In all things of nature there is something of the marvellous.
A friend is a second self.
To perceive is to suffer.
The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival.
If one way be better than another, that you may be sure is nature’s way.
In poverty and other misfortunes of life, true friends are a sure refuge. The young they keep out of mischief; to the old they are a comfort and aid in their weakness, and those in the prime of life they incite to noble deeds.
It concerns us to know the purposes we seek in life, for then, like archers aiming at a definite mark, we shall be more likely to attain what we want.
Thou wilt find rest from vain fancies if thou does every act in life as though it were thy last.
Remember that time slurs over everything, let all deeds fade, blurs all writings and kills all memories. Exempt are only those which dig into the hearts of men by love.
Love is composed of a single soul inhabiting two bodies.
The quality of life is determined by its activities.
We are what we repeatedly do. Excellence, then, is not an act, but a habit.
I count him braver who overcomes his desires than him who conquers his enemies; for the hardest victory is over self.
The energy of the mind is the essence of life.
Happiness is the meaning and the purpose of life, the whole aim and end of human existence.
The gods too are fond of a joke.
It is possible to fail in many ways…while to succeed is possible only in one way.
Happiness is something final and complete in itself, as being the aim and end of all practical activities whatever …. Happiness then we define as the active exercise of the mind in conformity with perfect goodness or virtue.
Happiness is a certain activity of soul in conformity with perfect goodness
.. the friendship of worthless people has a bad effect (because they take part, unstable as they are, in worthless pursuits, and actually become bad through each
Goodness is to do good to the deserving and love the good and hate the wicked, and not to be eager to inflict punishment or take vengeance, but to be gracious and kindly and forgiving.
All are agreed that the various moral qualities are in a sense bestowed by nature: we are just, and capable of temperance, and brave, and possessed of the other virtues from the moment of our birth. But nevertheless we expect to find that true goodness is something different, and that the virtues in the true sense come to belong to us in another way. For even children and wild animals possess the natural dispositions, yet without Intelligence these may manifestly be harmful.
Good has two meanings: it means that which is good absolutely and that which is good for somebody.
It is easy to perform a good action, but not easy to acquire a settled habit of performing such actions.
The goodness or badness, justice or injustice, of laws varies of necessity with the constitution of states. This, however, is clear, that the laws must be adapted to the constitutions. But if so, true forms of government will of necessity have just laws, and perverted forms of government will have unjust laws.
Now the goodness that we have to consider is clearly human goodness, since the good or happiness which we set out to seek was human good and human happiness. But human goodness means in our view excellence of soul, not excellence of body;
Error is multiform (for evil is a form of the unlimited, as in the old Pythagorean imagery, and good of the limited), whereas success is possible in one way only (which is why it is easy to fail and difficult to succeed – easy to miss the target and difficult to hit it); so this is another reason why excess and deficiency are a mark of vice, and observance of the mean a mark of virtue: Goodness is simple, badness is manifold.
Some things the legislator must find ready to his hand in a state, others he must provide. And therefore we can only say: May our state be constituted in such a manner as to be blessed with the goods of which fortune disposes (for we acknowledge her power): whereas virtue and goodness in the state are not a matter of chance but the result of knowledge and purpose. A city can be virtuous only when the citizens who have a share in the government are virtuous, and in our state all the citizens share in the government;
Since the branch of philosophy on which we are at present engaged differs from the others in not being a subject of merely intellectual interest — I mean we are not concerned to know what goodness essentially is, but how we are to become good