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.
...one Greek city state had a fundamental law: anyone proposing revisions to the constitution did so with a noose around his neck. If his proposal lost he was instantly hanged.
So we must lay it down that the association which is a state exists not for the purpose of living together but for the sake of noble actions. Those who contribute most to this kind of association are for that very reason entitled to a larger share in the state than those who, though they may be equal or even superior in free birth and in family, are inferior in the virtue that belongs to a citizen. Similarly they are entitled to a larger share than those who are superior in riches but inferior in virtue.
Demonstration is also something necessary, because a demonstration cannot go otherwise than it does, ... And the cause of this lies with the primary premises/principles.
In the Laws it is maintained that the best constitution is made up of democracy and tyranny, which are either not constitutions at all, or are the worst of all. But they are nearer the truth who combine many forms; for the constitution is better which is made up of more numerous elements. The constitution proposed in the Laws has no element of monarchy at all; it is nothing but oligarchy and democracy, leaning rather to oligarchy.
It must not be supposed that happiness will demand many or great possessions; for self-sufficiency does not depend on excessive abundance, nor does moral conduct, and it is possible to perform noble deeds even without being ruler of land and sea: one can do virtuous acts with quite moderate resources. This may be clearly observed in experience: private citizens do not seem to be less but more given to doing virtuous actions than princes and potentates. It is sufficient then if moderate resources are forthcoming; for a life of virtuous activity will be essentially a happy life.
It is the activity of the intellect that constitutes complete human happiness - provided it be granted a complete span of life, for nothing that belongs to happiness can be incomplete.
Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit.
Metaphysics is universal and is exclusively concerned with primary substance. ... And here we will have the science to study that which is, both in its essence and in the properties which it has.
That which is common to the greatest number has the least care bestowed upon it. Every one thinks chiefly of his own, hardly at all of the common interest; and only when he is himself concerned as an individual. For besides other considerations, everybody is more inclined to neglect the duty which he expects another to fulfill.