Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult—to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many.
And of course, the brain is not responsible for any of the sensations at all. The correct view is that the seat and source of sensation is the region of the heart.
The good man is he for whom, because he is virtuous, the things that are absolutely good are good; it is also plain that his use of these goods must be virtuous and in the absolute sense good.
Today, see if you can stretch your heart and expand your love so that it touches not only those to whom you can give it easily, but also to those who need it so much.
Our virtues are voluntary (and in fact we are in a sense ourselves partly the cause of our moral dispositions, and it is our having a certain character that makes us set up an end of a certain kind), it follows that our vices are voluntary also; they are voluntary in the same manner as our virtues.
Every community is an association of some kind and every community is established with a view to some good; for everyone always acts in order to obtain that which they think good. But, if all communities aim at some good, the state or political community, which is the highest of all, and which embraces all the rest, aims at good in a greater degree than any other, and at the highest good.
If the consequences are the same it is always better to assume the more limited antecedent, since in things of nature the limited, as being better, is sure to be found, wherever possible, rather than the unlimited.
The precepts of the law may be comprehended under these three points: to live honestly, to hurt no man willfully, and to render every man his due carefully.