Rhetoric is the counterpart of logic; since both are conversant with subjects of such a nature as it is the business of all to have a certain knowledge of, and which belong to no distinct science. Wherefore all men in some way participate of both; since all, to a certain extent, attempt, as well to sift, as to maintain an argument; as well to defend themselves, as to impeach.
[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.
It is evident, then, that there is a sort of education in which parents should train their sons, not as being useful or necessary, but because it is liberal or noble.
What we know is not capable of being otherwise; of things capable of being otherwise we do not know, when they have passed outsideour observation, whether they exist or not. Therefore the object of knowledge is of necessity. Therefore it is eternal; for things that are of necessity in the unqualified sense are all eternal; and things that are eternal are ungenerated and imperishable.
One can aim at honor both as one ought, and more than one ought, and less than one ought. He whose craving for honor is excessive is said to be ambitious, and he who is deficient in this respect unambitious; while he who observes the mean has no peculiar name.
The soul has two parts, one rational and the other irrational. Let us now similarly divide the rational part, and let it be assumed that there are two rational faculties, one whereby we contemplate those things whose first principles are invariable, and one whereby we contemplate those things which admit of variation.
The generality of men are naturally apt to be swayed by fear rather than reverence, and to refrain from evil rather because of the punishment that it brings than because of its own foulness.
If every tool, when ordered, or even of its own accord, could do the work that befits it... then there would be no need either of apprentices for the master workers or of slaves for the lords.
In practical matters the end is not mere speculative knowledge of what is to be done, but rather the doing of it. It is not enough to know about Virtue, then, but we must endeavor to possess it, and to use it, or to take any other steps that may make.