Aristotle Quotes
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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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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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All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves...
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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.
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The physician himself, if sick, actually calls in another physician, knowing that he cannot reason correctly if required to judge his own condition while suffering.
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Every formed disposition of the soul realizes its full nature in relation to and dealing with that class of objects by which it is its nature to be corrupted or improved.
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In practical matters the end is not mere speculative knowledge of what is to be done, but rather the doing of it. It is not enough to know about Virtue, then, but we must endeavor to possess it, and to use it, or to take any other steps that may make.
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The same thing may have all the kinds of causes, e.g. the moving cause of a house is the art or the builder, the final cause is the function it fulfils, the matter is earth and stones, and the form is the definitory formula.
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The body is at its best between the ages of thirty and thirty-five.
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Men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
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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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If then it be possible that one contrary should exist, or be called into existence, the other contrary will also appear to be possible.
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One kind of justice is that which is manifested in distributions of honour or money or the other things that fall to be divided among those who have a share in the constitution ... and another kind is that which plays a rectifying part in transactions.
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The male has more teeth than the female in mankind, and sheep and goats, and swine. This has not been observed in other animals. Those persons which have the greatest number of teeth are the longest lived; those which have them widely separated, smaller, and more scattered, are generally more short lived.
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Also, that which is desirable in itself is more desirable than what is desirable per accidens.
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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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There are branches of learning and education which we must study merely with a view to leisure spent in intellectual activity, and these are to be valued for their own sake; whereas those kinds of knowledge which are useful in business are to be deemed necessary, and exist for the sake of other things.
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People generally despise where they flatter.
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Victory is plesant, not only to those who love to conquer, bot to all; for there is produced an idea of superiority, which all with more or less eagerness desire.
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If the state cannot be entirely composed of good men, and yet each citizen is expected to do his own business well, and must therefore have virtue, still inasmuch as all the citizens cannot be alike, the virtue of the citizen and of the good man cannot coincide. All must have the virtue of the good citizen - thus, and thus only, can the state be perfect; but they will not have the virtue of a good man, unless we assume that in the good state all the citizens must be good.
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Not to know of what things one should demand demonstration, and of what one should not, argues want of education.
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Also our fellow competitors, who are indeed the people just mentioned - we do not compete with men who lived a hundred centuries ago, or those yet not born, or the dead, or those who dwell near the Pillars of Hercules, or those whom, in our opinion or that of others, we take to be far below us or far above us. So too we compete with those who follow the same ends as ourselves; we compete with our rivals in sport or in love, and generally with those who are after the same things; and it is therefore these whom we are bound to envy beyond all others. Hence the saying.
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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 attainment of truth is then the function of both the intellectual parts of the soul. Therefore their respective virtues are those dispositions which will best qualify them to attain truth.