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.
When couples have children in excess, let abortion be procured before sense and life have begun; what may or may not be lawfully done in these cases depends on the question of life and sensation.
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.
Therefore the good man ought to be a lover of self, since he will then both benefit himself by acting nobly and aid his fellows; but the bad man ought not to be a lover of self, since he will follow his base passions, and so injure both himself and his neighbors. With the bad man therefore, what he does is not in accord with what he ought to do, but the good man does what he ought, since intelligence always chooses for itself that which is best, and the good man obeys his intelligence.
If a man of good natural disposition acquires Intelligence [as a whole], then he excels in conduct, and the disposition which previously only resembled Virtue, will now be Virtue in the true sense. Hence just as with the faculty of forming opinions [the calculative faculty] there are two qualities, Cleverness and Prudence, so also in the moral part of the soul there are two qualities, natural virtue and true Virtue; and true Virtue cannot exist without Prudence.
The form of government is a democracy when the free, who are also poor and the majority, govern, and an oligarchy when the rich and the noble govern, they being at the same time few in number.
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.
It is this simplicity that makes the uneducated more effective than the educated when addressing popular audiences-makes them, as the poets tell us, 'charm the crowd's ears more finely.' Educated men lay down broad general principles; uneducated men argue from common knowledge and draw obvious conclusions.
If they do not share equally enjoyments and toils, those who labor much and get little will necessarily complain of those who labor little and receive or consume much. But indeed there is always a difficulty in men living together and having all human relations in common, but especially in their having common property.