gislator
to consider how his citizens may be good men, what education is
necessary to that purpose, and what is the final object of a good life.
The soul of man may be divided into two parts; that which has reason in
itself, and that which hath not, but is capable of obeying its dictates:
and according to the virtues of these two parts a man is said to be
good: but of those virtues which are the ends, it will not be difficult
for those to determine who adopt the division I have already given; for
the inferior is always for the sake of the superior; and this is equally
evident both in the works of art as well as in those of nature; but that
is superior which has reason. Reason itself also is divided into
two parts, in the manner we usually divide it; the theoretic and the
practical; which division therefore seems necessary for this part also:
the same analogy holds good with respect to actions; of which those
which are of a superior nature ought always to be chosen by those who
have it in their power; for that is always most eligible to every one
which will procure the best ends. Now life is divided into labour and
rest, war and peace; and of what we do the objects are partly necessary
and useful, partly noble: and we should give the same preference to
these that we do to the different parts of the soul and its actions,
as war to procure peace; labour, rest; and the useful, the noble. The
politician, therefore, who composes a body of laws ought to extend his
views to everything; the different parts of the soul and their actions;
more particularly to those things which are of a superior nature and
ends; and, in the same manner, to the lives of men and their different
actions.

They ought to be fitted both for labour and war, but rather [1333b] for
rest and peace; and also to do what is necessary and useful, but rather
what is fair and noble. It is to those objects that the education of the
children ought to tend, and of all the youths who want instruction. All
the Grecian states which now seem best governed, and the legislators who
founded those states, appear not to have framed their polity with a view
to the best end, or to every virtue, in their laws and education; but
eagerly to have attended to what is useful and productive of gain: and
nearly of the same opinion with these are some persons who have written
lately, who, by praising the Lacedaemonian state, show they approve of
the intention of the legislator in makin