... the good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind.
One citizen differs from another, but the salvation of the community is the common business of them all. This community is the constitution; the virtue of the citizen must therefore be relative to the constitution of which he is a member.
These, then, are the four kinds of royalty. First the monarchy of the heroic ages; this was exercised over voluntary subjects, but limited to certain functions; the king was a general and a judge, and had the control of religion The second is that of the barbarians, which is a hereditary despotic government in accordance with law. A third is the power of the so-called Aesynmete or Dictator; this is an elective tyranny. The fourth is the Lacedaemonian, which is in fact a generalship, hereditary and perpetual.
Demonstration is also something necessary, because a demonstration cannot go otherwise than it does, ... And the cause of this lies with the primary premises/principles.
But if nothing but soul, or in soul mind, is qualified to count, it is impossible for there to be time unless there is soul, but only that of which time is an attribute, i.e. if change can exist without soul.
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.
Actual knowledge is identical with its object: in the individual, potential knowledge is in time prior to actual knowledge, but in the universe as a whole it is not prior even in time. Mind is not at one time knowing and at another not. When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal (we do not, however, remember its former activity because, while mind in this sense is impassible, mind as passive is destructible), and without it nothing thinks.