In his work 'Politics', Aristotle conducted a rigorous critique of various political thinkers and their proposed ideal states. He analyzed the theories of Phaleas of Chalcedon, Hippodamus of Miletus, and his own teacher, Plato, to evaluate the practical viability and theoretical soundness of their respective models of governance.

Aristotle studied at the Academy in Athens under the tutelage of Plato for approximately twenty years. This intellectual relationship was formative for Aristotle, though he later diverged from Plato's idealism to develop his own empirical and systematic philosophy. The lineage from Socrates to Plato to Aristotle represents the core of classical Greek philosophical tradition, profoundly influencing Western political and scientific thought.

Aristotle, in his work 'Politics', analyzed various constitutions and proposed the 'anacyclosis' theory. He argued that governments naturally evolve in a cyclical pattern, transitioning from monarchy to tyranny, aristocracy to oligarchy, and polity to democracy, eventually repeating the cycle as each form decays into its perverted counterpart.

In his Nicomachean Ethics, Aristotle distinguishes between 'universal' or 'general' justice, which relates to virtue as a whole, and 'particular' justice. Within particular justice, he further divides it into distributive and rectificatory justice. The provided answer 'political justice' is often discussed by Aristotle as a subset of justice applicable to the state, though it is a distinct classification in his broader framework.

George H. Sabine, in his seminal work 'A History of Political Theory', argued that Aristotle's political framework, particularly his analysis of the 'polity' or constitutional government, serves as a pragmatic alternative to the highly idealistic and utopian vision presented by Plato in 'The Republic'. Sabine suggests that Aristotle sought to ground political theory in empirical reality, making his 'best practicable state' a more attainable version of Plato's ideal.

Aristotle posits that virtue is not innate but is acquired through habituation. By repeatedly performing virtuous acts, an individual develops a stable character trait or disposition. Through consistent practice and the guidance of reason, one eventually internalizes these behaviors, making virtuous action a natural and habitual part of their life.

In Aristotelian ethics, 'continence' (enkrateia) refers to the ability to resist desire and act according to reason. The tension arises between one's rational judgment and one's irrational appetites. Aristotle explores how a person struggles to maintain self-control when faced with conflicting impulses, emphasizing that virtue is found in the habit of choosing the mean between extremes through rational deliberation.

Aristotle classified constitutions based on two main factors: the number of people who hold sovereign power (one, few, or many) and the quality or purpose of the rule (whether it serves the common good or the private interest of the rulers). This distinction allowed him to categorize governments into 'correct' forms and their 'perverted' counterparts.

Aristotle famously stated that 'man is by nature a political animal.' He argued that the state is a natural development, evolving from the family and the village to satisfy human needs. Unlike social contract theorists who view the state as an artificial creation, Aristotle believed the state is the final and most perfect form of human association, essential for achieving the 'good life.'

Aristotle critiques Plato's communism of family and property primarily because he believes that private property and family units are essential for human development and social stability. He argues that Plato's view that these institutions corrupt the individual is flawed, as they provide the necessary environment for the practice of virtues like generosity and care, which are central to his political philosophy.