If everything when it occupies an equal space is at rest, and if that which is in locomotion is always occupying such a space at any moment, the flying arrow is therefore motionless.
... 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 other's influence). But the friendship of the good is good, and increases in goodness because of their association. They seem even to become better men by exercising their friendship and improving each other; for the traits that they admire in each other get transferred to themselves.
Since we think we understand when we know the explanation, and there are four types of explanation (one, what it is to be a thing; one, that if certain things hold it is necessary that this does; another, what initiated the change; and fourth, the aim), all these are proved through the middle term.
Where your talents and the needs of the world cross, therein lies your vocation. These two, your talents and the needs of the world, are the great wake up calls to your true vocation in life... to ignore this, is in some sense, is to lose your soul.
The seat of the soul and the control of voluntary movement - in fact, of nervous functions in general, - are to be sought in the heart. The brain is an organ of minor importance.
That which is common to the greatest number has the least care bestowed upon it. Every one thinks chiefly of his own, hardly at all of the common interest; and only when he is himself concerned as an individual. For besides other considerations, everybody is more inclined to neglect the duty which he expects another to fulfill.
As for the story, whether the poet takes it ready made or constructs it for himself, he should first sketch its general outline, and then fill in the episodes and amplify in detail.
There are, then, three states of mind ... two vices--that of excess, and that of defect; and one virtue--the mean; and all these are in a certain sense opposed to one another; for the extremes are not only opposed to the mean, but also to one another; and the mean is opposed to the extremes.