Book 2
22.6
Again, how could we praise them, if we did not know of the naval engagement at Salamis or the battle of Marathon, or what they did for the Heraclidae, and other similar things? for men always base their praise upon what really are, or are thought to be, glorious deeds.
22.7
Similarly, they base their censure upon actions that are contrary to these, examining whether those censured have really, or seem to have, committed them; for example, that the Athenians subjugated the Greeks, and reduced to slavery the Aeginetans and Potidaeans who had fought with distinction on their side against the barbarians, and all such acts, and whatever other similar offences may have been committed by them. Similarly, in accusation and defence, speakers argue from an examination of the circumstances of the case.
22.8
It makes no difference in doing this, whether it is a question of Athenians or Lacedaemonians, of a man or a god. For, when advising Achilles, praising or censuring, accusing or defending him, we must grasp all that really belongs, or appears to belong to him, in order that we may praise or censure in accordance with this, if there is anything noble or disgraceful; defend or accuse, if there is anything just or unjust; advise, if there is anything expedient or harmful.
22.9
And similarly in regard to any subject whatever. For instance, in regard to justice, whether it is good or not, we must consider the question in the light of what is inherent in justice or the good.
