) whereas, after the

liberation

(ἐλευθερϱωθέντων), -- eleuthersothenton --

everyone
was eager to advance his own interests.

---

"... (ἐλεύθερϱoι).

10 E.g. Arist. Pol. 1280a4–5, 1281a6.

11 Dem. 57.69; Aeschin. 3.169; Cf. Arist. Pol. 1283a33, 1290b10, 1291b26,
1301a28–35. On Ath.Pol. 42.1, I follow W. Wyse, The Speeches of Isaeus
(Cambridge 1904) 281, contra P. Rhodes, Commentary on the Aristotelian Athenaion
Politeia (Oxford 1981) 499.

12 Pl. Menex. 239A,

ἡ ἰσoγoνία ἡμᾶς ἡ κϰατὰ φύσιν ἰσoνoμίαν ἀναγκϰάζει ζητεῖν κϰατὰ νόμoν.

13 Anon. Iambl. 7.12 (D.-K. II 404.16–20); Dem. 6.24–25.

In the Third Philippic (9.36–40) Demosthenes contrasts the
Greeks’ former devotion to liberty

(ἐλευθερϱία)

with their present
compliance with being enslaved (δoυλεύειν).

The earlier
period is, of course, the Persian War when the Greeks prevailed
over the Persians’ wealth and set Hellas free

(τoῦ Περϱσῶν ἐκϰρϱάτησε πλoύτoυ κϰαὶ ἐλευθέρϱαν ἦγε τὴν Ἑλλάδα).

In
those days the orators and generals did not take bribes but
distrusted tyrants and barbarians (τoὺς τυρϱάννoυς κϰαὶ τoὺς
βαρϱβάρϱoυς).

The present situation is the power struggle against
Philip of Macedon in which the Greeks are paralysed because
of the corruption of their political leaders.

This topic is further pursued in the Fourth Philippic (10.4):

in
the Greek poleis there are two opposed factions:

those who want
neither to rule others
AGAINST THEIR [free] will

--

μήτ’ ἄρϱχειν βίᾳ βoύλεσθαι μηδενός

-- nor to be slaves

(δoυλεύειν ἄλλῳ)

but to
live as citizens in liberty and equality under the rule of law (ἐν
ἐλευθερϱίᾳ κϰαὶ νόμoις ἐξ ἴσoυ πoλιτεύεσθαι),

and those who
support Philip and want tyranny and domination (oἱ τυρϱαννί-
δων κϰαὶ δυναστειῶν ἐπιθυμoῦντες).14

They prevail everywhere
in Hellas and Athens is almost the only stable democracy still in
existence (πόλις δημoκϰρϱατoυμένη βεβαίως).

In the two passages from Demosthenes (9.36-40 and 10.4) as well as in a number of other sources (e.g. Isoc. 20.10, Lys. 26.2), the opposition is between democratic citizens who want to be free and traitors who want to rule their fellow citizens as
tyrants by betraying the polis to an outside power.

In so far as their power over their fellow citizens depends on sacrificing the
autonomia of their polis, these sources belong under (7) infra.

Usage 4.

4. In some passages "eleutheros" does not denote just any citizen but specifically the _poor_ citizen.

In such contexts the "free" are identified with "the poor" (and opposed to the rich),

15 and the

14 τυρϱαννίδες are tyrannies, δυναστεῖαι narrow oligarchies, as duly pointed
out by Henri Weil, Les Harangues de Démosthène (Paris 1873) 369 ad loc.:
“δυναστειῶν. Ce terme doit être pris ici dans le sens précis de gouvernement
tyrannique exercée en commun par un petit nombre d’hommes ou de familles.
Cf. Thukydides, III, 62.”

15 Arist. Pol. 1281b22–25, 1294a16–17.
—————

"... opposition between rich and poor is juxtaposed with the opposition between oligarchy and democracy.

"According to Aristotle, for example, a constitution is a democracy when the polis is ruled by a majority of "free and poor" whereas it is an oligarchy when a minority of rich and well born are in power.16

The same juxtaposition of freedom, poverty, and democracy as against slavery, wealth, and oligarchy is attested in a dictum ascribed to Demokritos.

“Poverty under a democracy is preferable to so-called prosperity under dynasts (dynastai) to the same extent as freedom (eleutheria) is preferable to slavery (douleia).”

---- Democritus's chiasm.

" is freedom, but ... is slavery."


17

In these passages the opposite of democratic liberty ("eleutheros") is not
slavery under a tyrant but under an oligarchic government.

In Athenian political rhetoric the opposition is attested in Demosthenes’
speech, "On the Liberty of the Rhodians", where he argues (15.17–21) that oligarchically ruled poleis such as Chios, Mytilene, and Rhodes have been reduced to slavery (douleia) while democratic Athens is the only polis that defends freedom
(eleutheria).

At Lycurg. 1.61 Athenian freedom is opposed to slavery both under the tyranny of the Peisistratids and under the narrow oligarchy of the Thirty.

Usage 5

5.

In classical Athens all citizens were both entitled to and expected to participate in the running of the democratic institutions.

Not, as one might have expected, as voters in the Assembly, but rather by taking turns in filling all the magistracies.

16 Arist. Pol. 1290a40–b3, 17–18; 1294a16–17.

17 68 B 251 D.-K.:

ἡ ἐν δημoκϰρϱατίῃ πενίη τῆς παρϱὰ τoῖς δυνάστῃσι κϰαλεoμένης εὐδαιμoνίης τoσoῦτόν ἐστι αἱρϱετωτέρϱη, ὁκϰόσoν ἐλευθερϱίη δoυλείης.

This dictum of Demokritos is usually understood as an opposition between democracy and tyranny: D.-K. translates “Fürsten”; M. Gagarin and P. Woodroff, Early Greek Political Thought (Cambridge 1995) 58, “dictator” in
the singular.

But in my opinion such an interpretation is unwarranted.
δυνάσται in the plural denotes not a tyrant but a narrow group of oligarchs, cf.
Thuc. 3.62.3; Pl. Grg. 492B, Pol. 291D; Arist. Pol. 1292b5–10, 1293a30–34;
Ath.Pol. 36.1; Xen. Hell. 5.4.46; Andoc. 2.27; Aeschin. 3.220; Dem. 60.25 and
n.14 supra.

Poverty in a democracy implies e contrario that the εὐδαιμoνία under
the dynasts is wealth and that supports the interpretation that the opposition is
between democracy and oligarchy.


“To rule and be ruled in turns” was described as eleutheria and
conceived of as a kind of freedom to be found in democracies only.18

Usage 6.

"The most controversial form of democratic liberty, however, was the ideal that everybody had a right to live as he pleased -- i.e.

ζῆν ὡς βoύλεταί τις

-- without being oppressed by other persons or by the authorities.19

It is sometimes stressed that a person’s eleutheria in this sense was restricted by the (democratic) laws (e.g. Hdt. 3.83.3).

Other sources emphasise that the principle "zen hos bouletai tis" applied to the private and not to the public sphere of life.20

A specific aspect of this form of freedom was freedom of speech, i.e. one’s right to speak one’s mind, often referred to by the term παρϱρϱησία,21 sometimes by ἰση-
γoρϱία.22

Usage 7.

"Eleutheros" often denotes the independence of a polis.

In this sense "eleutheros" is used synonymously with autonomos about poleis
that are not dominated by others.23

The opposite of a "free state" (eleuthere polis) or self-governing states (autonomos polis) is dependent states (hypekooi poleis)24 which sometimes are described as


18 Eur. Supp. 406–408; Isoc. 20.20; Arist. Pol. 1317b2–3, see 13 infra.

19 Hdt. 3.83.3; Thuc. 2.37.2, 7.69.2; Pl. Resp. 557B; Isoc. 7.20, 12.131; Arist.
Pol. 1310a32–34, 1316b24, 1317b11–17, 1318b39–41, 1319b30. See infra and
M. H. Hansen, “Ancient Democratic Eleutheria and Modern Liberal
Democrats’ Conception of Freedom,” in M. H. Hansen (ed.), Athenian
Demokratia – Modern Democracy: Tradition and Inspiration (Entr. Fondation Hardt
56, forthcoming).

20 E.g. Thuc. 2.37.2–3 and 7.69.2 where I agree with Simon Hornblower’s
rendering of δίαιτα by “daily life”: A Commentary on Thucydides III (Oxford
2008) 692. See Hansen, Athenian Demokratia.

21 Dem. 9.3. Parrhesia is linked with eleutheria at Pl. Resp. 557B.

22 [Xen.] Ath.Pol. 1.12. Isegoria is linked with eleutheria at Hdt. 5.78 and Dem.
21.124.

23 Xen. Hell. 3.1.20; IG II2 43.20–23, 126.16. M. H. Hansen, “The ‘Autonomous
City-State’. Ancient Fact or Modern Fiction,” in M. H. Hansen and K. Raaflaub (eds.), Studies in the Ancient Greek Polis (Stuttgart 1995) 21–43,
at 25–28.

24 Eur. Heracl. 286–287,

oὐ γὰρϱ Ἀρϱγείων πόλει ὑπήκϰooν τήνδ’ (πόλιν, viz.
Athens) ἀλλ’ ἐλευθέρϱαν ἔχω;

Thuc. 4.108.2–3; Xen. Hell. 3.1.3. Hansen,
Studies 38.
—————

"... enslaved states (douleuousai poleis).25

This form of freedom is associated with the external sovereignty of the polis regardless of its form of constitution, and it is different from the democratic
freedom which concerns the internal sovereignty.26

Eleutheria in the sense of autonomia applied to oligarchies—and sometimes
even to monarchies (Hdt. 1.210.2, 3.82.5)—as well as to democracies.

It was the freedom of the polis, whereas democratic liberty was freedom within the polis.27

Demosthenes claimed that the war against Philip of Macedon was a war for freedom just
as the war against Persia had been a century before (18.99–100,
208).

But many of the poleis that fought in these wars were oligarchies.
28

Freedom in the sense of independence might even
be opposed to democracy.

When in 404 the Spartan admiral
Lysandros had entered the harbour of Piraeus and started the
demolition of the walls the common opinion was that that day
was the beginning of freedom for Greece.29

The implicit point
is that the freedom of the Greeks had been won by defeating
the state that always boasted of having fought for freedom
against the Persians, viz. democratic Athens.

Usage 8.

In Plato’s dialogues and in Xenophon’s Memorabilia "eleutheros"
is occasionally described as self-government in the sense of
self-control.30

The argument is that human beings are invariably caught in a struggle between rationality ("logos") and the wish to fulfil their desires (epithumia).

If human beings allow their desires to

25 Isoc. 6.43, 14.41; Lycurg. 1.50; Pl. Resp. 351B.

26 M. H. Hansen, Polis and City-State. An Ancient Concept and Its Modern
Equivalent (Copenhagen 1998) 77–83.

27 Cf. Raaflaub, Discovery, on the concept of freedom in interstate relations
(118) and freedom within the polis (203).

28 In 479/8 the Greeks set up in Delphi the Serpent-Column (Meiggs/Lewis
27) on which are listed 27 communities “that saved the Greek poleis from
servitude” (δoυλoσύνης στυγερϱᾶς ῥυσάμενoι πόλιας, Diod. 11.33). Either indisputably
or presumably at least the following nine were oligarchies: Lakedaimon,
Corinth, Tegea, Sikyon, Aigina, Eretria, Chalkis, Elis, and Ambrakia.

29 Xen. Hell. 2.2.23, cf. Thuc. 8.64.5.

30 E.g. Pl. Phd. 115A, Tht. 172C, Phdr. 256B, Def. 412D, 415A; Xen. Mem.

1.2.5. See infra.
-

"... dominate their way of life uncontrolled by rationality, he becomes a slave ("doulos") of his desires and is no longer free.

---

A key aspect of the democratic concept of freedom is the right to live
as one likes.

When that is understood in the sense of doing what one desires, "rational freedom" -- understood as self-control -- becomes the opposite of democratic freedom.

"Eleutheros" in the sense of rational self-control is not far from some modern
philosophers’ view of what they call “positive freedom,”31

but
though Plato and Aristotle often focus on self-control they hardly ever take it to be a kind of "eleutheros" (32), and furthermore,
eleutheros in this usage has hardly a bearing on political and especially
on democratic freedom.33

Usage 9.

Finally, there is freedom in the sense of leisure, or otiosity.

Plato states
that the difference between politically active citizens and
people who have practised philosophy from youth corresponds
to the difference between slaves (oiketai) and free persons
("eleutheros").

The freedom of the philosopher presupposes the necessary leisure time ("schole:) (34).

Similarly freedom is described as leisure in Aristotle’s discussion of the purpose of a happy life.

He distinguishes between what we do for its own sake and what we do to obtain something else, and this distinction is linked to the distinction between being occupied and being "free", in Greek the distinction between ascholia and "schole". We do our work in order to have leisure time but want leisure for its own sake.

In this context freedom (eleutheros) is identified with leisure (schole),
whereas work (ascholia) is identified with physical work performed
by craftsmen and labourers (banausoi).

We come close to
the first usage of freedom according to which the
free is opposed to the slave.

35

Only five of these nine uses are specifically connected with democracy (Usages 2–6) and they can be distinguished from one

31 I. Berlin, Four Essays on Liberty (Oxford 1969) 131–134. See Hansen,
Athenian Demokratia.

32 See 16, 19–20, 24–25 infra.

33 Arist. Pol. 1325a19, referring to the philosopher who is essentially apolis.

34 Pl. Tht. 172C–D, 175E.

35 Arist. Eth.Nic. 1177b1–26, Rh. 1367a30–33, Pol. 1337b5–17.

"... another as follows:

"eleutheros" (a) in the usage of being a free-born citizen in a democratic polis (Usage no. 2), sometimes one of the poor citizens as opposed to the rich (no. 4), (b) in the sense of being entitled to participate in the running of the political institutions (no. 5), (c) in the sense of living as one pleases (no. 6), and (d) in
the sense of not being subjected to a despotic ruler (no. 3) or a narrow group of oligarchs (no. 4).

"The different uses can in fact be reduced to two."

Usage 1:

"eleutheros" is he who has the right to participate in political decision-
making is inextricably bound up with being a full citizen
by birth (nos. 2, 4–5, cf. Dem. 9.3).

Usage 2.

"eleutheros" is he who has the right to live as one
pleases is often opposed to being ruled, especially by a tyrant,
and any kind of interference by others in one’s private life is
rejected as illegitimate and undemocratic (nos. 3 and 6, cf. Hdt.
3.83).

From this survey of the different uses of "eleutheros" in Classical sources I move to an examination of the philosophical concept of freedom in Aristotle.

What did he think about the various "usages" in which the democrats spoke about eleutheros?

And did he himself have an alternative explanation of
what "eleutheros" was?

There is no
discussion whatsoever, in "Nicomachean Ethics" (or "Eudemian Ethics")
of "free"

"There is no occurrence of the adjective "eleutheros," and
the noun "eleutheria" is attested only ONCE in the Nicomachean Ethics
in a passage where Aristotle asserts (1131a27–28) that for
democrats the basic value is freedom (eleutheria), for oligarchs it
is wealth (ploutos)."

What we do find in both the Ethics is a
discussion of

"eleutheriotes"

liberality, generosity -- and its
opposite, the vice of "aneleutheriotes" in the sense of lack of generosity which is
due to illiberality of mind.36

Nor does Aristotle in his "Politics" betray any serious interest in the concept of "free".

In Book 1 he treats the
household (oikia) which comprises husband, wife, children, and
slave(s).

In this context eleutheros is used conventionally and
uncontroversially about the freeborn members of the family in
contrast to the slave (doulos) who is the unfree (

"aneleutheros")

member of the household.37

In Book I there is just one attestation
of "eleutheroi" conceived as citizens and equals.38

In all of Book II, "eleutheros" occurs just once in the sense of citizens of equal
status (1261a32).

In Books 3 to 6 the citizen (polites) is the focus and the household
is only mentioned in passing.39

The opposition between
free and slaves disappears from the discussion,40 whereas in
these books eleutheros is used frequently and consistently to denote
the adult male citizen of a polis,41 and it is in democracies
in particular that the status of free citizen is a sufficient
criterion for the possession of political rights.42


The most important treatment of freedom is the long passage
in Book VI where "eleutheros" is defined as the basic value of democracy.

It is subdivided into two aspects:

the opportunity to


36 Eth.Eud. 1215a–1217a; Eth.Nic. 1119a22–1123a34, 1127b33–1128b9.

37 Pol. 1253b4,

oἰκϰία δὲ τέλειoς ἐκϰ δoύλων κϰαὶ ἐλευθέρϱων.

In Book 1

altogether a dozen attestations of ἐλεύθερϱoς signifying free persons as opposed
to slaves.

38 1255b20, referring to rule over free and equal [i.e. citizens]. The juxtaposition
of free and equal [i.e. citizens] is repeated at 1261a32, which happens
to be the only reference to eleutheroi in Book 2.

39 M. H. Hansen, “Aristotle’s Two Complementary Views of the Greek
Polis,” in R. W. Wallace and E. M. Harris (eds.), Transitions to Empire (Norman
1996) 195–210, at 196–203.

40 In all three books there are only two attestations of the opposition, viz. at
1295b21–2 and—more importantly—at 1317b12–13.

41 The passages in which ἐλεύθερϱoι denotes the citizens to the exclusion of
free foreigners include 1261a32, 1279a21, 1281b23–24, 1283a17, 34,
1283b20, 1286a36, 1290b1–3, 1290b18, 1292b39, 1294a11, 17, 20, 1299b27.

42 1281b23, 1290b1, 1291b34, 1292b39, 1294a11, 1299b27, 1301a30.
be ruled and rule in turn and the opportunity to live as one
likes, an opportunity of which the slave was deprived.43 In this
passage Aristotle reports the democrats’ conception of freedom,
44 but on both points his criticism shines through (see infra
13–16).

Aristotle’s own utopia in Books 7 and 8 conveys a much
broader and more varied picture of freedom. The opposition
between slave and free is attested in several passages.45 We are
also told that the European cold fosters men who love freedom
but are lacking in intellect whereas the Asian heat promotes the
inhabitants’ intellect but makes them slaves by nature. Only
Hellenes can combine freedom and intellect because they
inhabit a zone with a temperate climate (1327b20–33).

In other
chapters eleutheros denotes the citizens of a polis: in Thessalian
poleis they have a “free market” (eleuthera agora), i.e. a market
from which all banausoi are banned and trade is prohibited
(1331a31–5), and in another chapter we learn that the marines
on board the men of war are citizens, viz. eleutheroi recruited
from the infantry (1327b9–11). In these books the key passage
is Aristotle’s discussion of whether the free person (ho eleutheros)
is the philosopher—who is outside the polis and therefore can
devote all his time to contemplation—or the politically active
citizen—who is kept busy participating in the political institutions
of his polis.

---

In the light of this survey Aristotle’s treatment of the concept
of freedom can be summed up as follows.

The opposition between free and slave is essential for his analysis of the
household and of the polis as an economic and social community.

46

When Aristotle analyses the polis as a political community
he takes the adjective eleutheros to designate the citizens,

43 1317a40–b17, cf. 1310a30, 1318a10.

44 W. L. Newman, The Politics of Aristotle IV (Oxford 1902) 494; Barnes,
Aristotle’s Politics 192.

45 1325a28–30, 1327b25–8, 1330a33, 1333a6, 1337b11.

46 Sense 1 supra, cf. e.g. Pol. 1253b4.


either all citizens as against foreigners and slaves,47 or the poor
citizens as against the rich.48

In both cases the eleutheroi are first
of all the citizens in a democracy and they are contrasted with
the citizens in a tyranny who, metaphorically speaking, are like
slaves owned by a cruel master,49 or with the citizens in an
oligarchy who are the subjects of a ruling class of rich citizens.50

Democratic eleutheria is described partly as political participation
by ruling and being ruled in turn,51 and partly as the
opportunity to live as one likes.52

Eleutheria in the sense of leisure
appears in Book 7 in the important discussion of whether
true human happiness is to live as a philosopher detached from
the polis or as a politically active citizen.53

With one exception eleutheria as the independence of the polis
goes unmentioned in the Politics simply because Aristotle
focuses on the polis seen in isolation and has next to nothing to
say about the relation between poleis.54

Finally, by contrast with Plato, Aristotle does not take a person’s rationality and self-control to be a form of "eleutheros"

55

As with Plato, democratic freedom takes pride of place in Aristotle’s discussion of "eleutheros", but here we must distinguish
between his report of the democratic view and his own criticism
of such a view.

That distinction is particularly important
in the longest and most explicit description of democratic
freedom in all our sources, Aristotle’s in Politics Book 6 ch. 2
(1317a40–b17):

Freedom is the foundation of a democratic constitution.

That is
what they say arguing that it is only under this constitution that
people enjoy freedom since, as they hold, every democracy aims

47 Sense 2, e.g. 1290b10, 1301a30.

48 Sense 4, e.g. 1281b22–25.

49 Sense 3, e.g. 1295a15–23.

50 Sense 4, e.g. 1281b22–25.

51 Sense 5, e.g. 1317b2–3.

52 Sense 6, e.g. 1317b10–13.

53 Sense 9, Pol. 1325a18–34.

54 Sense 7. The exception is 1310b35–38.

55 Sense 8, see 19 infra.

"... at freedom."

"One form of freedom is to be ruled and rule in turn.

And democratic justice is arithmetic equality, not equality according
to merit.

With such a conception of justice the majority
must be supreme and what the majority decides is final and
constitutes justice.

For they say that every citizen must have an
equal share.

It follows that in democracies the poor prevail over
the rich because they are in the majority and because decisions
made by the majority are final.

This is one characteristic of freedom
which all democrats lay down as their definition of the constitution.

Another characteristic is “to live as one likes”.

For this
they say is the result of being free just as “not to live as one likes”
is the result of being enslaved.

This is the second definition of
democracy. From that has come [the wish] not to be ruled,
preferably by nobody at all, or failing that, to take turns, which
furthers a freedom based on equality.

In this passage Aristotle reports not his own but the democrats’
dual conception of freedom.56

On both points, however, his
criticism shines through:

(1) the democratic concept of political
freedom, i.e. to be ruled and rule in turn, is bound up with the
arithmetic concept of equality: all are equal and therefore entitled
to an equal share of everything.57

(2) The wish to live as
one likes amounts in the end to a wish not to be ruled at all,
but—as Aristotle notes—that entails anarchy (1317b14–16).

(1) Aristotle’s explicit criticism of these two aspects of democratic
freedom is stated in Book 5. His criticism of arithmetic
equality comes right at the beginning of the book:

Democracy arose from the idea that those who are equal in any
respect are equal absolutely. All are alike free, therefore they
claim that they are all equal absolutely. Oligarchy arose from
the assumption that those who are unequal in some one respect
are completely unequal. Being unequal in wealth they assume
themselves to be unequal absolutely. The next step is when the
democrats, on the ground that they are equal, claim equal par-

56 Newman, Politics 494; Barnes, Aristotle’s Politics 192. See nos. 5–6 supra 5–
6.

57 Pol. 1317b3–10, 16–17. On equality in Aristotle, see F. D. Harvey, “Two
Kinds of Equality,” ClMed 26 (1965) 101–146, at 113–120.


ticipation in everything; while the oligarchs, on the ground that
they are unequal, seek to get a larger share, because larger is unequal.
58

Aristotle holds that both the democrats and the oligarchs are
right in some respects but wrong in others. He is inclined to
describe equality as justice and justice as equality,59 but points
out that one must distinguish between two types of justice:
corrective justice (which applies in cases before the courts),60
and distributive justice (which applies whenever something has
to be distributed among people).61 Similarly one must distinguish
between two types of equality, one based on number
and one on merit.62 According to arithmetic equality, all are
equal and each counts for one. According to equality based on
merit, people are different.63 Arithmetic equality is democratic,
equality according to merit is oligarchic.64

The arithmetic equality applies when it is a matter of
equality before the law, i.e. when corrective justice is involved.
All must suffer the same punishment for the same offence.65

Here Aristotle sides with the democrats. But equality according
to merit applies in the distribution of common goods among
the citizens. Here the better citizens deserve to obtain a larger
share than the less meritous.66 According to Aristotle the
democrats are wrong when they hold that all are equal in all

58 1301a28–35 (transl. Saunders), cf. 1280a22–25, 1301b35–39.

59 1280a11: δoκϰεῖ ἴσoν τὸ δίκϰαιoν εἶναι. 1310a30: τὸ μὲν γὰρϱ ἴσoν δίκϰαιoν
δoκϰεῖ εἶναι.

60 Eth.Nic. 1131b25–1132a6: τὸ διoρϱθωτικϰὸν [δίκϰαιoν]. See R. Kraut,
Aristotle. Political Philosophy (Oxford 2002) 148–150.

61 Eth.Nic. 1131b28, 1132b24: τὸ (δια)νεμητικϰὸν δίκϰαιoν. See Kraut,
Aristotle 145–148.

62 Pol. 1301b29–30, ἔστι δὲ διττὸν τὸ ἴσoν· τὸ μὲν γὰρϱ ἀρϱιθμῷ τὸ δὲ κϰατ’
ἀξίαν ἐστίν. Cf. 1317b3–4. Equality based on merit is also called τὸ κϰατ’
ἀναλoγίαν ἴσoν, Pol. 1301a27, cf. Eth.Eud. 1241b32–33.

63 1301b29–35, 1281a4–8.

64 1280a8–13 and 22–25, 1301b35–40.

65 Eth.Nic. 1131b32–1132a10.

66 Eth.Eud. 1241b32–38, Eth.Nic. 1131a20–29, Pol. 1301b35–1302a8.

respects and accordingly want to apply the arithmetic form of
equality when common goods have to be distributed among
the citizens,67 and in his description of freedom in Book 6 he
points out that the democratic form of rotation in office is an
example of a mistaken application of arithmetic equality.68
Aristotle admits that rotation between rulers and ruled is
necessary in any polis,69 but he does not approve of annual
rotation. In his best polis citizens are ruled when young and
rulers when becoming old and wise.70

Similarly in assemblies, to which all citizens are admitted.
Since in almost all poleis the poor constitute the majority of the
citizens they will be able to control everything if the arithmetic
equality is applied. But according to Aristotle there ought in
the polis to be a balance between rich and poor. That can be
obtained, e.g., by having political decisions made in an assembly
manned with an equal number of rich and poor. The
democratic principle one man/one vote inevitably entails rule
by the poor.71

(2) Aristotle’s criticism of democratic freedom in the sense of
each citizen’s wish to live as he likes is advanced in a discussion
of how one can protect and preserve a given type of constitution,
viz. by exposing the young to an education which makes
them conform to the constitution they will have to live under
when grown up (Pol. 1310a12–22). But what they do in a
radical democracy is inexpedient, and the reason is a wrong
understanding of freedom. Democracy is defined by two criteria:
majority rule and freedom (1310a25–30). Majority rule is
associated with equality and justice whereas “freedom is what a
person wants to do; so that in such democracies everyone lives
as he likes, and ‘as he desires’, as Euripides says; but that is

67 Pol. 1301a28–35, quoted 13–14 supra.

68 1317b2–4, 15–17.

69 1261a32–34: oὐχ oἷόν τε πάντας ἄρϱχειν, ἀλλ’ ἢ κϰατ’ ἐνιαυτὸν ἢ κϰατά
τινα ἄλλην τάξιν χρϱόνoυ. Cf. 1259b4–5.

70 1329a2–17, 1332b12–1333a16; cf. 1259b14–17.

71 1317b4–10; cf. Eur. Supp. 353, τήνδ’ ἰσόψηφoν πόλιν.


wrong. Because to live in accordance with the constitution
must not be seen as a form of slavery but as salvation.”72 Later
in Book 6 he states that “the opportunity to do whatever one
wants is unable to restrain the badness inherent in every
human being.”73

Apart from democratic freedom the most important treatment
of eleutheria is Aristotle’s discussion of freedom in relation
to the choice between a political and a philosophical way of
life.

There are some who claim that it is not the politically active
citizen who is free (eleutheros), but the philosopher.

The political
life (politikos bios) is incompatible with freedom since there is
nothing particularly valuable about being the despotes of a slave
(doulos) and spend one’s time issuing orders.

In this context
eleutheria is conceived as leisure, i.e. the time required if one
wants to become a true philosopher.

The opposing view is that
happiness (eudaimonia) cannot be the passive life of a
philosopher.

Happiness presupposes some form of activity and
consequently the active political life is preferable to the
contemplative philosophical life.

Aristotle admits that it is not
freedom to be the master of a slave, but he holds, on the other
hand, that the rule of free men is as different from the rule of
slaves as freedom is different from slavery.

He insists that
happiness (eudaimonia) must be some form of activity (praxis) and
that it is a mistake to prefer a passive contemplative lifestyle to
an active life.74

So in the Politics Aristotle holds that the political

72 1310a25–36: ἐν δὲ ταῖς δημoκϰρϱατίαις ταῖς μάλιστα εἶναι δoκϰoύσαις
δημoκϰρϱατικϰαῖς τoὐναντίoν τoῦ συμφέρϱoντoς κϰαθέστηκϰεν, αἴτιoν δὲ τoύτoυ
ὅτι κϰακϰῶς ὁρϱίζoνται τὸ ἐλεύθερϱoν. δύo γάρϱ ἐστιν oἷς ἡ δημoκϰρϱατία δoκϰεῖ
ὡρϱίσθαι, τῷ τὸ πλεῖoν εἶναι κϰύρϱιoν κϰαὶ τῇ ἐλευθερϱίᾳ· τὸ μὲν γὰρϱ ἴσoν δίκϰαιoν
δoκϰεῖ εἶναι, ἴσoν δ’ ὅ τι ἂν δόξῃ τῷ πλήθει, τoῦτ’ εἶναι κϰύρϱιoν, ἐλεύθερϱoν δὲ
[κϰαὶ ἴσoν] τὸ ὅ τι ἂν βoύληταί τις πoιεῖν· ὥστε ζῇ ἐν ταῖς τoιαύταις δημo-
κϰρϱατίαις ἕκϰαστoς ὡς βoύλεται, κϰαὶ εἰς ὃ χρϱῄζων, ὡς φησὶν Εὐρϱιπίδης· τoῦτo
δ’ ἐστὶ φαῦλoν· oὐ γὰρϱ δεῖ oἴεσθαι δoυλείαν εἶναι τὸ ζῆν πρϱὸς τὴν πoλιτείαν,
ἀλλὰ σωτηρϱίαν. Cf. Pl. Leg. 715D.

73 1318b39–41: τὸ γὰρϱ ἐπανακϰρϱέμασθαι, κϰαὶ μὴ πᾶν ἐξεῖναι πoιεῖν ὅ τι ἂv
δόξῃ, συμφέρϱoν ἐστίν· ἡ γὰρϱ ἐξoυσία τoῦ πρϱάττειν ὅ τι ἂν ἐθέλῃ τις oὐ
δύναται φυλάττειν τὸ ἐν ἑκϰάστῳ τῶν ἀνθρϱώπων φαῦλoν.
74 1325a16–34; cf. R. Kraut, Aristotle Politics Books VII and VIII (Oxford
1997) 70 and 125–127.

"... life is the best form of life and compatible with freedom."

"In the Nicomachean Ethics, however, Aristotle takes the contemplative
life to be the summit of human happiness."

"True
happiness presupposes leisure (schole), and the politically active
person is too preoccupied with work (ascholos) to become an
accomplished philosopher (1177a27–b26)."

"The freedom of the
philosopher comprises freedom from political participation and
Aristotle’s view of this form of freedom matches his view that
the true philosopher stands aloof from the polis and is essentially
apolis.75

It is worth noting that it is only in the Politics that the concept
of freedom (eleutheria) is involved in Aristotle’s way of presenting
the problem.

Discussing the relation between the political and
the philosophical life in the Nichomachean Ethics Aristotle avails
himself of the concepts of schole and ascholia and there is no
indication that schole in this context is seen as a form of freedom
(eleutheria).

Conversely, only the concept of eleutheria appears in
the Politics.

The champions of the philosophical lifestyle conceive
of eleutheria as leisure but without availing themselves of
the concepts of schole and ascholia.

To sum up. Aristotle agrees with the democrats that a polis is
a political community of equals who take turns ruling and
being ruled.

But by contrast with the democrats he does not
allow all eleutheroi in the sense of citizens to participate in politics.
Wage earners (thetes) and others who have to work as
craftsmen or traders are excluded from his model polis.76

Nor
does he want an annual rotation. His citizens shall have to be
ruled when they are young and to rule when they become old
and experienced.77 Aristotle dislikes the democratic freedom to

75 A life of contemplation is incompatible with the political life (Eth.Nic.
117b4); it is a life for gods or demigods (177b26 ff.) and a life in isolation (Pol.
1324a28). Admittedly, the philosopher lives in a society and respects its laws
(Eth.Nic. 1178b5–7), but he is not a member of the polis, he is essentially apolis
(Pol. 1253a2–4), and it is undoubtedly the philosophers Aristotle has in mind
when in Historia Animalium (488a7) he asserts that not all men are politika zoa.

76 Pol. 1328b39, 1329a20, 28–29, cf. 1278a8.

77 Pol. 1332b12–41, in particular b35–38.

live as one likes. People should rather live in accordance with
the constitution, which in his opinion is not a kind of freedom
but a form of salvation. There is no trace in the Politics of the
Platonic conception of freedom as self-determination in the
sense of self-control: the rule of reason and rationality over
emotion and appetite. And Aristotle states his disagreement
with those who identify freedom (eleutheria) with the leisure time
(schole) that is necessary for a person who wants to become a
philosopher.

Aristotle is critical of the democratic concept of freedom but does not develop an alternative conception of freedom as a positive political value.

He seems uninterested in any other
form of freedom than the generally accepted and fundamental
conception of freedom as a desirable good by contrast with the
evil of slavery, which may be beneficial to the slave but, of
course, only to the natural slave (Pol. 1255a1–3, b6–7).

Nevertheless some students of ancient political thought credit Aristotle with a positive conception of political freedom as an alternative to the democratic conception that he rejects.

For us who live in modern democracies it seems unbelievable that a political philosopher can ignore freedom as an ideal.

As Richard Mulgan says:

freedom “carries too many commendatory overtones for it to be safely yielded to one’s opponents.”78

According to Mulgan, Aristotle’s alternative definition of eleutheria is “in terms of rule in the interest of the ruled.”

The
problem is that what is defined in the passages interpreted by
Mulgan (1259a39–40 and 1333a3–6) is not “freedom” (eleutheria)
but “rule over free men,” i.e. citizens (arche eleutheron:
eleutheros no. 2) by contrast with rule over slaves.79

78 R. G. Mulgan, “Aristotle and the Democratic Conception of Freedom,”
in B. F. Harris (ed.), Auckland Classical Essays presented to E. M. Blaiklock
(Auckland 1970) 95–111, at 98.

79 Mulgan, Auckland Classical Essays 98: “Both kingly and constitutional rule
are described as free rule or rule over free men, on the grounds that they are
both in the interest of the ruled.” The passage referred to is 1259a39–40: κϰαὶ
γὰρϱ γυναικϰὸς ἄρϱχει κϰαὶ τέκϰνων, ὡς ἐλευθέρϱων μὲν ἀμφoῖν, oὐ τὸν αὐτὸν δὲ
τρϱόπoν τῆς ἀρϱχῆς, ἀλλὰ γυναικϰὸς μὲν πoλιτικϰῶς τέκϰνων δὲ βασιλικϰῶς. There
is no mention of “free rule” but only of “rule over free persons,” i.e. persons of


Roderic Long takes a different line.80 As evidence of
Aristotle’s positive view of freedom he quotes the passage
1310a30–6:

“It is thought that … doing whatever one wishes
counts as being free (ἐλεύθερϱoν)."

"Thus in democracies of that
sort, each person lives as he wishes; …"

"But this is base; for one should not deem it slavery, but rather salvation (soteria) (81), to live
according to the constitution.”"

"Long suggests the following
interpretation of the passage:

Note that Aristotle is not saying that the democrats are mistaken in valuing liberty.

Rather, he
is saying that they have the wrong conception of liberty.

The democrats think that subjection to the constitution is incompatible with
liberty, whereas Aristotle thinks it is perfectly compatible, so
long as that subjection is voluntary.”82

But that is not what
Aristotle says.

It is significant that Aristotle does not take living according to the constitution to be a kind of freedom, but salvation.

The substitution of salvation ("soteria") for freedom (eleutheria) shows that Aristotle is not only contrasting “to live as
one wishes” with “to live according to the constitution” but also
“freedom” with “salvation.”83

In his recent monograph Peter Liddel argues that Aristotle’s description of democratic freedom in Book 6 (1317a40–b17), at least in part, matches his own conception of political freedom.

It is the principle to rule and be ruled in turn which Liddel sees
as Aristotle’s own understanding of what political freedom is.

It
is a manifestation of being a "politikon zoon" and thus of politike
citizen status, cf. 1277b15–16.

The other passage is 1333a3–6:

ἔστι δὲ ἀρϱχή, κϰαθάπερϱ ἐν τoῖς πρϱώτoις εἴρϱηται λόγoις, ἡ μὲν τoῦ ἄρϱχoντoς χάρϱιν ἡ δὲ τoῦ ἀρϱχομένoυ. τoύτων δὲ τὴν μὲν δεσπoτικϰὴν εἶναί φαμεν, τὴν δὲ τῶν ἐλευθέρϱων.

What is defined is not “freedom” (eleutheria) but “rule over free men.”

80

R. T. Long, “Aristotle’s Conception of Freedom,” Review of Metaphysics
49 (1995) 775–802.

81

Following Barnes and Barker Long renders soteria as “salvation.”

A
preferable translation would be “self-preservation” (Saunders) or “safety”
(Simpson).

82

Review of Metaphysics 49 (1995) 795. Same interpretation in S. Ringen,
What Democracy Is For (Oxford 2007) 193.

83

Pointed out by Mulgan, Auckland Classical Essays 106.

arete, which consists in active participation in political decisionmaking.
84

My problem with Liddel’s interpretation of the passage is that Aristotle explicitly states that he reports what the democrats say.

It follows that Aristotle’s description of democratic
freedom in Book 6 ch. 2 cannot be adduced as evidence of his
own conception of political freedom.85

On the contrary, the
passage includes an explicit criticism of what it involves to rule
and be ruled in turn.

According to the democrats, to take turns
ruling and being ruled is seen as freedom because it entails that
all citizens = all eleutheroi participate in ruling the polis.

Such a
view is associated with the arithmetic concept of equality which
Aristotle rejects (see 14–15 supra), and it entails that a majority
of poor citizens come to rule a minority of wealthy citizens, and
here again Aristotle disagrees.

In a well-governed state banausoi
and others who have to perform menial work must be excluded
from citizenship or at least from having political rights.

But
such a view is incompatible with the views of political freedom
held by the democrats.

Quoting the passage 1317a40–b17,
Liddel has omitted lines b3–10 and 16–17 which contain Aristotle’s
criticism of the democratic understanding of “ruling
and being ruled in turn” as a kind of freedom which all eleutheroi
= all citizens possess, i.e. a privilege that presupposes the arithmetic
kind of equality.

Aristotle insists on a narrower citizenry,
one that excludes banausoi, and he does not approve of annual
rotation.

In his view the old shall rule and the young must obey.

ZOON POLITIKON.

"Liddel is right in his analysis of Aristotle’s understanding
of political participation as the meaning of life for the typical
human being."

"But, in my opinion, there is no evidence that Aristotle
sees this lifestyle as a form of FREEDOM or that he himself
combined rotation in office with eleutheria."

---

As for Plato’s View of Eleutheria
From Aristotle I will go backwards in time and examine what

84 P. Liddel, Civil Obligation and Individual Liberty in Ancient Athens (2007) 325–

331. For a similar interpretation see Kraut, Aristotle 452–453.

85 See n.56 supra.

"... his mentor Plato has to say about freedom in general and, in
particular, about the democratic concept of freedom."

"Most of
Plato’s thoughts about eleutheria are to be found in the Republic
and in the Laws."

"There is nothing of any importance in the
Statesman and scattered references to the concept in other dialogues
can be subsumed under Plato’s treatment of freedom in
the two major political dialogues."

"As in the case of Aristotle,
some scholars hold that “the idea of freedom plays a key role in
Plato’s moral and political thought.”86

Like Malcolm Schofield87

I am sceptical and want to argue that freedom does not play a major role in the Republic and that the conception of freedom advanced in the Laws bears no resemblance to what we normally understand by freedom.

At most it matches what Berlin calls “positive liberty” which, in his view, is the
opposite of “negative liberty.”

In the Republic, by far the most important passage is in Book 8 where Plato describes democracy as the third among the deviations from the ideal constitution, the so-called kallipolis (557B–564A). The constitutional reforms are described as a
progressive decay: democracy is developed from oligarchy and
will develop into tyranny.

In the rest of the dialogue freedom is mentioned only
sporadically and mostly in a context where it is not a specific
democratic value.

Thus, free persons (eleutheroi) are repeatedly
contrasted with slaves (douloi, oiketai)88 and in one passage
Plato states that the guardians must be released from all other
crafts in order to be expert craftsmen of the freedom of the
polis.

In this passage the guardians are the defence force of the
polis, and the freedom Plato has in mind is the polis’ independence
of other poleis.89

In the last part of Book 8 and the first part of Book 9 the

86 R. F. Stalley, “Plato’s Doctrine of Freedom,” Proceedings of the Aristotelian
Society 98 (1997/8) 145–158, at 145.

87 M. Schofield, Plato. Political Philosophy (Oxford 2006) 74–89.

88 E.g. Resp. 351D, 431C, 433D: eleutheros no. 1.

89 Resp. 395B–C, δεῖν εἶναι δημιoυρϱγoὺς ἐλευθερϱίας τῆς πόλεως.

freedom at issue is the democrats’ conception of eleutheria.

In
contrast to Aristotle Plato does not attempt to give an account
of the democrats’ own view of freedom.

He is critical all the
way through, in part directly by enumerating all the damaging
effects of such a form of freedom and in part indirectly by
making ironic remarks comparing a democratic constitution to
a gaily coloured dress embroidered with all kinds of flowers
(557C).

Like Aristotle he writes about democracy and democratic
freedom in general but in contrast to Aristotle he hints
that it is the Athenian democracy he has in mind (563D).

Plato’s account of the democratic constitution is subdivided
into two main sections: one about the democratic constitution
and one about the democratic man.

Each section is subdivided
into two subsections: one about the development and one
about the nature of the democratic constitution and the
democratic man respectively.

Thus, the structure of the section
is:

(1) The development of the democratic constitution from the
oligarchic (555B–557A),

(2) the nature of democracy (557A–
558C),

(3) the development of the democratic type of man from
the oligarchic (558C–560C),

(4) the nature of the democratic
type of man (560C–564A). The ensuing sections about the development
of tyranny and the tyrannical type of man include
some retrospective observations which shed further light on
democracy and the democratic concept of freedom (564A–
580A).

Plato opens his account of the nature of democracy by
stating that the fundamental value is freedom (eleutheria), in
particular freedom of speech (parrhesia) and the right to live as
one likes.90 Everyone can arrange his private life as he
pleases.91 The freedom to do as one likes entails that the democratic
polis is like a patchwork dress of different types of person
(558C6–7), and if one endeavours to establish a new polis the
democratic polis can serve as a marketplace of constitutions

90 557B4–6: oὐκϰoῦν πρϱῶτoν μὲν δὴ ἐλεύθερϱoι, κϰαὶ ἐλευθερϱίας ἡ πόλις
μεστὴ κϰαὶ παρϱρϱησίας γίγνεται, κϰαὶ ἐξoυσία ἐν αὐτῇ πoιεῖν ὅτι τις βoύλεται.

91 557B8–10: ἰδίαν ἕκϰαστoς ἂν κϰατασκϰευὴν τoῦ αὑτoῦ βίoυ κϰατασκϰευάζoιτo
ἐν αὐτῇ, ἥτις ἕκϰαστoν ἀρϱέσκϰoι.


from which one can choose (557D8). In a democracy there is
no obligation to rule nor to be ruled.92 One does not have to
join the others going to war or keeping the peace (557E4–5),
and one does not have to obey the laws that debar one from
serving as a magistrate or a juror (557E5–6). Convicted persons
are treated leniently (558A4–8), and even persons sentenced to
death or exile can appear in public. Democratic freedom is, in
fact, anarchy.93

Democracy is characterised by contempt for the principles
on which Plato’s own utopia is based: noble nature and good
education.

Regardless of qualifications anyone can meddle in
politics.

It suffices that one declares his loyalty to the people;94
and equality is bestowed on equals and unequals alike.95


Comparing Plato’s and Aristotle’s account we can detect a shift in emphasis between the two aspects of freedom.

The political freedom which consists in the right to rule and be ruled and the individual freedom which consists in the right to live as one likes.

The democratic freedom to participate in politics is mentioned by Plato, but only in passing (558B6–7).

The kind of freedom in which he is interested is the democratic citizen’s right to do as he likes (557B5–6) and his opportunity to organise his private life as he pleases (557B8–10).

What is the result?

"According to Plato the human soul has three parts."

a. reason -- logos
b. spirit and
c. orexis, epithumia, appetite (440E–441A).

"If one lives in accordance with the democratic ideal of doing whatever one
wants,96 the consequence is that the appetitive part of the soul
comes to prevail over the rational (560B7–11)."

"Man becomes dependent on his desires and is in fact turned into a slave of the


92 557E2–4:

μηδεμίαν ἀνάγκϰην … εἶναι ἄρϱχειν ἐν ταύτῃ τῇ πόλει, μηδ’ ἂν
ᾖς ἱκϰανὸς ἄρϱχειν, μηδὲ αὖ ἄρϱχεσθαι, ἐὰν μὴ βoύλῃ.

93 560E2 and 5: ἐλευθερϱία as ἀναρϱχία. 558C4: δημoκϰρϱατία as an ἄναρϱχoς
πoλιτεία.

94 558B6–7: oὐδὲν φρϱoντίζει ἐξ ὁπoίων ἄν τις ἐπιτηδευμάτων ἐπὶ τὰ
πoλιτικϰὰ ἰὼν πρϱάττῃ, ἀλλὰ τιμᾷ, ἐὰν φῇ μόνoν εὔνoυς εἶναι τῷ πλήθει.

95 558C5–6: ἰσότητά τινα ὁμoίως ἴσoις κϰαὶ ἀνίσoις διανέμoυσα.
96 561C6–E2, in this context described both as eleutheria (D6) and isonomia (E1).


"... appetitive part of his soul (559C–D, 564A)."

"By such a line of
thought democratic 'free' is converted into its opposite."

"The
person who is a slave of his desires is no longer free but
unfree,97

and his enslaved status (both as a person and as a
citizen) is most clearly seen when democracy has been converted
into a tyranny (577B–E).

This fundamental view of rationality and appetite underlies Plato’s description of the democratic freedom to live as one likes, and the theme is already present in Book 1: the old Kephalos reports a conversation between the old Sophokles
and a person who asks him whether he can still have sex.

Sophokles considers himself lucky to have escaped such a cruel master (despotes).

"Old Kephalos agrees and is
thankful that old age has brought
him peace ("eirene") and
freedom ("eleutheria") from sexual
needs and similar desires that
rule mankind as a master
his slave" (329B–D).

"So man must allow the rational part of his soul to govern his desires."

"To allow upbringing and education to guide his behaviour brings freedom from being a slave of his desires."

"The result is freedom to do his duty."

"Democratic freedom is in fact unfreedom, a misunderstanding of one’s purpose in life which is to fill one’s place in society."

"What the democrats call to be a slave of the law (98) and unfreedom (99) is in fact the true form of freedom in so far as it entails the dominance of rationality over
the other two parts of the human soul."

"Plato has turned the
concept of freedom upside down."

"He has turned freedom into
dominance and dominance into freedom.100

"The core of Plato’s account of democracy in Book VIII is his criticism of the democratic concept of freedom as the right to live as one likes."

"He writes next to nothing about his own concept of freedom."

"The dominance of the rational part of the soul."

"The key passage comes towards the end of Book 9:

a young person can only be set free when one has ensured, by

97 577D3:

ἀνελευθερϱίας γέμειν τὴν ψυχὴν αὐτoῦ.
aneleutherias gemein ten psukhen autou.

98 563D6
δoυλεία, 562D7 ἐθελoδoύλoυς.

99 560D5
ἀνελευθερϱία.
aneleutheria

100 Τ. Samaras, Plato on Democracy (New York 2002) 67–68.


"...the right education, that the rational part of his soul is in
control (590E–591A)."

"Plato’s freedom is not freedom from
interference."

"On the contrary, it is freedom from evil appetites which must be held under control by one’s rationality or by other persons, if that part of one’s soul is underdeveloped (590D5).

"Plato is not interested in freedom, and in the Republic he does
not “accord any explicit recognition to freedom as a fundamental
value needing to be built into the basic design of the
politeia of the good city.”101

"In his opinion it is better to be enslaved if only one is a slave of what is best in man, viz. rationality governed by reason.102

--- Chiasmo. "I rather be enslaved to reason than freed to appetite."

It is essentially the same view we find in Laws.

Apparently, Plato takes a much more positive position on democracy and
freedom in this dialogue.

A good constitution has to be a
mixture (756E) of two archetypal forms of state: monarchia and
demokratia.

In monarchy the dominant value is wisdom (phronesis).

In democracy the dominant vlaue is freedom (eleutheria) (693D).

Among earlier constitutions which have succeeded in mixing both
values Plato singles out the Persian monarchy under Kyros
(694A–B) and the Athenian ancestral democracy (698A–700A).


In the Persian monarchy the dominant value was wisdom, in
Athens it was freedom (693D, 694D).

But in both cases the constitution fell into decay.

In Persia freedom was suppressed and
kingship developed into a tyranny (694C–698A).

Contrariwise,
in Athens, freedom now prevails to such an extent that democracy
has developed into lawlessness and licence (698A, 700A–
701D).

The Athenian freedom in the age of Plato is similar to
the democratic freedom which Plato criticises in the Republic,103

whereas the form of freedom Plato favours is the one that

101 Schofield, Plato 81.

102 Resp. 562D, 563D, and in particular 590C–D. Only in Phdr. 256A–B is the
dominance of rationality described as a combination of enslaving κϰακϰία and
setting free ἀρϱετή.

103 Leg. 698B, 699C–701A, 701A–B.


existed in Athens in the age of Solon,104 and when Plato
describes the characteristics of this freedom it is invariably

servitude to the laws

he emphasises.105

Again, true freedom turns
out to be a kind of slavery.

-------------------------------- as in Kant!


The mitigating aspect is that under the ancestral form of democracy it was voluntary (700A).

So, according to Plato freedom has servitude as its inescapable
complement.

Democratic freedom amounts to being
enslaved by one’s desires.

"Rational freedom amounts to being enslaved by the laws."

Whatever kind of freedom you prefer its
essence is its opposite: to be enslaved.

The difference between
the good and the bad form of freedom depends on who is your
master (despotes):

your rationality which instructs you to obey
the laws, or your desires which tempt you to indulge your inclinations.

We must free ourselves of the
anachronistic conviction that a political philosopher must have
a positive conception of political freedom and that, consequently,
Plato and Aristotle must have developed their own
notion of true eleutheria in order to replace or at least modify the
democrats’ erroneous understanding of the concept.

As a
political value, eleutheria seems to have been inseparably bound
up with demokratia.

Plato and Aristotle seem to have had no
problem rejecting democratic freedom as a mistaken ideal
without developing an alternative understanding of political
freedom.

In this respect there is an important difference between
freedom and equality.

Plato and Aristotle did develop an
alternative concept of equality, namely proportional equality
instead of the simple form of arithmetic equality which they
imputed to the democrats.106

In the case of democratic liberty

104 The reference to the four census classes at Leg. 698B indicates that what
Plato has in mind is the Solonian democracy, see G. R. Morrow, Plato’s Cretan
City (Princeton 1960) 83–84.

105 Leg. 698B–C, 699C, 700A, 701B; cf. Schofield, Plato 78–80.

106 See 14–15 supra. That at least the Athenian democrats did not cherish
the arithmetic concept of equality is argued in Hansen, Was Athens a Democracy?
22–25.

Plato and Aristotle simply rejected the concept.

"When Aristotle speaks approvingly of "eleutheros" it is in the ordinary and literal
sense of being a free person — preferably a citizen—and not a
slave owned by a master."

"He consigned eleutheria in a positive
sense to the social sphere, and they have next to nothing to say
about eleutheria in the sense of a polis’ independence of other
poleis."

"In Plato self-control and rationality are occasionally referred
to as a form of freedom, but in such contexts eleutheria is
interpreted as "aneleutheria" and self-chosen servitude to the best
part of human nature.107