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Every effort therefore must be made to perpetuate prosperity. And, since that is to the advantage of the rich as well as the poor, all that accrues from the revenues should be collected into a single fund and distributed in block grants to those in need, if possible in lump sums large enough for the acquisition of a small piece of land, but if not, enough to start a business, or work in agriculture. And if that cannot be done for all, the distribution might be by tribes or some other division each in turn.
Although it may be difficult in theory to know what is just and equal, the practical difficulty of inducing those to forbear who can, if they like, encroach, is far greater, for the weaker are always asking for equality and justice, but the stronger care for none of these things.
The virtues [moral excellence] therefore are engendered in us neither by nature nor yet in violation of nature; nature gives us the capacity to receive them, and this capacity is brought to maturity by habit.
If then nature makes nothing without some end in view, nothing to no purpose, it must be that nature has made all of them for the sake of man.
We must no more ask whether the soul and body are one than ask whether the wax and the figure impressed on it are one.
The life of theoretical philosophy is the best and happiest a man can lead. Few men are capable of it and then only intermittently. For the rest there is a second-best way of life, that of moral virtue and practical wisdom.
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