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.
For nature by the same cause, provided it remain in the same condition, always produces the same effect, so that either coming-to-be or passing-away will always result.
Every formed disposition of the soul realizes its full nature in relation to and dealing with that class of objects by which it is its nature to be corrupted or improved.
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.
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.
Different men seek after happiness in different ways and by different means, and so make for themselves different modes of life and forms of government.
How strange it is that Socrates, after having made the children common, should hinder lovers from carnal intercourse only, but should permit love and familiarities between father and son or between brother and brother, than which nothing can be more unseemly, since even without them love of this sort is improper. How strange, too, to forbid intercourse for no other reason than the violence of the pleasure, as though the relationship of father and son or of brothers with one another made no difference.
And inasmuch as the great-souled man deserves most, he must be the best of men; for the better a man is the more he deserves, and he that is best deserves most. Therefore the truly great-souled man must be a good man. Indeed greatness in each of the virtues would seem to go with greatness of soul.
The things best to know are first principles and causes, but these things are perhaps the most difficult for men to grasp, for they are farthest removed from the senses.