The true forms of government, therefore, are those in which the one, or the few, or the many, govern with a view to the common interest; but governments which rule with a view to the private interest, whether of the one or of the few, or of the many, are perversions. For the members of a state, if they are truly citizens, ought to participate in its advantages.
The soul of animals is characterized by two faculties, (a) the faculty of discrimination which is the work of thought and sense, and (b) the faculty of originating local movement.
And what has come to prevail in democracies is the very reverse of beneficial, in those, that is, which are regarded as the most democratically run. The reason for this lies in the failure properly to define liberty. For there are two marks by which democracy is thought to be defined: "sovereignty of the majority" and "liberty." "Just" is equated with what is equal, and the decision of the majority as to what is equal is regarded as sovereign; and liberty is seen in terms of doing what one wants.
In bad or corrupted natures the body will often appear to rule over the soul, because they are in an evil and unnatural condition. At all events we may firstly observe in living creatures both a despotical and a constitutional rule; for the soul rules the body with a despotical rule, whereas the intellect rules the appetites with a constitutional and royal rule. And it is clear that the rule of the soul over the body, and of the mind and the rational element over the passionate, is natural and expedient; whereas the equality of the two or the rule of the inferior is always hurtful.
Music directly imitates the passions or states of the soul...when one listens to music that imitates a certain passion, he becomes imbued withthe same passion; and if over a long time he habitually listens to music that rouses ignoble passions, his whole character will be shaped to an ignoble form.
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.
The wise man does not expose himself needlessly to danger, since there are few things for which he cares sufficiently; but he is willing, in great crises, to give even his life - knowing that under certain conditions it is not worthwhile to live.
If they do not share equally enjoyments and toils, those who labor much and get little will necessarily complain of those who labor little and receive or consume much. But indeed there is always a difficulty in men living together and having all human relations in common, but especially in their having common property.
Greatness of Soul seems therefore to be as it were a crowning ornament of the virtues; it enhances their greatness, and it cannot exist without them. Hence it is hard to be truly great-souled, for greatness of soul is impossible without moral nobility.
It would then be most admirably adapted to the purposes of justice, if laws properly enacted were, as far as circumstances admitted, of themselves to mark out all cases, and to abandon as few as possible to the discretion of the judge.