Top 1292 Quotes & Sayings by Aristotle - Page 16

Hence both women and children must be educated with an eye to the constitution, if indeed it makes any difference to the virtue of a city-state that its children be virtuous, and its women too. And it must make a difference, since half the free population are women, and from children come those who participate in the constitution.

Nature does nothing without a purpose. In children may be observed the traces and seeds of what will one day be settled psychological habits, though psychologically a child hardly differs for the time being from an animal.

For those who possess and can wield arms are in a position to decide whether the constitution is to continue or not

When several villages are united in a single complete community, large enough to be nearly or quite self-sufficing, the state comes into existence, originating in the bare needs of life, and continuing in existence for the sake of a good life.

Neither should men study war with a view to the enslavement of those who do not deserve to be enslaved; but first of all they should provide against their own enslavement, and in the second place obtain empire for the good of the governed, and not for the sake of exercising a general despotism, and in the third place they should seek to be masters only over those who deserve to be slaves.

No science ever defends its first principles.

Since the branch of philosophy on which we are at present engaged differs from the others in not being a subject of merely intellectual interest — I mean we are not concerned to know what goodness essentially is, but how we are to become good men, for this alone gives the study its practical value — we must apply our minds to the solution of the problems of conduct.

If 'bounded by a surface' is the definition of body there cannot be an infinite body either intelligible or sensible.

To learn is a natural pleasure, not confined to philosophers, but common to all men.

Plants, again, inasmuch as they are without locomotion, present no great variety in their heterogeneous pacts. For, when the functions are but few, few also are the organs required to effect them. ... Animals, however, that not only live but perceive, present a great multiformity of pacts, and this diversity is greater in some animals than in others, being most varied in those to whose share has fallen not mere life but life of high degree. Now such an animal is man.

That rule is the better which is exercised over better subjects.

If we state the function of man to be a certain kind of life, and this to be an activity or actions of the soul implying a rational principle, and the function of a good man to be the good and noble performance of these, and if any action is well performed when it is performed in accordance with the appropriate excellence human good turns out to be activity of the soul in accordance with virtue, and if there are more than one virtue, in accordance with the best and most complete.

There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong, but especially in respect of pleasure; for pleasure is common to man with the lower animals, and also it is a concomitant of all the objects of choice, since both the noble and the expedient appear to us pleasant.

Life is full of chances and changes, and the most prosperous of men may in the evening of his days meet with great misfortunes.

The line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive.

...perhaps there is some element of good even in the simple act of living, so long as the evils of existence do not preponderate too heavily.

What we know is not capable of being otherwise; of things capable of being otherwise we do not know, when they have passed outsideour observation, whether they exist or not. Therefore the object of knowledge is of necessity. Therefore it is eternal; for things that are of necessity in the unqualified sense are all eternal; and things that are eternal are ungenerated and imperishable.

When you have thrown a stone, you cannot afterwards bring it back again, but nevertheless you are responsible for having taken up the stone and flung it, for the origin of the act was within you. Similarly the unjust and profligate might at the outset have avoided becoming so, and therefore they are so voluntarily, although when they have become unjust and profligate it is no longer open to them not to be so.

We are what we repeatedly do.

It is likely that unlikely things should happen

Poetry demands a man with a special gift for it, or else one with a touch of madness in him.

In all well-attempered governments there is nothing which should be more jealously maintained than the spirit of obedience to law, more especially in small matters; for transgression creeps in unperceived and at last ruins the state, just as the constant recurrence of small expenses in time eats up a fortune.

.. for desire is like a wild beast, and anger perverts rulers and the very best of men. Hence law is intelligence without appetition.

Justice is that virtue of the soul which is distributive according to desert.

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.)

It is the mark of an educated mind to expect that amount of exactness which the nature of the particular subject admits. It is equally unreasonable to accept merely probable conclusions from a mathematician and to demand strict demonstration from an orator.

The guest will judge better of a feast than the cook

There is nothing strange in the circle being the origin of any and every marvel.

Beauty is a gift of God.

All men, or most men, wish what is noble but choose what is profitable; and while it is noble to render a service not with an eye to receiving one in return, it is profitable to receive one. One ought therefore, if one can, to return the equivalent of services received, and to do so willingly; for one ought not to make a man one's friend if one is unwilling to return his favors.

The real difference between democracy and oligarchy is poverty and wealth. Wherever men rule by reason of their wealth, whether they be few or many, that is an oligarchy, and where the poor rule, that is a democracy.

The trade of the petty usurer is hated with most reason: it makes a profit from currency itself, instead of making it from the process which currency was meant to serve. Their common characteristic is obviously their sordid avarice.

It is through wonder that men now begin and originally began to philosophize; wondering in the first place at obvious perplexities, and then by gradual progression raising questions about the greater matters too.

Metaphysics is universal and is exclusively concerned with primary substance. ... And here we will have the science to study that which is, both in its essence and in the properties which it has.

To be always seeking after the useful does not become free and exalted souls.

In the Laws it is maintained that the best constitution is made up of democracy and tyranny, which are either not constitutions at all, or are the worst of all. But they are nearer the truth who combine many forms; for the constitution is better which is made up of more numerous elements. The constitution proposed in the Laws has no element of monarchy at all; it is nothing but oligarchy and democracy, leaning rather to oligarchy.

Our virtues are voluntary (and in fact we are in a sense ourselves partly the cause of our moral dispositions, and it is our having a certain character that makes us set up an end of a certain kind), it follows that our vices are voluntary also; they are voluntary in the same manner as our virtues.

for we are inquiring not in order to know what virtue is, but in order to become good, since otherwise our inquiry would have been of no use

The specific excellence of verbal expression in poetry is to be clear without being low.

Emotions of any kind are produced by melody and rhythm; therefore by music a man becomes accustomed to feeling the right emotions; music has thus the power to form character, and the various kinds of music based on various modes may be distinguished by their effects on character.

It is the mark of an educated mind to rest satisfied with the degree of precision which the nature of the subject admits and not to seek exactness where only an approximation is possible.

The most perfect political community must be amongst those who are in the middle rank, and those states are best instituted wherein these are a larger and more respectable part, if possible, than both the other; or, if that cannot be, at least than either of them separate.

The structural unity of the parts is such that, if any one of them is displaced or removed, the whole will be disjointed and dis­turbed. For a thing whose presence or absence makes no visible difference is not an organic part of the whole.

Human beings are curious by nature.

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.

Our account does not rob the mathematicians of their science... In point of fact they do not need the infinite and do not use it.

The End is included among goods of the soul, and not among external goods.

Ancient laws remain in force long after the people have the power to change them.

Metaphysics involves intuitive knowledge of unprovable starting-points concepts and truth and demonstrative knowledge of what follows from them.

They who have drunk beer, fall on their back, but there is a peculiarity in the effects of the drink made from barley, for they that get drunk on other intoxicating liquors fall on all parts of their body, they fall on the left side, on the right side, on their faces, and and on their backs. But it is only those who get drunk on beer that fall on their backs with their faces upward.

The arousing of prejudice, pity, anger, and similar emotions has nothing to do with the essential facts, but is merely a personal appeal to the man who is judging the case.

A line is not made up of points. ... In the same way, time is not made up parts considered as indivisible 'nows.' Part of Aristotle's reply to Zeno's paradox concerning continuity.

The error of Socrates must be attributed to the false notion of unity from which he starts. Unity there should be, both of the family and of the state, but in some respects only. For there is a point at which a state may attain such a degree of unity as to be no longer a state, or at which, without actually ceasing to exist, it will become an inferior state, like harmony passing into unison, or rhythm which has been reduced to a single foot. The state, as I was saying, is a plurality which should be united and made into a community by education

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.

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.

Here and elsewhere we shall not obtain the best insight into things until we actually see them growing from the beginning.

Virtue also depends on ourselves. And so also does vice. For where we are free to act we are also free to refrain from acting, and where we are able to say No we are also able to say Yes; if therefore we are responsible for doing a thing when to do it right, we are also responsible for not doing it when not to do it is wrong, and if we are responsible for rightly not doing a thing, we are also responsible for wrongly doing it.

Tragedy is an imitation not of men but of a life, an action

He then alone will strictly be called brave who is fearless of a noble death, and of all such chances as come upon us with sudden death in their train.

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.