as to have no connection with any other state, though its
constitution should not be framed for war or conquest; for it would then
have no occasion for these. It is evident therefore that the business of
war is to be considered as commendable, not as a final end, but as the
means of procuring it. It is the duty of a good legislator to examine
carefully into his state; and the nature of the people, and how they may
partake of every intercourse, of a good life, and of the happiness which
results from it: and in this respect some laws and customs differ from
others. It is also the duty of a legislator, if he has any neighbouring
states to consider in what manner he shall oppose each of them' or what
good offices he shall show them. But what should be the final end of the
best governments will be considered hereafter.

CHAPTER III

We will now speak to those who, while they agree that a life of virtue
is most eligible, yet differ in the use of it addressing ourselves to
both these parties; for there are some who disapprove of all political
governments, and think that the life of one who is really free is
different from the life of a citizen, and of all others most eligible:
others again think that the citizen is the best; and that it is
impossible for him who does nothing to be well employed; but that
virtuous activity and happiness are the same thing. Now both parties in
some particulars say what is right, in others what is wrong, thus, that
the life of a freeman is better than the life of a slave is true, for
a slave, as a slave, is employed in nothing honourable; for the common
servile employments which he is commanded to perform have nothing
virtuous in them; but, on the other hand, it is not true that a
submission to all sorts of governments is slavery; for the government of
freemen differs not more from the government of slaves than slavery and
freedom differ from each other in their nature; and how they do has been
already mentioned. To prefer doing of nothing to virtuous activity is
also wrong, for happiness consists in action, and many noble ends are
produced by the actions of the just and wise. From what we have already
determined on this subject, some one probably may think, that supreme
power is of all things best, as that will enable a man to command very
many useful services from others; so that he who can obtain this ought
not to give it up to another, but rather to seize it: and, for this
purpose, t