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A Treatise To Prove That Every Man Who is Virtuous is Also Free.
I. (1) My former treatise, O Theodotus, was intended to prove that every wicked man was a slave, and that proposition I fully established by many natu
II. (8) Again, how can it be anything but a most unreasonable assertion, one full of complete shamelessness of insanity, (or I really know not what to
III. However, we have said enough of these matters. (16) We must now examine with accuracy that which we have taken as the subject of our investigatio
IV. (23) But we must consider that not only is the man who feels no anxiety to avoid death incapable of being made a slave, but the same privilege bel
V. (26) I have before now seen among the competitors in the pancratium, at the public games, one man inflicting all kinds of blows both with his hands
VI. (32) And of the assertion that the being compelled to perform services to others is not of itself an indication of slavery, there is a most clear
VII. (41) And every one may learn to appreciate the true freedom of which the virtuous man is in the enjoyment from other circumstances.
VIII. (51) And from the same principle as a starting-point it will also be clearly shown that the foolish man is a slave for as the laws which prevai
IX. (58) What has now then been said with the view of establishing the truth in the matter inquired into is, in my opinion, sufficient. But since phys
X. (62) But since some persons, who have paid but very little attention to literary pursuits, not understanding demonstrative arguments, which establi
XI. (71) Since, then, we have such great assistance towards arriving at virtue, must we not blush to assert that there is any necessary deficiency of
XII. (75) Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nati
XIII. (88) Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposi
XIV. (92) But it is necessary for us (since some persons do not believe that there is any perfect virtue in the multitude, but that whatever in such p
XV. (98) Moreover, both poets and historians are witnesses to the real freedom of virtuous men, in whose doctrines both Greeks and barbarians are equa
XVI. (105) But it is not right, some one will say, to bring forward the actions of heroes as proofs of the correctness of an argument, for that they w
XVII. (110) I know also that combatants in the pancratium very often, out of the excess of their spirit of rivalry, and of their eagerness for victory
XVIII. (117) Do we then imagine that there can be such a profound love of freedom firmly fixed in women and children, one of which classes is by natur
XIX. (131) And moreover any one who considers the matter may find even among the brute beasts examples of the freedom which exists among men, as he ma
XXI. (147) We must take care, therefore, never to catch a beast of that character which, being formidable not only in respect of its strength but also
XXII. (158) Therefore having put an end to empty opinion, on which the chief multitude of men depends, and being devoted to that most sacred possessio
