In bad or corrupted natures the body will often appear to rule over the soul, because they are in an evil and unnatural condition. At all events we may firstly observe in living creatures both a despotical and a constitutional rule; for the soul rules the body with a despotical rule, whereas the intellect rules the appetites with a constitutional and royal rule. And it is clear that the rule of the soul over the body, and of the mind and the rational element over the passionate, is natural and expedient; whereas the equality of the two or the rule of the inferior is always hurtful.
[I]t is rather the case that we desire something because we believe it to be good than that we believe a thing to be good because we desire it. It is the thought that starts things off.
The heart is the perfection of the whole organism. Therefore the principles of the power of perception and the souls ability to nourish itself must lie in the heart.
Whereas happiness is the highest good, being a realization and perfect practice of virtue, which some can attain, while others have little or none of it, the various qualities of men are clearly the reason why there are various kinds of states and many forms of government; for different men seek after happiness in different ways and by different means, and so make for themselves different modes of life and forms of government.
If the poor, for example, because they are more in number, divide among themselves the property of the rich,- is not this unjust? . . this law of confiscation clearly cannot be just.
If, therefore, there is any one superior in virtue and in the power of performing the best actions, him we ought to follow and obey, but he must have the capacity for action as well as virtue.
Now that practical skills have developed enough to provide adequately for material needs, one of these sciences which are not devoted to utilitarian ends [mathematics] has been able to arise in Egypt, the priestly caste there having the leisure necessary for disinterested research.
Of means of persuading by speaking there are three species: some consist in the character of the speaker; others in the disposing the hearer a certain way; others in the thing itself which is said, by reason of its proving, or appearing to prove the point.