The moral virtues, then, are produced in us neither by nature nor against nature. Nature, indeed, prepares in us the ground for their reception, but their complete formation is the product of habit.
Moral virtue is ... a mean between two vices, that of excess and that of defect, and ... it is no small task to hit the mean in each case, as it is not, for example, any chance comer, but only the geometer, who can find the center of a given circle.
Even the best of men in authority are liable to be corrupted by passion. We may conclude then that the law is reason without passion, and it is therefore preferable to any individual.
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.
It is also in the interests of a tyrant to make his subjects poo...the people are so occupied with their daily tasks that they have no time for plotting.
The real difference between democracy and oligarchy is poverty and wealth. Wherever men rule by reason of their wealth, whether they be few or many, that is an oligarchy, and where the poor rule, that is a democracy.
In poverty and other misfortunes of life, true friends are a sure refuge. The young they keep out of mischief; to the old they are a comfort and aid in their weakness, and those in the prime of life they incite to noble deeds.
We are not angry with people we fear or respect, as long as we fear or respect them; you cannot be afraid of a person and also at the same time angry with him.
If what was said in the Ethics is true, that the happy life is the life according to virtue lived without impediment, and that virtue is a mean, then the life which is in a mean, and in a mean attainable by every one, must be the best. And the same principles of virtue and vice are characteristic of cities and of constitutions; for the constitution is in a figure the life of the city.