In his study Samuel Johnson, Joseph Wood Krutch takes this line when he says that what Aristotle really means by his theory of catharsis is that our evil passions may be so purged by the dramatic ritual that it is `` less likely that we shall indulge them through our own acts ''.

Aristotle " says that ' on the subject of reasoning ' he ' had nothing else on an earlier date to speak of '".

The Italian poet Dante says of Aristotle in the first circles of hell,

For example, to cite Cynthia Freeland's catalogue: " Aristotle says that the courage of a man lies in commanding, a woman's lies in obeying ; that " matter yearns for form, as the female for the male and the ugly for the beautiful ;" that women have fewer teeth than men ; that a female is an incomplete male or " as it were, a deformity ": which contributes only matter and not form to the generation of offspring ; that in general " a woman is perhaps an inferior being "; that female characters in a tragedy will be inappropriate if they are too brave or too clever "( Freeland 1994: 145-46 )

They are not further identifiable from what Aristotle says but some pulmones appear in Pliny as a class of insensate sea animal ; specifically the halipleumon (" salt-water lung ").

In the first sentence of The Art of Rhetoric, Aristotle says that " rhetoric is the counterpart the antistrophe of dialectic.

For Plato and Aristotle, dialectic involves persuasion, so when Aristotle says that rhetoric is the antistrophe of dialectic, he means that rhetoric as he uses the term has a domain or scope of application that is parallel to but different from the domain or scope of application of dialectic.

Aristotle also says rhetoric is concerned with judgment because the audience judges the rhetor's ethos.

In Nicomachean Ethics ( Book 1 Chapter 5 ) Aristotle says that identifying the good with pleasure is to prefer a life suitable for beasts.

Aristotle ( peri ouravou, i. 9, 15 ) says: " The period which includes the whole time of one's life is called the aeon of each one.

* Although Aristotle says that catharsis ( purgation of emotion ) should be the goal of tragedy, this is only an ideal.

A plot must have, Aristotle says, a beginning, a middle, and an end, and the events of the plot must causally relate to one another as being either necessary or probable.

Furthermore, Aristotle says that a soul is related to its body as form to matter.

Moreover, Aristotle says that a body that has lost its soul is no longer potentially alive.

When Aristotle says that the body is matter for a living thing, he may be using the word " body " to refer to the matter that makes up the fully organized body, rather than the fully organized body itself.

Aristotle says that the intellect ( nous ), the ability to think, has no bodily organ ( in contrast with other psychological abilities, such as sense-perception and imagination ).

51 ), and Aristotle says that it was a matter of dispute ( Metaph.

In his Nicomachean Ethics, (§ 21 ; 1095a15 – 22 ) Aristotle says that everyone agrees that eudaimonia is the highest good for human beings, but that there is substantial disagreement on what sort of life counts as doing and living well ; i. e. eudaimon:

In his Nicomachean Ethics, ( 1095a15 – 22 ) Aristotle says that eudaimonia means ’ doing and living well ’.

He also says that they possessed a portrait of Christ, a painting they claimed had been made by Pilate during his lifetime, which they honoured along with images of Plato, Pythagoras and Aristotle " in the manner of the Gentiles ".

" Hence, the sentence Aristotle was Greek says only that that person was Greek.

Pliny says he was the grandson of Aristotle by his daughter Pythias, but this is not confirmed by any other ancient writer ; and according to the Suda, he was the son of Cretoxena, the sister of the physician Medius, and Cleombrotus.

Aristotle adds another qualification to that of being virtuous but not entirely good when he says, “ He must be one who is highly renowned and prosperous .” He goes on to give examples such as Oedipus and Thyestes .”

So, as Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well, is not saying very much.

Near the end of Alexander's life, Alexander began to suspect plots against himself, and threatened Aristotle in letters.

They held that Aristotle considered the soul as a material and therefore a mortal entity which operates during life only under the authority of universal reason.

He was a pupil of Proclus in Athens, and taught at Alexandria for most of his life, writing commentaries on Plato, Aristotle, and other philosophers.

Eventually, they returned to Alexandria, where Ammonius, as head of the Neoplatonist school in Alexandria, lectured on Plato and Aristotle for the rest of his life.

We know little more of the life of Andronicus, but he is of special interest in the history of philosophy, from the statement of Plutarch, that he published a new edition of the works of Aristotle and Theophrastus, which formerly belonged to the library of Apellicon, and were brought to Rome by Sulla with the rest of Apellicon's library in 84 BC.

Inspired by the admonition of his mentor, Socrates, prior to his unjust execution that " the unexamined life is not worth living ", Plato and his student, the political scientist Aristotle, helped lay the foundations of Western philosophy and science.

Some of the earliest recorded speculations linked mind ( sometimes described as identical with soul or spirit ) to theories concerning both life after death, and cosmological and natural order, for example in the doctrines of Zoroaster, the Buddha, Plato, Aristotle, and other ancient Greek, Indian and, later, Islamic and medieval European philosophers.

Aristotle, of course, was an Athenian and a harsh critic of the Spartan constitution and way of life.

Aristotle in 350 BC in his Historia Animalium noted the habit of bird migration, moulting, egg laying and life spans.

Aristotle made the statement "... the citizens must not live a mechanic or a mercantile life ( for such a life is ignoble and inimical to virtue ), nor yet must those who are to be citizens in the best state be tillers of the soil （ for leisure is needed both for the development of virtue and for active participation in politics.

Nietzsche in " What I Owe to the Ancients " in his Twilight of the Idols wrote: " The psychology of the orgiastic as an overflowing feeling of life and strength, where even pain still has the effect of a stimulus, gave me the key to the concept of tragic feeling, which had been misunderstood both by Aristotle and even more by modern pessimists.

For Aristotle these physical elements were the centre of the universe and appropriately Cleopatra heralds her coming death when she proclaims, “ I am fire and air ; my other elements / I give to baser life ,” ( 5. 2. 289-90 ).

Charles ' kingship placed great emphasis on both royal ceremony and scientific political theory, and to contemporaries and posterity his lifestyle at once embodied the reflective life advised by Aristotle and the model of French kingship derived from St Louis, Charlemagne, and Clovis which he had illustrated in his Coronation Book of 1364, now in the British Library.

The two poems quoted by Aristotle help to date the poet's life ( assuming of course that Charon and the unnamed father are speaking about events that Archilochus had experienced himself ).

Aristotle also states that according to tradition, Italus converted the Oenotrians from a pastoral life to one of agriculture and gave them various ordinances, being the first to institute their system of common meals.

While Aristotle recognized that many living things emerged from putrefying matter, he pointed out that the putrefaction was not the source of life, but the byproduct of the action of the " sweet " element of water.

Cynics with long dirty beards to indicate their " strict indifference to all external goods and social customs "; Stoics occasionally trimming and washing their beards in accord with their view " that it is acceptable to prefer certain external goods so long as they are never valued above virtue "; Peripatetics took great care of their beards believing in accord with Aristotle that " external goods and social status were necessary for the good life together with virtue ".

John Vella uses Frankenstein's monster to illustrate the second interpretation: the corpse lying on Frankenstein's table is already a fully organized human body, but it is not yet alive ; when Frankenstein activates his machine, the corpse gains a new property, the property of life, which Aristotle would call the soul.

Aristotle believed that happiness, or eudaimonia is constituted by rational activity in accordance with virtue over a complete life.