Quotes About Aristotle

We physicists, on the other hand, must take for granted that the things that exist by nature are, either all or some of them, in motion—which is indeed made plain by induction.

Now we say that (a) the continuous is one or that (b) the indivisible is one, or (c) things are said to be 'one', when their essence is one and the same, as 'liquor' and 'drink'. If (a) their One is one in the sense of continuous, it is many, (10) for the continuous is divisible ad infinitum.

1) an attribute is predicated of some subject, (35) so that the subject to which 'being' is attributed will not be, as it is something different from 'being'. [186b] Something, therefore, which is not will be. Hence 'substance' will not be a predicate of anything else. For the subject cannot be a being, unless 'being' means several things, in such a way that each is something. But ex hypothesi 'being' means only one thing.

It is, (10) then, clearly impossible for Being to be one in this sense.

Aristotle states that only one thing could justify monarchy, and that was if the virtue of the king and his family were greater than the virtue of the rest of the citizens put together. Tactfully

Komedya, ortalamadan daha kötü karakterleri, tragedya ise ortalamadan daha iyi olan karakterleri taklit etmek isterler.

Democracy, he explains, is the government not of the many but of the poor; oligarchy a government not of the few but of the rich.

Tolerance is the last virtue of a dying society

For even if the end is the same for a single man and for a state, that of the state seems at all events something greater and more complete whether to attain or to preserve; though it is worth while to attain the end merely for one man, it is finer and more godlike to attain it for a nation or for city-states. These, then, are the ends at which our inquiry aims, since it is political science, in one sense of that term.

State comes into being for the sake of living, but it exists for the sake of living well.

And retaliation too is pleasant, because if failing at it is painful, succeeding at it is pleasant.

On imagination- "that in virtue of which an image occurs in us" In other words... Imagination is a faculty of the soul

Whereas the Great-minded man despises on good grounds (for he forms his opinions truly), but the mass of men do it at random.

Now to know anything that is noble is itself noble; but regarding excellence, at least, not to know what it is, but to know out of what it arises is most precious. For we do not wish to know what bravery is but to be brave, nor what justice is but to be just, just as we wish to be in health rather than to know what being in health is, and to have our body in good condition rather than to know what good condition is. (Eudemian Ethics, I, 5. 1216b, 20-26)

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. Nicomachean Ethics

Courage is a mean with regard to fear and confidence.

Homer, more than any other, has taught the rest of us the art of framing lies in the right way.

for to perceive an evil at its very first approach is not the lot of every one, but of the politician.

Beauty is a greater recommendation than any letter of introduction.

In the next place, Experience and Skill in the various particulars is thought to be a species of Courage: whence Socrates also thought that Courage was knowledge.

The eighth and last is for small actions, from one to five drachma's, or a little more; for these ought also to be legally determined, but not to be brought before the whole body of the judges.

But Justice, it must be observed, is a mean state not after the same manner as the forementioned virtues, but because it aims at producing the mean, while Injustice occupies both the extremes.

By choiceworthy in themselves are meant those from which nothing is sought beyond the act of Working: and of this kind are thought to be the actions according to Virtue, because doing what is noble and excellent is one of those things which are choiceworthy for their own sake alone.

And I draw no distinction between young in years, and youthful in temper and disposition: the defect to which I allude being no direct result of the time, but of living at the beck and call of passion, and following each object as it rises. For to them that are such the knowledge comes to be unprofitable, as to those of imperfect self-control: but, to those who form their desires and act in accordance with reason, to have knowledge on these points must be very profitable.