Aristotle Quotes
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The student of politics therefore as well as the psychologist must study the nature of the soul.
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We must as second best, as people say, take the least of the evils.
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The greater the length, the more beautiful will the piece be by reason of its size, provided that the whole be perspicuous.
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Anger is always concerned with individuals, ... whereas hatred is directed also against classes: we all hate any thief and any informer. Moreover, anger can be cured by time; but hatred cannot. The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victim to feel; the hater does not mind whether they feel or not.
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Nature of man is not what he was born as, but what he is born for.
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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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Again, it is possible to fail in many ways, while to succeed is possible only in one way; for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many.
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Every effort therefore must be made to perpetuate prosperity. And, since that is to the advantage of the rich as well as the poor, all that accrues from the revenues should be collected into a single fund and distributed in block grants to those in need, if possible in lump sums large enough for the acquisition of a small piece of land, but if not, enough to start a business, or work in agriculture. And if that cannot be done for all, the distribution might be by tribes or some other division each in turn.
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One can aim at honor both as one ought, and more than one ought, and less than one ought. He whose craving for honor is excessive is said to be ambitious, and he who is deficient in this respect unambitious; while he who observes the mean has no peculiar name.
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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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Happiness seems to require a modicum of external prosperity.
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Women who are with child should be careful of themselves; they should take exercise and have a nourishing diet. The first of these prescriptions the legislator will easily carry into effect by requiring that they should take a walk daily to some temple, where they can worship the gods who preside over birth. Their minds, however, unlike their bodies, they ought to keep quiet, for the offspring derive their natures from their mothers as plants do from earth.
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Worthless persons appointed to have supreme control of weighty affairs do a lot of damage.
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No one loves the man whom he fears.
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So that the lover of myths, which are a compact of wonders, is by the same token a lover of wisdom.
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All food must be capable of being digested, and that what produces digestion is warmth; that is why everything that has soul in it possesses warmth.
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Some men are just as sure of the truth of their opinions as are others of what they know.
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Of the irrational part of the soul again one division appears to be common to all living things, and of a vegetative nature.
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Take the case of just actions; just punishments and chastisements do indeed spring from a good principle, but they are good only because we cannot do without them - it would be better that neither individuals nor states should need anything of the sort - but actions which aim at honor and advantage are absolutely the best. The conditional action is only the choice of a lesser evil; whereas these are the foundation and creation of good. A good man may make the best even of poverty and disease, and the other ills of life.
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It is evident that the state is a creation of nature, and that man is by nature a political animal.
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There also appears to be another element in the soul, which, though irrational, yet in a manner participates in rational principle.
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1 is not prime, by definition. 2 is an unnatural prime, 4 is an unnatural prime, and 6 is an unnatural prime. All other natural primes cannot be unnatural primes.
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No tyrant need fear till men begin to feel confident in each other.
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The soul consists of two parts, one irrational and the other capable of reason. Whether these two parts are really distinct in the sense that the parts of the body or of any other divisible whole are distinct, or whether though distinguishable in thought as two they are inseparable in reality, like the convex and concave of a curve, is a question of no importance for the matter in hand.