Now the greatest external good we should assume to be the thing which we offer as a tribute to the gods, and which is most coveted by men of high station, and is the prize awarded for the noblest deeds; and such a thing is honor, for honor is clearly the greatest of external goods.
There is an ideal of excellence for any particular craft or occupation; similarly there must be an excellent that we can achieve as human beings. That is, we can live our lives as a whole in such a way that they can be judged not just as excellent in this respect or in that occupation, but as excellent, period. Only when we develop our truly human capacities sufficiently to achieve this human excellent will we have lives blessed with happiness.
Just as at the Olympic games it is not the handsomest or strongest men who are crowned with victory but the successful competitors, so in life it is those who act rightly who carry off all the prizes and rewards.
Plants, again, inasmuch as they are without locomotion, present no great variety in their heterogeneous pacts. For, when the functions are but few, few also are the organs required to effect them. ... Animals, however, that not only live but perceive, present a great multiformity of pacts, and this diversity is greater in some animals than in others, being most varied in those to whose share has fallen not mere life but life of high degree. Now such an animal is man.
Some persons hold that, while it is proper for the lawgiver to encourage and exhort men to virtue on moral grounds, in the expectation that those who have had a virtuous moral upbringing will respond, yet he is bound to impose chastisement and penalties on the disobedient and ill-conditioned, and to banish the incorrigible out of the state altogether. For (they argue) although the virtuous man, who guides his life by moral ideals, will be obedient to reason, the base, whose desires are fixed on pleasure, must be chastised by pain, like a beast of burden.
There are, then, three states of mind ... two vices--that of excess, and that of defect; and one virtue--the mean; and all these are in a certain sense opposed to one another; for the extremes are not only opposed to the mean, but also to one another; and the mean is opposed to the extremes.
Of the modes of persuasion furnished by the spoken word there are three kinds. The first kind depends on the personal character ofthe speaker; the second on putting the audience into a certain frame of mind; the third on the proof, provided by the words of the speech itself.
Now the goodness that we have to consider is clearly human goodness, since the good or happiness which we set out to seek was human good and human happiness. But human goodness means in our view excellence of soul, not excellence of body.
Prudence as well as Moral Virtue determines the complete performance of a man's proper function: Virtue ensures the rightness of the end we aim at, Prudence ensures the rightness of the means we adopt to gain that end.
Even if we could suppose the citizen body to be virtuous, without each of them being so, yet the latter would be better, for in the virtue of each the virtue of all is involved.