But then in what way are things called good? They do not seem to be like the things that only chance to have the same name. Are goods one then by being derived from one good or by all contributing to one good, or are they rather one by analogy? Certainly as sight is in the body, so is reason in the soul, and so on in other cases.

We, on the other hand, must take for granted that the things that exist by nature are, either all or some of them, in motion.

All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire.

But it is not at all certain that this superiority of the many over the sound few is possible in the case of every people and every large number. There are some whom it would be impossible: otherwise the theory would apply to wild animals- and yet some men are hardly any better than wild animals.

Happiness is the settling of the soul into its most appropriate spot.

But also philosophy is not about perceptible substances they, you see, are prone to destruction.

The Eyes are the organs of temptation, and the Ears are the organs of instruction.