31 Aristotle Quotes on Ethics

Aristotle quotes on ethics

16. Money was intended to be used in exchange, but not to increase at interest. And this term interest, which means the birth of money from money, is applied to the breeding of money because the offspring resembles the parent. Wherefore of all modes of getting wealth this is the most unnatural.

17. Men ... are easily induced to believe that in some wonderful manner everybody will become everybody's friend, especially when some one is heard denouncing the evils now existing in states, suits about contracts, convictions for perjury, flatteries of rich men and the like, which are said to arise out of the possession of private property. These evils, however, are due to a very different cause-the wickedness of human nature.

23. The good citizen need not of necessity possess the virtue which makes a good man.

25. The law is reason unaffected by desire.

39. If there is some end of the things we do, which we desire for its own sake, clearly this must be the good. Will not knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what we should? If so, we must try, in outline at least, to determine what it is.

42. Piety requires us to honor truth above our friends.

43. For just as for a flute-player, a sculptor, or an artist, and, in general, for all things that have a function or activity, the good and the well is thought to reside in the function, so would it seem to be for man, if he has a function.

44. If ... we state the function of man to be a certain kind of life, and this to be an activity or actions of the soul implying a rational principle, and the function of a good man to be the good and noble performance of these, and if any action is well performed when it is performed in accordance with the appropriate excellence ... human good turns out to be activity of the soul in accordance with virtue, and if there are more than one virtue, in accordance with the best and most complete.

46. For some identify happiness with virtue, some with practical wisdom, others with a kind of philosophic wisdom, others with these, or one of these, accompanied by pleasure or not without pleasure; while others include also external prosperity. Now ... it is not probable that these should be entirely mistaken, but rather that they should be right in at least some one respect or even in most respects.

47. For pleasure is a state of soul, and to each man that which he is said to be a lover of is pleasant.... Now for most men their pleasures are in conflict with one another because these are not by nature pleasant, but the lovers of what is noble find pleasant the things that are by nature pleasant; and virtuous actions are such... Happiness then is the best, noblest, and most pleasant thing in the world, and these attributes are not severed as in the inscription at Delos: Most noble is that which is justest, and best is health; but pleasantest is it to win what we love.

50. For legislators make the citizens good by forming habits in them, and this is the wish of every legislator, and those who do not effect it miss their mark, and it is in this that a good constitution differs from a bad one.

51. It is well said, then, that it is by doing just acts that the just man is produced, and by doing temperate acts the temperate man; without doing these no one would have even a prospect of becoming good. But most people do not do these, but take refuge in theory and think they are being philosophers and will become good in this way, behaving somewhat like patients who listen attentively to their doctors, but do none of the things they are ordered to do.

52. Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited ... and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult-to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many.

53. The vices respectively fall short of or exceed what is right in both passions and actions, while virtue both finds and chooses that which is intermediate.

54. In cases of this sort, let us say adultery, rightness and wrongness do not depend on committing it with the right woman at the right time and in the right manner, but the mere fact of committing such action at all is to do wrong.

55. Any one can get angry - that is easy - or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for every one, nor is it easy.

56. We must as second best, as people say, take the least of the evils.

59. After these matters we ought perhaps next to discuss pleasure. For it is thought to be most intimately connected with our human nature, which is the reason why in educating the young we steer them by the rudders of pleasure and pain; it is thought, too, that to enjoy the things we ought and to hate the things we ought has the greatest bearing on virtue of character. For these things extend right through life, with a weight and power of their own in respect both to virtue and to the happy life, since men choose what is pleasant and avoid what is painful; and such things, it will be thought, we should least of all omit to discuss, especially since they admit of much dispute.

75. I have gained this by philosophy: that I do without being commanded what others do only from fear of the law.

81. All persons ought to endeavor to follow what is right, and not what is established.

82. All virtue is summed up in dealing justly.

104. In modern times there are opposing views about the practice of education. There is no general agreement about what the young should learn either in relation to virtue or in relation to the best life; nor is it clear whether their education ought to be directed more towards the intellect than towards the character of the soul.... And it is not certain whether training should be directed at things useful in life, or at those conducive to virtue, or at non-essentials.... And there is no agreement as to what in fact does tend towards virtue. Men do not all prize most highly the same virtue, so naturally they differ also about the proper training for it.

123. Of all the varieties of virtues, liberalism is the most beloved.

133. The aim of the wise is not to secure pleasure, but to avoid pain.

139. The greatest virtues are those which are most useful to other persons.

141. The least initial deviation from the truth is multiplied later a thousandfold.

142. The moral virtues, then, are produced in us neither by nature nor against nature. Nature, indeed, prepares in us the ground for their reception, but their complete formation is the product of habit.

159. To run away from trouble is a form of cowardice and, while it is true that the suicide braves death, he does it not for some noble object but to escape some ill.

164. What the statesman is most anxious to produce is a certain moral character in his fellow citizens, namely a disposition to virtue and the performance of virtuous actions.

169. The trade of the petty usurer is hated with most reason: it makes a profit from currency itself, instead of making it from the process which currency was meant to serve. Their common characteristic is obviously their sordid avarice.

170. The greatest crimes are not those committed for the sake of necessity but those committed for the sake of superfluity. One does not become a tyrant to avoid exposure to the cold.