The nature of 'the best constitutional regime' and virtuous friendship in Aristotle

Aristotle's *Politics*, specifically Books 7 and 8, examines the "best regime." This inquiry is deeply connected to his broader philosophical framework, particularly the concepts of 'nature' (*physis*) and 'purpose, end' (*telos*). *Telos*, signifying "completion, fulfillment," is inherent in all natural beings, representing their principle of existence. Aristotle's political thought posits humans as inherently political beings, driven by nature to seek a common purpose – the good life. This study investigates the relationship between the best regime and virtuous friendship, arguing that they are fundamentally intertwined because human nature and *telos* transcend mere mortality; they represent humanity's capacity for reason, ethical judgment, and the pursuit of happiness (*eudaimonia*). Aristotle believed politics aims to cultivate virtuous citizens and good actions, forming the *polis* (city-state) as the highest form of human association (*koinonia*). This association aims to achieve the best life and happiness for its members by organizing them around common goals. The natural inclination to form political communities implies the capacity to establish the best political regime, achievable through the development of moral and intellectual virtues, fostered by virtuous friendships. Aristotle believed the happiness of individuals is inseparable from the happiness of the *polis*, reliant on morally similar individuals pursuing virtue and common interests, thus aligning the ideal individual with the ideal constitution.

The authors draw extensively on Aristotle's own works, including *Politics*, *Nicomachean Ethics*, *Physics*, and *Metaphysics*, to support their argument. They also cite several scholarly interpretations of Aristotle's philosophy, including works by Downey (1976), Hong (2013), Heyking (2016), Pakaluk (2009), Reeve (2009), Salkever (2008), Ward (2005), and Young (2005). These sources provide context for Aristotle's concepts of nature, human nature, the best regime, and virtuous friendship, enriching the discussion of the central argument.

The study employs a philosophical analysis of Aristotle's texts. The authors meticulously examine relevant passages from *Politics* and *Nicomachean Ethics* to elucidate Aristotle's views on nature, human nature, the best constitutional regime, and virtuous friendship. They then analyze the interconnectedness of these concepts, demonstrating how Aristotle's understanding of nature and *telos* informs his conception of the ideal political order. The methodology involves a close reading and interpretation of Aristotle's texts, identifying key terms and concepts and analyzing their relationships. The authors use a comparative approach, comparing Aristotle's different definitions of friendship and showing how virtuous friendship is superior to other forms. They also draw on secondary literature to clarify and contextualize Aristotle's ideas. The core of the methodology involves careful exegesis of Aristotle's writings, tracing the logical connections between his different concepts and using secondary sources to clarify ambiguities and present different perspectives on his thought. The authors identify specific textual passages that reveal Aristotle's arguments and unpack the meaning of crucial terms like *physis*, *telos*, *eudaimonia*, *arete*, and *philia*. By interpreting these concepts within their historical and philosophical context, the authors build a coherent case for their thesis.

The paper's central finding is the identification of the best constitutional regime with virtuous friendship. This identification is not merely metaphorical but reflects a fundamental congruence between the two concepts within Aristotle's philosophy. The authors demonstrate that the *telos* of human life – the pursuit of *eudaimonia* through virtuous activity – is realized both in the ideal political community and in the bonds of virtuous friendship. The analysis reveals that Aristotle's concept of 'nature' (*physis*) plays a crucial role in this identification. Human beings, by nature, are political animals, inclined towards community and the pursuit of the good life. This inherent inclination finds its highest expression in the best constitutional regime, which is structured to foster virtuous activity and the development of moral and intellectual virtues. The authors demonstrate how Aristotle defines different types of friendship (based on utility, pleasure, and virtue), highlighting that virtuous friendship is the most complete and enduring form, crucial for achieving *eudaimonia*. The paper also explores Aristotle's views on justice and equality, emphasizing that virtuous friendship is based on a just and egalitarian relationship between individuals, which is further exemplified in the best constitutional regime. The authors discuss the role of education in shaping virtuous citizens and fostering virtuous friendships. The best regime, they argue, is not simply a matter of political structure but requires a comprehensive educational system that cultivates the necessary virtues. The connection between the best regime and virtuous friendship is presented as a reciprocal relationship: the best regime fosters virtuous friendships, and virtuous friendships strengthen and sustain the best regime.

The findings significantly contribute to our understanding of Aristotle's political philosophy by highlighting the crucial role of ethical relationships in achieving the ideal political order. The identification of the best regime with virtuous friendship underscores the importance of moral and ethical considerations in political life. The study counters interpretations that may separate Aristotle's ethical and political thought, demonstrating the deep interconnectedness of these domains. The argument challenges the purely structural understanding of the best regime, emphasizing the importance of the character and relationships of citizens. This approach shows that political participation is not just about fulfilling civic duties but about building and nurturing ethical bonds with fellow citizens. This sheds light on how Aristotle conceives of happiness (*eudaimonia*), not as an individualistic pursuit but as a communal endeavor rooted in justice and virtuous friendships. The research provides valuable insights into contemporary political theory by highlighting the significance of fostering ethical communities and emphasizing the role of ethical considerations in the creation and maintenance of just and stable societies.

This paper demonstrates the profound connection between Aristotle's conception of the best constitutional regime and his theory of virtuous friendship. The authors successfully argue for an identity between these two seemingly distinct concepts, showing how they are both integral aspects of the *telos* of human life. The study encourages further research on the interplay between ethics and politics in Aristotle's work and its relevance to contemporary political theory. Future research could explore the practical implications of this identification for contemporary political thought and the challenges of establishing virtuous friendships in diverse and complex societies.

The study is primarily focused on interpreting and analyzing Aristotle's texts. It does not engage in empirical research or offer a direct application of Aristotle's ideas to contemporary political contexts. While the authors draw on secondary literature, they primarily rely on their interpretation of Aristotle's original work. This approach might limit the consideration of alternative interpretations or critiques of Aristotle's philosophy.