Aristotle: Quotes about nature (page 2)

“The proof that the state is a creation of nature and prior to the individual is that the individual, when isolated, is not self-sufficing; and therefore he is like a part in relation to the whole.”

“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.”

“[S]ince causes are four in number, to know them all is the business of the natural philosopher, who also referring to the cause why a thing is to all of them, viz. to matter, form, that which moves, and for the sake of which a thing subsists, physically assigns a reason. Frequently, however, three of these causes pass into one: for the cause why a thing is, and that for the sake of which it is, are one. But that which motion first originates, is in species the same with these… [T]here are three treatises; once concerning that which is immoveable; another concerning that which is moved, indeed, but is incorruptible; and a third concerning corruptible natures. So the cause of why a thing is, is assigned by him who refers to matter, to essence, and to the first mover… But there are two principles which are naturally motive; of which, one is not physical, because it does not contain in itself the principle of motion. And if there is any thing which moves without being moved, it is of this kind; as is that which is perfectly immoveable, that which is the first of all things, together with essence and form: for it is the end, and that for the sake of which a thing subsists. So that since nature is for the sake of something, it is also necessary to know this cause.”

“[A]ll things as subsist from nature appear to contain in themselves a principle of motion and permanency; some according to place, others according to increase and diminuation; and others according to change in quality.”

“But for those that are equal to have an unequal share and those that are alike an unlike share is contrary to nature, and nothing contrary to nature is noble.”

“The essential nature (concerning the soul) cannot be corporeal, yet it is also clear that this soul is present in a particular bodily part, and this one of the parts having control over the rest”

“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.”

“According to one mode… nature is thus denominated, viz. the first subject matter to every thing which contains in itself the principle of motion and mutation. But after another mode it is denominated form, which subsists according to definition: for as art is called that which subsists according to art, and that which is artificial; so likewise nature is both called that which is according to nature, and that which is natural. …that which is composed from these is not nature, but consists from nature; as, for instance, man. And this is nature in a greater degree than matter: for every thing is then said to be, when it is form in energy… entelecheia, rather than when it is incapacity.”

“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.”

“Since the science of nature is conversant with magnitudes, motion, and time, each of which must necessarily be either infinite or finite…[we] should speculate the infinite, and consider whether it is or not; and if it is what it is. …[A]ll those who appear to have touched on a philosophy of this kind… consider it as a certain principle of beings. Some, indeed, as the Pythagoreans and Plato, consider it, per se, not as being an accident to any thing else, but as having an essential subsistence… the Pythagoreans… consider the infinite as subsisting in sensibles; for they do not make number to be separate; and they assert that what is beyond the heavens is infinite; but Plato says that beyond the heavens there is not any body, nor ideas, because these are no where: he affirms, however, that the infinite is both in sensibles, and in ideas. …Plato establishes two infinities, viz. the great and the small.”

“The natural way of doing this [seeking scientific knowledge or explanation of fact] is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature. Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which became known to us by later analysis…”

“If one way be better than another, that you may be sure is natures way.”

“But it is clear there is a difference in the ends proposed: for in some cases they are activities, and in others results beyond the mere activities, and where there are certain ends beyond and beside the actions, the results are naturally superior to the activities. Now, as there are numerous kinds of actions and numerous arts and sciences, it follows that the ends are also various. Thus the end of the healing art is health, of ship-building ships, of strategy victory, of economy wealth.”