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We must no more ask whether the soul and body are one than ask whether the wax and the figure impressed on it are one.
Aristotle
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More quotes by Aristotle
It is not enough to win a war it is more important to organize the peace.
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. .we would have to say that hereditary succession is harmful. You may say the king, having sovereign power, will not in that case hand over to his children. But it is hard to believe that: it is a difficult achievement, which expects too much virtue of human nature.
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We do not act rightly because we have virtue or excellence. But they hesitate, waiting for the other fellow to make the first move-and he, in turn, waits for you.
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A man becomes a friend whenever being loved he loves in return.
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Patience is so like fortitude that she seems either her sister or her daughter.
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Obstinate people can be divided into the opinionated, the ignorant, and the boorish.
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It has been handed down in mythical form from earliest times to posterity, that there are gods, and that the divine (Deity) compasses all nature. All beside this has been added, after the mythical style, for the purpose of persuading the multitude, and for the interests of the laws, and the advantage of the state.
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A friend of everyone is a friend of no one
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A line is not made up of points. ... In the same way, time is not made up parts considered as indivisible 'nows.' Part of Aristotle's reply to Zeno's paradox concerning continuity.
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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.
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A thing chosen always as an end and never as a means we call absolutely final. Now happiness above all else appears to be absolutely final in this sense, since we always choose it for its own sake and never as a means to something else.
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The attainment of truth is then the function of both the intellectual parts of the soul. Therefore their respective virtues are those dispositions which will best qualify them to attain truth.
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The virtue of a faculty is related to the special function which that faculty performs. Now there are three elements in the soul which control action and the attainment of truth: namely, Sensation, Intellect, and Desire. Of these, Sensation never originates action, as is shown by the fact that animals have sensation but are not capable of action.
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The best friend is he that, when he wishes a person's good, wishes it for that person's own sake.
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In part, art completes what nature cannot elaborate and in part it imitates nature.
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These two rational faculties may be designated the Scientific Faculty and the Calculative Faculty respectively since calculation is the same as deliberation, and deliberation is never exercised about things that are invariable, so that the Calculative Faculty is a separate part of the rational half of the soul.
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Whether if soul did not exist time would exist or not, is a question that may fairly be asked for if there cannot be someone to count there cannot be anything that can be counted, so that evidently there cannot be number for number is either what has been, or what can be, counted.
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One can aim at honor both as one ought, and more than one ought, and less than one ought. He whose craving for honor is excessive is said to be ambitious, and he who is deficient in this respect unambitious while he who observes the mean has no peculiar name.
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Now the soul of man is divided into two parts, one of which has a rational principle in itself, and the other, not having a rational principle in itself, is able to obey such a principle. And we call a man in any way good because he has the virtues of these two parts.
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