Why is it that all those who have become eminent in philosophy, politics, poetry, or the arts are clearly of an atrabilious temperament and some of them to such an extent as to be affected by diseases caused by black bile?
The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
It is absurd to hold that a man ought to be ashamed of being unable to defend himself with his limbs, but not of being unable to defend himself with speech and reason, when the use of rational speech is more distinctive of a human being than the use of his limbs.
...we are all inclined to ... direct our inquiry not by the matter itself, but by the views of our opponents; and, even when interrogating oneself, one pushes the inquiry only to the point at which one can no longer offer any opposition. Hence a good inquirer will be one who is ready in bringing forward the objections proper to the genus, and that he will be when he has gained an understanding of the differences.
Now the soul of man is divided into two parts, one of which has a rational principle in itself, and the other, not having a rational principle in itself, is able to obey such a principle. And we call a man in any way good because he has the virtues of these two parts.
For the real difference between humans and other animals is that humans alone have perception of good and evil, just and unjust, etc. It is the sharing of a common view in these matters that makes a household and a state.
What is the highest good in all matters of action? To the name, there is almost complete agreement; for uneducated and educated alike call it happiness, and make happiness identical with the good life and successful living. They disagree, however, about the meaning of happiness.
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.
Anaximenes and Anaxagoras and Democritus say that its [the earth's] flatness is responsible for it staying still: for it does not cut the air beneath but covers it like a lid, which flat bodies evidently do: for they are hard to move even for the winds, on account of their resistance.
Good moral character is not something that we can achieve on our own. We need a culture that supports the conditions under which self-love and friendship flourish.
Nature does nothing without a purpose. In children may be observed the traces and seeds of what will one day be settled psychological habits, though psychologically a child hardly differs for the time being from an animal.
For man, when perfected, is the best of animals, but, when separated from law and justice, he is the worst of all; since armed injustice is the more dangerous, and he is equipped at birth with the arms of intelligence and with moral qualities which he may use for the worst ends. Wherefore, if he have not virtue, he is the most unholy and the most savage of animals, and the most full of lust and gluttony. But justice is the bond of men in states, and the administration of justice, which is the determination of what is just, is the principle of order in political society.
Should a man live underground, and there converse with the works of art and mechanism, and should afterwards be brought up into the open day, and see the several glories of the heaven and earth, he would immediately pronounce them the work of such a Being as we define God to be.