Classics of Moral and Political Theory
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The fifth edition of Michael L. Morgan's Classics of Moral and Political Theory broadens the scope and increases the versatility of this landmark anthology by offering new selections from Aristotle's Politics, Aquinas' Disputed Questions on Virtue and Treatise on Law, as well as the entirety of Locke's Letter Concerning Toleration, Kant's To Perpetual Peace, and Nietzsche's On the Advantage and Disadvantage of History for Life.
philosophy by her detractors—that some of her consorts are useless, while the majority deserve many evils. ADEIMANTUS: Yes, that is what they say. SOCRATES: And it is a reasonable thing to say. For other worthless little men see that this position has become vacant, even though it is brimming with fine accolades and pretensions, and—like prisoners [d] escaping from jail who take refuge in a temple—leap gladly from their crafts to philosophy. These are the ones who are most sophisticated at
turned the revolving spindle, thus ratifying the allotted fate it had chosen. After receiving her touch, he led the soul to the spinning of Atropos, to make the spun fate irreversible. Then, without turning around, it went under the throne of Necessity. When it had passed through that, and when the others had also [621a] passed through, they all traveled to the plain of Lethe, through burning and choking and terrible heat, for it was empty of trees and earthly vegetation. They camped, since
why young people become friends quickly, but older people do not, since they do not become friends with people in whom they find no enjoyment—nor do sour people. These people have goodwill to each other, since they wish goods and give help in time of need; but they scarcely count as friends, since they do not spend their days together or find enjoyment in each other, and these things seem to be above all typical of  friendship. No one can have complete friendship for many people, just as no
same. For those who suppose that living well for an individual consists in wealth will also call a whole city-state blessedly happy if it happens to be wealthy. And those who honor the tyrannical life above all would claim  that the city-state that rules the greatest number is happiest. And if someone approves of an individual because of his virtue, he will also say that the more excellent city-state is happier. Two questions need to be investigated, however. First, which life is more
more to grow rich, than to change, as they had done, the form of their government. For the constitution of man’s nature, is of itself subject to desire novelty: When therefore they are provoked to the same, by the neighbourhood also of those that have been enriched by it, it is almost impossible for them, not to be content with those that solicit them to change; and love the first beginnings, though they be grieved with the continuance of disorder; like hot bloods, that having gotten the itch,