Perhaps here we have a clue to the reason why royal rule used to exist formerly, namely the difficulty of finding enough men of outstanding virtue.
If then, as we say, good craftsmen look to the mean as they work, and if virtue, like nature, is more accurate and better than any form of art, it will follow that virtue has the quality of hitting the mean. I refer to moral virtue [not intellectual], for this is concerned with emotions and actions, in which one can have excess or deficiency or a due mean.
One kind of justice is that which is manifested in distributions of honour or money or the other things that fall to be divided among those who have a share in the constitution ... and another kind is that which plays a rectifying part in transactions.
It is not easy to determine the nature of music, or why any one should have a knowledge of it.
For the real difference between humans and other animals is that humans alone have perception of good and evil, just and unjust, etc. It is the sharing of a common view in these matters that makes a household and a state.
Since the things we do determine the character of life, no blessed person can become unhappy. For he will never do those things which are hateful and petty.
The two qualities which chiefly inspire regard and affection are that a thing is your own and that it is your only one.
Shipping magnate of the 20th century If women didn't exist, all the money in the world would have no meaning.
Those who merely possess the goods of fortune may be haughty and insolent; . . . they try to imitate the great-souled man without being really like him, and only copy him in what they can, reproducing his contempt for others but not his virtuous conduct. For the great-souled man is justified in despising other people - his estimates are correct; but most proud men have no good ground for their pride.
He who thus considers things in their first growth and origin ... will obtain the clearest view of them.
Of cases where a man is truthful both in speech and conduct when no considerations of honesty come in, from an habitual sincerity of disposition. Such sincerity may be esteemed a moral excellence; for the lover of truth, who is truthful even when nothing depends on it, will a fortiori be truthful when some interest is at stake, since having all along avoided falsehood for its own sake, he will assuredly avoid it when it is morally base; and this is a disposition that we praise.
To let them share in the highest offices is to take a risk; inevitably, their unjust standards will cause them to commit injustice, and their lack of judgement will lead them into error. On the other hand there is a risk in not giving them a share, and in their non participation, for when there are many who have no property and no honours they inevitably constitute a huge hostile element in the state. But it can still remain open to them to participate in deliberating and judging.
It may be argued that peoples for whom philosophers legislate are always prosperous.
... the science we are after is not about mathematicals either none of them, you see, is separable.
It has been handed down in mythical form from earliest times to posterity, that there are gods, and that the divine (Deity) compasses all nature. All beside this has been added, after the mythical style, for the purpose of persuading the multitude, and for the interests of the laws, and the advantage of the state.
Whereas young people become accomplished in geometry and mathematics, and wise within these limits, prudent young people do not seem to be found. The reason is that prudence is concerned with particulars as well as universals, and particulars become known from experience, but a young person lacks experience, since some length of time is needed to produce it.
The student of politics therefore as well as the psychologist must study the nature of the soul.
Justice is the loveliest and health is the best. but the sweetest to obtain is the heart's desire.
The activity of happiness must occupy an entire lifetime; for one swallow does not a summer make.
There is a foolish corner in the brain of the wisest man.
In the case of some people, not even if we had the most accurate scientific knowledge, would it be easy to persuade them were we to address them through the medium of that knowledge; for a scientific discourse, it is the privilege of education to appreciate, and it is impossible that this should extend to the multitude.
It is the active exercise of our faculties in conformity with virtue that causes happiness, and the opposite activities its opposite.
Education begins at the level of the learner.
The sun, moving as it does, sets up processes of change and becoming and decay, and by its agency the finest and sweetest water is every day carried up and is dissolved into vapour and rises to the upper region, where it is condensed again by the cold and so returns to the earth. This, as we have said before, is the regular course of nature.
for we are inquiring not in order to know what virtue is, but in order to become good, since otherwise our inquiry would have been of no use
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