Liber III, Pars I — Quod homo naturaliter est animal civile, non obstante quod contingat aliquos non civiliter vivere. Cap. III.

Liber III, Pars I — Quod homo naturaliter est animal civile, non obstante quod contingat aliquos non civiliter vivere. Cap. III.

Some wonder whether the state is something natural. Is it true that humans are naturally political and civil beings? For those things that are according to nature seem to exist always and everywhere: just as fire, if there is something combustible present, always burns, and wherever it is, it has the ability to perform the act of burning. Therefore, if the state were something natural, and if a human were naturally a civil animal, no one would be found who is not civil. However, we see many who maintain their political society choosing a solitary life and a rural existence. But these and other similar doubts seem to arise because it is not understood how it is natural for a human to be a civil animal. For this is not natural for a human in the same way that it is natural for fire to burn and for a stone to tend downward: because such things are so naturally suited to them that they cannot become accustomed to the opposite, and they are always and everywhere suited to them; for a stone could never be thrown upward so as to become accustomed to rising: therefore, a stone tends downward as far as it is able, and fire always burns; thus, a human is not naturally a civil animal, but it is said that this is naturally fitting for him because he has a certain impulse and a certain natural aptitude to live civilly. However, those things that are thus natural can be impeded by chance or by some obstacle, or for some reason; just as although it is natural for a human to be right-handed, many are found to be left-handed due to some impediment or cause; similarly, although it is natural for a human to live civilly, many are found to live in a rural manner. The philosopher touches on this. He speaks. There are three reasons why some choose to renounce civil life. The first is fortune, the second is excessive wickedness, and the third is excessive goodness. It happens that some are not civil due to fortune: for instance, because they are too poor to live civilly, they are forced to leave the city and cultivate the fields. The second reason why a person is sometimes considered uncivil is excessive wickedness. Some indeed have such a corrupt appetite and perverse will that they cannot live in society and according to the law; therefore, they sometimes leave the city, or if they do not leave, they are expelled. These are the ones that the philosopher mentions. Homerus used to say, "Cursed is the unsociable man, the one who is legalistic, hardened, and a warmonger, just like a bird that exists without a yoke." Some people don’t live civilly because of excessive wickedness. Thirdly, some people don’t live civilly because of excessive goodness. For a civil and marital life is a good life, but it is a life that is human. However, some are of such perfection that it is not enough for them to live as humans; rejecting marriage and civil life, they choose a higher life. For although those who marry and live civilly may do well, those who do not marry and do not live civilly, so that they may be freer for contemplation, do better. Therefore, man is naturally a civil animal, even though some may not live civilly; for whoever does not live civilly (unless this happens due to poverty or fortune) is either a beast, wicked and without a yoke, unable to bear the law and society, or is like a god, that is, divine, choosing a higher life. For this reason, it is written first in Poli. Anyone who can't share in the community is no part of the city; they are either a beast or a god.