In administering punishment it is above all necessary to allow no trace of anger. It is to be desired that they who administer the government should be like the laws, which are led to inflict punishment not by wrath but by justice.

First, keep the good of the people so clearly in view that regardless of your own interests you will make your every action conform to that; second, care for the welfare of the whole body politic and do not let the interests of one party betray the rest.

Those whom Nature has endowed with the capacity for administering public affairs should put aside all hesitation, enter the race for public office and take a hand in directing the government.

There is nothing more honourable and noble than to be indifferent to money, if one does not possess it, and to devote it to beneficence and liberality, if one does possess it.

The Stoics, therefore, correctly define courage as "that virtue which champions the cause of right." For nothing that lacks justice can be morally right.

Eric Weiner, the author of The Socrates Express, put it nicely: “Duty [is] not obligation. There is a difference. Duty comes from inside, obligation from outside.”

Of all the bonds of fellowship, there is none more noble, none more powerful than when good people of congenial character are joined in intimate friendship.

Cicero reminds us that in virtue ethics intentions are fundamental. If you do an act of kindness in order to receive a favor, then you have done no kindness at all.

Cicero argues that we ought to consider what is the best way for us to engage in acts of kindness. And that the fundamental criterion by which to judge their soundness is justice.

There are some also who claim that they are occupied solely with their own affairs. They are traitors to social life, for they contribute to it none of their interest, none of their effort, none of their means.