Once more: there are three offices according to whose directions the highest magistrates are chosen in certain states - guardians of the law, probuli, councilors - of these, the guardians of the law are an aristocratical, the probuli an oligarchical, the council a democratical institution.
When their adventures do not succeed, however, they run away; but it was the mark of a brave man to face things that are, and seem, terrible for a man, because it is noble to do so and disgraceful not to do so.
We ought to be able to persuade on opposite sides of a question; as also we ought in the case of arguing by syllogism: not that we should practice both, for it is not right to persuade to what is bad; but in order that the bearing of the case may not escape us, and that when another makes an unfair use of these reasonings, we may be able to solve them.
People do not naturally become morally excellent or practically wise. They become so, if at all, only as the result of lifelong personal and community effort.
Happiness does not consist in amusement. In fact, it would be strange if our end were amusement, and if we were to labor and suffer hardships all our life long merely to amuse ourselves.... The happy life is regarded as a life in conformity with virtue. It is a life which involves effort and is not spent in amusement.
In bad or corrupted natures the body will often appear to rule over the soul, because they are in an evil and unnatural condition. At all events we may firstly observe in living creatures both a despotical and a constitutional rule; for the soul rules the body with a despotical rule, whereas the intellect rules the appetites with a constitutional and royal rule. And it is clear that the rule of the soul over the body, and of the mind and the rational element over the passionate, is natural and expedient; whereas the equality of the two or the rule of the inferior is always hurtful.
When you have thrown a stone, you cannot afterwards bring it back again, but nevertheless you are responsible for having taken up the stone and flung it, for the origin of the act was within you. Similarly the unjust and profligate might at the outset have avoided becoming so, and therefore they are so voluntarily, although when they have become unjust and profligate it is no longer open to them not to be so.