We have divided the Virtues of the Soul into two groups, the Virtues of the Character and the Virtues of the Intellect.

Actual knowledge is identical with its object: in the individual, potential knowledge is in time prior to actual knowledge, but in the universe as a whole it is not prior even in time. Mind is not at one time knowing and at another not. When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal (we do not, however, remember its former activity because, while mind in this sense is impassible, mind as passive is destructible), and without it nothing thinks.

Indeed, we may go further and assert that anyone who does not delight in fine actions is not even a good man.

In the first place, then, men should guard against the beginning of change, and in the second place they should not rely upon the political devices of which I have already spoken invented only to deceive the people, for they are proved by experience to be useless.

We should aim rather at leveling down our desires than leveling up our means.

Those who believe that all virtue is to be found in their own party principles push matters to extremes; they do not consider that disproportion destroys a state.

Happiness, then, is found to be something perfect and self-sufficient, being the end to which our actions are directed.