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.
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.
Bravery is a mean state concerned with things that inspire confidence and with things fearful ... and leading us to choose danger and to face it, either because to do so is noble, or because not to do so is base. But to court death as an escape from poverty, or from love, or from some grievous pain, is no proof of bravery, but rather of cowardice.
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.
The ridiculous is produced by any defect that is unattended by pain, or fatal consequences; thus, an ugly and deformed countenance does not fail to cause laughter, if it is not occasioned by pain.
The arousing of prejudice, pity, anger, and similar emotions has nothing to do with the essential facts, but is merely a personal appeal to the man who is judging the case.
Men pay most attention to what is their own: they care less for what is common; or, at any rate, they care for it only to the extent to which each is individually concerned.
We ought, so far as it lies within our power, to aspire to immortality, and do all that we can to live in conformity with the highest that is within us; for even if it is small in quantity, in power and preciousness, it far excels all the rest.
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.