And this is clearly seen to be the intention of the law, which is the ally of the whole city; and is seen also in the authority which we exercise over children, and the refusal to let them be free until we have established in them a principle analogous to the constitution of a state, and by cultivation of this higher element have set up in their hearts a guardian and ruler like our own, and when this is done they may go their ways. Yes, he said, the purpose of the law is manifest. From what point of view, then, and on what ground can we say that a man is profited by injustice or intemperance or other baseness, which will make him a worse man, even though he acquire money or power by his wickedness? From no point of view at all. What shall he profit, if his injustice be undetected and unpunished? He who is undetected only gets worse, whereas he who is detected and punished has the brutal part of his nature silenced and humanized; the gentler element in him is liberated, and his whole soul is perfected and ennobled by the acquirement of justice and temperance and wisdom, more than the body ever is by receiving gifts of beauty, strength and health, in proportion as the soul is more honourable than the body. Certainly, he said.
Every virtue is perfected, as was shown by us in the beginning, from reason, deliberate choice, and power. Each of these, however, is not by itself a...
(1) Every virtue is perfected, as was shown by us in the beginning, from reason, deliberate choice, and power. Each of these, however, is not by itself a part of virtue, but the cause of it. Such therefore, as have the intellective and gnostic part of virtue , are denominated skilful and intelligent; but such as have the ethical and pre-elective part of it, are denominated useful and equitable. Since however, man is naturally adapted to act unjustly from exciting causes; and these are three, the love of pleasure in corporeal enjoyments; avarice, in the accumulation of wealth; and ambition, in surpassing those that are equal and similar to him;—this being the case, it is necessary to know, that it is possible to oppose to these such things as procure fear, shame, and desire in men; viz. fear through the laws, shame through the Gods, and desire through the energies of reason. Hence, it is necessary that youth should be taught from the first to honor the Gods and the laws. For from these, it will be manifest, that every human work, and every kind of human life, by the participation of sanctity and piety, will sail prosperously [over the sea of generation].
It appears to me that the justice which subsists among men, may be called the mother and the nurse of the other virtues. For without this a man can...
(1) It appears to me that the justice which subsists among men, may be called the mother and the nurse of the other virtues. For without this a man can neither be temperate, nor brave, nor prudent. For it is the harmony and peace, in conjunction with elegance, of the whole soul. The strength however of this virtue will become more manifest, if we direct our attention to the other habits. For they have a partial utility, and which is referred to one thing; but this is referred to whole systems, and to a multitude. In the world therefore, it conducts the whole government of things, and is providence, harmony, and Dice, by the decree of a certain genus of Gods.
But in a city it is justly called peace, and equitable legislation. And in a house, it is the concord between the husband and wife; the benevolence of the servant towards the master; and the anxious care of the master for the welfare of the servant. In the body likewise, which is the first and dearest thing to all animals, [so far as they are animals,] it is the health and intireness of all the parts. But in the soul, it is the wisdom, which among men subsists from science and justice. If therefore, this virtue thus disciplines and saves both the whole and the parts [of every thing] rendering things concordant and familiar with each other, how is it possible it should not be called by the decision of all men, the mother and the nurse of all things?
FROM HIPPODAMUS, THE THURIAN, IN HIS TREATISE ON FELICITY. (3)
This also is evident, that [human] life becomes different from disposition and action. But it is necessary that the disposition should be either...
(3) This also is evident, that [human] life becomes different from disposition and action. But it is necessary that the disposition should be either worthy or depraved; and that action should be attended either with felicity or misery. And a worthy disposition, indeed, participates of virtue; but a bad one of vice. With respect to actions, also, those that are prosperous are attended with felicity; (for they derive their completion through looking to reason) but those that are unfortunate, are attended with misery; for they are frustrated of the end. Hence, it is not only necessary to learn virtue, but also to possess and use it, either for security, or increase, [of property when it is too little] or, which is the greatest thing of all, for the emendation of families and cities.
For it is not only necessary to have the possession of things beautiful, but also the use of them. All these things, however, will take place, when a man lives in a city that uses equitable laws. And these, indeed, I say, are what is called the horn of Amalthea. For all things are contained in equitable legislation. And without this, the greatest good of human nature can neither be effected, nor, when effected, be increased and become permanent. For this comprehends in itself virtue, and the tendency to virtue; because excellent natures are generated according to it. Manners, likewise, studies, and laws, subsist through this in the most excellent condition; and besides these, rightly-deciding reason, and piety and sanctity towards the most honorable natures.
So that it is necessary that he who is to be happy, and whose life is to be prosperous, should live and die in a country governed by equitable laws, relinquishing all illegality. At the same time what has been said is attended with necessity. For man is a part of society, and hence from the same reasoning, will become entire and perfect, if he not only associates with others, but associates in a becoming manner. For some things are naturally adapted to subsist in many things, and not in one thing; others in one thing, and not in many; but others both in many, and in one thing, and on this account in one thing, because in many. For harmony, indeed, and symphony and number, are naturally adapted to be ingenerated in many things.
For nothing which makes a whole from these parts, is sufficient to itself. But acuteness of seeing and hearing, and swiftness of feet, subsist in one thing alone. Felicity, however, and the virtue of soul, subsist both in one thing and in many, in a whole, and in the universe. And on this account they subsist in one thing, because they also subsist in many: and they subsist in many, because they are inherent in a whole and in the universe. For the orderly distribution of the whole nature of things methodically arranges each particular. And the orderly distribution of particulars gives completion to the whole of things and to the universe. But this follows from the whole being naturally prior to the part, and not the part to the whole . For if the world was not, neither the sun nor the moon would exist, nor the planets, nor the fixed stars. But the world existing, each of these also exists.
Chapter XXVII: The Law, Even in Correcting and Punishing, Aims At the Good Of Men. (6)
So that, when one fails into any incurable evil, - when taken possession of, for example, by wrong or covetousness, - it will be for his good if he is...
(6) But it is the highest and most perfect good, when one is able to lead back any one from the practice of evil to virtue and well-doing, which is the very function of the law. So that, when one fails into any incurable evil, - when taken possession of, for example, by wrong or covetousness, - it will be for his good if he is put to death. For the law is beneficent, being able to make some righteous from unrighteous, if they will only give ear to it, and by releasing others from present evils; for those who have chosen to live temperately and justly, it conducts to immortality. To know the law is characteristic of a good disposition. And again: "Wicked men do not understand the law; but they who seek the Lord shall have understanding in all that is good."