then we have determined, that the virtue of a good citizen and good governor is the same as of a good man; and that every one before he commands should have first obeyed, it is the business of the legislator 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.