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Even if we could suppose the citizen body to be virtuous, without each of them being so, yet the latter would be better, for in the virtue of each the virtue of all is involved.
Aristotle
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More quotes by Aristotle
. . . the man is free, we say, who exists for his own sake and not for another's.
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The only stable principle of government is equality according to proportion, and for every man to enjoy his own.
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Let us first understand the facts and then we may seek the cause.
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Happiness is the meaning and the purpose of life, the whole aim and end of human existence.
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The majority of mankind would seem to be beguiled into error by pleasure, which, not being really a good, yet seems to be so. So that they indiscriminately choose as good whatsoever gives them pleasure, while they avoid all pain alike as evil.
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There is a cropping-time in the races of men, as in the fruits of the field and sometimes, if the stock be good, there springs up for a time a succession of splendid men and then comes a period of barrenness.
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Of the tyrant, spies and informers are the principal instruments. War is his favorite occupation, for the sake of engrossing the attention of the people, and making himself necessary to them as their leader.
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It has been well said that 'he who has never learned to obey cannot be a good commander.' The two are not the same, but the good citizen ought to be capable of both he should know how to govern like a freeman, and how to obey like a freeman - these are the virtues of a citizen.
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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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There are some jobs in which it is impossible for a man to be virtuous.
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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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But since there is but one aim for the entire state, it follows that education must be one and the same for all, and that the responsibility for it must be a public one, not the private affair which it now is, each man looking after his own children and teaching them privately whatever private curriculum he thinks they ought to study.
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Anybody can get hit over the head.
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But if nothing but soul, or in soul mind, is qualified to count, it is impossible for there to be time unless there is soul, but only that of which time is an attribute, i.e. if change can exist without soul.
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Concerning the generation of animals akin to them, as hornets and wasps, the facts in all cases are similar to a certain extent, but are devoid of the extraordinary features which characterize bees this we should expect, for they have nothing divine about them as the bees have.
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And inasmuch as the great-souled man deserves most, he must be the best of men for the better a man is the more he deserves, and he that is best deserves most. Therefore the truly great-souled man must be a good man. Indeed greatness in each of the virtues would seem to go with greatness of soul.
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Saying the words that come from knowledge is no sign of having it.
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Suppose, then, that all men were sick or deranged, save one or two of them who were healthy and of right mind. It would then be the latter two who would be thought to be sick and deranged and the former not!
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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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Justice is that virtue of the soul which is distributive according to desert.
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