Nature does nothing in vain. Therefore, it is imperative for persons to act in accordance with their nature and develop their latent talents, in order to be content and complete.
So it is naturally with the male and the female; the one is superior, the other inferior; the one governs, the other is governed; and the same rule must necessarily hold good with respect to all mankind.
For even they who compose treatises of medicine or natural philosophy in verse are denominated Poets: yet Homer and Empedocles have nothing in common except their metre; the former, therefore, justly merits the name of the Poet; while the other should rather be called a Physiologist than a Poet.
There are, then, these three means of effecting persuasion. The man who is to be in command of them must, it is clear, be able (1) to reason logically, (2) to understand human character and goodness in their various forms, and (3) to understand the emotions--that is, to name them and describe them, to know their causes and the way in which they are excited.
The argument of Alcidamas: Everyone honours the wise. Thus the Parians have honoured Archilochus, in spite of his bitter tongue; the Chians Homer, though he was not their countryman; the Mytilenaeans Sappho, though she was a woman; the Lacedaemonians actually made Chilon a member of their senate, though they are the least literary of men; the inhabitants of Lampsacus gave public burial to Anaxagoras, though he was an alien, and honour him even to this day.
Now property is part of a household, and the acquisition of property part of household-management; for neither life itself nor the good life is possible without a certain minimum supply of the necessities.
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.
Therefore the good man ought to be a lover of self, since he will then both benefit himself by acting nobly and aid his fellows; but the bad man ought not to be a lover of self, since he will follow his base passions, and so injure both himself and his neighbors. With the bad man therefore, what he does is not in accord with what he ought to do, but the good man does what he ought, since intelligence always chooses for itself that which is best, and the good man obeys his intelligence.
The heart is the perfection of the whole organism. Therefore the principles of the power of perception and the souls ability to nourish itself must lie in the heart.