Aristotle was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects.
63 Notes
384 BC - 322 BC
Stagira, Chalcidian League
"Wherein the wisdom and integrity of Aristotle is worthy to be observed; that having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter; and yet on the other side hath cast all prodigious narrations which he thought worthy the recording into one book"
"Take it for granted, then, that we are born - that our nature impels us - to seek what is morally right. In that case, whether we adopt Zenos view that this is the only thing worth trying for, or Aristotle opinion that it is at any rate infinitely more worth trying for than anything else, then one must conclude that right is either the only good or at least the highest of all goods. Being identified, therefore, with good - which is certainly advantageous - right is advantageous too."
Book & Page: Cicero Penguin p.171
#Agrees"And what did it profit me that, when I was scarcely twenty years old, a book of Aristotle’s entitled The Ten Categories116 fell into my hands? On the very title of this I hung as on something great and divine, since my rhetoric master at Carthage and others who had reputations for learning were always referring to it with such swelling pride. I read it by myself and understood it. And what did it mean that when I discussed it with others they said that even with the assistance of tutors--who not only explained it orally, but drew many diagrams in the sand--they scarcely understood it and could tell me no more about it than I had acquired in the reading of it by myself alone? For the book appeared to me to speak plainly enough about substances, such as a man; and of their qualities, such as the shape of a man, his kind, his stature, how many feet high, and his family relationship, his status, when born, whether he is sitting or standing, is shod or armed, or is doing something or having something done to him--and all the innumerable things that are classified under these nine categories (of which I have given some examples) or under the chief category of substance. What did all this profit me, since it actually hindered me when I imagined that whatever existed was comprehended within those ten categories? I tried to interpret them, O my God, so that even thy wonderful and unchangeable unity could be understood as subjected to thy own magnitude or beauty, as if they existed in thee as their Subject--as they do in corporeal bodies--whereas thou art thyself thy own magnitude and beauty. A body is not great or fair because it is a body, because, even if it were less great or less beautiful, it would still be a body. But my conception of thee was falsity, not truth. It was a figment of my own misery, not the stable ground of thy blessedness. For thou hadst commanded, and it was carried out in me, that the earth should bring forth"
Book & Page: Saint Augustin Confessions pdf p.51
#Analysis"'Then, how transient is the luster of beauty! How soon gone!—more fleeting than the fading bloom of spring flowers. And yet if, as Aristotle says, men should see with the eyes of Lynceus, so that their sight might pierce through obstructions, would not that body of Alcibiades, so gloriously fair in outward seeming, appear altogether loathsome when all its inward parts lay open to the view?'"
Book & Page: Boethius SONG VII. Pleasure's Sting.
#Quotes"'Our good Aristotle,' says she, 'has defined it concisely in his "Physics," and closely in accordance with the truth.''How, pray?' said I.' Thus,' says she: 'Whenever something is done for the sake of a particular end, and for certain reasons some other result than that designed ensues, this is called chance; for instance, if a man is digging the earth for tillage, and finds a mass of buried gold."
Book & Page: Boethius BOOK V.
#Quotes#Agrees"Whatever, therefore, is subject to the condition of time, although, as Aristotle deemed of the world, it never has either beginning or end, and its life be stretched to the whole extent of time's infinity, it yet is not such as rightly to be thought eternal."
Book & Page: Boethius V.
#Quotes#Disagree"But everything that is, is treated of in philosophical science even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge"
Book & Page: Aquinas pdf p.767
#Quotes"On the contrary, It is said by Aristotle (De Causis) that "the first of created things is being.""
Book & Page: Aquinas pdf p.1731
#Quotes"Further, what is before eternity, and after eternity, is not measured by eternity. But, as Aristotle says (De Causis), "God is before eternity, and He is after eternity": for it is written that "the Lordshall reign for eternity, and beyond" (Ex. 15:18). Therefore, to be eternal does not belong to God."
Book & Page: Aquinas pdf p.880
#Quotes"Nevertheless, Aristotle held (Metaph. xi, text 43) that those more perfect natures bear relation to these sensible things, as that of mover and end; and therefore he strove to find out the number of the separate substances according to the number of the first movements."
Book & Page: Aquinas pdf p. 1506
#Quotes#Analysis"Hence Aristotle (Ethic. x) says that man's ultimate happiness consists in his most perfect contemplation, whereby in this life he can behold the best intelligible object; and that is God. Above this happiness there is still another, which we look forward to in the future, whereby "we shall see God as He is." This is beyond the nature of every created intellect, as was shown above (Question12, Article 4)."
Book & Page: Aquinas pdf p. 1633
#Quotes#Analysis": Further, Isidore (De sum. bono i, 10) says that "demons learn more things by experience." But experimental knowledge is discursive: for, "one experience comes of many remembrances, and one universal from many experiences," as Aristotle observes(Poster. ii; Metaph. vii). Therefore, an angel's knowledge is discursive."
Book & Page: Aquinas pdf p. 1587
#Quotes"There remains, therefore, no other explanation than that given by Aristotle, namely, that this particular man understands, because the intellectual principle is his form. Thus, from the very operation of the intellect, it is made clear that the intellectual principle is united to the body as its form."
Book & Page: Aquinas pdf p. 1815
#Quotes#Analysis"Whence Aristotle concludes (Ethic. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Man must therefore derive his species from that which is the principle of this operation. But the species of anything is derived from its form. It follows therefore that the intellectual principle is the proper form of man."
Book & Page: Aquinas pdf p. 1815
#Quotes#Analysis"Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid;"
Book & Page: Aquinas pdf p.1828
#Quotes"Therefore Aristotle (Ethic. vi, 2) leaves it in doubt whether choice belongs principally to the appetite or the cognitive power: since he says that choice is either "an appetite of intellect or an intellectual appetite." But (Ethic. iii, 3) he inclines to its being an intellectual appetite when he describes choice as "a desire proceeding from counsel.""
Book & Page: Aquinas pdf p. 1952
#Quotes#Analysis"Aristotle did not hold that the soul is actually composed of all things, as did the earlier philosophers; he said that the soul is all things, "after a fashion," for as much as it is in potentiality to all---through the senses, to all things sensible---through the intellect, to all things intelligible."
Book & Page: Aquinas pdf p. 1963
#Quotes"If, therefore, we take the species of the earth instead of the earth, according to Aristotle (De Anima iii, 8), who says "that a stone is not in the soul, but only the likeness of the stone"; it follows that the soul knows external things by means of its"
Book & Page: Aquinas pdf p. 1991
#Quotes"Hence Aristotle clearly places the ultimate felicity of man in the knowledge of separate substances, obtainable by speculative science; and not by being united to the active intellect, as some imagined."
Book & Page: Aquinas pdf p. 2036
#Quotes"Nor through connatural species, because he was of the same nature as we are; and our soul, as Aristotle says (De Anima iii, 4), is "like a clean tablet on which nothing is written." And if his knowledge came by infused species, it would have been of a different kind from ours, which we acquire from things themselves."
Book & Page: Aquinas pdf p. 2131
#Quotes"Hence Aristotle says (De Somn. et Vigil.) [De Insomniis iii.], when assigning the cause of visions in dreams, that "when an animal sleeps, the blood descends in abundance to the sensitive principle, and movements descend with it," that is, the impressions left from the movements are preserved in the animal spirits, "and move the sensitive principle";"
Book & Page: Aquinas pdf p. 2324
#Quotes"This is stated by Aristotle (De Causis Mot. Animal.) who says that "the movements of the heart and of the organs of generation are involuntary," and that the reason of this is as follows."
Book & Page: Aquinas pdf p. 2677
#Quotes"Hence Aristotle says (Ethic. ii, 3) that "some describe virtue as being a kind of freedom from passion and disturbance; this is incorrect, because the assertion should be qualified": they should have said virtue is freedom from those passions "that are not as they should be as to manner and time.""
Book & Page: Aquinas pdf p.1959
#Quotes"But some things can be abstracted even from common intelligible matter, such as "being," "unity," "power," "act," and the like; all these can exist without matter, as it is plain regarding immaterial things. Because Plato failed to consider the twofold kind of abstraction, as above explained (ad 1), he held that all those things which we have stated to be abstracted by the intellect, are abstract in reality."
Book & Page: Aquinas pdf p. 3206
#Quotes"It is therefore evident that, according to Aristotle, there are ten moral virtues about the passions, viz. fortitude, temperance, liberality, magnificence, magnanimity, "philotimia," gentleness, friendship, truthfulness, and "eutrapelia," all of which differ in respect of their diverse matter, passions, or objects: so that if we add "justice," which is about operations, there will be eleven in all"
Book & Page: Aquinas pdf p. 3226
#Quotes"Further, anger is "desire for vengeance" [Aristotle, Rhet.ii, 2] according to a gloss on Lev. 19:17, "Thou shalt not hate thy brother in thy heart." Now it would seem unlawful to desire vengeance, since this should be left to God, according to Dt. 32:35,"Revenge is Mine." Therefore, it would seem that to be angry is always an evil."
Book & Page: Aquinas pdf p. 6117
#Quotes"The passion of anger, like all other movements of the sensitive appetite, is useful, as being conducive to the more prompt execution [FS, Question 24, Article 3] of reason's dictate:else, the sensitive appetite in man would be to no purpose, whereas"nature does nothing without purpose" [Aristotle, De Coelo i, 4]."
Book & Page: Aquinas pdf p. 6135
#Quotes"It would seem that the difference of states does not apply to those who are beginning, progressing, or perfect. For"diverse genera have diverse species and differences" [Aristotle,Categ. ii]."
Book & Page: Aquinas pdf p. 6423
#Quotes"So, when Aristotle said, "By this number," etc., we must not take it as if he affirmed a threefold number in God, but that he wished to say that the ancients used the threefold number in their sacrifices and prayers on account of some perfection residing in the number three. In the Platonic books also we find, ""
Book & Page: Aquinas pdf p. 1215
#Analysis"Aristotle (Phys. i, text 82) proves that matter is unbegotten from the fact that it has not a subject from which to derive its existence; and (De Coelo et Mundo i, text 20) he proves that heaven is ungenerated, for as much as it has no contrary from which to be generated. Hence, it appears that no conclusion follows either way, except that matter and heaven did not begin by generation, as some said, especially about heaven. But we say that matter and heaven were produced into being by creation, as appears above (Question 44, Article 1, ad 2)."
Book & Page: Aquinas pdf p. 1453
#Analysis"Aristotle speaks there according to the opinion of Pythagoreans, who thought that evil was a kind of nature; and therefore they asserted the existence of the genus of good and evil. For Aristotle, especially in his logical works, brings forward examples that in his time were probable in the opinion of some philosophers. Or, it may be said that, as the Philosopher says (Metaph. iv, text 6), "the first kind of contrariety is habit and privation," as being verified in all contraries; since one contrary is always imperfect in relation to another, as black in relation to white, and bitter in relation to sweet. And in this way good and evil are said to be genera not simply, but in regard to contraries; because, as every form has the nature of good, so every privation, as such, has the nature of evil."
Book & Page: Aquinas pdf p. 1474
#Analysis"Reply to Objection 1: This argument fails of its purpose for a twofold reason. First of all, because Aristotle's demonstration deals with what is indivisible according to quantity, to which responds a place necessarily indivisible. And this cannot be said of an angel. Secondly, because Aristotle's demonstration deals with movement, which is continuous. For if the movement were not continuous, it might be said that a thing is moved where it is in the term"wherefrom," and while it is in the term "whereto": because the very succession of "where's," regarding the same thing, would be called movement: hence, in whichever of those "where's" the thing might be, it could be said to be moved."
Book & Page: Aquinas pdf p. 1531
#Analysis"Aristotle pronounces light to be fire existing in its own proper matter: just as fire in aerial matter is "flame," or in earthly matter is "burning coal." Nor must too much attention be paid to the instances adduced by Aristotle in his works on logic, as he merely mentions them as the more or less probable opinions of various writers."
Book & Page: Aquinas pdf p. 1722
#Analysis"Aristotle chose a middle course. For with Plato he agreed that intellect and sense are different. But he held that the sense has not its proper operation without the cooperation of the body; so that to feel is not an act of the soul alone, but of the "composite." And he held the same in regard to all the operations of the sensitive part."
Book & Page: Aquinas pdf p. 1976
#Analysis"Aristotle held that the intellect has an operation which is independent of the body's cooperation. Now, nothing corporeal can make an impression on the incorporeal. And therefore in order to cause the intellectual operation according to Aristotle, the impression caused by the sensible does not suffice, but something more noble is required, for "the agent is more noble than the patient," as he says (De Gener. i, 5)."
Book & Page: Aquinas pdf p. 1977
#Analysis"Further, "Nature is the principle of motion and rest, in those things in which it is essentially, and not accidentally," as Aristotle says (Phys. ii). But person exists in things immovable, as in God, and in the angels. Therefore, the word "nature" ought not to enter into the definition of person, but the word should rather be"essence.""
Book & Page: Aquinas pdf p. 1215
#Analysis#Disagree"I agree with Plutarch, that Aristotle did not waste his great pupil's time on lessons in the construction of syllogisms, or on the principles of geometry, but taught him wise precepts on the subject of valor, prowess, magnanimity, temperance, and that assurance which knows no fear; and he sent him out thus provided, while still a boy, to conquer the Empire of the world with only 30,000 foot-soldiers, 4000 horsemen, and 42,000crowns. As for the other arts and sciences, says Aristotle, Alexander honored them no doubt, and praised their virtues and attractions; but as for taking pleasure in them himself, he was not easily surprised by any desire to practice them."
Book & Page: Michael Montaigne p.72
#Facts"And Plato gives us this remarkable advice, that for the health of our whole bodies, we should give the feet and the head no other covering than nature has provided."
Book & Page: Michael Montaigne p123
#Facts"Do you ask me whence comes the custom of saying 'Bless you' when a man sneezes? We produce three sorts of wind; that which issues from below is too foul; that which comes from the mouth carries some reproach of over-eating; the third is sneezing, and because it comes from the head and is irreproachable, we give it this honorable greeting. Do not laugh at this subtle reasoning; it is said to be Aristotle's."
Book & Page: Michael Montaigne p266
#Facts"There is nothing for which nature seems to have given us such a bent, as for society. And Aristotle says that good lawgivers have paid more attention to friendship than to justice"
Book & Page: Michael Montaigne p.94
#Quotes"This precept, abhorrent though it is in this supreme and perfect relationship, is sound when applied to commonplace and everyday friendships, to which we must apply Aristotle's habitual phrase: 'O my friends, there is no friend! 'In this nob"
Book & Page: Michael Montaigne p.101
#Quotes"For, according to Aristotle, of all craftsmen the poet is avowedly the greatest lover of his own work."
Book & Page: Michael Montaigne p.160
#Quotes"Aristotle thinks it the duty of a great soul to hate and love openly, to judge and speak with entire freedom and, in the cause of truth, to take no account of other men's approval or disapproval."
Book & Page: Michael Montaigne p210
#Quotes"Aristotle says that to the beautiful belongs the right to command, and that if there are any whose beauty approaches that of our idea of the gods, veneration is their due also. When asked why men spent longer in the company of the beautiful than with others, and visited them more often, he answered: 'No one that is not blind could ask that question.' Most philosophers, and the greatest of them, paid for their schooling and acquired their wisdom by means and by favor of their beauty. Not only in my servants but in animals"
Book & Page:Michael Montaigne p.339
#Quotes"I married at 33, and agree with Aristotle's reported opinion, that 35 is the best age"
Book & Page: Michael Montaigne p.145
#Agrees#Facts"Here I follow Aristotle, according to whom self-esteem and self-disparagement often arise from one and the same arrogance. For, as to my excuse that I ought to be allowed more freedom than others in this respect, since I am writing specifically of myself, and of my writings as of my other actions, and that my theme turns upon itself, I do not know whether everyone will accept it."
Book & Page:Michael Montaigne p.351
#Agrees"Who would not smile at Aristotle, when he admired the eternity and invariables of the heavens, as if there were not the like in the bowels of the earth? There be the confines and borders of these two great kingdoms, where the continual alterations and incursions are. The superficial and upper parts of the earth are full of variety. The superficial and lower parts of the heavens (which we call the middle region of the air) is full of variety. There is much spirit in the one place that cannot be brought into mass;0 there is much messy body in the other place that cannot be refined to spirit. The common air is as the waste ground between the borders."
Book & Page: Francis Bacon Oxford 35
#Quotes"Another error that hath some connection with this latter is that men have used to infect their meditations, opinions, and doctrines, with some conceits which they have most admired, or some sciences which they have most applied; and given all things else a tincture according to them, utterly untrue and improper. So hath Plato intermingled his philosophy with theology, and Aristotle with logic, and the second school of Plato, Proclus and the rest with the mathematics. For these were the arts which had a kind of p' rimogeniture with them severally.0 So have the alchemists made a philosophy out of a few experiments of the furnace; and Gilbertus, our countryman, hath made a philosophy out of the observations of a load stone. So Cicero, when, reciting the several opinions of the nature of the soul, he found a musician that held the soul was but a harmony, saith pleasantly, 'Hie ab arte sua non recessit, &c'. But of these conceits Aristotle speaker seriously and wisely, when he saith, “Those who take into account only a few considerations easily make dogmatic pronouncements”."
Book & Page: Francis Bacon Oxford 418
#Quotes"For as Aristotle saith that children at the first will call every woman mother, but afterward they come to distinguish according to truth; so experience, if it be in childhood, will call every philosophy other, but when it cometh to ripeness it will discern the true mother."
Book & Page: Francis Bacon Oxford 204
#Quotes"For it was well said by Aristotle, that 'the mind hath over the body that commandment, which the lord hath over a bondman; but that reason hath over the imagination that commandment which a magistrate hath over a free citizen'; who may come also to rule in his turn. For we sec that in matters of Faith and Religion"
Book & Page: Francis Bacon Oxford 217
#Quotes"And herein Aristotle wittily, but hurtfully, doth deride the sophists near his time, saying, 'they did as if one that professed the art of shoe-making should not teach how to make up a shoe, but only exhibit in a readiness a number of shoes of all fashions and sizes'."
Book & Page: Francis Bacon Oxford 223
#Quotes"And as Aristotle saith, that 'young men may be happy, but not otherwise but by hope'; so we must all acknowledge our minority, and embrace the felicity which is by hope of the future world."
Book & Page: Francis Bacon Oxford 245
#Quotes"Now therefore that we have spoken of this fruit of life, it remaineth to speak of the husbandry0 that belongeth thereunto; without which part the former seemeth to be no better than a fair image or statua, which is beautiful to contemplate, but is without life and motion: whereunto Aristotle himself subscribeth in these words:' It is necessary then to speak of virtue, both what it is and whenc it proceeds. It would be almost useless to know what virtue is, but be ignorant of the ways and means of acquiring it. Therefore, we must inquire not only to what kind virtue belongs, but also how it may be obtained. For we wish to be acquainted with the thing itself, and to gain possession of it; and we shall not fully succeed in this, unless we knowboth the whence and the how’
Book & Page: Francis Bacon Oxford 255
#Quotes"Another precept is, that which Aristotle mentioneth by the way, which is to bear ever towards the contrary extreme of that whereunto we are by nature inclined: like unto the rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness."
Book & Page:Francis Bacon Oxford 261
#Quotes"Is not the opinion of Aristotle worthy to be regarded, wherein he saith that young men are no fit auditors of moral philosophy, because they are not settled from the boiling heat of their affections, nor at tempered with time and experience?"
Book & Page: Francis Bacon Oxford 261
#Quotes"Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous, but divine: his words are these: 'To brutal vice we may naturally oppose that divine or heroic virtue which is above humanity': and a little after, 'For as beasts are incapable of virtue or vice, so likewise is the Diety, for this latter state is something higher than virtue, as the former is something other than vice’’
Book & Page:Francis Bacon Oxford 263
#Quotes"Wherein the wisdom and integrity of Aristotle is worthy to be observed; that having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter; and yet on the other side hath cast all prodigious narrations which he thought worthy the recording into one book; excellently discerning that matterof manifest truth, such whereupon observation and rule was to be built, was not to be mingled or weakened with matter of doubtful credit; and yet again that rarities and reports that seem incredible are not to be suppressed or denied to the memory, of men.’’
Book & Page:Francis Bacon Oxford 143
#Praise"For as water will not ascend higher than the level of the first spring-head from whence it descended, so knowledge derived from Aristotle, and exempted from liberty of examination, will not rise again higher than the knowledge of Aristotle.’’
Book & Page:Francis Bacon Oxford 144
#Praise"And herein I cannot a little marvel at the philosopher Aristotle, that did proceed in such a spirit of difference and contradiction towards all antiquity; undertaking not only to frame new words of science at pleasure, but to confound0 and extinguish all ancient wisdom; insomuch as he never nameth or mentioneth an ancient author or opinion, but to confute and reprove;0 wherein for glory, and drawing followers and disciples, he took the right course.’’
Book & Page:Francis Bacon Oxford 194
#Praise"So it cometh often to pass that mean and small things discover great better than the great can discover the small;and therefore Aristotle noteth well, that 'the nature of every thing is best seen in his smallest portions', and for that cause he inquireth the nature of a commonwealth, first in a family, and the simple conjugations of man and wife, parent and child, master and servant, which are in every cottage: even so likewise the nature of this great city of the world and the policy thereof must be first sought in mean concordances and small portions. So we see how that secret of nature, of the turning of iron touched with the loadstone towards the north, was found out in needles of iron, not in bars of iron.’’
Book & Page:Francis Bacon Oxford 178
#Agrees"And therefore Aristotle doth wisely place Rhetoric as between Logic on the one side and moral or civil knowledge on the other, as participating of both: for the proofs and demonstrations of Logic are toward all men indifferent and the same; but the proofs and persuasions of Rhetoric ought to differ according to the auditors:’
Book & Page:Francis Bacon Oxford 238
#Agrees"For Aristotle hath very ingeniously and diligently handled the factures of the body, but not the gestures of the body, which are no less comprehensible by art, and of greater use and advantage.’
Book & Page:Francis Bacon Oxford 206
#Analysis"And therefore as Aristotle endeavoureth to prove that in all motion there is some point quiescent; and as he elegantly expoundeth the ancient fable of Atlas (that stood fixed and bare up the heaven from falling) to be meant of the poles or axle-tree of heaven, whereupon the conversion is accomplished; so assuredly men have a desire to have an Atlas or axle-tree within to keep them from fluctuation, which is like to a perpetual peril of falling; therefore men did hasten to set down some Principles about which the variety of their disputations might turn.’
Book & Page:Francis Bacon Oxford 225
#Analysis"For there being but four kinds of demonstrations, that is, by the unmediate consent of the mind or sense by induction by sophism and by congruity which is that which Aristotle calleth 'demonstration in orb or circle’, and not a notioribus; every of these hath certain subjects in the matte of sciences, in which respectively they have chiefest use; and certain their, from which respectively they ought to be excluded: and the gour and curiosity in requiring the more severe proofs. in some things, and chiefly the facility in contentlng ourselves with the more remiss proofs in others, hath been amongst the greatest causes of detriment and hindrance to knowledge.’
Book & Page:Francis Bacon Oxford 229
#Analysis"For the organ of tradition, it is either Speech or Writing: for Aristotle saith well, 'Words are the images of cogitations, and letters are the images of words'; but yet it is not of necessity that cogitations be expressed by the medium of words. For whatsoever is capable of sufficient differences, and those perceptible by the sense, is in nature competent to express cogitations. And therefore we see in the commerce of barbarous people that."
Book & Page:Francis Bacon Oxford 230
#Analysis"Another diversity of judgment in the delivery and teaching of knowledge is according to the light and presuppositions of that which is delivered for that knowledge which is new and foreign from opinions received' is to be delivered in another form than that that is ' agreeable and familiar; and therefore Aristotle, when he thinks to tax Democritus, doth in truth commend him, where he saith, 'If we shall indeed dispute, and not follow after similitudes,' &c . For those whose conceits are seated in popular opinions, need only but to prove or dispute; but those whose conceits are beyond popular opinions, have a double labour; the one to make themselves conceived, and the other to prove and demonstrate; so that it is of necessity with them to have recourse to similitude and translations to express themselves."
Book & Page:Francis Bacon Oxford 235
#Analysis"Aristotle should have written divers volumes of Ethics, and never handled the affections, which is the principal subject thereof; and yet in his Rhetoric, where they are considered but collaterally and in a second degree (as they may be moved by speech), he findeth place for them, and handleth them well for the quantity; but where their true place is, he pretermitteth them. For it is not his disputations about pleasure and pain that can satisfy this inquiry, no more than he that should generally handle the nature of light can be said to handle the nature of colors; for, leisure and pain are to the particular affections as light is to particular colors."
Book & Page:Francis Bacon Oxford 259
#Analysis"The defects in the labor of Aristotle are three: one, that there be but a few of many; another, that their Elenches are not annexed: and the third , that he conceived but a part of the use of them: for their use is not only in probation, but much more in impression. For many forms are equal in signification which are differing in impression; as the difference is great in the piercing of that which is sharp and that which is flat, though the strength of the percussion be the same; for there is no man but will be a little more raised by hearing it said, 'Your enemies will be glad of this':"
Book & Page:Francis Bacon Oxford 240
#Disagree"The opinion of Aristotle seemeth to me a negligent opinion, that of those things which consist by nature nothing can be changed by custom; using for example, that if a stone be thrown ten thousand times up, it will not learn to ascend; and that by often seeing or hearing, we do not learn to see or hear the better."
Book & Page: Francis Bacon Oxford 260
#Disagree"'Then, how transient is the luster of beauty! How soon gone!—more fleeting than the fading bloom of spring flowers. And yet if, as Aristotle says, men should see with the eyes of Lynceus, so that their sight might pierce through obstructions, would not that body of Alcibiades, so gloriously fair in outward seeming, appear altogether loathsome when all its inward parts lay open to the view?'"
Book & Page: Boethius SONG VII. Pleasure's Sting.
#Quotes"'Our good Aristotle,' says she, 'has defined it concisely in his "Physics," and closely in accordance with the truth.''How, pray?' said I.' Thus,' says she: 'Whenever something is done for the sake of a particular end, and for certain reasons some other result than that designed ensues, this is called chance; for instance, if a man is digging the earth for tillage, and finds a mass of buried gold."
Book & Page: Boethius BOOK V.
#Quotes"Whatever, therefore, is subject to the condition of time, although, as Aristotle deemed of the world, it never has either beginning or end, and its life be stretched to the whole extent of time's infinity, it yet is not such as rightly to be thought eternal."
Book & Page: Boethius V.
#Quotes"But everything that is, is treated of in philosophical science even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge"
Book & Page: Aquinas pdf p.767
#Quotes"On the contrary, It is said by Aristotle (De Causis) that "the first of created things is being.""
Book & Page: Aquinas pdf p.1731
#Quotes"Further, what is before eternity, and after eternity, is not measured by eternity. But, as Aristotle says (De Causis), "God is before eternity, and He is after eternity": for it is written that "the Lordshall reign for eternity, and beyond" (Ex. 15:18). Therefore, to be eternal does not belong to God."
Book & Page: Aquinas pdf p.880
#Quotes"Nevertheless, Aristotle held (Metaph. xi, text 43) that those more perfect natures bear relation to these sensible things, as that of mover and end; and therefore he strove to find out the number of the separate substances according to the number of the first movements."
Book & Page: Aquinas pdf p. 1506
#Quotes"Hence Aristotle (Ethic. x) says that man's ultimate happiness consists in his most perfect contemplation, whereby in this life he can behold the best intelligible object; and that is God. Above this happiness there is still another, which we look forward to in the future, whereby "we shall see God as He is." This is beyond the nature of every created intellect, as was shown above (Question12, Article 4)."
Book & Page: Aquinas pdf p. 1633
#Quotes": Further, Isidore (De sum. bono i, 10) says that "demons learn more things by experience." But experimental knowledge is discursive: for, "one experience comes of many remembrances, and one universal from many experiences," as Aristotle observes(Poster. ii; Metaph. vii). Therefore, an angel's knowledge is discursive."
Book & Page: Aquinas pdf p. 1587
#Quotes"There remains, therefore, no other explanation than that given by Aristotle, namely, that this particular man understands, because the intellectual principle is his form. Thus, from the very operation of the intellect, it is made clear that the intellectual principle is united to the body as its form."
Book & Page: Aquinas pdf p. 1815
#Quotes"Whence Aristotle concludes (Ethic. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Man must therefore derive his species from that which is the principle of this operation. But the species of anything is derived from its form. It follows therefore that the intellectual principle is the proper form of man."
Book & Page: Aquinas pdf p. 1815
#Quotes"Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid;"
Book & Page: Aquinas pdf p.1828
#Quotes"Therefore Aristotle (Ethic. vi, 2) leaves it in doubt whether choice belongs principally to the appetite or the cognitive power: since he says that choice is either "an appetite of intellect or an intellectual appetite." But (Ethic. iii, 3) he inclines to its being an intellectual appetite when he describes choice as "a desire proceeding from counsel.""
Book & Page: Aquinas pdf p. 1952
#Quotes"Aristotle did not hold that the soul is actually composed of all things, as did the earlier philosophers; he said that the soul is all things, "after a fashion," for as much as it is in potentiality to all---through the senses, to all things sensible---through the intellect, to all things intelligible."
Book & Page: Aquinas pdf p. 1963
#Quotes"If, therefore, we take the species of the earth instead of the earth, according to Aristotle (De Anima iii, 8), who says "that a stone is not in the soul, but only the likeness of the stone"; it follows that the soul knows external things by means of its"
Book & Page: Aquinas pdf p. 1991
#Quotes"Hence Aristotle clearly places the ultimate felicity of man in the knowledge of separate substances, obtainable by speculative science; and not by being united to the active intellect, as some imagined."
Book & Page: Aquinas pdf p. 2036
#Quotes"Nor through connatural species, because he was of the same nature as we are; and our soul, as Aristotle says (De Anima iii, 4), is "like a clean tablet on which nothing is written." And if his knowledge came by infused species, it would have been of a different kind from ours, which we acquire from things themselves."
Book & Page: Aquinas pdf p. 2131
#Quotes"Hence Aristotle says (De Somn. et Vigil.) [De Insomniis iii.], when assigning the cause of visions in dreams, that "when an animal sleeps, the blood descends in abundance to the sensitive principle, and movements descend with it," that is, the impressions left from the movements are preserved in the animal spirits, "and move the sensitive principle";"
Book & Page: Aquinas pdf p. 2324
#Quotes"This is stated by Aristotle (De Causis Mot. Animal.) who says that "the movements of the heart and of the organs of generation are involuntary," and that the reason of this is as follows."
Book & Page: Aquinas pdf p. 2677
#Quotes"Hence Aristotle says (Ethic. ii, 3) that "some describe virtue as being a kind of freedom from passion and disturbance; this is incorrect, because the assertion should be qualified": they should have said virtue is freedom from those passions "that are not as they should be as to manner and time.""
Book & Page: Aquinas pdf p.1959
#Quotes"But some things can be abstracted even from common intelligible matter, such as "being," "unity," "power," "act," and the like; all these can exist without matter, as it is plain regarding immaterial things. Because Plato failed to consider the twofold kind of abstraction, as above explained (ad 1), he held that all those things which we have stated to be abstracted by the intellect, are abstract in reality."
Book & Page: Aquinas pdf p. 3206
#Quotes"It is therefore evident that, according to Aristotle, there are ten moral virtues about the passions, viz. fortitude, temperance, liberality, magnificence, magnanimity, "philotimia," gentleness, friendship, truthfulness, and "eutrapelia," all of which differ in respect of their diverse matter, passions, or objects: so that if we add "justice," which is about operations, there will be eleven in all"
Book & Page: Aquinas pdf p. 3226
#Quotes"Further, anger is "desire for vengeance" [Aristotle, Rhet.ii, 2] according to a gloss on Lev. 19:17, "Thou shalt not hate thy brother in thy heart." Now it would seem unlawful to desire vengeance, since this should be left to God, according to Dt. 32:35,"Revenge is Mine." Therefore, it would seem that to be angry is always an evil."
Book & Page: Aquinas pdf p. 6117
#Quotes"The passion of anger, like all other movements of the sensitive appetite, is useful, as being conducive to the more prompt execution [FS, Question 24, Article 3] of reason's dictate:else, the sensitive appetite in man would be to no purpose, whereas"nature does nothing without purpose" [Aristotle, De Coelo i, 4]."
Book & Page: Aquinas pdf p. 6135
#Quotes"It would seem that the difference of states does not apply to those who are beginning, progressing, or perfect. For"diverse genera have diverse species and differences" [Aristotle,Categ. ii]."
Book & Page: Aquinas pdf p. 6423
#Quotes"There is nothing for which nature seems to have given us such a bent, as for society. And Aristotle says that good lawgivers have paid more attention to friendship than to justice"
Book & Page: Michael Montaigne p.94
#Quotes"This precept, abhorrent though it is in this supreme and perfect relationship, is sound when applied to commonplace and everyday friendships, to which we must apply Aristotle's habitual phrase: 'O my friends, there is no friend! 'In this nob"
Book & Page: Michael Montaigne p.101
#Quotes"For, according to Aristotle, of all craftsmen the poet is avowedly the greatest lover of his own work."
Book & Page: Michael Montaigne p.160
#Quotes"Aristotle thinks it the duty of a great soul to hate and love openly, to judge and speak with entire freedom and, in the cause of truth, to take no account of other men's approval or disapproval."
Book & Page: Michael Montaigne p210
#Quotes"Aristotle says that to the beautiful belongs the right to command, and that if there are any whose beauty approaches that of our idea of the gods, veneration is their due also. When asked why men spent longer in the company of the beautiful than with others, and visited them more often, he answered: 'No one that is not blind could ask that question.' Most philosophers, and the greatest of them, paid for their schooling and acquired their wisdom by means and by favor of their beauty. Not only in my servants but in animals"
Book & Page:Michael Montaigne p.339
#Quotes"Who would not smile at Aristotle, when he admired the eternity and invariables of the heavens, as if there were not the like in the bowels of the earth? There be the confines and borders of these two great kingdoms, where the continual alterations and incursions are. The superficial and upper parts of the earth are full of variety. The superficial and lower parts of the heavens (which we call the middle region of the air) is full of variety. There is much spirit in the one place that cannot be brought into mass;0 there is much messy body in the other place that cannot be refined to spirit. The common air is as the waste ground between the borders."
Book & Page: Francis Bacon Oxford 35
#Quotes"Another error that hath some connection with this latter is that men have used to infect their meditations, opinions, and doctrines, with some conceits which they have most admired, or some sciences which they have most applied; and given all things else a tincture according to them, utterly untrue and improper. So hath Plato intermingled his philosophy with theology, and Aristotle with logic, and the second school of Plato, Proclus and the rest with the mathematics. For these were the arts which had a kind of p' rimogeniture with them severally.0 So have the alchemists made a philosophy out of a few experiments of the furnace; and Gilbertus, our countryman, hath made a philosophy out of the observations of a load stone. So Cicero, when, reciting the several opinions of the nature of the soul, he found a musician that held the soul was but a harmony, saith pleasantly, 'Hie ab arte sua non recessit, &c'. But of these conceits Aristotle speaker seriously and wisely, when he saith, “Those who take into account only a few considerations easily make dogmatic pronouncements”."
Book & Page: Francis Bacon Oxford 418
#Quotes"For as Aristotle saith that children at the first will call every woman mother, but afterward they come to distinguish according to truth; so experience, if it be in childhood, will call every philosophy other, but when it cometh to ripeness it will discern the true mother."
Book & Page: Francis Bacon Oxford 204
#Quotes"For it was well said by Aristotle, that 'the mind hath over the body that commandment, which the lord hath over a bondman; but that reason hath over the imagination that commandment which a magistrate hath over a free citizen'; who may come also to rule in his turn. For we sec that in matters of Faith and Religion"
Book & Page: Francis Bacon Oxford 217
#Quotes"And herein Aristotle wittily, but hurtfully, doth deride the sophists near his time, saying, 'they did as if one that professed the art of shoe-making should not teach how to make up a shoe, but only exhibit in a readiness a number of shoes of all fashions and sizes'."
Book & Page: Francis Bacon Oxford 223
#Quotes"And as Aristotle saith, that 'young men may be happy, but not otherwise but by hope'; so we must all acknowledge our minority, and embrace the felicity which is by hope of the future world."
Book & Page: Francis Bacon Oxford 245
#Quotes"Now therefore that we have spoken of this fruit of life, it remaineth to speak of the husbandry0 that belongeth thereunto; without which part the former seemeth to be no better than a fair image or statua, which is beautiful to contemplate, but is without life and motion: whereunto Aristotle himself subscribeth in these words:' It is necessary then to speak of virtue, both what it is and whenc it proceeds. It would be almost useless to know what virtue is, but be ignorant of the ways and means of acquiring it. Therefore, we must inquire not only to what kind virtue belongs, but also how it may be obtained. For we wish to be acquainted with the thing itself, and to gain possession of it; and we shall not fully succeed in this, unless we knowboth the whence and the how’
Book & Page: Francis Bacon Oxford 255
#Quotes"Another precept is, that which Aristotle mentioneth by the way, which is to bear ever towards the contrary extreme of that whereunto we are by nature inclined: like unto the rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness."
Book & Page:Francis Bacon Oxford 261
#Quotes"Is not the opinion of Aristotle worthy to be regarded, wherein he saith that young men are no fit auditors of moral philosophy, because they are not settled from the boiling heat of their affections, nor at tempered with time and experience?"
Book & Page: Francis Bacon Oxford 261
#Quotes"Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous, but divine: his words are these: 'To brutal vice we may naturally oppose that divine or heroic virtue which is above humanity': and a little after, 'For as beasts are incapable of virtue or vice, so likewise is the Diety, for this latter state is something higher than virtue, as the former is something other than vice’’
Book & Page:Francis Bacon Oxford 263
#Quotes"Take it for granted, then, that we are born - that our nature impels us - to seek what is morally right. In that case, whether we adopt Zenos view that this is the only thing worth trying for, or Aristotle opinion that it is at any rate infinitely more worth trying for than anything else, then one must conclude that right is either the only good or at least the highest of all goods. Being identified, therefore, with good - which is certainly advantageous - right is advantageous too."
Book & Page: Cicero Penguin p.171
#Agrees"'Our good Aristotle,' says she, 'has defined it concisely in his "Physics," and closely in accordance with the truth.''How, pray?' said I.' Thus,' says she: 'Whenever something is done for the sake of a particular end, and for certain reasons some other result than that designed ensues, this is called chance; for instance, if a man is digging the earth for tillage, and finds a mass of buried gold."
Book & Page: Boethius BOOK V.
#Agrees"I married at 33, and agree with Aristotle's reported opinion, that 35 is the best age"
Book & Page: Michael Montaigne p.145
#Agrees"Here I follow Aristotle, according to whom self-esteem and self-disparagement often arise from one and the same arrogance. For, as to my excuse that I ought to be allowed more freedom than others in this respect, since I am writing specifically of myself, and of my writings as of my other actions, and that my theme turns upon itself, I do not know whether everyone will accept it."
Book & Page:Michael Montaigne p.351
#Agrees"So it cometh often to pass that mean and small things discover great better than the great can discover the small;and therefore Aristotle noteth well, that 'the nature of every thing is best seen in his smallest portions', and for that cause he inquireth the nature of a commonwealth, first in a family, and the simple conjugations of man and wife, parent and child, master and servant, which are in every cottage: even so likewise the nature of this great city of the world and the policy thereof must be first sought in mean concordances and small portions. So we see how that secret of nature, of the turning of iron touched with the loadstone towards the north, was found out in needles of iron, not in bars of iron.’’
Book & Page:Francis Bacon Oxford 178
#Agrees"And therefore Aristotle doth wisely place Rhetoric as between Logic on the one side and moral or civil knowledge on the other, as participating of both: for the proofs and demonstrations of Logic are toward all men indifferent and the same; but the proofs and persuasions of Rhetoric ought to differ according to the auditors:’
Book & Page:Francis Bacon Oxford 238
#Agrees"Whatever, therefore, is subject to the condition of time, although, as Aristotle deemed of the world, it never has either beginning or end, and its life be stretched to the whole extent of time's infinity, it yet is not such as rightly to be thought eternal."
Book & Page: Boethius V.
#Disagree"Further, "Nature is the principle of motion and rest, in those things in which it is essentially, and not accidentally," as Aristotle says (Phys. ii). But person exists in things immovable, as in God, and in the angels. Therefore, the word "nature" ought not to enter into the definition of person, but the word should rather be"essence.""
Book & Page: Aquinas pdf p. 1215
#Disagree"The defects in the labor of Aristotle are three: one, that there be but a few of many; another, that their Elenches are not annexed: and the third , that he conceived but a part of the use of them: for their use is not only in probation, but much more in impression. For many forms are equal in signification which are differing in impression; as the difference is great in the piercing of that which is sharp and that which is flat, though the strength of the percussion be the same; for there is no man but will be a little more raised by hearing it said, 'Your enemies will be glad of this':"
Book & Page:Francis Bacon Oxford 240
#Disagree"The opinion of Aristotle seemeth to me a negligent opinion, that of those things which consist by nature nothing can be changed by custom; using for example, that if a stone be thrown ten thousand times up, it will not learn to ascend; and that by often seeing or hearing, we do not learn to see or hear the better."
Book & Page: Francis Bacon Oxford 260
#Disagree"I agree with Plutarch, that Aristotle did not waste his great pupil's time on lessons in the construction of syllogisms, or on the principles of geometry, but taught him wise precepts on the subject of valor, prowess, magnanimity, temperance, and that assurance which knows no fear; and he sent him out thus provided, while still a boy, to conquer the Empire of the world with only 30,000 foot-soldiers, 4000 horsemen, and 42,000crowns. As for the other arts and sciences, says Aristotle, Alexander honored them no doubt, and praised their virtues and attractions; but as for taking pleasure in them himself, he was not easily surprised by any desire to practice them."
Book & Page: Michael Montaigne p.72
#Facts"And Plato gives us this remarkable advice, that for the health of our whole bodies, we should give the feet and the head no other covering than nature has provided."
Book & Page: Michael Montaigne p123
#Facts"Do you ask me whence comes the custom of saying 'Bless you' when a man sneezes? We produce three sorts of wind; that which issues from below is too foul; that which comes from the mouth carries some reproach of over-eating; the third is sneezing, and because it comes from the head and is irreproachable, we give it this honorable greeting. Do not laugh at this subtle reasoning; it is said to be Aristotle's."
Book & Page: Michael Montaigne p266
#Facts"I married at 33, and agree with Aristotle's reported opinion, that 35 is the best age"
Book & Page: Michael Montaigne p.145
#Facts"Wherein the wisdom and integrity of Aristotle is worthy to be observed; that having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter; and yet on the other side hath cast all prodigious narrations which he thought worthy the recording into one book; excellently discerning that matterof manifest truth, such whereupon observation and rule was to be built, was not to be mingled or weakened with matter of doubtful credit; and yet again that rarities and reports that seem incredible are not to be suppressed or denied to the memory, of men.’’
Book & Page:Francis Bacon Oxford 143
#Praise"For as water will not ascend higher than the level of the first spring-head from whence it descended, so knowledge derived from Aristotle, and exempted from liberty of examination, will not rise again higher than the knowledge of Aristotle.’’
Book & Page:Francis Bacon Oxford 144
#Praise"And herein I cannot a little marvel at the philosopher Aristotle, that did proceed in such a spirit of difference and contradiction towards all antiquity; undertaking not only to frame new words of science at pleasure, but to confound0 and extinguish all ancient wisdom; insomuch as he never nameth or mentioneth an ancient author or opinion, but to confute and reprove;0 wherein for glory, and drawing followers and disciples, he took the right course.’’
Book & Page:Francis Bacon Oxford 194
#Praise"And what did it profit me that, when I was scarcely twenty years old, a book of Aristotle’s entitled The Ten Categories116 fell into my hands? On the very title of this I hung as on something great and divine, since my rhetoric master at Carthage and others who had reputations for learning were always referring to it with such swelling pride. I read it by myself and understood it. And what did it mean that when I discussed it with others they said that even with the assistance of tutors--who not only explained it orally, but drew many diagrams in the sand--they scarcely understood it and could tell me no more about it than I had acquired in the reading of it by myself alone? For the book appeared to me to speak plainly enough about substances, such as a man; and of their qualities, such as the shape of a man, his kind, his stature, how many feet high, and his family relationship, his status, when born, whether he is sitting or standing, is shod or armed, or is doing something or having something done to him--and all the innumerable things that are classified under these nine categories (of which I have given some examples) or under the chief category of substance. What did all this profit me, since it actually hindered me when I imagined that whatever existed was comprehended within those ten categories? I tried to interpret them, O my God, so that even thy wonderful and unchangeable unity could be understood as subjected to thy own magnitude or beauty, as if they existed in thee as their Subject--as they do in corporeal bodies--whereas thou art thyself thy own magnitude and beauty. A body is not great or fair because it is a body, because, even if it were less great or less beautiful, it would still be a body. But my conception of thee was falsity, not truth. It was a figment of my own misery, not the stable ground of thy blessedness. For thou hadst commanded, and it was carried out in me, that the earth should bring forth"
Book & Page: Saint Augustin Confessions pdf p.51
#Analysis"Nevertheless, Aristotle held (Metaph. xi, text 43) that those more perfect natures bear relation to these sensible things, as that of mover and end; and therefore he strove to find out the number of the separate substances according to the number of the first movements."
Book & Page: Aquinas pdf p. 1506
#Analysis"Hence Aristotle (Ethic. x) says that man's ultimate happiness consists in his most perfect contemplation, whereby in this life he can behold the best intelligible object; and that is God. Above this happiness there is still another, which we look forward to in the future, whereby "we shall see God as He is." This is beyond the nature of every created intellect, as was shown above (Question12, Article 4)."
Book & Page: Aquinas pdf p. 1633
#Analysis"There remains, therefore, no other explanation than that given by Aristotle, namely, that this particular man understands, because the intellectual principle is his form. Thus, from the very operation of the intellect, it is made clear that the intellectual principle is united to the body as its form."
Book & Page: Aquinas pdf p. 1815
#Analysis"Whence Aristotle concludes (Ethic. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Man must therefore derive his species from that which is the principle of this operation. But the species of anything is derived from its form. It follows therefore that the intellectual principle is the proper form of man."
Book & Page: Aquinas pdf p. 1815
#Analysis"Therefore Aristotle (Ethic. vi, 2) leaves it in doubt whether choice belongs principally to the appetite or the cognitive power: since he says that choice is either "an appetite of intellect or an intellectual appetite." But (Ethic. iii, 3) he inclines to its being an intellectual appetite when he describes choice as "a desire proceeding from counsel.""
Book & Page: Aquinas pdf p. 1952
#Analysis"So, when Aristotle said, "By this number," etc., we must not take it as if he affirmed a threefold number in God, but that he wished to say that the ancients used the threefold number in their sacrifices and prayers on account of some perfection residing in the number three. In the Platonic books also we find, ""
Book & Page: Aquinas pdf p. 1215
#Analysis"Aristotle (Phys. i, text 82) proves that matter is unbegotten from the fact that it has not a subject from which to derive its existence; and (De Coelo et Mundo i, text 20) he proves that heaven is ungenerated, for as much as it has no contrary from which to be generated. Hence, it appears that no conclusion follows either way, except that matter and heaven did not begin by generation, as some said, especially about heaven. But we say that matter and heaven were produced into being by creation, as appears above (Question 44, Article 1, ad 2)."
Book & Page: Aquinas pdf p. 1453
#Analysis"Aristotle speaks there according to the opinion of Pythagoreans, who thought that evil was a kind of nature; and therefore they asserted the existence of the genus of good and evil. For Aristotle, especially in his logical works, brings forward examples that in his time were probable in the opinion of some philosophers. Or, it may be said that, as the Philosopher says (Metaph. iv, text 6), "the first kind of contrariety is habit and privation," as being verified in all contraries; since one contrary is always imperfect in relation to another, as black in relation to white, and bitter in relation to sweet. And in this way good and evil are said to be genera not simply, but in regard to contraries; because, as every form has the nature of good, so every privation, as such, has the nature of evil."
Book & Page: Aquinas pdf p. 1474
#Analysis"Reply to Objection 1: This argument fails of its purpose for a twofold reason. First of all, because Aristotle's demonstration deals with what is indivisible according to quantity, to which responds a place necessarily indivisible. And this cannot be said of an angel. Secondly, because Aristotle's demonstration deals with movement, which is continuous. For if the movement were not continuous, it might be said that a thing is moved where it is in the term"wherefrom," and while it is in the term "whereto": because the very succession of "where's," regarding the same thing, would be called movement: hence, in whichever of those "where's" the thing might be, it could be said to be moved."
Book & Page: Aquinas pdf p. 1531
#Analysis"Aristotle pronounces light to be fire existing in its own proper matter: just as fire in aerial matter is "flame," or in earthly matter is "burning coal." Nor must too much attention be paid to the instances adduced by Aristotle in his works on logic, as he merely mentions them as the more or less probable opinions of various writers."
Book & Page: Aquinas pdf p. 1722
#Analysis"Aristotle chose a middle course. For with Plato he agreed that intellect and sense are different. But he held that the sense has not its proper operation without the cooperation of the body; so that to feel is not an act of the soul alone, but of the "composite." And he held the same in regard to all the operations of the sensitive part."
Book & Page: Aquinas pdf p. 1976
#Analysis"Aristotle held that the intellect has an operation which is independent of the body's cooperation. Now, nothing corporeal can make an impression on the incorporeal. And therefore in order to cause the intellectual operation according to Aristotle, the impression caused by the sensible does not suffice, but something more noble is required, for "the agent is more noble than the patient," as he says (De Gener. i, 5)."
Book & Page: Aquinas pdf p. 1977
#Analysis"Further, "Nature is the principle of motion and rest, in those things in which it is essentially, and not accidentally," as Aristotle says (Phys. ii). But person exists in things immovable, as in God, and in the angels. Therefore, the word "nature" ought not to enter into the definition of person, but the word should rather be"essence.""
Book & Page: Aquinas pdf p. 1215
#Analysis"For Aristotle hath very ingeniously and diligently handled the factures of the body, but not the gestures of the body, which are no less comprehensible by art, and of greater use and advantage.’
Book & Page:Francis Bacon Oxford 206
#Analysis"And therefore as Aristotle endeavoureth to prove that in all motion there is some point quiescent; and as he elegantly expoundeth the ancient fable of Atlas (that stood fixed and bare up the heaven from falling) to be meant of the poles or axle-tree of heaven, whereupon the conversion is accomplished; so assuredly men have a desire to have an Atlas or axle-tree within to keep them from fluctuation, which is like to a perpetual peril of falling; therefore men did hasten to set down some Principles about which the variety of their disputations might turn.’
Book & Page:Francis Bacon Oxford 225
#Analysis"For there being but four kinds of demonstrations, that is, by the unmediate consent of the mind or sense by induction by sophism and by congruity which is that which Aristotle calleth 'demonstration in orb or circle’, and not a notioribus; every of these hath certain subjects in the matte of sciences, in which respectively they have chiefest use; and certain their, from which respectively they ought to be excluded: and the gour and curiosity in requiring the more severe proofs. in some things, and chiefly the facility in contentlng ourselves with the more remiss proofs in others, hath been amongst the greatest causes of detriment and hindrance to knowledge.’
Book & Page:Francis Bacon Oxford 229
#Analysis"For the organ of tradition, it is either Speech or Writing: for Aristotle saith well, 'Words are the images of cogitations, and letters are the images of words'; but yet it is not of necessity that cogitations be expressed by the medium of words. For whatsoever is capable of sufficient differences, and those perceptible by the sense, is in nature competent to express cogitations. And therefore we see in the commerce of barbarous people that."
Book & Page:Francis Bacon Oxford 230
#Analysis"Another diversity of judgment in the delivery and teaching of knowledge is according to the light and presuppositions of that which is delivered for that knowledge which is new and foreign from opinions received' is to be delivered in another form than that that is ' agreeable and familiar; and therefore Aristotle, when he thinks to tax Democritus, doth in truth commend him, where he saith, 'If we shall indeed dispute, and not follow after similitudes,' &c . For those whose conceits are seated in popular opinions, need only but to prove or dispute; but those whose conceits are beyond popular opinions, have a double labour; the one to make themselves conceived, and the other to prove and demonstrate; so that it is of necessity with them to have recourse to similitude and translations to express themselves."
Book & Page:Francis Bacon Oxford 235
#Analysis"Aristotle should have written divers volumes of Ethics, and never handled the affections, which is the principal subject thereof; and yet in his Rhetoric, where they are considered but collaterally and in a second degree (as they may be moved by speech), he findeth place for them, and handleth them well for the quantity; but where their true place is, he pretermitteth them. For it is not his disputations about pleasure and pain that can satisfy this inquiry, no more than he that should generally handle the nature of light can be said to handle the nature of colors; for, leisure and pain are to the particular affections as light is to particular colors."
Book & Page:Francis Bacon Oxford 259
#Analysis