When we look at the matter from another point of view, great caution would seem to be required. For the habit of lightly changing the laws is an evil, and, when the advantage is small, some errors both of lawgivers and rulers had better be left; the citizen will not gain so much by making the change as he will lose by the habit of disobedience.
It is just that we should be grateful, not only to those with whose views we may agree, but also to those who have expressed more superficial views; for these also contributed something, by developing before us the powers of thought.
Every wicked man is in ignorance as to what he ought to do, and from what to abstain, and it is because of error such as this that men become unjust and, in a word, wicked.
Moral virtue is a mean . . . between two vices, one of excess and the other of defect; . . . it is such a mean because it aims at hitting the middle point in feelings and in actions. This is why it is a hard task to be good, for it is hard to find the middle point in anything.
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.
Rising before daylight is also to be commended; it is a healthy habit, and gives more time for the management of the household as well as for liberal studies.
Whereas happiness is the highest good, being a realization and perfect practice of virtue, which some can attain, while others have little or none of it, the various qualities of men are clearly the reason why there are various kinds of states and many forms of government; for different men seek after happiness in different ways and by different means, and so make for themselves different modes of life and forms of government.
Youth should be kept strangers to all that is bad, and especially to things which suggest vice or hate. When the five years have passed away, during the two following years they must look on at the pursuits which they are hereafter to learn. There are two periods of life with reference to which education has to be divided, from seven to the age of puberty, and onwards to the age of one and twenty.
Rhetoric is useful because truth and justice are in their nature stronger than their opposites; so that if decisions be made, not in conformity to the rule of propriety, it must have been that they have been got the better of through fault of the advocates themselves: and this is deserving reprehension.
Nature does nothing in vain. Therefore, it is imperative for persons to act in accordance with their nature and develop their latent talents, in order to be content and complete.
For nature by the same cause, provided it remain in the same condition, always produces the same effect, so that either coming-to-be or passing-away will always result.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.