Let us be well persuaded that everyone of us possesses happiness in proportion to his virtue and wisdom, and according as he acts in obedience to their suggestion.
Therefore the good man ought to be a lover of self, since he will then both benefit himself by acting nobly and aid his fellows; but the bad man ought not to be a lover of self, since he will follow his base passions, and so injure both himself and his neighbors. With the bad man therefore, what he does is not in accord with what he ought to do, but the good man does what he ought, since intelligence always chooses for itself that which is best, and the good man obeys his intelligence.
For any two portions of fire, small or great, will exhibit the same ratio of solid to void; but the upward movement of the greater is quicker than that of the less, just as the downward movement of a mass of gold or lead, or of any other body endowed with weight, is quicker in proportion to its size.
Every effort therefore must be made to perpetuate prosperity. And, since that is to the advantage of the rich as well as the poor, all that accrues from the revenues should be collected into a single fund and distributed in block grants to those in need, if possible in lump sums large enough for the acquisition of a small piece of land, but if not, enough to start a business, or work in agriculture. And if that cannot be done for all, the distribution might be by tribes or some other division each in turn.
Rhetoric is useful because the true and the just are naturally superior to their opposites, so that, if decisions are improperly made, they must owe their defeat to their own advocates; which is reprehensible. Further, in dealing with certain persons, even if we possessed the most accurate scientific knowledge, we should not find it easy to persuade them by the employment of such knowledge. For scientific discourse is concerned with instruction, but in the case of such persons instruction is impossible.
If there is some end of the things we do, which we desire for its own sake, clearly this must be the good. Will not knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what we should? If so, we must try, in outline at least, to determine what it is.