But it is not at all certain that this superiority of the many over the sound few is possible in the case of every people and every large number. There are some whom it would be impossible: otherwise the theory would apply to wild animals- and yet some men are hardly any better than wild animals.
It is the mark of an educated mind to rest satisfied with the degree of precision which the nature of the subject admits and not to seek exactness where only an approximation is possible.
Of ill-temper there are three kinds: irascibility, bitterness, sullenness. It belongs to the ill-tempered man to be unable to bear either small slights or defeats but to be given to retaliation and revenge, and easily moved to anger by any chance deed or word. Ill-temper is accompanied by excitability of character, instability, bitter speech, and liability to take offence at trifles and to feel these feelings quickly and on slight occasions.
Hence intellect[ual perception] is both a beginning and an end, for the demonstrations arise from these, and concern them. As a result, one ought to pay attention to the undemonstrated assertions and opinions of experienced and older people, or of the prudent, no less than to demonstrations, for, because the have an experienced eye, they see correctly.
The art of wealth-getting which consists in household management, on the one hand, has a limit; the unlimited acquisition of wealth is not its business. And therefore, in one point of view, all riches must have a limit; nevertheless, as a matter of fact, we find the opposite to be the case; for all getters of wealth increase their hard coin without limit.
Even if we could suppose the citizen body to be virtuous, without each of them being so, yet the latter would be better, for in the virtue of each the virtue of all is involved.
The majority of mankind would seem to be beguiled into error by pleasure, which, not being really a good, yet seems to be so. So that they indiscriminately choose as good whatsoever gives them pleasure, while they avoid all pain alike as evil.
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.
The good lawgiver should inquire how states and races of men and communities may participate in a good life, and in the happiness which is attainable by them.
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.