In the perfect state the good man is absolutely the same as the good citizen; whereas in other states the good citizen is only good relatively to his own form of government.
Those who have the command of the arms in a country are masters of the state, and have it in their power to make what revolutions they please. [Thus,] there is no end to observations on the difference between the measures likely to be pursued by a minister backed by a standing army, and those of a court awed by the fear of an armed people.
Those who believe that all virtue is to be found in their own party principles push matters to extremes; they do not consider that disproportion destroys a state.
Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit.
And of course, the brain is not responsible for any of the sensations at all. The correct view is that the seat and source of sensation is the region of the heart.
There are two distinctive peculiarities by reference to which we characterize the soul (1) local movement and (2) thinking, discriminating, and perceiving. Thinking both speculative and practical is regarded as akin to a form of perceiving; for in the one as well as the other the soul discriminates and is cognizant of something which is.