Book, Paragraph

  1      I, II   |          Gods, but their ways of life to be like their own.~When
  2      I, II   | originating in the bare needs of life, and continuing in existence
  3      I, II   | existence for the sake of a good life. And therefore, if the earlier
  4      I, III  |        to the needs of practical life and also seeking to attain
  5      I, IV   |       instrument for maintaining life. And so, in the arrangement
  6      I, IV   |     likewise differ in kind. But life is action and not production,
  7      I, V    |          in things which have no life there is a ruling principle,
  8      I, V    |         minister to the needs of life. Nature would like to distinguish
  9      I, V    |   services, useful for political life in the arts both of war
 10      I, VIII |     differences in their ways of life. For of beasts, some are
 11      I, VIII |      shepherds, who lead an idle life, and get their subsistence
 12      I, VIII |        them by another: thus the life of a shepherd may be combined
 13      I, VIII |      with that of a brigand, the life of a farmer with that of
 14      I, VIII |         a hunter. Other modes of life are similarly combined in
 15      I, VIII |         such things necessary to life, and useful for the community
 16      I, VIII |       which is needed for a good life is not unlimited, although
 17      I, IX   |       another the necessaries of life and nothing more; giving
 18      I, IX   |       the various necessaries of life are not easily carried about,
 19      I, IX   |    applicable to the purposes of life, for example, iron, silver,
 20      I, IX   |        any of the necessities of life, and, indeed, he who is
 21      I, IX   |       Those who do aim at a good life seek the means of obtaining
 22      I, X    |    health just as they must have life or any other necessary.
 23      I, X    |       already said, the means of life must be provided beforehand
 24      I, XIII |          useful for the wants of life, and therefore he will obviously
 25      I, XIII |     slave shares in his master’s life; the artisan is less closely
 26     II, I    |        to realize their ideal of life. We must therefore examine
 27     II, II   |        lives an Arcadian sort of life); but the elements out of
 28     II, V    |       come into contact in daily life.~These are only some of
 29     II, V    |        which they will lose. The life which they are to lead appears
 30     II, V    |         importance if the common life of the guardians is to be
 31     II, VI   |    political and not an isolated life. For a state must have such
 32     II, VI   |      useful at home. Even if the life of action is not admitted
 33     II, VI   |       and in the habits of daily life. In the Laws it is maintained
 34     II, VII  |        beyond the necessities of life, which preys upon them;
 35     II, VIII |          general eccentricity of life, which made some think him
 36     II, IX   |      which is of no use in daily life, and is needed only in war,
 37     II, IX   |        discipline of a soldier’s life (in which there are many
 38     II, IX   |        to the laws. Their way of life, too, is not in accordance
 39     II, IX   |    causes should hold office for life is a disputable thing, for
 40     II, IX   |         regard to their personal life and conduct. The legislator
 41     II, X    |       Their irresponsibility and life tenure is too great a privilege,
 42    III, I    |    sufficing for the purposes of life.~
 43    III, V    |         virtue who is living the life of a mechanic or laborer.
 44    III, VI   |        also for the sake of mere life (in which there is possibly
 45    III, VI   |        all see that men cling to life even at the cost of enduring
 46    III, VI   |   misfortune, seeming to find in life a natural sweetness and
 47    III, IX   |    exists for the sake of a good life, and not for the sake of
 48    III, IX   |          and not for the sake of life only: if life only were
 49    III, IX   |        the sake of life only: if life only were the object, slaves
 50    III, IX   |       share in happiness or in a life of free choice. Nor does
 51    III, IX   |       perfect and self-sufficing life. Such a community can only
 52    III, IX   |         of the state is the good life, and these are the means
 53    III, IX   |       perfect and self-sufficing life, by which we mean a happy
 54    III, IX   |       mean a happy and honorable life.~Our conclusion, then, is
 55    III, XIII |         take into account a good life, then, as I have already
 56    III, XIII |        govern with a view to the life of virtue.~If, however,
 57    III, XIII |         kings in their state for life.~
 58    III, XIV  |        king has not the power of life and death, except in a specified
 59    III, XIV  |         he has the power even of life and death. Does he not say—"
 60    III, XIV  |        royalty-a generalship for life: and of such royalties some
 61    III, XIV  |          the office was held for life, sometimes for a term of
 62    III, XVI  |       general holding office for life, and one person is often
 63    III, XVIII|         attain the most eligible life. We showed at the commencement
 64     IV, I    |      furnished with the means of life), and also what common form
 65     IV, IV   |        luxury or to the grace of life. The third class is that
 66     IV, IV   |        supply the necessaries of life, rather than for the sake
 67     IV, IV   |   minister to the necessaries of life. Whether their several functions
 68     IV, IX   |          the following period of life, and when the citizens are
 69     IV, XI   |        most states, and the best life for most men, neither assuming
 70     IV, XI   |         but having regard to the life in which the majority are
 71     IV, XI   |          is true, that the happy life is the life according to
 72     IV, XI   |       that the happy life is the life according to virtue lived
 73     IV, XI   |       virtue is a mean, then the life which is in a mean, and
 74     IV, XI   |  constitution is in a figure the life of the city.~Now in all
 75     IV, XI   |         for in that condition of life men are most ready to follow
 76     IV, XI   |       against, they pass through life safely. Wisely then did
 77     IV, XV   |       periods. Shall they be for life or for a long term of years;
 78      V, VI   |     number, and were elected for life and out of certain families
 79      V, VIII |     creep in through the private life of individuals also, there
 80      V, VIII |       have an eye to those whose life is not in harmony with the
 81      V, X    |  despising the effeminacy of his life, and believing that his
 82      V, X    |          be prepared to lose his life if he fail. He must have
 83      V, XI   |        extravagant in his way of life; he should win the notables
 84     VI, IV   |        having the necessaries of life they are always at work,
 85     VI, IV   |      inferior to them, for their life is inferior; there is no
 86    VII, I    |       which is the most eligible life; while this remains uncertain
 87    VII, I    |        expected to lead the best life who are governed in the
 88    VII, I    |          most generally eligible life, and then whether the same
 89    VII, I    |        and then whether the same life is or is not best for the
 90    VII, I    |       school concerning the best life, we will now only repeat
 91    VII, I    |        assume then that the best life, both for individuals and
 92    VII, I    |   individuals and states, is the life of virtue, when virtue has
 93    VII, II   |        who value most highly the life of a tyrant deem that city
 94    VII, II   |       which is the more eligible life, that of a citizen who is
 95    VII, II   |       agree in thinking that the life of virtue is the most eligible
 96    VII, II   |          a question, whether the life of business and politics
 97    VII, II   |        mean than a contemplative life, which by some is maintained
 98    VII, II   |          For these two lives—the life of the philosopher and the
 99    VII, II   |          the philosopher and the life of the statesman—appear
100    VII, II   |         necessarily regulate his life according to the best end.
101    VII, II   |      they maintain that the true life of man is the practical
102    VII, II   |        may participate in a good life, and in the happiness which
103    VII, III  |        while they agree that the life of virtue is the most eligible,
104    VII, III  |        power, and think that the life of the freeman is different
105    VII, III  |    freeman is different from the life of the statesman and the
106    VII, III  |        all; but others think the life of the statesman best. The
107    VII, III  |      right in affirming that the life of the freeman is better
108    VII, III  |       freeman is better than the life of the despot; for there
109    VII, III  |    virtuous activity, the active life will be the best, both for
110    VII, III  |          individuals. Not that a life of action must necessarily
111    VII, III  |         is evident that the same life is best for each individual,
112    VII, IV   |       due supply of the means of life. And therefore we must presuppose
113    VII, IV   | population sufficient for a good life in the political community:
114    VII, IV   |     suffices for the purposes of life, and can be taken in at
115    VII, VIII |       equals, aiming at the best life possible. Now, whereas happiness
116    VII, VIII |    themselves different modes of life and forms of government.
117    VII, VIII |        food; secondly, arts, for life requires many instruments;
118    VII, VIII |    sufficing for the purposes of life; and if any of these things
119    VII, IX   |       citizens must not lead the life of mechanics or tradesmen,
120    VII, IX   |         or tradesmen, for such a life is ignoble, and inimical
121    VII, IX   |    suited to different primes of life, for the one requires mental
122    VII, IX   |         age have given up active life, to the old men of these
123    VII, X    |     which would adorn and enrich life should grow up by degrees.
124    VII, XII  |     upper agora we devote to the life of leisure, the other is
125    VII, XIII |          not granted; for a good life requires a supply of external
126    VII, XIII |   disease, and the other ills of life; but he can only attain
127    VII, XIII |         lead for the most part a life of nature, although in lesser
128    VII, XIV  |        is the end of the perfect life.~Now the soul of man is
129    VII, XIV  |  attainable by him. The whole of life is further divided into
130    VII, XIV  |          lost the better part of life! These writers further err
131    VII, XIV  |      taught them how to lead the life of peace.~
132    VII, XV   |          For many necessaries of life have to be supplied before
133    VII, XV   |         able to use the goods of life, it is peculiarly disgraceful
134    VII, XV   |    whether the training of early life is to be that of rational
135    VII, XV   |   attaining the highest ideal of life, and there may be a like
136    VII, XVI  |          and the length of their life, that their procreative
137    VII, XVI  |           that their procreative life may terminate at the same
138    VII, XVI  |         they are in the prime of life, and the decline in the
139    VII, XVI  |        already in the decline of life, and have nearly reached
140    VII, XVI  |     athlete is not suited to the life of a citizen, or to health,
141    VII, XVI  |        procured before sense and life have begun; what may or
142    VII, XVI  |       depends on the question of life and sensation.~And now,
143    VII, XVI  |        of some poets who measure life by periods of seven years,
144    VII, XVII |       them in the first stage of life.~The next period lasts to
145    VII, XVII |        for the business of later life, and should be for the most
146    VII, XVII |         There are two periods of life with reference to which
147   VIII, II   |       look to virtue or the best life. Neither is it clear whether
148   VIII, II   |     proceed—should the useful in life, or should virtue, or should
149   VIII, III  |       useful for the purposes of life in a variety of ways, and
150   VIII, III  |    amusement would be the end of life. But if this is inconceivable,
151   VIII, III  |       happiness and enjoyment of life, which are experienced,
152   VIII, III  |       knowledge and in political life, nor like drawing, useful
153   VIII, III  |         no better way of passing life than when men’s hearts are
154   VIII, IV   |     other studies; the period of life which follows may then be
155   VIII, V    |          with the perfect end of life, but they also provide relaxation.
156   VIII, VII  |         view also to the time of life when men begin to grow old,