A Quote by Aristotle

Happiness, whether consisting in pleasure or virtue, or both, is more often found with those who are highly cultivated in their minds and in their character, and have only a moderate share of external goods, than among those who possess external goods to a useless extent but are deficient in higher qualities.
Three sorts of goods, Aristotle specified, contribute to happiness: goods of the soul, including moral and intellectual virtues and education; bodily goods, such as strength, good health, beauty, and sound senses; and external goods, such as wealth, friends, good birth, good children, good heredity, good reputation and the like.
The End is included among goods of the soul, and not among external goods.
Happiness is essentially perfect; so that the happy man requires in addition the goods of the body, external goods and the gifts of fortune, in order that his activity may not be impeded through lack of them.
Happiness belongs to those who are sufficient unto themselves. For all external sources of happiness and pleasure are, by their very nature, highly uncertain, precarious, ephemeral and subject to chance.
True happiness flows from the possession of wisdom and virtue and not from the possession of external goods.
Women of no beauty may yet be flattered to believe they possess some; others of a moderate share that they have a great deal; but those of elegance and charm generally know the perfection of their external graces so well, that they seem to covet that flattery most which heightens the opinion of their wit and judgment.
The explorers seek happiness in finding curiosities, discovering new lands and undergoing risks in adventures. They are thrilling. But where is pleasure found? Only within. Pleasure is not to be sought in the external world.
I have read a great deal of economic theory for over 50 years now, but have found only one economic "law" to which I can find NO exceptions: Where the State prevents a free market, by banning any form of goods or services, consumer demand will create a black market for those goods or services, at vastly higher prices. Can YOU think of a single exception to this law?
Not to share one’s goods with the poor is to rob them and to deprive them of life. It is not our goods that we possess, but theirs.
The absolute desire of 'having more' encourages the selfishness that destroys communal bonds among the children of God. It does so because the idolatry of riches prevents the majority from sharing the goods that the Creator has made for all, and in the all-possessing minority it produces an exaggerated pleasure in these goods.
Treat all things as if they were loaned to you without any ownership - whether body or soul, sense or strength, external goods or honors, house or hall . . . everything.
Those who wander in the world avowedly and purposely in pursuit of happiness, who view every scene of present joy with an eye to what may succeed, certainly are more liable to disappointment, misfortune and unhappiness, than those who give up their fate to chance and take the goods and evils of fortune as they come, without making happiness their study, or misery their foresight.
Now the greatest external good we should assume to be the thing which we offer as a tribute to the gods, and which is most coveted by men of high station, and is the prize awarded for the noblest deeds; and such a thing is honor, for honor is clearly the greatest of external goods.
It is no wonder if, under the pressure of these possibilities of suffering, men are accustomed to moderate their claims to happiness - just as the pleasure principle itself, indeed, under the influence of the external world, changed into the more modest reality principle -, if a man thinks himself happy merely to have escaped unhappiness or to have survived his suffering, and if in general the task of avoiding suffering pushes that of obtaining pleasure into the background.
If I buy a car, I use the car, you don't, and the market for cars works pretty well. But there are many other sorts of goods, often very important goods, which are not provided well through the market. Often, these go under the heading of public goods.
The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves.
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