Aristotle Quotes
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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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No one loves the man whom he fears.
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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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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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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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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 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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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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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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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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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 body is at its best between the ages of thirty and thirty-five.
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If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good.
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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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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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All flatterers are mercenary, and all low-minded men are flatterers.
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Most people would rather give than get affection.
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... a science must deal with a subject and its properties.
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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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People become house builders through building houses, harp players through playing the harp. We grow to be just by doing things which are just.
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Nature, as we say, does nothing without some purpose; and for thepurpose of making mana political animal she has endowed him alone among the animals with the power of reasoned speech.
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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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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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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.