Aristotle now analyses the causes of faction and constitutional change under three heads: (a) the condition of men, by which he seems to mean chiefly a psychological state apt to prompt them to form factions; (b) the things about or for which the factions are formed; (c) social factors that produce the ‘condition’ of (a). His description of (a) draws on V i: the ‘condition’ is at bottom discontent at the absence of equality and justice, in whatever sense these terms are understood by the person feeling the discontent. Under (b) come honour and profit, in the sense that men form factions in order to attain them. Honour and profit are also listed under (c), as causes of the ‘condition’ of (a), along with ill-treatment, contempt, etc.: men become disposed to form factions because they see unjust gains of profit and honour by others. Group (c) concludes with a bare list of influences that produce men inclined to faction, presumably over a fairly lengthy period of time.
1302a16 Since we are considering the sources of factions and changes affecting the constitution, we must begin by getting a general grasp of their origins and causes. These fall into three main groups, and we must classify them in outline accordingly: first we have to understand the conditions that lead to faction, secondly, the objects aimed at, and thirdly all the various origins of political unrest and of factions among the citizens.
1302a22 That which causes conditions leading to change is chiefly and generally what we have just been speaking of:1 inequality. For those who are bent on equality resort to faction if they believe that though having less, they are yet the equals of those who have more. And so too do those who aim at inequality and excess, if they think that though unequal, they do not have more, but equal or less. (These desires are sometimes just, sometimes not.) The lesser form factions in order to be equal, the equal in order to be greater. These then are conditions predisposing to faction. Second, as to what is at issue between the factions: we find this to be profit and honour, also their opposites; for it is in striving to avoid dishonour and loss, whether for their friends’ sake or for their own, that men resort to factions in their states. Thirdly, the origins and causes of the changes2 – in the sense of things which make men feel in the way described and strive for the objects mentioned – there are perhaps seven of these, but the list could well be extended. Two of them are the same as already stated: (i) profit and (ii) honour, but operating in a different way. They play a part now. not by stimulating men to fight against each other in order to acquire them, as in the former description, but because men see others getting a larger share of them, some unjustly. some justly. The five other causes in this group are (iii) ill-treatment, (iv) fear, (v) preponderance, (vi) contemptuous attitudes, and (vii) disproportionate increase. To these we may add, as stimuli of a different sort, (viii) the soliciting of votes, (ix) lack of vigilance, (x) imperceptible changes, and (xi) dissimilarity.