Liber II, Pars I — Quod naturale est Homini vivere in societate, quod hoc decet reges, et principes diligenter advertere. Cap. I.

Liber II, Pars I — Quod naturale est Homini vivere in societate, quod hoc decet reges, et principes diligenter advertere. Cap. I.

The first book contains a summarized subject: for it has been shown how kings and princes should place their happiness in what virtues they should possess, what passions they should follow, and what morals they should imitate. Through these four points, it is sufficiently established how each person should govern themselves and what kind of person they should be. Therefore, it remains to discuss the governance of the household or the management of the home itself. For it is not enough that kings and princes are good in themselves unless they are also good toward others and know how to govern others; nor is it sufficient for kings to rightly govern themselves unless they know how to manage the home, the city, and the kingdom. In this second book, we will determine the governance of the household. But since the family is a certain kind of community and a natural community, if we wish to determine about the household, we must see how a person relates to being communicative and social. Therefore, it must be understood that a person seems to need four things beyond other animals, from which we can hunt in four different ways, to be communicative and social. The first way is taken from food, which a person needs. The second need comes from clothing, which covers us. The third need arises from the removal of those things that threaten us, through which we can be liberated from enemies. The fourth need comes from discipline and speech, through which we are instructed. For we must imagine that nature does nothing in vain. Therefore, what is natural must exist, and those things that are natural are necessary for maintaining existence. For nature would act in vain if natural things could not be preserved in existence, but immediately after they were created, they would cease to exist. Therefore, since living is natural for humans, all those things that contribute to living well, and without which one cannot sustain oneself in life, are natural to humans. Among other things that contribute to the sufficiency of human life, there is society; therefore, by nature, man is a social animal. The fact that society is essential for the sufficiency of human life can be seen from the four points mentioned above: humans seem to need it differently than other animals do. The first way this is evident is from the very sustenance that humans need. For among all other animals, humans have a better sense and a better constitution. Therefore, among all animals, humans need food that is carefully and artificially prepared. Nature provides sufficient food for other animals, as it does for those that do not live by hunting, such as sheep and cattle, supplying them with herbs and fruits. These animals can suffice for nourishment without any other preparation. However, for living animals that hunt, like wolves and lions, nourishment is provided from other animals that are naturally produced. In a way, therefore, nature sufficiently prepares nourishment for all other animals. For they do not have a complexion as pure and balanced as that of a human, so they do not require food that is as refined as what humans need. Therefore, the food of other animals is sufficient for them to live, as it is prepared by nature without any additional artificial cooking or preparation; however, a human, because he has a purer complexion and is more refined, requires food that is prepared and purified. Grain, therefore, which is produced by nature, would be sufficient food for other animals; however, for humans, food is not sufficient unless it is prepared and refined. For this reason, bread is made and refined, and it is cooked, so that it may be suitable food for humans. And because one single person is not sufficient for all these things, therefore, in order for a human to adequately provide for himself in life, he needs community, so that each person can supply for the deficiencies of another. And what has been said about grain should be understood in the same way regarding other foods. Never does a human being existing alone suffice for himself to have suitable food, which is required for life. Therefore, it is rightly said that, in terms of the food we need, a human is naturally a social animal. The second way to investigate this same matter is taken from the aspect of clothing that covers us. For just as nature seems to provide sufficiently for other animals in terms of food, so it seems that it provides sufficiently for them in terms of clothing. For beasts and birds seem to have wool or feathers as a natural covering. However, nature does not provide sufficiently for humans in terms of clothing, for since humans have a nobler complexion than other animals, they are more susceptible to cold and the harshness of the weather. Therefore, since having food and clothing is essential for human life, and no one can suffice for themselves without the society of others, it follows that humans have a natural impulse to be social beings. Thus, the community of the household and other communities, such as those of the city and the kingdom, were necessary for humans to sufficiently provide for themselves in life. But if these are necessary for preserving human life, living in community and society is in a way natural for humans. The third way to investigate this same matter is taken from the removal of obstacles, as we are defended from enemies and foes. Nature has given some animals horns for their protection, like the buffalo and the ox. To some, however, it has given teeth, like to wolves and dogs. It has given claws to some, like to bears and lions. To some, however, it has given agility of body, like to hares and goats. For just as goats and hares cannot escape the dangers of death by any other means than through agility and flight, so they immediately flee when they hear a noise. But nature has not given horns or claws to man, who is a more excellent creature than other animals; instead, it has given him a hand, as Aristotle states. The soul is the organ of organs. For through the hand, we can create all tools and anything necessary for defense. Therefore, if it's natural for a person to desire the preservation of life, since a solitary person cannot sufficiently provide for themselves in terms of adequate food and clothing, and to make weapons and tools by which they can defend against threats, it is natural for them to desire to live in community and to be a social animal. The fourth way is taken from the part of speech and discipline, through which we are instructed. For other animals are sufficiently inclined to their necessary actions by instinct without any prior instruction, just as a spider would make its web by instinct if it had never seen other spiders weave. Likewise, swallows would also build nests if they had never seen others do so. And a dog is instructed by instinct how it should behave during childbirth; if it had never seen other dogs give birth, it wouldn't know how. However, a woman, when she gives birth, does not know how she should behave in childbirth unless she is sufficiently taught by midwives. Because a person is not sufficiently inclined by instinct to their necessary actions, nature has given them speech or language, so that through language, people can teach each other and one can receive instruction from another. And because this cannot happen unless we live together with others, it is natural for a person to live together with others and to be a social animal. Therefore, the philosopher says in the first book of Politics that choosing a solitary life means one is not part of the city; rather, one is either a beast or a god. Among the various reasons he discusses, the philosopher particularly emphasizes that a human being is naturally a social animal, based on the fact that speech exists for interaction with others, which nature has given to humans but not to other animals. So if it is natural for a human to be a social animal, those who refuse society and do not want to live civilly, as we mentioned above in the first book and will touch upon below, are as if they do not live as humans. Or this happens to them because they fall short of the human way of life, and then they are like beasts. Or because they exceed the human way of life, such as contemplative men, and then they are like gods. Thus, it is said in the first book of Politics that those who choose a solitary life are not part of the city; rather, they are either a beast or a god. Literally, those who choose not to live with others, or this is because they are too wicked and cannot bear the company of others, and then they are like beasts. Or because they are too good and wish to devote themselves to contemplation and leisure, and then they are like divine beings. Therefore, all people, especially kings and rulers, should carefully consider how much human society contributes to life, so that they may know how to live well and to organize others.