Aristotle Quotes
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Music imitates (represents) the passions or states of the soul, such as gentleness, anger, courage, temperance, and their opposites.
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Where the laws are not supreme, there demagogues spring up.
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It is better for a city to be governed by a good man than by good laws.
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We ought, so far as it lies within our power, to aspire to immortality, and do all that we can to live in conformity with the highest that is within us; for even if it is small in quantity, in power and preciousness, it far excels all the rest.
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Those who are not angry at the things they should be angry at are thought to be fools, and so are those who are not angry in the right way, at the right time, or with the right persons.
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That education should be regulated by law and should be an affair of state is not to be denied, but what should be the character of this public education, and how young persons should be educated, are questions which remain to be considered. As things are, there is disagreement about the subjects. For mankind are by no means agreed about the things to be taught, whether we look to virtue or the best life. Neither is it clear whether education is more concerned with intellectual or with moral virtue.
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Comedy aims at representing men as worse, Tragedy as better than in actual life.
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Of all the varieties of virtues, liberalism is the most beloved.
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Hippocrates is an excellent geometer but a complete fool in everyday affairs.
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So, if we must give a general formula applicable to all kinds of soul, we must describe it as the first actuality [entelechy] of anatural organized body.
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For nature by the same cause, provided it remain in the same condition, always produces the same effect, so that either coming-to-be or passing-away will always result.
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While the faculty of sensation is dependent upon the body, mind is separable from it.
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The laws are, and ought to be, relative to the constitution, and not the constitution to the laws. A constitution is the organization of offices in a state, and determines what is to be the governing body, and what is the end of each community. But laws are not to be confounded with the principles of the constitution; they are the rules according to which the magistrates should administer the state, and proceed against offenders.
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It is not necessary to ask whether soul and body are one, just as it is not necessary to ask whether the wax and its shape are one, nor generally whether the matter of each thing and that of which it is the matter are one. For even if one and being are spoken of in several ways, what is properly so spoken of is the actuality.
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Rhetoric is the counterpart of logic; since both are conversant with subjects of such a nature as it is the business of all to have a certain knowledge of, and which belong to no distinct science. Wherefore all men in some way participate of both; since all, to a certain extent, attempt, as well to sift, as to maintain an argument; as well to defend themselves, as to impeach.
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The Life of the intellect is the best and pleasantest for man, because the intellect more than anything else is the man. Thus it will be the happiest life as well.
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The sun, moving as it does, sets up processes of change and becoming and decay, and by its agency the finest and sweetest water is every day carried up and is dissolved into vapour and rises to the upper region, where it is condensed again by the cold and so returns to the earth. This, as we have said before, is the regular course of nature.
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The final cause, then, produces motion through being loved.
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The fool tells me his reason; the wise man persuades me with my own.
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Friendship is communion.
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But nothing is yet clear on the subject of the intellect and the contemplative faculty. However, it seems to be another kind of soul, and this alone admits of being separated, as that which is eternal from that which is perishable, while it is clear from these remarks that the other parts of the soul are not separable, as some assert them to be, though it is obvious that they are conceptually distinct.
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The investigation of the truth is in one way hard, in another easy. An indication of this is found in the fact that no one is able to attain the truth adequately, while, on the other hand, no one fails entirely, but everyone says something true about the nature of all things, and while individually they contribute little or nothing to the truth, by the union of all a considerable amount is amassed.
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No science ever defends its first principles.
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All men by nature desire knowledge.