- Quotations from Aristotle are often cited by Bekker numbers, which are keyed to the original Greek and therefore independent of the translation used.
- He who has overcome his fears will truly be free.
- Variant: I count him braver who overcomes his desires than him who overcomes his enemies.
- Quoted in Florilegium by Joannes Stobaeus
- Misfortune shows those who are not really friends.
- Eudemian Ethics Book VII, 1238.a20
Parts of Animals 
- We should venture on the study of every kind of animal without distaste; for each and all will reveal to us something natural and something beautiful.
- Book I, 645.a21
Generation of Animals 
- Nature flies from the infinite, for the infinite is unending or imperfect, and Nature ever seeks amend.
- Book I, 715.b15
- Concerning the generation of animals akin to them, as hornets and wasps, the facts in all cases are similar to a certain extent, but are devoid of the extraordinary features which characterize bees; this we should expect, for they have nothing divine about them as the bees have.
- Book III, 761.a2
- Just as it sometimes happens that deformed offspring are produced by deformed parents, and sometimes not, so the offspring produced by a female are sometimes female, sometimes not, but male, because the female is as it were a deformed male.
- Generation of Animals as translated by Arthur Leslie Peck (1943), p. 175
- All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer sight to almost everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things.
- Book I, 980a.21 : Opening paragraph of Metaphysics
- Variant: All men by nature desire knowledge...
- The first sentence is in the Oxford Dictionary of Scientific Quotations (2005), 21:10.
- If, then, God is always in that good state in which we sometimes are, this compels our wonder; and if in a better this compels it yet more. And God is in a better state. And life also belongs to God; for the actuality of thought is life, and God is that actuality; and God's self-dependent actuality is life most good and eternal.
- Book XII, 1072.b24
- Those who assert that the mathematical sciences say nothing of the beautiful or the good are in error. For these sciences say and prove a great deal about them; if they do not expressly mention them, but prove attributes which are their results or definitions, it is not true that they tell us nothing about them. The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree.
- Book XIII, 1078.a33
- The single harmony produced by all the heavenly bodies singing and dancing together springs from one source and ends by achieving one purpose, and has rightly bestowed the name not of "disordered" but of "ordered universe" upon the whole.
Nicomachean Ethics (c. 325 BC) 
- 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.
- Book I, 1094.a18
- It is the mark of an educated man to look for precision in each class of things just so far as the nature of the subject admits; it is evidently equally foolish to accept probable reasoning from a mathematician and to demand from a rhetorician scientific proofs.
- Book I, 1094.b24
- The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
- Book I, 1096.a5
- Piety requires us to honor truth above our friends.
- Book I, 1096.a16
- 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.
- Book I, 1097.b25
- 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.
- Book I, 1098.a13
- One swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.
- Book I, 1098.a18
- 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.
- Book I, 1098.b23
- 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.
- Book I, 1099.a6
- Everything that depends on the action of nature is by nature as good as it can be, and similarly everything that depends on art or any rational cause, and especially if it depends on the best of all causes. To entrust to chance what is greatest and most noble would be a very defective arrangement.
- Book I, 1099.b22 : Quoted in Oxford Dictionary of Scientific Quotations (2005), 21:8.
- The truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow.
- Book I, 1101.a
- May not we then confidently pronounce that man happy who realizes complete goodness in action, and is adequately furnished with external goods? Or should we add, that he must also be destined to go on living not for any casual period but throughout a complete lifetime in the same manner, and to die accordingly, because the future is hidden from us, and we conceive happiness as an end, something utterly and absolutely final and complete? If this is so, we shall pronounce those of the living who possess and are destined to go on possessing the good things we have specified to be supremely blessed, though on the human scale of bliss.
- Book I, 1101.a10
- For the things we have to learn before we can do, we learn by doing.
- Book II, 1103.a33 : Cited in: Oxford Dictionary of Scientific Quotations (2005), 21:9.
- 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.
- Book II, 1103.b4
- 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.
- Book II, 1105.b9
- 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.
- Book II, 1106.b28
- 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.
- Book II, 1107.a4
- Variant: Some vices miss what is right because they are deficient, others because they are excessive, in feelings or in actions, while virtue finds and chooses the mean.
- 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.
- Book II, 1107.a15
- 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.
- Book II, 1109.a27.
- In Greek: οὕτω δὲ καὶ τὸ μὲν ὀργισθῆναι παντὸς καὶ ῥᾴδιον, καὶ τὸ δοῦναι ἀργύριον καὶ δαπανῆσαι: τὸ δ᾽ ᾧ καὶ ὅσον καὶ ὅτε καὶ οὗ ἕνεκα καὶ ὥς, οὐκέτι παντὸς οὐδὲ ῥᾴδιον:)
- Variant translation: Anybody can become angry, that is easy; but to be angry with the right person, and to the right degree, and at the right time, for the right purpose, and in the right way, that is not within everybody's power and is not easy.
- As quoted in The Child : At Home and School (1944) by Edith M. Leonard, Lillian E. Miles, and Catherine S. Van der Kar, p. 203
- We must as second best, as people say, take the least of the evils.
- Book II, 1109.a34
- Therefore only an utterly senseless person can fail to know that our characters are the result of our conduct.
- Book III, 5.12
- Variant: Now not to know that it is from the exercise of activities on particular objects that states of character are produced is the mark of a thoroughly senseless person.
- Without friends no one would choose to live, though he had all other goods.
- Book VIII, 1155.a5
- When people are friends, they have no need of justice, but when they are just, they need friendship in addition.
- Book VIII, 1155.a26
- 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.
- Book X, 1172.a17
- And happiness is thought to depend on leisure; for we are busy that we may have leisure, and make war that we may live in peace.
- Book X, 1177.b4
- Now the activity of the practical virtues is exhibited in political or military affairs, but the actions concerned with these seem to be unleisurely. Warlike actions are completely so (for no one chooses to be at war, or provokes war, for the sake of being at war; any one would seem absolutely murderous if he were to make enemies of his friends in order to bring about battle and slaughter); but the action of the statesman is also unleisurely, and-apart from the political action itself-aims at despotic power and honours, or at all events happiness, for him and his fellow citizens-a happiness different from political action, and evidently sought as being different. So if among virtuous actions political and military actions are distinguished by nobility and greatness, and these are unleisurely and aim at an end and are not desirable for their own sake, but the activity of reason, which is contemplative, seems both to be superior in serious worth and to aim at no end beyond itself, and to have its pleasure proper to itself (and this augments the activity), and the self-sufficiency, leisureliness, unweariedness (so far as this is possible for man), and all the other attributes ascribed to the supremely happy man are evidently those connected with this activity, it follows that this will be the complete happiness of man, if it be allowed a complete term of life.
- Book X, 1177.b6
- Nature does nothing uselessly.
- Book I, 1253.a8
- Further, the state is by nature clearly prior to the family and to the individual, since the whole is of necessity prior to the part; for example, if the whole body be destroyed, there will be no foot or hand, except in an equivocal sense, as we might speak of a stone hand; for when destroyed the hand will be no better than that. But things are defined by their working and power; and we ought not to say that they are the same when they no longer have their proper quality, but only that they have the same name.
- 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.
- He who is unable to live in society, or who has no need because he is sufficient for himself, must be either a beast or a god.
- Book I, 1253.a27
- Man, when perfected, is the best of animals, but when separated from law and justice, he is the worst of all.
- Book I, 1253.a31
- 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.
- Book I, 1258.b4
- 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.
- Book II, 1263.b15
- One would have thought that it was even more necessary to limit population than property; and that the limit should be fixed by calculating the chances of mortality in the children, and of sterility in married persons. The neglect of this subject, which in existing states is so common, is a never-failing cause of poverty among the citizens; and poverty is the parent of revolution and crime.
- Book II, Section VI (Translation by Benjamin Jowett
- It is of the nature of desire not to be satisfied, and most men live only for the gratification of it.
- Book II, 1267.b4
- Again, men in general desire the good, and not merely what their fathers had.
- Book II, 1269.a4
- Even when laws have been written down, they ought not always to remain unaltered.
- Book II, 1269.a9
- That judges of important causes should hold office for life is a disputable thing, for the mind grows old as well as the body.
- Book II, 1270.b39
- They should rule who are able to rule best.
- Book II, 1273.b5
- The good citizen need not of necessity possess the virtue which makes a good man.
- Book III, 1276.b34
- A state is not a mere society, having a common place, established for the prevention of mutual crime and for the sake of exchange.... Political society exists for the sake of noble actions, and not of mere companionship.
- Book III, 1280.b30, 1281a3
- The law is reason unaffected by desire.
- Book III, 1287.a32,
- Variant: The Law is reason free from passion.
- If liberty and equality, as is thought by some, are chiefly to be found in democracy, they will be best attained when all persons alike share in the government to the utmost.
- Book IV, 1291.b34
- Inferiors revolt in order that they may be equal, and equals that they may be superior. Such is the state of mind which creates revolutions.
- Book V, 1302.a29
- Both oligarch and tyrant mistrust the people, and therefore deprive them of their arms.
- Book V, 1311.a11
- A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side.
- Book V,1314.b39
- The basis of a democratic state is liberty.
- Book VI, 1317.a40
- Happiness, whether consisting in pleasure or virtue, or both, is more often found with those who are highly cultivated in their minds and in their character, and have only a moderate share of external goods, than among those who possess external goods to a useless extent but are deficient in higher qualities.
- Book VII, 1323.b1
- Let us then enunciate the functions of a state and we shall easily elicit what we want: First there must be food; secondly, arts, for life requires many instruments; thirdly, there must be arms, for the members of a community have need of them, and in their own hands, too, in order to maintain authority both against disobedient subjects and against external assailants....
- Book VII, 1328b4
- The appropriate age for marriage is around eighteen for girls and thirty-seven for men.
- Book VII, 1335.a27
- There can be no doubt that children should be taught those useful things which are really necessary, but not all things, for occupations are divided into liberal and illiberal; and to young children should be imparted only such kinds of knowledge as will be useful to them without vulgarizing them. And any occupation, art, or science which makes the body, or soul, or mind of the freeman less fit for the practice or exercise of virtue is vulgar; wherefore we call those arts vulgar which tend to deform the body, and likewise all paid employments, for they absorb and degrade the mind. There are also some liberal arts quite proper for a freeman to acquire, but only in a certain degree, and if he attend to them too closely, in order to attain perfection in them, the same evil effects will follow.
- Book VIII 1337.b5, 1885 edition
- For well-being and health, again, the homestead should be airy in summer, and sunny in winter. A homestead possessing these qualities would be longer than it is deep; and its main front would face the south.
- 1345a.20, Economics (Oeconomica), Greek Texts and Translations, Perseus under PhiloLogic.
- It is absurd to hold that a man ought to be ashamed of being unable to defend himself with his limbs but not of being unable to defend himself with speech and reason, when the use of reason is more distinctive of a human being than the use of his limbs.
- Book I, 1355.b1
- Evils draw men together.
- Book I, 1362.b39 : (quoting a proverb)
- Thus every action must be due to one or other of seven causes: chance, nature, compulsion, habit, reasoning, anger, or appetite.
- Book I, 1369.a5
- Variant: All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion and desire
- The young have exalted notions, because they have not been humbled by life or learned its necessary limitations; moreover, their hopeful disposition makes them think themselves equal to great things—and that means having exalted notions. They would always rather do noble deeds than useful ones: Their lives are regulated more by moral feeling than by reasoning.... All their mistakes are in the direction of doing things excessively and vehemently. They overdo everything; they love too much, hate too much, and the same with everything else.
- Book II, 1389.a31
- Wit is well-bred insolence.
- Book II, 1389.b11
- It is simplicity that makes the uneducated more effective than the educated when addressing popular audiences.
- Book II, 1395.b27
- How many a dispute could have been deflated into a single paragraph if the disputants had dared to define their terms.
- Peter's Quotations: Ideas for Our time by Laurence J. Peter. Bantam books, 1977. p. 24.
- A tragedy, then, is the imitation of an action ... with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions.
- Poetry is finer and more philosophical than history; for poetry expresses the universal, and history only the particular.
- Poetry demands a man with a special gift for it, or else one with a touch of madness in him.
- But the greatest thing by far is to have a command of metaphor. This alone cannot be imparted by another; it is the mark of genius, for to make good metaphors implies an eye for resemblances.
- Homer has taught all other poets the art of telling lies skillfully.
- Variant: It is Homer who has chiefly taught other poets the art of telling lies skillfully.
- For the purposes of poetry a convincing impossibility is preferable to an unconvincing possibility.
Lives of Eminent Philosophers 
- Assertions attributed to Aristotle in Lives of Eminent Philosophers by Diogenes Laërtius
- Education is the best provision for old age.
- Hope is a waking dream.
- I have gained this by philosophy: that I do without being commanded what others do only from fear of the law.
- Liars when they speak the truth are not believed.
- To the query, "What is a friend?" his reply was "A single soul dwelling in two bodies."
- Variants: Friendship is a single soul dwelling in two bodies.
A true friend is one soul in two bodies.
Love is composed of a single soul inhabiting two bodies.
What is a friend? A single soul dwelling in two bodies.
- To the query, in the same text, "what is love?" he replied "What is life without love? Love is like the sun; without light, there's no life" 
- Variants: Friendship is a single soul dwelling in two bodies.
Quotes about Aristotle 
- [Aristotle] totally misrepresents Plato's doctrine of "Ideas." ... It is also pertinent to inquire, what is the difference between the "formal cause" of Aristotle and the archetypal ideas of Plato? ... Yet Aristotle is forever congratulating himself that he alone has properly treated the "formal" and the "final cause"!
- Benjamin Franklin Cocker, in Christianity and Greek philosophy (1870), p. 299
- It is pretty definitely settled, among men competent to form a judgment, that Aristotle was the best educated man that ever walked on the surface of this earth. He is still, as he was in Dante's time, the "master of those that know." It is, therefore, not without reason that we look to him, not only as the best exponent of ancient education, but as one of the worthiest guides and examples in education generally. That we may not lose the advantage of his example, it will be well, before we consider his educational theories, to cast a glance at his life, the process of his development, and his work.
- Thomas Davidson, in Aristotle and Ancient Educational Ideals (1892), p. 154
- Aristotle was the first accurate critic and truest judge — nay, the greatest philosopher the world ever had; for he noted the vices of all knowledges, in all creatures, and out of many men's perfections in a science he formed still one Art.
- Ben Jonson, The works of Ben Jonson, Vol. 9 (1816), p. 240
- Aristotle forever, but Truth even for longer than that.
- Aristotle sees no difference between the falling of a leaf or a stone and the death of the good and noble people in the ship; nor does he distinguish between the destruction of a multitude of ants by an ox depositing on them his excrement and the death of worshippers killed by the fall of the house when its foundations give way. In short, the opinion of Aristotle is this: Everything is the result of management which is constant, which does not come to an end and does not change any of its properties, as e.g., the heavenly beings, and everything which continues according to a certain rule... But that which is not constant, and does not follow a certain rule... is due to chance and not to management; it is in no relation to Divine Providence. Aristotle holds that it is even impossible to ascribe to Providence that management of these things. ...It is the belief of those who turned away from our Law and said: "God hath forsaken the earth." (Ezek. ix. 9)
- When I saw that Moses’ version of the Genesis of the world did not fit sufficiently in many ways with Aristotle and the rest of the philosophers, I began to have doubts about the truth of all philosophers and started to investigate the secrets of nature.
- It appears to me that there can be no question, that Aristotle stands forth, not only as the greatest figure in antiquity, but as the greatest intellect that has ever appeared upon the face of this earth.
- George J. Romanes, as quoted in "The most important question in the world.": Is mankind advancing? (1910), p. 38
- Aristotle, as a philosopher, is in many ways very different from all his predecessors. He is the first to write like a professor: his treatises are systematic, his discussions are divided into heads, he is a professional teacher, not an inspired prophet. His work is critical, careful, pedestrian, without any trace of Bacchic enthusiasm. The Orphic elements in Plato are watered down in Aristotle, and mixed with a strong dose of common sense; where he is Platonic, one feels that his natural temperament has been overpowered by the teaching to which he has been subjected. He is not passionate, or in any profound sense religious. The errors of his predecessors were the glorious errors of youth attempting the impossible; his errors are those of age which cannot free itself of habitual prejudices. He is best in detail and in criticism; he fails in large construction, for lack of fundamental clarity and Titanic fire.
- I do not agree with Plato, but if anything could make me do so, it would be Aristotle's arguments against him.
- Bertrand Russell, Ibid. Ch. XXI, Aristotle's Politics, p. 189
- Aristotle is the last Greek philosopher who faces the world cheerfully; after him, all have, in one form or another, a philosophy of retreat.
- Bertrand Russell, Ibid. Ch. XXVI, p. 232
- To modern educated people, it seems obvious that matters of fact are to be ascertained by observation, not by consulting ancient authorities. But this is an entirely modern conception, which hardly existed before the seventeenth century. Aristotle maintained that women have fewer teeth than men; although he was twice married, it never occurred to him to verify this statement by examining his wives' mouths. He said also that children would be healthier if conceived when the wind is in the north. One gathers that the two Mrs. Aristotles both had to run out and look at the weathercock every evening before going to bed. He states that a man bitten by a mad dog will not go mad, but any other animal will (Hiss. Am., 704a); that the bite of the shrewmouse is dangerous to horses, especially if the mouse is pregnant (ibid., 604b); that elephants suffering from insomnia can be cured by rubbing their shoulders with salt, olive oil, and warm water (ibid., 605a); and so on and so on. Nevertheless, classical dons, who have never observed any animal except the cat and the dog, continue to praise Aristotle for his fidelity to observation.
- Bertrand Russell, The Impact of Science on Society (1951), p. 7
- Aristotle, who foresaw so many things, never dreamed of the social truth. Cuvier, whose sagacity is so highly lauded, was constrained to yield homage to the genius of Aristotle in Natural History; for myself, who am at this date in full possession of social truth, in politics Aristotle only inspires me with profound pity.
- Jules Sandeau, in Money-Bags and Titles: A Hit at the Follies of the Age (1850), Ch. XVIII, p. 185 (said by Timoleon to his father Levrault).
The Works of Aristotle. Ed. W. David Ross. 12 vols. Oxford: Clarendon, 1908.
- This was for years the standard translation of Aristotle. It was reprinted in Great Books of the Western World (1952).
The Complete Works of Aristotle: The Revised Oxford Translation. Ed. Jonathan Barnes. 2 vols. Princeton, NJ: Princeton Univ. Press, 1984.
- A revised edition of Ross's compilation of translations. Much more compact.
The quotations above may have come from these or other translations.