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There is also a passage by Diogenes Laërtius in his work Lives and Opinions of Eminent Philosophers written hundreds of years after Plato, where he lists, among the things that Socrates used to say: [12] " εἰδέναι μὲν μηδὲν πλὴν αὐτὸ τοῦτο εἰδέναι", or "that he knew nothing except that he knew that ...
8. “He who cannot be a good follower cannot be a good leader.” 9. “The roots of education are bitter, but the fruit is sweet.” 10. “He who is to be a good ruler must have first been ...
Through Aquinas and the Scholastic Christian theology of which he was a significant part, Aristotle became "academic theology's great authority in the thirteenth century" [32] and influenced Christian theology that became widespread and deeply embedded.
In the words of Aristotle, that "one cannot say of something that it is and that it is not in the same respect and at the same time". As an illustration of this law, he wrote: It is impossible, then, that "being a man" should mean precisely not being a man, if "man" not only signifies something about one subject but also has one significance ...
First page of a 1566 edition of the Aristotolic Ethics in Greek and Latin. The Nicomachean Ethics (/ ˌ n aɪ k ɒ m ə ˈ k i ə n, ˌ n ɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. [1]:
He placed an arrow on his bow and shot it into the sky, praying to the deities to grant him vengeance on the Athenians. He then ordered one of his servants to say three times a day the above phrase in order to remind him that he should punish the Athenians. [10] διαίρει καὶ βασίλευε diaírei kaì basíleue "divide and rule"
According to Aristotle, natural slaves' main features include being pieces of property, tools for actions, and belonging to others. [3] In book I of the Politics, Aristotle addresses the questions of whether slavery can be natural or whether all slavery is contrary to nature and whether it is better for some people to be slaves. He concludes that
Aristotle says rhetoric is the counterpart (antistrophe) of dialectic. [1]: I.1.1–2 He explains the similarities between the two but fails to comment on the differences. Here he introduces the term enthymeme. [1]: I.1.3 Chapter Two Aristotle defines rhetoric as the ability in a particular case to see the available means of persuasion.