 In another famous contention of the work—that “a citizen is one who shares in governing and being governed” (III.13, 1283b42–1284a1, also translatable as “ruling and being ruled in turn”), the Greek dictum of citizenship among equals is presented as an analytical truth, leaving open how such equality is to be conceived in practice. The citizen “shares in the administration of justice, and in offices” (III.1, 1275a23–24). In defective regimes, the good citizen and the good man may come apart. The good citizen of a defective regime is one whose character suits the particular regime in question (whether oligarchic, or democratic, say) and equips him to support it loyally; hence he may be deformed or stunted by a role of holding (or a role of holding accountable) offices defined on incorrect terms. In “the best state,” however, the citizen is “one who is able and chooses to be governed and to govern with a view to the life of excellence” (III.13, 1284a1–3). In such a state, “the citizens must not lead the life of artisans or tradesmen, for such a life is ignoble and inimical to excellence” (VII.9, 1328b39–41), nor that of farmers, as political participation requires leisure. Here the limitations and exclusions among actual humans licensed by the principled formulation of the possibility—requiring actual realization—of human virtue become apparent.