A Quote by Aristotle
The virtue of the good man is necessarily the same as the virtue of the citizen of the perfect state.
Related Quotes
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.
In the perfect state the good man is absolutely the same as the good citizen; whereas in other states the good citizen is only good relatively to his own form of government.
... the good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind.
In the Age of Perfect Virtue, men lived among the animals and birds as members of one large family. There were no distinctions between superior and inferior to separate one man or species from another. All retained their natural Virtue and lived in a state of pure simplicity.
the virtue of imagination has this in common with the virtue of courage. Without it, you are less good: with it, you are not necessarily better.
Sorrow and happiness are the heresies of virtue; joy and anger lead astray from TAO; love and hate cause loss of virtue. The heart unconscious of sorrow and happiness - that is perfect virtue. One, without change - that is perfect repose. Without any obstruction - that is the perfection of the unconditioned. Holding no relations with the external world, - that is perfection of the negative state. Without blemish of any kind, - that is the perfection of purity.
The good citizen need not of necessity possess the virtue which makes a good man.
Love is the virtue of the Heart, Sincerity is the virtue of the Mind, Decision is the virtue of the Will, Courage is the virtue of the Spirit.
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.
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.
The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.
lf the attribute of popular government in peace is virtue, the attribute of popular government in revolution is at one and the same time virtue and terror, virtue without which terror is fatal, terror without which virtue is impotent. The terror is nothing but justice, prompt, severe, inflexible; it is thus an emanation of virtue.
Innocence is not virtue. Virtue demands the active employment of an ardent mind in the promotion of the general good. No man can be eminently virtuous who is not accustomed to an extensive range of reflection.
By the virtue of modesty the devout person governs all his exterior acts. With good reason, then, does St. Paul recommend this virtue to all and declare how necessary it is and as if this were not enough he considers that this virtue should be obvious to all.
The highest virtue is not virtuous. Therefore it has virtue. The lowest virtue holds on to virtue. Therefore it has no virtue.
Even if we could suppose the citizen body to be virtuous, without each of them being so, yet the latter would be better, for in the virtue of each the virtue of all is involved.
Related Authors
Alan Watts Quotes
English
Philosopher
Albert Camus Quotes
French
Philosopher
Arthur Schopenhauer Quotes
German
Philosopher
Blaise Pascal Quotes
French
Philosopher
Confucius Quotes
Chinese
Philosopher
Francis Bacon Quotes
English
Philosopher
Friedrich Nietzsche Quotes
German
Philosopher
Jiddu Krishnamurti Quotes
Indian
Philosopher
Laozi Quotes
Chinese
Philosopher
Michel de Montaigne Quotes
French
Philosopher
Plato Quotes
Greek
Philosopher
Ralph Waldo Emerson Quotes
American
Philosopher
Seneca the Younger Quotes
Roman
Philosopher
Soren Kierkegaard Quotes
Danish
Philosopher
Thomas Carlyle Quotes
Scottish
Philosopher
William James Quotes
American
Philosopher