They are no great works of art, but undoubtedly they are the works in which the excellences of the author are most, and his defects least, conspicuous.
The rhetorical writings are far from coming up to the didactic chasteness of form and precision of thought of the Rhetoric dedicated to Herennius, but they contain instead a store of practical forensic experience and forensic anecdotes of all sorts easily and tastefully set forth, and in fact solve the problem of combining didactic instruction with amusement.

The treatise -De Republica- carries out, in a singular mongrel compound of history and philosophy, the leading idea that the existing constitution of Rome is substantially the ideal state-organization sought for by the philosophers; an idea indeed just as unphilosophical as unhistorical, and besides not even peculiar to the author, but which, as may readily be conceived, became and remained popular.
The scientific groundwork of these rhetorical and political writings of Cicero belongs of course entirely to the Greeks, and many of the details also, such as the grand concluding effect in the treatise -De Republica- the Dream of Scipio, are directly borrowed from them; yet they possess comparative originality, inasmuch as the elaboration shows throughout Roman local colouring, and the proud consciousness of political life, which the Roman was certainly entitled to feel as compared with the Greeks, makes the author even confront his Greek instructors with a certain independence.

The form of Cicero's dialogue is doubtless neither the genuine interrogative dialectics of the best Greek artificial dialogue nor the genuine conversational tone of Diderot or Lessing; but the great groups of advocates gathering around Crassus and Antonius and of the older and younger statesmen of the Scipionic circle furnish a lively and effective framework, fitting channels for the introduction of historical references and anecdotes, and convenient resting-points for the scientific discussion.
The style is quite as elaborate and polished as in the best-written orations, and so far more pleasing than these, since the author does not often in this field make a vain attempt at pathos.
While these rhetorical and political writings of Cicero with a philosophic colouring are not devoid of merit, the compiler on the other hand completely failed, when in the involuntary leisure of the last years of his life (709-710) he applied himself to philosophy proper, and with equal peevishness and precipitation composed in a couple of months a philosophical library.

The receipt was very simple.

In rude imitation of the popular writings of Aristotle, in which the form of dialogue was employed chiefly for the setting forth and criticising of the different older systems, Cicero stitched together the Epicurean, Stoic, and Syncretist writings handling the same problem, as they came or were given to his hand, into a so-called dialogue.