Men must be able to engage in business and go to war, but leisure and peace are better; they must do what is necessary and indeed what is useful, but what is honorable is better. On such principles children and persons of every age which requires education should be trained.
The same things are best both for individuals and for states, and these are the things which the legislator ought to implant in the minds of his citizens.
Women should marry when they are about eighteen years of age, and men at seven and thirty; then they are in the prime of life, and the decline in the powers of both will coincide.
Nature herself, as has been often said, requires that we should be able, not only to work well, but to use leisure well; for, as I must repeat once again, the first principle of all action is leisure. Both are required, but leisure is better than occupation and is its end.
Leisure of itself gives pleasure and happiness and enjoyment of life, which are experienced, not by the busy man, but by those who have leisure.
It is evident, then, that there is a sort of education in which parents should train their sons, not as being useful or necessary, but because it is liberal or noble.
To be always seeking after the useful does not become free and exalted souls.
And, speaking generally, passion seems not to be amenable to reason, but only to force.
The End is included among goods of the soul, and not among external goods.
Indeed, we may go further and assert that anyone who does not delight in fine actions is not even a good man.
Now the goodness that we have to consider is clearly human goodness, since the good or happiness which we set out to seek was human good and human happiness. But human goodness means in our view excellence of soul, not excellence of body;.
Excellence or virtue in a man will be the disposition which renders him a good man and also which will cause him to perform his function well.
Democracy is the form of government in which the free are rulers, and oligarchy in which the rich; it is only an accident that the free are the many and the rich are the few.
Because the rich are generally few in number, while the poor are many, they appear to be antagonistic, and as the one or the other prevails they form the government. Hence arises the common opinion that there are two kinds of government – democracy and oligarchy.
In the perfect state the good man is absolutely the same as the good citizen; whereas in other states the good citizen is only good relatively to his own form of government.
Equality is of two kinds, numerical and proportional; by the first I mean sameness of equality in number or size; by the second, equality of ratios.
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 only stable principle of government is equality according to proportion, and for every man to enjoy his own.
Of old, the demagogue was also a general, and then democracies changed into tyrannies. Most of the ancient tyrants were originally demagogues. They are not so now, but they were then; and the reason is that they were generals and not orators, for oratory had not yet come into fashion.
Once more: there are three offices according to whose directions the highest magistrates are chosen in certain states – guardians of the law, probuli, councilors – of these, the guardians of the law are an aristocratical, the probuli an oligarchical, the council a democratical institution.