A Quote by Aristotle

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.
God, Who is by nature good and dispassionate, loves all men equally as His handiwork. But He glorifies the virtuous man because in his will he is united to God. At the same time, in His goodness he is merciful to the sinner and by chastising him in this life brings him back to the path of virtue. Similarly, a man of good and dispassionate judgment also loves all men equally. He loves the virtuous man because of his nature and the probity of his intention; and he loves the sinner, too, because of his nature and because in his compassion he pities him for foolishly stumbling in darkness.
We must not cast away riches which can benefit our neighbor. Possessions were made to be possessed; goods are called goods because they do good, and they have been provided by God for the good of men: they are at hand and serve as the material, the instruments for a good use in the hand of him who knows how to use them.
Some are born virtuous, some become virtuous. To be good by nature is indeed fortunate but to become good is like walking on a double-edged sword; it takes a longer time and is more painful.
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.
Nothing that is worth doing can be achieved in our lifetime; therefore we must be saved by hope. Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore we must be saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our standpoint. Therefore we must be saved by the final form of love which is forgiveness.
Find out for yourself what is truth, what is real. Discover that there are virtuous things and there are non-virtuous things. Once you have discovered for yourself give up the bad and embrace the good.
My dear, be a good man be virtuous be religious be a good man. Nothing else will give you any comfort when you come to lie here. ...God bless you all.
My analysis is that most faith based systems depend upon an absolute moral order. The declaration of things as absolutely evil or absolutely good, as sin or virtue, puts liberalism into a horrible position because it's founded on no judgment on anything. As a result, any faith that is seriously practiced or understood is a challenge to the politics that depend on constituencies that would rather not be told that their choices are bad and their lives are not virtuous.
We are not to throw away those things which can benefit our neighbor. Goods are called good because they can be used for good: they are instruments for good, in the hands of those who use them properly.
There is much that is difficult and challenging in the world today, my brothers and sisters, but there is also much that is good and uplifting. As we declare in our thirteenth article of faith, 'If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.' May we ever continue to do so.
When I say "The good man gave his good dog a good meal," I use "good" analogically, for there is at the same time a similarity and a difference between a good man, a good dog, and a good meal. All three are desirable, but a good man is wise and moral, a good dog is tame and affectionate, and a good meal is tasty and nourishing. But a good man is not tasty and nourishing, except to a cannibal; a good dog is not wise and moral, except in cartoons, and a good meal is not tame and affectionate, unless it's alive as you eat it.
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.
That man is good who does good to others; if he suffers on account of the good he does, he is very good; if he suffers at the hands of those to whom he has done good, then his goodness is so great that it could be enhanced only by greater sufferings; and if he should die at their hands, his virtue can go no further: it is heroic, it is perfect.
Those who merely possess the goods of fortune may be haughty and insolent; . . . they try to imitate the great-souled man without being really like him, and only copy him in what they can, reproducing his contempt for others but not his virtuous conduct. For the great-souled man is justified in despising other people - his estimates are correct; but most proud men have no good ground for their pride.
In order to become soundly virtuous, it is advisable to make good practical resolutions concerning particular acts of the virtues and to be faithful in carrying the out afterwards. Without doing that, one is often virtuous only in one's imagination.
When the venerable pontiff's hour has come, a Roman of good age shall be elected, of whom it will be said that he dishonored his throne though he held it long, with virtuous acts.
This site uses cookies to ensure you get the best experience. More info...
Got it!