Although it may be difficult in theory to know what is just and equal, the practical difficulty of inducing those to forbear who can, if they like, encroach, is far greater, for the weaker are always asking for equality and justice, but the stronger care for none of these things.
Victory is plesant, not only to those who love to conquer, bot to all; for there is produced an idea of superiority, which all with more or less eagerness desire.
There is an error common to both oligarchies and to democracies: in the latter the demagogues, when the multitude are above the law, are always cutting the city in two by quarrels with the rich, whereas they should always profess to be maintaining their cause; just as in oligarchies the oligarchs should profess to maintain the cause of the people, . .
The same thing may have all the kinds of causes, e.g. the moving cause of a house is the art or the builder, the final cause is the function it fulfils, the matter is earth and stones, and the form is the definitory formula.
If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good.
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.
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.
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.
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.