these things should be held equally by the people. Aristotle sees that “It is clear, then, that it is not enough for the legislator to make property equal; he must also aim at a mean” (68). He further reasons that contriving to create an equal level of property for all would not be effective, as it is the desires and not the property that ultimately need to be leveled. Aristotle further recognizes that “factional conflict occurs not only because of inequality of possessions, but also because of inequality of honors”(68), with people creating conflict if honors are equal, just as when property is unequal. He also realizes that people might commit injustice for reasons other than the reasons previously mentioned, as some derive enjoyment from such things, enabling the reader to see the error in Phaleas’ assertion on the subject. Aristotle moves on to suggest remedy for some of the problems within the regime of Phaleas. He suggests that with possession there should be a minimum of property and work and that with honors moderation should be exercised, providing the reader with a notion of his political theory. Aristotle then becomes further engaged in discussing the faults found in the regime of Phaleas. He reasons that since the goal of Phaleas in the institution of his regime was to “enable [the people] to engage in politics finely among themselves” (69), to do so while considering all people within the regime requires some military influence, something that Phaleas neglects to address. Aristotle returns to the subject of possessions in providing another “best defining principle” with regard to them. He gives more insight into his own political theory in asserting that, concerning property, “there should be just so much that those who are superior will not gain if they go to war because of the excess, but will go to war only under such circumstances as they would even ...
