A Quote by Aristotle

A state of the soul is either (1) an emotion, (2) a capacity, or (3) a disposition; virtue therefore must be one of these three things. — © Aristotle
A state of the soul is either (1) an emotion, (2) a capacity, or (3) a disposition; virtue therefore must be one of these three things.
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.
If, therefore, there is any one superior in virtue and in the power of performing the best actions, him we ought to follow and obey, but he must have the capacity for action as well as virtue.
If a man of good natural disposition acquires Intelligence [as a whole], then he excels in conduct, and the disposition which previously only resembled Virtue, will now be Virtue in the true sense. Hence just as with the faculty of forming opinions [the calculative faculty] there are two qualities, Cleverness and Prudence, so also in the moral part of the soul there are two qualities, natural virtue and true Virtue; and true Virtue cannot exist without Prudence.
Inasmuch as every family is a part of a state, and these relationships are the parts of a family, and the virtue of the part must have regard to the virtue of the whole, women and children must be trained by education with an eye to the constitution, if the virtues of either of them are supposed to make any difference in the virtues of the state. And they must make a difference: for the children grow up to be citizens, and half the free persons in a state are women.
Some things the legislator must find ready to his hand in a state, others he must provide. And therefore we can only say: May our state be constituted in such a manner as to be blessed with the goods of which fortune disposes (for we acknowledge her power): whereas virtue and goodness in the state are not a matter of chance but the result of knowledge and purpose. A city can be virtuous only when the citizens who have a share in the government are virtuous, and in our state all the citizens share in the government.
One thing a man must have: either a naturally light disposition or a disposition lightened by art and knowledge.
[the virtues] cannot exist without Prudence. A proof of this is that everyone, even at the present day, in defining Virtue, after saying what disposition it is [i.e. moral virtue] and specifying the things with which it is concerned, adds that it is a disposition determined by the right principle; and the right principle is the principle determined by Prudence.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.
The highest virtue is not virtuous. Therefore it has virtue. The lowest virtue holds on to virtue. Therefore it has no virtue.
Peace is not an absence of war, it is a virtue, a state of mind, a disposition for benevolence, confidence, justice.
State censorship presents itself as a bulwark between society and forces of subversion or moral corruption. To dismiss this account of its own motives by the state as insincere would be a mistake: it is a feature of the paranoid logic of the censoring mentality that virtue ... must be innocent, and therefore, unless protected, vulnerable to the wiles of vice.
For peace is not mere absence of war, but is a virtue that springs from, a state of mind, a disposition for benevolence, confidence, justice.
Power must be used, but it must be tempered by soul-searching and the recognition of our human capacity for error. That is the maxim that should inform our approach to every challenge, from reforming state government to engaging in foreign affairs.
In [the soul] one part naturally rules, and the other is subject, and the virtue of the ruler we maintain to be different from that of the subject; the one being the virtue of the rational, and the other of the irrational part. Now, it is obvious that the same principle applies generally, and therefore almost all things rule and are ruled according to nature.
The centre of the soul is God; and, when the soul has attained to Him according to the whole capacity of its being, which is the strength and virtue of the soul, it will have reached the last and the deep centre of the soul, which will be when with all its powers it loves and understands and enjoys God.
Sin is lack of conformity to the moral law of God, either in act, disposition, or state
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