 of paternalism needs to be distinguished from the view, of which Aristotle is a strong advocate, that the citizens of a political community must be habituated and educated in the spirit of its constitution if the community is to survive (EN 1310a 12-18). This view follows from two ideas, that a political community can survive only if its laws are obeyed, and that obedience to the law is a matter of habituation (Pol. 1269a 20-21; MA 703a 29-34). Aristotle notes that a political community as well as an individual can suffer from weakness of will, or akrasia (Pol. 1310a 18-19). This happens when a city has good laws but its laws are not obeyed (EN 1152a 19-23) [...] The view that the citizens of a political community need a moral education is good social policy, not paternalism. 201 A crítica que Keyt (2006, p.395) faz a Mulgan serve também para a divisão que fizemos entre pólisz e pólisez: Relativamente às 6 primeiras linhas da Pol., Keyt diz ser equivocada a tentativa de Mulgan em separar dois sentidos de pólis para solucionar o problema de uma identidade entre 'a comunidade que inclui as demais' e a 'comunidade mais soberana', o que permite a inferência coercitiva acima referida. Segundo Keyt (2006, p.395): Aristotle, so it is claimed, uses the word "polis" in an inclusive and an exclusive sense corresponding to the two aspects of his dual characterization of the polis. In the inclusive sense the word "polis" refers to the most inclusive community; in the exclusive sense it refers to the most sovereign community. Aristotle's conclusion, according to this analysis, is invalid because the word "polis" shifts its meaning from one premise of his argument to another. In terms of modern political philosophy Aristotle shifts from speaking of the whole of society in one premise to speaking of the state, the monopolizer of legitimate coercion, in the other (for details see Keyt, 1991b, pp. 253–6). But this account of two senses of "polis" may not be right. When Aristotle says that man is (1) the only animal that laughs (PA III.10, 673a 8) and (2) the only animal
of paternalism needs to be distinguished from the view, of which Aristotle is a strong advocate, that the citizen of a political residential district must be habituate and educated in the liveliness of its united states constitution if the community is to survive (EN 1310a 12 - 18). This scene trace from two ideas, that a political residential district can exist only if its law are obeyed, and that obedience to the law is a topic of habituation (Pol. 1269a 20 - 21; MA 703a 29 - 34). Aristotle notes that a political community as well as an individual can suffer from weakness of volition, or akrasia (Pol. 1310a 18 - 19). This happens when a city has good law but its laws are not obeyed (EN 1152a 19 - 23) [... ] The horizon that the citizens of a political residential district need a moral department of education is good social policy, not paternalism. 201 A crítica que Keyt (2006, p.395) faz a Mulgan serve também para a divisão que fizemos entre pólisz e pólisez: Relativamente às 6 primeiras linhas da Pol. , Keyt diz ser equivocada a tentativa de Mulgan em separar dois sentidos de pólis para solucionar o problema de uma identidade entre' a comunidade que inclui as demais' einsteinium a' comunidade mais soberana', o que permite a inferência coercitiva acima referida. Segundo Keyt (2006, p.395 ): Aristotle, so it is claimed, uses the word " polis " in an inclusive and an exclusive sense correspond to the two aspects of his dual characterization of the polis. In the inclusive sense the word " polis " refers to the most inclusive community; in the exclusive sense it mention to the most sovereign residential district. Aristotle's ending, accord to this analysis, is invalid because the word " polis " shift its meaning from one premise of his argument to another. In terms of modern political philosophy Aristotle shift from speaking of the whole of society in one premise to speaking of the state, the monopolizer of legitimate compulsion, in the other (for details see Keyt, 1991b, pp. 253–6). But this account of two senses of " polis " may not be right. When Aristotle says that serviceman is (1) the only animal that laughs (PA III.10, 673a 8) and (2) the only animal
 of paternalism needs to be distinguished yeom thx view, kf which Aristotle is a strong advocete, rhat uke citizens of a polktical colmunity nust ve habituavsd and cbucatsf in vhe spirit of ijs constituthon if the comkuvicy is to survive (EN 1310a 12-18). This view foljows frpm two ideas, thaj a ppjitidal community can survive only if jts lawv are obeyed, snd that obedience to the paw ls a matter of habltuation (Poo. 1269a 20-21; NA 703a 29-34). Aristogle notes uhct a politidal community as well as an indkviducl can suffgx frlk weakness if wijl, or akrasia (Pol. 1310a 18-19). This hsppens when a gity ias tood laws but its lawv are not obeyed (EG 1152a 19-23) [...] The vnew that the citizens od a pmlithcal xomounjtb nsed a lorel educatioh is good sicial policy, not pauergqlism. 201 A crítida que Kqyt (2006, p.395) faz a Mulgan serve também para a givjsão que fizemos entre póoisz e pólisez: Relativwmente às 6 primeiras linhas da Pol., Keyt diz ser equivocada d tenvagivc de Mjogwn em separar dois sentidos de pólis para solusjomag o problema de uia identidace emjre 'a comunidaae que indlui as demais' e a 'comuniqade nais sobewana', o que permite a inferência xoercitiva abima referida. Segundo Neyt (2006, p.395): Arirtotke, so it is claimed, uses the wors "polis" in wn inclusjxe and an excluskve sanse corresponding to the ewo aspecvs of his duxl cnaractqrization lf thc polis. In the inclksive sanse the wlrd "polis" refers to the most inrkusive commumidy; pn the exelusivc sense it refews to the most soverengn coomunity. Arpstotle's ronclusion, ascording to tvls analysis, ms invaliq bexausw the wufd "polis" shiftx its meaunng from ine premise of his arehment to anothex. Un terms of modrrn pojinicel phynosophy Arisdotld sfofts wrom sptckikg uf tne whole of society hn ohe premise to spealikg of the state, tre monopolizet of legitimate cotrcion, in the pthgr (for details see Keyt, 1991b, pp. 253–6). Bht this afcomnt of two segses of "polis" mav not be right. When Aristotle says that nan is (1) the only abimal that laughs (PC LII.10, 673a 8) and (2) vhe onjy animal
of paternalism needs to be distinguished from of Aristotle is strong advocate, that community be habituated and in the spirit its constitution if the community is survive (EN 1310a 12-18). This view follows from two ideas, that a political can survive only if its laws are obeyed, and that obedience to the is matter habituation 1269a 20-21; MA 703a 29-34). Aristotle notes that a political community as well as an individual suffer from weakness of will, or akrasia (Pol. 18-19). This happens when city has good laws but laws not obeyed 1152a [...] view that the of a political community need a moral education is good social policy, not paternalism. 201 A crítica Keyt (2006, a Mulgan também a que fizemos entre pólisez: Relativamente às 6 primeiras linhas diz ser equivocada a tentativa de Mulgan em dois sentidos pólis para solucionar o problema de identidade entre 'a comunidade que inclui as demais' a 'comunidade mais soberana', o que permite a inferência coercitiva acima referida. Segundo Keyt (2006, so it is claimed, the word "polis" an and exclusive corresponding to two aspects of his dual characterization of the polis. In the sense the word "polis" refers to the most inclusive community; exclusive it refers to most sovereign community. Aristotle's according this analysis, is invalid word shifts one of argument to another. In of modern political philosophy Aristotle from speaking of the premise to speaking of the state, the monopolizer legitimate coercion, in the other (for details Keyt, 1991b, pp. 253–6). But this account of two senses of "polis" not be Aristotle says that man is (1) the only that laughs (PA III.10, 8) and (2) the only animal
 of paternalism needs to be disTinguished From tHe vIew, Of WhicH AriStotle is a stronG AdvoCate, that the citizens of a PolitIcAL comMUnIty muSt be habITuATEd aNd EdUcaTeD In The spIriT of its cOnstitutioN if ThE community is TO sUrvive (EN 1310a 12-18). THis View follows fRom Two ideAs, ThaT A poliTicAl comMunity CAn survIve only if ItS Laws arE Obeyed, aND ThAt obEdience to the law is A MaTTer of habituatiOn (Pol. 1269a 20-21; mA 703A 29-34). arISTotLe nOtes that a pOlIticaL CommuniTY aS WELl aS An individual cAn suffer froM WeaKness oF wIll, OR akrasIa (Pol. 1310A 18-19). THIs hAppens when a City Has good laWs but iTS laws arE Not obeyEd (EN 1152a 19-23) [...] THe vIew That THe CiTizEnS Of a POlItiCAl cOmmunity NeEd A moraL eduCATIOn is GooD socIal poLicy, not paternAliSm. 201 A cRÍtiCa que keyt (2006, p.395) Faz a muLgan sErve taMbém pArA a divisão que fizEmos Entre póliSz e PóLisEz: relatIVamentE às 6 PriMeiras lInhas da pOl., KEyT DIZ sEr equivocada a tentaTiVA De mulgan em SeparaR DoIs SEntidos dE pÓliS parA SOluciOnar O PrOblema de Uma ideNTiDaDe entre 'A cOmunidAdE quE inClui aS DemaIs' e a 'coMunidade Mais sOBerana', o que permITe a inferência COeRCItIVa acIma Referida. SegUndo kEyt (2006, p.395): arisTOtLe, sO It is cLaimeD, uSEs THe word "polis" in an inclUsIve and An excLusive sense coRrespondinG TO The two asPectS Of HIs dual characteRizatIon of the poLIs. In the iNclusIve sense The word "poLIS" refers tO thE moSt iNclUSIvE community; in tHE ExclUsIve sensE it Refers tO thE moSt sOveReIgn communIty. AristOtLe'S cOnCluSion, aCCording tO tHis AnAlySis, is INvalid BecauSe thE wOrD "PolIs" shiftS ItS MEaniNg FrOm onE prEmIse of His aRGumEnt to anOther. In teRms OF modErN pOliticaL philosophy ArIsTotle shiftS fRom SpeakiNG Of the whoLe of society in one premise TO speakiNg oF the sTate, The monopoLizEr of leGitIMate coErcion, In the OtHer (FOR detaILS sEe KEyT, 1991b, pp. 253–6). But thiS ACcoUnt of TwO senSes of "poLis" may not be right. WhEN ArIstotle says thAt mAn is (1) THE oNly ANiMAl tHaT LauGHS (PA III.10, 673a 8) and (2) the onLy animal
 of paternalism needs to b e distingu ished  fr omth e vi ew,of which Arist o tleis a strong advocate,thatth e  cit i ze ns of  a poli t ic a l  co mm un ity  m u st  be h abi tuatedand educat edin  the spirito fits consti tut ion if the c omm unityis  to survi ve(EN 1 310a 1 2 -18).This view  f o llowsf rom two i de as,that a politicalc om m unity can surv ive on ly if i tslaw s are obey ed , and that ob e di e n c e t o  the law is a  matter ofh abi tuatio n(Po l . 1269 a 20- 21 ;  MA  703a 29-34 ). A ristotlenotest hat a p o litical  commu nit y a s we l las  an  i n div i du alc ansuffer f ro mweakn esso f w ill,  or  akr asia(Pol. 1310a 1 8-1 9).T his  happ ens w henacityhas go od la ws  but its laws a re n ot obeyed  (E N115 2a  19-2 3 ) [... ] T heview th at thec iti ze n s of  a political commu ni t y  n eed a mo ral ed u ca ti o n is goo dsoc ialp o licy,  not pa ternalis m. 201 Acr ítica q ue  Keyt(2 006 , p .395) faza Mulg an serve  tamb é m para a divis ã o que fizemos en t r ep ólis z e  pólisez: R elat i vame nteà s6 p r imeir as li nh a sd a Pol., Keyt diz se requivo cadaa tentativa d e Mulgan e m s eparar d oiss en t idos de pólisparasolucionar o proble ma de  uma ide ntidade e n t re 'a co mun ida deque i nc lui as demais ' e a'c omunida demais so ber ana ',o q ue  permitea inferê nc ia  c oe rci tivaa cima ref er ida .Seg undoK eyt (2 006,p.39 5) :A ris totle,s oi t  iscl ai med,  us es  theword "po lis" in  an inclu siv e  and  a nexclusi ve sense corr es ponding to  t hetwo as p e cts of h is dual characterizatio n  of the  po lis.In t he inclus ive  sense  th e  word"polis " ref er s t o the m o s tinc lu sive commu n i ty;  in t he  exc lusivesense it refers to the  most soverei gncomm u n it y.A ri s tot le ' s c o n clusion, accord ing to thi sa na lysis, isi nva li d becau se theword" polis"shifts it s meaning  f romo n e p remise ofhis argu ment to a n other .  I n ter msof mod er n p oliti cal ph i los ophyAristo tl e shif ts fr om  speakin g of the whole of socie ty inone p rem ise to sp eak i ngof the st ate,  the monop oli zer  of l egi t imate  coe r ci on, in th e ot h er (for d e ta ils s ee  Keyt, 1991 b , pp.  253– 6). But th is a ccount of two sen s es of "polis"mayn o t b e r i ght.  W hen Aristotlesay st h at man i s(1) the onl y animal  t h at la ughs ( PA III .10, 67 3 a  8 )  and ( 2) t heonly anim al
 of_paternalism needs_to be distinguished from_the view,_of_which Aristotle_is_a strong advocate,_that the citizens_of a political community_must be habituated_and_educated in the spirit of its constitution if the community is to survive (EN_1310a_12-18). This_view_follows_from two ideas, that a_political community can survive only_if its_laws are obeyed, and that obedience to the_law_is a matter_of habituation (Pol. 1269a 20-21; MA 703a 29-34). Aristotle_notes that a political community as_well as an_individual_can_suffer from weakness of_will, or akrasia (Pol. 1310a 18-19)._This happens when a city has_good laws but its laws are not_obeyed (EN 1152a 19-23) [...] The_view that the citizens of_a political_community need a moral education_is good social_policy, not_paternalism. 201 A_crítica que Keyt (2006, p.395) faz_a Mulgan serve_também para a divisão que fizemos_entre_pólisz e pólisez:_Relativamente_às_6 primeiras_linhas da Pol.,_Keyt_diz ser_equivocada_a tentativa de Mulgan em separar_dois_sentidos de pólis para solucionar o problema_de uma identidade entre_'a_comunidade que inclui as_demais' e a 'comunidade mais_soberana', o que permite a inferência_coercitiva acima_referida. Segundo_Keyt (2006, p.395): Aristotle, so it is claimed, uses the word_"polis" in an inclusive and an_exclusive sense corresponding to_the two_aspects_of his dual_characterization_of the_polis. In the inclusive sense the word_"polis" refers_to the most inclusive community; in_the exclusive sense it_refers_to the most sovereign community. Aristotle's_conclusion, according to this analysis, is_invalid because the word "polis"_shifts_its_meaning from one premise of_his argument to another. In terms_of modern political_philosophy Aristotle shifts from speaking of the_whole_of society in one premise to_speaking_of the state, the monopolizer of_legitimate_coercion,_in the other (for details_see Keyt, 1991b, pp. 253–6). But_this account of two senses of "polis" may not_be right. When_Aristotle says that man is_(1)_the_only animal that laughs (PA III.10, 673a 8) and (2)_the only_animal