Both Self-restraint and Unrestraint are a matter of extremes as compared with the character of the mass of mankind; the restrained man shows more and the unrestrained man less steadfastness than most men are capable of.
So virtue is a purposive disposition, lying in a mean that is relative to us and determined by a rational principle, and by that which a prudent man would use to determine it. It is a mean between two kinds of vice, one of excess and the other of deficiency.
But then in what way are things called good? They do not seem to be like the things that only chance to have the same name. Are goods one then by being derived from one good or by all contributing to one good, or are they rather one by analogy? Certainly as sight is in the body, so is reason in the soul, and so on in other cases.
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.
Nature, as we say, does nothing without some purpose; and for thepurpose of making mana political animal she has endowed him alone among the animals with the power of reasoned speech.
The attainment of truth is then the function of both the intellectual parts of the soul. Therefore their respective virtues are those dispositions which will best qualify them to attain truth.
Let us be well persuaded that everyone of us possesses happiness in proportion to his virtue and wisdom, and according as he acts in obedience to their suggestion.
Bad people...are in conflict with themselves; they desire one thing and will another, like the incontinent who choose harmful pleasures instead of what they themselves believe to be good.
Anger is always concerned with individuals, ... whereas hatred is directed also against classes: we all hate any thief and any informer. Moreover, anger can be cured by time; but hatred cannot. The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victim to feel; the hater does not mind whether they feel or not.