Quotes Aristotle - page 5

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It must not be supposed that happiness will demand many or great possessions; for self-sufficiency does not depend on excessive abundance, nor does moral conduct, and it is possible to perform noble deeds even without being ruler of land and sea: one can do virtuous acts with quite moderate resources. This may be clearly observed in experience: private citizens do not seem to be less but more given to doing virtuous actions than princes and potentates. It is sufficient then if moderate resources are forthcoming; for a life of virtuous activity will be essentially a happy life.

It must not be supposed that happiness will demand many or great possessions; for self-sufficiency does not depend on excessive abundance, nor does moral conduct, and it is possible to perform noble deeds even without being ruler of land and sea: one can do virtuous acts with quite moderate resources. This may be clearly observed in experience: private citizens do not seem to be less but more given to doing virtuous actions than princes and potentates. It is sufficient then if moderate resources are forthcoming; for a life of virtuous activity will be essentially a happy life.

Even if you must have regard to wealth, in order to secure leisure, yet it is surely a bad thing that the greatest offices, such as those of kings and generals, should be bought. The law which allows this abuse makes wealth of more account than virtue, and the whole state becomes avaricious.

Educating the mind without educating the heart is no education at all.

The roots of education are bitter, but the fruit is sweet.

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Education is the best provision for old age.

Excellence is an art won by training and habituation. We do not act rightly because we have virtue or excellence, but we rather have those because we have acted rightly. We are what we repeatedly do. Excellence, then, is not an act but a habit.

It is the mark of an educated mind to expect that amount of exactness which the nature of the particular subject admits. It is equally unreasonable to accept merely probable conclusions from a mathematician and to demand strict demonstration from an orator.

We deliberate not about ends, but about means.

While most of those who hold that the whole heaven is finite say that the earth lies at the center, the philosophers of Italy, the so-called Pythagoreans, assert the contrary. They say that in the middle there is fire, and that the earth is one of the stars, and by its circular motion round the center produces night and day.

Be a free thinker and don\'t accept everything you hear as truth. Be critical and evaluate what you believe in.

Be a free thinker and don't accept everything you hear as truth. Be critical and evaluate what you believe in.

It is evidently equally foolish to accept probable reasoning from a mathematician and to demand from a rhetorician demonstrative proofs.

The truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow.

Tragedy is an imitation not only of a complete action, but of events inspiring fear and pity. Such an effect is best produced when the events come on us by surprise; and the effect is heightened when, at the same time, they follow as cause and effect. The tragic wonder will then be great than if they happened of themselves or by accident; for even coincidences are most striking when they have an air of design.

Democracy is the form of government in which the free are rulers, and oligarchy in which the rich; it is only an accident that the free are the many and the rich are the few.

In the works of Nature, purpose, not accident, is the main thing.

A tragedy is the imitation of an action that is serious and also, as having magnitude, complete in itself . . . with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions.

Choice not chance determines your destiny [my family motto...credited to Aristotle]

Whereas young people become accomplished in geometry and mathematics, and wise within these limits, prudent young people do not seem to be found. The reason is that prudence is concerned with particulars as well as universals, and particulars become known from experience, but a young person lacks experience, since some length of time is needed to produce it.

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Therefore the good man ought to be a lover of self, since he will then both benefit himself by acting nobly and aid his fellows; but the bad man ought not to be a lover of self, since he will follow his base passions, and so injure both himself and his neighbors. With the bad man therefore, what he does is not in accord with what he ought to do, but the good man does what he ought, since intelligence always chooses for itself that which is best, and the good man obeys his intelligence.

Therefore the good man ought to be a lover of self, since he will then both benefit himself by acting nobly and aid his fellows; but the bad man ought not to be a lover of self, since he will follow his base passions, and so injure both himself and his neighbors. With the bad man therefore, what he does is not in accord with what he ought to do, but the good man does what he ought, since intelligence always chooses for itself that which is best, and the good man obeys his intelligence.

If every tool, when ordered, or even of its own accord, could do the work that befits it... then there would be no need either of apprentices for the master workers or of slaves for the lords.

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