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Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? for CAT 2024 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? covers all topics & solutions for CAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer?.

Solutions for Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.

Here you can find the meaning of Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer?, a detailed solution for Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? has been provided alongside types of Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Read the following passage carefully and answer the questions which follow.The Politics of Aristotle is the second part of a treatise of which the Ethics is the first part. For Aristotle did not separate the spheres of the statesman and the moralist. In the Ethics he has described the character necessary for the good life, but that life is for him essentially to be lived in society, and when in the last chapters of the Ethics he comes to the practical application of his inquiries, that finds expression not in moral exhortations but in a description of the legislative opportunities of the statesman. It is the legislators task to frame a society which shall make the good life possible. We are accustomed since the growth of the historical method to the belief that states are "not made but grow," and are apt to be impatient with the belief which Aristotle and Plato show in the powers of the lawgiver. But however true the maxim may be of the modern nation state, it was not true of the much smaller and more self-conscious Greek city.When Aristotle talks of the legislator, he is not talking in the air. Students of the Academy had been actually called on to give new constitutions to Greek states. For the Greeks the constitution was not merely as it is so often with us, a matter of political machinery. It was regarded as a way of life. Further, the constitution within the framework of which the ordinary process of administration and passing of decrees went on, was always regarded as the work of a special man or body of men, the lawgivers. All Greek states, except those perversions which Aristotle criticizes as being "above law," worked under rigid constitutions, and the constitution was only changed when the whole people gave a commission to a lawgiver to draw up a new one.The lawgiver was not an ordinary politician. He was a state doctor, called in to prescribe for an ailing constitution. When the people of Cyrene asked the oracle of Delphi to help them in their dissensions, the oracle told them to go to Mantinea, and the Mantineans lent them Demonax, who acted as a "setter straight" and drew up a new constitution for Cyrene. So again the Athenians, when they were founding their model new colony at Thurii, employed Hippodamus of Miletus as the best expert in town-planning, to plan the streets of the city, and Protagoras as the best expert in law-making, to give the city its laws. The Greeks thought administration should be democratic and law-making the work of experts. We think more naturally of law-making as the special right of the people and administration as necessarily confined to experts.Q.Why, according to the paragraph, did Aristotle not separate the spheres of the statesman and the moralist?a)Aristotle attached no importance to the role of the moralist as he believed that Ethics applied to a society and not to an individualb)Aristotle believed the practical application of morals was the duty of the statesman and not the moralistc)Aristotle believed that the roles of the statesman and moralist were interrelated as it was the job of the moralist to describe the characteristics of the good life and that of the statesman to make the good life possibled)Aristotle believed that mere exhortations of morals for an individual was pointless unless the society acted on the morals as a wholeCorrect answer is option 'C'. Can you explain this answer? tests, examples and also practice CAT tests.