Rhetoric may be defined as the faculty of observing in any given case the available means of persuasion. This is not a function of any other art.



Profession: Philosopher
Nationality: Greek

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The case is similar with the idea as well: even if there is some one good thing that is predicated [of things] in common, or there is some separate thing, itself by itself, it is clear that it would not be subject to action or capable of being possessed by a human being.

We become just by the practice of just actions, self-controlled by exercising self-control, and courageous by performing acts of courage.

The proud man, then, is an extreme in respect of the greatness of his claims, but a mean in respect of the rightness of them; for he claims what is accordance with his merits, while the others go to excess or fall short.

The soul never thinks without a picture.

Moral virtue is the quality of acting in the best way in relation to pleasures and pains, and that vice is the opposite.

The aim of art is to represent not the outward appearance of things, but their inward significance.

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.

Virtue, then, is twofold, intellectual and moral. Both the coming-into-[1103a] being and increase of intellectual virtue result mostly from teaching—hence it requires experience and time—whereas moral virtue is the result of habit, and so it is that moral virtue got its name [ēthikē] by a slight alteration of the term habit [ethos].

No more will there be any difference between 'the ideal good' and 'good' in so far as both are good.

As far as the name goes, we may almist say that the great majority of mankind are agreed about this; for both the multitude and the persons of refinement speak of it as happiness, and conceive 'the good life' or 'doing well' to be the same thing as 'being happy.

For liberality resides not in the multitude of the gifts but in the state of character of the giver.

Even when laws have been written down, they ought not always to remain unaltered.

Where there are things to be done the end is not to survey and recognize the various things, but rather to do them...

Shall we not, like archers who have a mark to aim at, be more likely to hit upon what is right?