It is clearly better that property should be private, but the use of it common; and the special business of the legislator is to create in men this benevolent disposition.
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.
Now the soul of man is divided into two parts, one of which has a rational principle in itself, and the other, not having a rational principle in itself, is able to obey such a principle. And we call a man in any way good because he has the virtues of these two parts.
It is clear, then, that the earth must be at the centre and immovable, not only for the reasons already given, but also because heavy bodies forcibly thrown quite straight upward return to the point from which they started, even if they are thrown to an infinite distance. From these considerations then it is clear that the earth does not move and does not lie elsewhere than at the centre.
Rhetoric is the counterpart of logic; since both are conversant with subjects of such a nature as it is the business of all to have a certain knowledge of, and which belong to no distinct science. Wherefore all men in some way participate of both; since all, to a certain extent, attempt, as well to sift, as to maintain an argument; as well to defend themselves, as to impeach.
If, therefore, there is any one superior in virtue and in the power of performing the best actions, him we ought to follow and obey, but he must have the capacity for action as well as virtue.
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.
Happiness is essentially perfect; so that the happy man requires in addition the goods of the body, external goods and the gifts of fortune, in order that his activity may not be impeded through lack of them.