Aristotle Quotes
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Most people would rather give than get affection.
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In the first place, then, men should guard against the beginning of change, and in the second place they should not rely upon the political devices of which I have already spoken invented only to deceive the people, for they are proved by experience to be useless.
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The coward calls the brave man rash, the rash man calls him a coward.
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All flatterers are mercenary, and all low-minded men are flatterers.
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... a science must deal with a subject and its properties.
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Men must be able to engage in business and go to war, but leisure and peace are better; they must do what is necessary and indeed what is useful, but what is honorable is better. On such principles children and persons of every age which requires education should be trained.
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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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People generally despise where they flatter.
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For the more limited, if adequate, is always preferable.
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Memory is therefore, neither Perception nor Conception, but a state or affection of one of these, conditioned by lapse of time. As already observed, there is no such thing as memory of the present while present, for the present is object only of perception, and the future, of expectation, but the object of memory is the past. All memory, therefore, implies a time elapsed; consequently only those animals which perceive time remember, and the organ whereby they perceive time is also that whereby they remember.
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In cases of this sort, let us say adultery, rightness and wrongness do not depend on committing it with the right woman at the right time and in the right manner, but the mere fact of committing such action at all is to do wrong.
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These two rational faculties may be designated the Scientific Faculty and the Calculative Faculty respectively; since calculation is the same as deliberation, and deliberation is never exercised about things that are invariable, so that the Calculative Faculty is a separate part of the rational half of the soul.
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Money was established for exchange, but interest causes it to be reproduced by itself. Therefore this way of earning money is greatly in conflict with the natural law.
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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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In educating the young we steer them by the rudders of pleasure and pain.
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Yet the true friend of the people should see that they be not too poor, for extreme povery lowers the character of the democracy; measures therefore should be taken which will give them lasting prosperity; and as this is equally the interest of all classes, the proceeds of the public revenues should be accumulated and distributed among its poor, if possible, in such quantities as may enable them to purchase a little farm, or, at any rate, make a beginning in trade or husbandry.
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To Thales the primary question was not what do we know, but how do we know it.
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The good man is he for whom, because he is virtuous, the things that are absolutely good are good; it is also plain that his use of these goods must be virtuous and in the absolute sense good.
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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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Whereas happiness is the highest good, being a realization and perfect practice of virtue, which some can attain, while others have little or none of it, the various qualities of men are clearly the reason why there are various kinds of states and many forms of government; for different men seek after happiness in different ways and by different means, and so make for themselves different modes of life and forms of government.
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Life cannot be lived, and understood, simultaneously.
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We praise a man who feels angry on the right grounds and against the right persons and also in the right manner at the right moment and for the right length of time.
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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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Character is made by many acts; it may be lost by a single one.