We are masters of our actions from the beginning up to the very end. But, in the case of our habits, we are only masters of their commencement--each particular little increase being as imperceptible as in the case of bodily infirmities. But yet our habits are voluntary, in that it was once in our po
We cannot learn without pain
Anaximenes and Anaxagoras and Democritus say that its [the earth's] flatness is responsible for it staying still: for it does not cut the air beneath but covers it like a lid, which flat bodies evidently do: for they are hard to move even for the winds, on account of their resistance.
Temperance and bravery, then, are ruined by excess and deficiency, but preserved by the mean.
A tragedy is that moment where the hero comes face to face with his true identity.
He is his own best friend and takes delight in privacy whereas the man of no virtue or ability is his own worst enemy and is afraid of solitude.
A vivid image compels the whole body to follow.
If one way be better than another, that you may be sure is nature's way.
Nature herself, as has been often said, requires that we should be able, not only to work well, but to use leisure well; for, as I must repeat once again, the first principle of all action is leisure. Both are required, but leisure is better than occupation and is its end.
Love well, be loved and do something of value.
What you have to learn to do, you learn by doing.
The intelligence consists not only in the knowledge but also in the skill to apply the knowledge into practice.
Take the case of just actions; just punishments and chastisements do indeed spring from a good principle, but they are good only because we cannot do without them - it would be better that neither individuals nor states should need anything of the sort - but actions which aim at honor and advantage
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.
Aristotle suggests that the rotating Earth was a generally accepted tenet of Pythagorism: "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
All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire.
Melancholy men of all others are most witty, which causeth many times a divine ravishment, and a kinde of Enthusiasmus, which stirreth them up to bee excellent Philosophers, Poets, Prophets, etc.
The line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive.
All things are full of gods.
Speech is the representation of the mind, and writing is the representation of speech.
Our characters are the result of our conduct.
Therefore, the good of man must be the end of the science of politics.
The roots of education are bitter, but the fruit is sweet.
All paid jobs absorb and degrade the mind.
All men seek one goal: success or happiness.
People do not naturally become morally excellent or practically wise. They become so, if at all, only as the result of lifelong personal and community effort.
There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong,
The beauty of the soul shines out when a man bears with composure one heavy mischance after another, not because he does not feel them, but because he is a man of high and heroic temper.
A state is not a mere society, having a common place, established for the prevention of mutual crime and for the sake of exchange. . . .Political society exists for the sake of noble actions, and not mere companionship.
Anyone who has no need of anybody but himself is either a beast or a God.