“Let him who would move the world first move himself.”

“To move the world we must move ourselves.”

“He who is unable to live in society, or who has no need because he is sufficient for himself, must be either a beast or a god.”

“He who is not contented with what he has, would not be contented with what he would like to have.”

“One day, the old wise Socrates walks down the streets, when all of the sudden a man runs up to him "Socrates I have to tell you something about your friend who...""Hold up" Socrates interrupts him "About the story you're about to tell me, did you put it trough the three sieves?""Three sieves?" The man asks "What three sieves?""Let's try it" Socrates says."The first sieve is the one of truth, did you examine what you were about to tell me if it is true?" Socrates asks."Well no, I just overheard it" The man says."Ah, well then you have used the second sieve, the sieve of good?" Socrates asks "Is it something good what you're about to tell me?""Ehm no, on the contrary" the man answers."Hmmm" The wise man says "Let's use the third sieve then, is it necessary to tell me what you're so exited about?""No not necessary" the man says."Well" Socrates says with a smile "If the story you're about to tell me isn't true, good or necessary, just forget it and don't bother me with it.”

“God takes away the minds of poets, and uses them as his ministers, as he also uses diviners and holy prophets, in order that we who hear them may know them to be speaking not of themselves who utter these priceless words in a state of unconsciousness, but that God himself is the speaker, and that through them he is conversing with us. ”

“…money and honour have no attraction for them; good men do not wish to be openly demanding payment for governing and so to get the name of hirelings, nor by secretly helping themselves out of the public revenues to get the name of thieves. And not being ambitious they do not care about honour. Wherefore necessity must be laid upon them, and they must be induced to serve from the fear of punishment. And this, as I imagine, is the reason why the forwardness to take office, instead of waiting to be compelled, has been deemed dishonourable. Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself. And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help — not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to any one who is better than themselves, or indeed as good. For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present…”