Actual knowledge is identical with its object: in the individual, potential knowledge is in time prior to actual knowledge, but in the universe as a whole it is not prior even in time. Mind is not at one time knowing and at another not. When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal (we do not, however, remember its former activity because, while mind in this sense is impassible, mind as passive is destructible), and without it nothing thinks.
A tragedy is the imitation of an action that is serious and also, as having magnitude, complete in itself . . . with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions.
Greatness of Soul seems therefore to be as it were a crowning ornament of the virtues; it enhances their greatness, and it cannot exist without them. Hence it is hard to be truly great-souled, for greatness of soul is impossible without moral nobility.
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.
Some men turn every quality or art into a means of making money; this they conceive to be the end, and to the promotion of the end all things must contribute.
We do not act rightly because we have virtue or excellence. But they hesitate, waiting for the other fellow to make the first move-and he, in turn, waits for you.
The virtues [moral excellence] therefore are engendered in us neither by nature nor yet in violation of nature; nature gives us the capacity to receive them, and this capacity is brought to maturity by habit.