Poverty is a cause of revolution and crime.[VI-18] In time of war, it is important that the poor be well fed else they will cause disturbances. Aristotle might have added that in time of peace the poor should be able to feed themselves well else they will in due season cause revolution.
But poverty is not the only cause of crime. Riches often lead to crime. Wealth causes the commitment of greater crimes than does poverty. The greatest offenses are not occasioned by necessity but by excess.[VI-19] In order to gratify some passion or desire, crime is often committed. Of the passions ambition and avarice are the chief causes of crime.[VI-20] Intoxication produces crime.[VI-21]
The causes of social revolution are manifold. The desire for equality and the desire for inequality are common factors.[VI-22] Inferiors revolt in order that they may attain a state of equality with other persons. Equals revolt in order that they may gain superior levels of honor and status. Aristotle cited a long list of additional factors in social revolution: insolence, fear, political graft, a disproportionate increase of wealth in some part of the state, neglect of trifles in the observance of laws, dissimilarity in elements such as racial. The fundamental cause, however, of social revolution is love of gain and honor.
Aristotle was not a militarist, for he believed that war in itself is not a social good. No people should be trained to conquer and obtain dominion over neighboring states.[VI-23] Military states are safe only when they are at war. After they declare peace the weight of their military burdens brings about their downfall.[VI-24]
The principle of social telesis, which has been recently developed by Lester F. Ward, was foreseen by Aristotle. A society of individuals, like the individual himself, has a work to do.[VI-25] It should adapt itself to its task.
Aristotle was a public health advocate. The location for an ideal city should be carefully chosen. It should be selected, first of all, with reference to the health of the citizens. This point is of greater importance than that of locating a city wisely for the purpose of public administration or war.[VI-26] The importance of a pure water supply is given almost a modern emphasis.
The question of eugenics received the attention of Aristotle. In order that children may be as physically sound as possible, legislators should give special attention to the institution of marriage. Youthful marriages are condemned because the children that are born to such unions will be wanting in respect for their parents.[VI-27] Late marriages will be unsatisfactory because there will be too great difference between the ages of the parents and their children. The marriage of a man and a woman whose ages are widely disproportionate will lead to misunderstandings and quarrels. According to the rigorous, unsympathetic dictum of Aristotle, no deformed child shall be permitted to live.[VI-28] Even the advocates of modern birth control may turn for encouragement to Aristotle.
In the marriage relation there is inequality. The man is by nature better fitted to command than the woman.[VI-29] The chief characteristic of a good wife is obedience to her husband—a doctrine which is patriarchal. Unfaithfulness of either sex in marriage is disgraceful.[VI-30]
Aristotle, like Plato, considers education the leading social force. There is a fundamental educational problem: Shall youth be trained primarily (1) to do useful work, (2) to be virtuous, or (3) to gain higher knowledge?[VI-31] No final answer is given. Aristotle’s conception of education, however, is paternalistic.
Utilitarian education possesses a danger line. To be seeking always after the useful prevents one from developing a free and exalted soul.[VI-32] Utilitarian education should cease when it cramps the body or spirit and makes either less fit for the practice of virtue.