In the Nicomachean Ethics, Aristotle has an extensive discussion on justice and nomos (law and customs) as a political justice. Although human beings are the origin of nomos in its early stage of formation, we do not have complete control over the consequences of them.
In the Nicomachean Ethics, Aristotle has an extensive discussion on justice and nomos (law and customs) as a political justice. Although human beings are the origin of nomos in its early stage of formation, we do not have complete control over the consequences of them.
In the Nicomachean Ethics, Aristotle has an extensive discussion on justice and nomos (law and customs) as a political justice. Although human beings are the origin of nomos in its early stage of formation, we do not have complete control over the consequences of them.
The Naturalness of Nomos In the Nicomachean Ethics, Aristotle has an extensive discussion on justice and nomos as a political justice. In Book 5, he implies that one of the most important reasons behind the emergence of nomos is to prevent the ruling of a tyrant (1134a, 35). He further suggests that there are two kinds of justice, namely the natural and the conventional (1134b, 18). Aristotle seems to indicate that there is a bigger portion of conventional justice than natural justice in nomos, given that it comes into being through agreement of people (1134b, 33). In this essay, I would like to challenge and complicate Aristotles theory of nomos, especially on how nomos came to be. First, let us examine the nomoi that have already been established before our existence1. These kinds of nomoi almost feel natural to us because we are born into accepting them and being habituated by them. Although we might be able to contribute to the newer customs or law, we are not the creators of those nomoi that existed before us. We inherit these from our ancestors consciously or unconsciously. Thus, if we were to look at nomoi from an individual perspective, we do feel as though it is something natural. However, this does not provide enough evidence for us to conclude that nomos is more natural than conventional. Further, it is important to note that I am neither denying the fact that human beings are the initial cause of nomoi, nor insinuating that there are some greater beings out there that gave us law and customs naturally. Rather, I am arguing that, as much as we 1 By our, I dont mean human species but human beings as individuals. 1
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Bryn Mawr College want to believe in it, we do not have full control over the evolvement of nomoi. Now, since nomos is not natural but only feels so, we must examine how nomos comes into being. If we were to imagine the evolution of nomos, the very first nomos in human history probably emerged without people being conscious of the process. As more nomoi appear, we started to realize the need to modify nomos from time to time and eventually systemize it in an institutional way. A good example of this is the think tanks and research institutes in modern times. Those institutions would provide data and research results to policy-makers who would implement the advice in their new policies. Among all those policies, some are concerned with legal issues and others with customs2. Because of the systemization of nomos, we have a false impression that we are able to tailor it to whatever fits the best for us at our times. However, things do not ever turn out the way that we want them to in human history, if they ever did. Adam Fergusons law of unanticipated consequences can help us better understand the situation. It suggests that the outcome of a purposeful action is not predictable, and even when the motives match outcomes it is incidental. When applying this law to our case, it almost seems that whatever happens between the intention and impact is out of reach for human reasoning. Thus, nomos leans toward the natural3 in 2 For example, amendments are changes for law and policy to incentivize people from setting off fireworks during Spring Festival for the sake of environment is, to some extend, the change to customs. 3 The natural that I am using here should be understood as not subject to human control. I am aware of (and personally agree with) the theories that 2
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Bryn Mawr College that human beings dont have control over the consequence of those purposeful initiatives. Further, as we speak of nomos in this intention and impact paradigm, I am by no means justifying the legitimacy of law. Aristotle also does not view following law as justice (1137a, 12). Further, he implies that law is only an institutional expression of justice and some of laws can even be unjust (1137a). It is also important to recognize that when we speak of nomos, we do not mean law on the surface level exclusively but also customs and the connotations of law. Another Aristotelian theory that further supports my argument on the natural tendency of nomos is his understanding of friendship. As he proposes that political friendship is the entity that holds cities together (1155a, 25-30), friendship also indirectly becomes the foundation of nomos. For, if there is no human association, there is no need or basis for the existence of nomos. He explicitly suggests, when people are friends, they have no need of justice, but when they are just, they do need friendship in addition (1155a, 26-28). Although this shows that friendship is a necessary but not sufficient condition for the formation of a city, it also implicitly criticizes nomos. If we were to take Aristotles praise of friendship as the premise for our argument, then nomos can be understood as some mediocre thing that branch out of the natural affection of human beings. suggest human beings are a part of nature, but its important to distinguish the two. 3
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Bryn Mawr College In general, although human beings are the origin of nomos in its early stage of formation, we do not have complete control over the consequences of law and customs. Rather, it has a natural trajectory of evolution. Further, as Aristotle proposes, justice is not the ultimate goal of human association; thus, when we understand the institutional expression of nomos, we need to put it in a bigger context. More specifically, friendship is a higher and more necessary need for human beings, which comes from our natural tendency to form relationship with other individuals in our species. As the foundation for the formation of cities and human associations in general, its natural character also contributes to the natural justice argument that we provided in this essay.
Yitan Coco Wang
Bryn Mawr College
Aristotle, Robert C. Bartlett, and Susan D. Collins. Aristotle's Nicomachean
Ethics. Chicago: University of Chicago, 2011. Print.