The Ethics of Aristotle, Volume 1

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Longmans, Green, 1885 - Ethics, Ancient
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Page 185 - ... hurtful and useless. Did you never observe the narrow intelligence flashing from the keen eye of a clever rogue — how eager he is, how clearly his paltry soul sees the way to his end; he is the reverse of blind, but his keen eyesight is forced into the service of evil, and he is mischievous in proportion to his cleverness?
Page 339 - We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
Page 390 - For the essence of humanism is that belief of which he seems never to have doubted, that nothing which has ever interested living men and women can wholly lose its vitality — no language they have spoken, nor oracle beside which they have hushed their voices, no dream which has once been entertained by actual human minds, nothing about which they have ever been passionate, or expended time and zeal.
Page 185 - But what if there had been a circumcision of such natures in the days of their youth; and they had been severed from the leaden weights, as I may call them, with which they are born into the world, which hang on to sensual pleasures, such as those of eating and drinking, and drag them down and turn the vision of their souls about the things that are below — if, I say, they had been released from them and turned round to the truth, the very same faculty in these very same persons would have seen...
Page 482 - ... moral virtue comes about as a result of habit, whence also its name ethike is one that is formed by a slight variation from the word ethos (habit). From this it is also plain that none of the moral virtues arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature. For instance the stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times; nor can...
Page 286 - ... and partly in the general; but chiefly in the latter, because he does not depend upon the order, but the order depends upon him. All things, both fishes and birds and plants, are ordered together in some way, but not in the same way; and the system is not such that there is no relation between one thing and another; there is a definite connexion.
Page 185 - ... the good. Very true. And this is conversion ; and the art will be how to accomplish this as easily and completely as possible ; not implanting eyes, for they exist already, but giving them a right direction, which they have not. Yes, he said, that may be assumed. And hence while the other qualities seem to be akin to the body, being infused by habit and exercise and not originally innate, the virtue of wisdom is part of a divine essence, and has a power which is everlasting, and by this conversion...
Page 329 - Zeus, Giver of all things, who dwellest in dark clouds and rulest over the thunder, deliver men from their foolishness. Scatter it from their souls, and grant them to obtain wisdom, for by wisdom Thou dost rightly govern all things ; that being honoured we may repay Thee with honour, singing Thy works without ceasing, as it is right for us to do. For there is no greater thing than this, either for mortal men or for the gods, to sing rightly the universal law.
Page 365 - when it must depart from the body, should be ready to be extinguished, to be dispersed, or to subsist a while longer with the body. But this readiness must proceed from its own judgment, and not from mere obstinacy, as with the Christians ; it must be arrived at with reflection and dignity, so that you could even convince another without declamation '(xi.
Page 451 - For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.

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