Aristotle Quotes
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Now property is part of a household, and the acquisition of property part of household-management; for neither life itself nor the good life is possible without a certain minimum supply of the necessities.
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Since music has so much to do with the molding of character, it is necessary that we teach it to our children.
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All art is concerned with coming into being; for it is concerned neither with things that are, or come into being by necessity, nor with things that do so in accordance with nature.
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The vigorous are no better than the lazy during one half of life, for all men are alike when asleep.
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When the citizens at large administer the state for the common interest, the government is called by the generic name - a constitution.
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It is evident, then, that there is a sort of education in which parents should train their sons, not as being useful or necessary, but because it is liberal or noble.
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The rattle is a toy suited to the infant mind, and education is a rattle or toy for children of larger growth.
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. . . the man is free, we say, who exists for his own sake and not for another's.
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No tyrant need fear till men begin to feel confident in each other.
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The ensouled is distinguished from the unsouled by its being alive. Now since being alive is spoken of in many ways, even if only one of these is present, we say that the thing is alive, if, for instance, there is intellect or perception or spatial movement and rest or indeed movement connected with nourishment and growth and decay. It is for this reason that all the plants are also held to be alive . . .
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Experience has shown that it is difficult, if not impossible, for a populous state to be run by good laws.
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Should a man live underground, and there converse with the works of art and mechanism, and should afterwards be brought up into the open day, and see the several glories of the heaven and earth, he would immediately pronounce them the work of such a Being as we define God to be.
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Not every action or emotion however admits of the observance of a due mean. Indeed the very names of some directly imply evil, for instance malice, shamelessness, envy, and, of actions, adultery, theft, murder. All these and similar actions and feelings are blamed as being bad in themselves; it is not the excess or deficiency of them that we blame. It is impossible therefore ever to go right in regard to them - one must always be wrong.
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We, on the other hand, must take for granted that the things that exist by nature are, either all or some of them, in motion.
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A city is composed of different kinds of men; similar people cannot bring a city into existence.
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Life cannot be lived, and understood, simultaneously.
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The virtues therefore are engendered in us neither by nature nor yet in violation of nature; nature gives us the capacity to receive them, and this capacity is brought to maturity by habit.
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It is easier to get one or a few of good sense, and of ability to legislate and adjudge, than to get many.
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If the poor, for example, because they are more in number, divide among themselves the property of the rich,- is not this unjust? . . this law of confiscation clearly cannot be just.
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The body is at its best between the ages of thirty and thirty-five.
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A life of wealth and many belongings is only a means to happiness. Honor, power, and success cannot be happiness because they depend on the whims of others, and happiness should be self-contained, complete in itself.
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Cruel is the strife of brothers.
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A democracy is a government in the hands of men of low birth, no property, and vulgar employments.
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Something is infinite if, taking it quantity by quantity, we can always take something outside.