The attainment of truth is then the function of both the intellectual parts of the soul. Therefore their respective virtues are those dispositions which will best qualify them to attain truth.
Most men appear to think that the art of despotic government is statesmanship, and what men affirm to be unjust and inexpedient in their own case they are not ashamed of practicing towards others; they demand just rule for themselves, but where other men are concerned they care nothing about it. Such behavior is irrational; unless the one party is, and the other is not, born to serve, in which case men have a right to command, not indeed all their fellows, but only those who are intended to be subjects; just as we ought not to hunt mankind, whether for food or sacrifice . .
The same things are best both for individuals and for states, and these are the things which the legislator ought to implant in the minds of his citizens.
Excellence is never an accident. It is always the result of high intention, sincere effort, and intelligent execution; it represents the wise choice of many alternatives - choice, not chance, determines your destiny.
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 formed disposition of the soul realizes its full nature in relation to and dealing with that class of objects by which it is its nature to be corrupted or improved.
A constitution is the arrangement of magistracies in a state, especially of the highest of all. The government is everywhere sovereign in the state, and the constitution is in fact the government.
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.
There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong, but especially in respect of pleasure; for pleasure is common to man with the lower animals, and also it is a concomitant of all the objects of choice, since both the noble and the expedient appear to us pleasant.
In a word, acts of any kind produce habits or characters of the same kind. Hence we ought to make sure that our acts are of a certain kind; for the resulting character varies as they vary. It makes no small difference, therefore, whether a man be trained in his youth up in this way or that, but a great difference, or rather all the difference.
All art is concerned with coming into being; for it is concerned neither with things that are, or come into being by necessity, nor with things that do so in accordance with nature.