... the friendship of worthless people has a bad effect (because they take part, unstable as they are, in worthless pursuits, and actually become bad through each other's influence). But the friendship of the good is good, and increases in goodness because of their association. They seem even to become better men by exercising their friendship and improving each other; for the traits that they admire in each other get transferred to themselves.
Democracy appears to be safer and less liable to revolution than oligarchy. For in oligarchies there is the double danger of the oligarchs falling out among themselves and also with the people; but in democracies there is only the danger of a quarrel with the oligarchs. No dissension worth mentioning arises among the people themselves. And we may further remark that a government which is composed of the middle class more nearly approximates to democracy than to oligarchy, and is the safest of the imperfect forms of government.
The so-called Pythagoreans, who were the first to take up mathematics, not only advanced this subject, but saturated with it, they fancied that the principles of mathematics were the principles of all things.
All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves...
Goodness is to do good to the deserving and love the good and hate the wicked, and not to be eager to inflict punishment or take vengeance, but to be gracious and kindly and forgiving.
The life of theoretical philosophy is the best and happiest a man can lead. Few men are capable of it and then only intermittently. For the rest there is a second-best way of life, that of moral virtue and practical wisdom.
Democracy arises out of the notion that those who are equal in any respect are equal in all respects; because men are equally free, they claim to be absolutely equal.
The most perfect political community must be amongst those who are in the middle rank, and those states are best instituted wherein these are a larger and more respectable part, if possible, than both the other; or, if that cannot be, at least than either of them separate.
The society that loses its grip on the past is in danger, for it produces men who know nothing but the present, and who are not aware that life had been, and could be, different from what it is.
In the human species at all events there is a great diversity of pleasures. The same things delight some men and annoy others, and things painful and disgusting to some are pleasant and attractive to others.
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.
Nature does nothing in vain. Therefore, it is imperative for persons to act in accordance with their nature and develop their latent talents, in order to be content and complete.
The purpose of the present study is not as it is in other inquiries, the attainment of knowledge, we are not conducting this inquiry in order to know what virtue is, but in order to become good, else there would be no advantage in studying it. For that reason, it becomes necessary to examine the problem of our actions and to ask how they are to be performed. For as we have said, the actions determine what kind of characteristics are developed.