Aristotle

Wit is educated insolence.

To perceive is to suffer.

One swallow does not make a summer,neither does one fine day; similarly one day or brief time of happiness does not make a person entirely happy.

For the things we have to learn before we can do them, we learn by doing them.

. . . happiness does not consist in amusement. In fact, it would be strange if our end were amusement, and if we were to labor and suffer hardships all our life long merely to amuse ourselves. . . . The happy life is regarded as a life in conformity with virtue. It is a life which involves effort and is not spent in amusement. . . .

Men acquire a particular quality by constantly acting a particular way. . . you become just by performing just actions, temperate by performing temperate actions, brave by performing brave actions.

Excellence is never an accident. It is always the result of high intention, sincere effort, and intelligent execution; it represents the wise choice of many alternatives - choice, not chance, determines your destiny.

To write well, express yourself like the common people, but think like a wise man.

It is during our darkest moments that we must focus to see the light.

Those who educate children well are more to be honored than they who produce them; for these only gave them life, those the art of living well.

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

The secret to humor is surprise.

I have gained this by philosophy … I do without being ordered what some are constrained to do by their fear of the law.

I count him braver who overcomes his desires than him who overcomes his enemies.

All men by nature desire knowledge.

Philosophy can make people sick.

Comedy aims at representing men as worse, Tragedy as better than in actual life.

Freedom is obedience to self-formulated rules.

With the truth, all given facts harmonize; but with what is false, the truth soon hits a wrong note.

The high-minded man must care more for the truth than for what people think.

The gods too are fond of a joke.

Knowing yourself is the beginning of all wisdom.

It is the mark of an educated mind to be able to entertain a thought without accepting it.

youth is easily deceived because it is quick to hope.

The pleasures arising from thinking and learning will make us think and learn all the more. 1153a 23,Happiness depends upon ourselves.

Happiness is the meaning and the purpose of life, the whole aim and end of human existence.

Happiness is a state of activity.

Hope is a waking dream.

Poetry is finer and more philosophical than history; for poetry expresses the universal, and history only the particular.

A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side.

Even subjects that are known are known only to a few,Educating the mind without educating the heart is no education at all.

The educated differ from the uneducated as much as the living differ from the dead.

Learning is an ornament in prosperity, a refuge in adversity, and a provision in old age.

Adventure is worthwhile.

The energy of the mind is the essence of life.

Time crumbles things everything grows old under the power of Time and is forgotten through the lapse of Time.

He who has overcome his fears will truly be free.

All Earthquakes and Disasters are warnings there’s too much corruption in the world,Fear is pain arising from the anticipation of evil.

What is a friend? A single soul dwelling in two bodies.

Wishing to be friends is quick work, but friendship is a slow ripening fruit.

A friend to all is a friend to none.

The antidote for fifty enemies is one friend.

Without friends, no one would want to live, even if he had all other goods.

What is evil neither can nor should be loved; for it is not one’s duty to be a lover of evil or to become like what is bad; and we have said that like is dear to like. Must the friendship, then, be forthwith broken off? Or is this not so in all cases, but only when one’s friends are incurable in their wickedness? If they are capable of being reformed one should rather come to the assistance of their character or their property, inasmuch as this is better and more characteristic of friendship. But a man who breaks off such a friendship would seem to be doing nothing strange; for it was not to a man of this sort that he was a friend; when his friend changed, therefore, and he is unable to save him, he gives him up.

He who is to be a good ruler must have first been ruled,Neither should we forget the mean, which at the present day is lost sight of in perverted forms of government; for many practices which appear to be democratical are the ruin of democracies, and many which appear to be oligarchical are the ruin of oligarchies. Those who think that all virtue is to be found in their own party principles push matters to extremes; they do not consider that disproportion destroys a state.

Neither should we forget the mean, which at the present day is lost sight of in perverted forms of government; for many practices which appear to be democratical are the ruin of democracies, and many which appear to be oligarchical are the ruin of oligarchies. Those who think that all virtue is to be found in their own party principles push matters to extremes; they do not consider that disproportion destroys a state. A nose which varies from the ideal of straightness to a hook or snub may still be of good shape and agreeable to the eye; but if the excess be very great, all symmetry is lost, and the nose at last ceases to be a nose at all on account of some excess in one direction or defect in the other; and this is true of every other part of the human body. The same law of proportion equally holds in states. Oligarchy or democracy, although a departure from the most perfect form, may yet be a good enough government, but if any one attempts to push the principles of either to an extreme, he will begin by spoiling the government and end by having none at all. Wherefore the legislator and the statesman ought to know what democratical measures save and what destroy a democracy, and what oligarchical measures save or destroy an oligarchy. For neither the one nor the other can exist or continue to exist unless both rich and poor are included in it. If equality of property is introduced, the state must of necessity take another form; for when by laws carried to excess one or other element in the state is ruined, the constitution is ruined.

The female is, as it were, a mutilated male, and the catamenia are semen, only not pure; for there is only one thing they have not in them, the principle of soul.

With respect to the requirement of art, the probable impossible is always preferable to the improbable possible.

Pleasure in the job puts perfection in the work.

Nature does nothing uselessly.

Tis the mark of an educated mind to be able to entertain a thought without accepting it.

Courage is the first of human qualities because it is the quality which guarantees the others.

The ideal man bears the accidents of life with dignity and grace, making the best of circumstances. "— Aristotle,You will never do anything in this world without courage. It is the greatest quality of the mind next to honor. –Aristotle,For he who lives as passion directs will not hear argument that dissuades him, nor understand it if he does; and how can we persuade one in such a state to change his ways?,Hence a young man is not a proper hearer of lectures on political science; for he is inexperienced in the actions that occur in life, but its discussions start from these and are about these; and, further, since he tends to follow his passions, his study will be vain and unprofitable, because the end aimed at is not knowledge but action. And it makes no difference whether he is young in years or youthful in character; the defect does not depend on time, but on his living, and pursuing each successive object, as passion directs. For to such persons, as to the incontinent, knowledge brings no profit; but to those who desire and act in accordance with a rational principle knowledge about such matters will be of great benefit.

Poverty is the parent of revolution and crime.

The only stable state is the one in which all men are equal before the law.

Tolerance and apathy are the last virtues of a dying society.

Political society exists for the sake of noble actions, and not of mere companionship.

Happiness is activity of soul.

One must learn by doing the thing, for though you think you know it, you have no certainty until you try.

Misfortune shows those who are not really friends.

In poverty and other misfortunes of life, true friends are a sure refuge. The young they keep out of mischief; to the old they are a comfort and aid in their weakness, and those in the prime of life they incite to noble deeds.

The ideal man, takes joy in doing favours for others; but he feels ashamed to have others do favours for him. For it is a mark of superiority to confer a kindness; but it is a mark of inferiority to receive it.

Nor is he liberal who gives with pain; for he would prefer the wealth to the noble act, and this is not characteristic of a liberal man. But no more will the liberal man take from wrong sources; for such taking is not characteristic of the man who sets no store by wealth.

The beauty of the soul shines out when a man bears with composure one heavy mischance after another, not because he does not feel them, but because he is a man of high and heroic temper.

Men do not become tyrants in order that they may not suffer cold.

For there are two reasons why human beings face danger calmly: they may have no experience of it, or they may have means to deal with it: thus when in danger at sea people may feel confident about what will happen either because they have no experience of bad weather, or because their experience gives them the means of dealing with it.

It is of the nature of desire not to be satisfied, and most men live only for the gratification of it.

It is also in the interests of the tyrant to make his subjects poor. . . the people are so occupied with their daily tasks that they have no time for plotting.

Those who know, do. Those that understand, teach.

It is a part of probability that many improbabilities will happen.

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

It is well said, then, that it is by doing just acts that the just man is produced, and by doing temperate acts the temperate man; without doing these no one would have even a prospect of becoming good.

Anyone can get angry, but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for everyone, nor is it easy.

Those who are not angry at the things they should be angry at are thought to be fools, and so are those who are not angry in the right way, at the right time, or with the right persons.

All persons ought to endeavor to follow what is right, and not what is established.

Character may almost be called the most effective means of persuasion.

In a democracy the poor will have more power than the rich, because there are more of them, and the will of the majority is supreme. &It is also in the interests of a tyrant to keep his people poor, so that they may not be able to afford the cost of protecting themselves by arms and be so occupied with their daily tasks that they have no time for rebellion.

Of all the varieties of virtues, liberalism is the most beloved.

We shall learn the qualities of governments in the same way as we learn the qualities of individuals, since they are revealed in their deliberate acts of choice; and these are determined by the end that inspires them.

Equity bids us be merciful to the weakness of human nature; to think less about the laws than about the man who framed them, and less about what he said than about what he meant; not to consider the actions of the accused so much as his intentions; nor this or that detail so much as the whole story; to ask not what a man is now but what he has always or usually been.

It is not always the same thing to be a good man and a good citizen.

We maintain, therefore, that the first essential, the life and soul, so to speak, of Tragedy is the Plot; and that the Characters come second—compare the parallel in painting, where the most beautiful colours laid on without order will not give one the same pleasure as a simple black-and-white sketch of a portrait.

The end toward which all human acts are directed is happiness.

The saddest of all tragedies - the wasted life,Young people are in a condition like permanent intoxication, because life is sweet and they are growing.

Fame means being respected by everybody, or having some quality that is desired by all men, or by most, or by the good, or by the wise.

Whosoever is delighted in solitude, is either a wild beast or a god.

Patience is bitter, but its fruit is sweet.

With regard to sleep and waking, we must consider what they are: whether they are peculiar to soul or to body, or common to both; and if common, to what part of soul or body the appertain: further, from what cause it arises that they are atributes of animals, and whether all animals share in them both, or some partake of the one only, others of the other only, or some partake of neither and some of both.

When states are democratically governed according to law, there are no demagogues, and the best citizens are securely in the saddle; but where the laws are not sovereign, there you find demagogues. The people become a monarch. . . such people, in its role as a monarch, not being controlled by law, aims at sole power and becomes like a master.

The truth is that, just as in the other imitative arts one imitation is always of one thing, so in poetry the story, as an imitation of action, must represent one action, a complete whole, with its several incidents so closely connected that the transposal or withdrawal of any one of them will disjoin and dislocate the whole. For that which makes no perceptible difference by its presence or absence is no real part of the whole.

Democracy arises out of the notion that those who are equal in any respect are equal in all respects; because men are equally free, they claim to be absolutely equal.

There are three kinds of constitution, and an equal number of deviation-forms--perversions, as it were, of them. The constitutions are monarchy, aristocracy, and thirdly that which is based on a property qualification, which it seems appropriate to call timocratic, though most people are wont to call it polity. The best of these is monarchy, the worst timocracy. The deviation from monarchy is tyranny; for both are forms of one-man rule, but there is the greatest difference between them; the tyrant looks to his own advantage, the king to that of his subjects. For a man is not a king unless he is sufficient to himself and excels his subjects in all good things; and such a man needs nothing further; therefore he will not look to his own interests but to those of his subjects; for a king who is not like that would be a mere titular king. Now tyranny is the very contrary of this; the tyrant pursues his own good. And it is clearer in the case of tyranny that it is the worst deviation-form; but it is the contrary of the best that is worst. Monarchy passes over into tyranny; for tyranny is the evil form of one-man rule and the bad king becomes a tyrant. Aristocracy passes over into oligarchy by the badness of the rulers, who distribute contrary to equity what belongs to the city-all or most of the good things to themselves, and office always to the same people, paying most regard to wealth; thus the rulers are few and are bad men instead of the most worthy. Timocracy passes over into democracy; for these are coterminous, since it is the ideal even of timocracy to be the rule of the majority, and all who have the property qualification count as equal. Democracy is the least bad of the deviations;,A man without regrets cannot be cured.

I count him braver who overcomes his desires than him who conquers his enemies, for the hardest victory is over self.

The wise man does not expose himself needlessly to danger, since there are few things for which he cares sufficiently; but he is willing, in great crises, to give even his life--knowing that under certain conditions it is not worth while to live. He is of a disposition to do men service, though he is ashamed to have a service done to him. To confer a kindness is a mark of superiority; to receive one is a mark of subordination. . . He does not take part in public displays. . . He is open in his dislikes and preferences; he talks and acts frankly, because of his contempt for men and things. . . He is never fired with admiration, since there is nothing great in his eyes. He cannot live in complaisance with others, except it be a friend; complaisance is the characteristic of a slave. . . He never feels malice, and always forgets and passes over injuries. . . He is not fond of talking. . . It is no concern of his that he should be praised, or that others should be blamed. He does not speak evil of others, even of his enemies, unless it be to themselves. His carriage is sedate, his voice deep, his speech measured; he is not given to hurry, for he is concerned about only a few things; he is not prone to vehemence, for he thinks nothing very important. A shrill voice and hasty steps come to a man through care. . . He bears the accidents of life with dignity and grace, making the best of his circumstances, like a skillful general who marshals his limited forces with the strategy of war. . . He is his own best friend, and takes delight in privacy whereas the man of no virtue or ability is his own worst enemy, and is afraid of solitude.

One can with but moderate possessions do what one ought.

Life in accordance with intellect is best and pleasantest, since this, more than anything else, constitutes humanity.

Happiness seems to depend on leisure, because we work to have leisure, and wage war to live in peace.

Neither by nature, then, nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit.

Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity.

It is impossible, or not easy, to alter by argument what has long been absorbed by habit,Every skill and every inquiry, and similarly every action and rational choice, is thought to aim at some good; and so the good had been aptly described as that at which everything aims.

Human beings are by nature political animals,It is absurd to hold that a man should be ashamed of an inability to defend himself with his limbs, but not ashamed of an inability to defend himself with speech and reason; for the use of rational speech is more distinctive of a human being than the use of his limbs.

For it is owing to their wonder that men both now begin and at first began to philosophize.

No great mind has ever existed without a touch of madness.

No excellent soul is exempt from a mixture of madness. - Aristotle (Attributed by Seneca in Moral Essays, "De Tranquillitate Animi" On Tranquility of Mind, sct. 17, subsct. 10. ),That which is in locomotion must arrive at the half-way stage before it arrives at the goal.

Criticism is something you can easily avoid by saying nothing, doing nothing, and being nothing.

Criticism is something you can easily avoid — by saying nothing, doing nothing, and being nothing.

There is only one way to avoid criticism: do nothing, say nothing, and be nothing.

All terrible things are more terrible if they give us no chance of retrieving a blunder—either no chance at all, or only one that depends on our enemies and not ourselves. Those things are also worse which we cannot, or cannot easily, help. Speaking generally, anything causes us to feel fear that when it happens to, or threatens, others causes us to feel pity.

Excellence is an art won by training and habituation. We do not act rightly because we have virtue or excellence, but we rather have those because we have acted rightly. We are what we repeatedly do. Excellence, then, is not an act but a habit.

These virtues are formed in man by his doing the actions . . . The good of man is a working of the soul in the way of excellence in a complete life.

The happy life is thought to be one of excellence; now an excellent life requires exertion, and does not consist in amusement. If Eudaimonia, or happiness, is activity in accordance with excellence, it is reasonable that it should be in accordance with the highest excellence; and this will be that of the best thing in us.

The beginning seems to be more than half of the whole.

Jealousy is both reasonable and belongs to reasonable men, while envy is base and belongs to the base, for the one makes himself get good things by jealousy, while the other does not allow his neighbor to have them through envy.

Now since shame is a mental picture of disgrace, in which we shrink from the disgrace itself and not from its consequences, and we only care what opinion is held of us because of the people who form that opinion, it follows that the people before whom we feel shame are those whose opinion of us matters to us.

The greatest thing by far is to be a master of metaphor; it is the one thing that cannot be learnt from others; and it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in the dissimilar.

It is a great thing, indeed, to make a proper use of the poetical forms, as also of compounds and strange words. But the greatest thing by far is to be a master of metaphor. It is the one thing that cannot be learnt from others; and it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in dissimilars.

The Ideal age for marriage in men is 35. The Ideal age for marriage in women is 18,Virtue lies in our power, and similarly so does vice; because where it is in our power to act, it is also in our power not to act. . .

Dignity does not consist in possessing honors, but in the consciousness that we deserve them.

The beauty of the soul shines out when a man bears with composure one heavy mischance after another not because he does not feel them but because he is a man of high and heroic temper.

They are fond of fun and therefore witty, wit being well-bred insolence.

The ideal man bears the accidents of life with dignity and grace making the best of circumstances.

Art not only imitates nature but also completes its deficiencies.

Friends are an aid to the young to guard them from error to the elderly to attend to their wants and to supplement their failing power of action to those in the prime of life to assist them to noble deeds.

Happiness is an expression of the soul in considered actions.

To enjoy the things we ought and to hate the things we ought has the greatest bearing on excellence of character.

Love is composed of a single soul inhabiting two bodies.

The worst form of inequality is to try to make unequal things equal.

Friendship is a single soul dwelling in two bodies.

Without friends no one would choose to live though he had all other goods.

A true friend is one soul in two bodies.

Without friends no one would choose to live though he had all other goods.

We should behave to our friends as we would wish our friends to behave to us.

Between friends there is no need of justice.

Wishing to be friends is quick work but friendship is a slow-ripening fruit.

My best friend is the man who in wishing me well wishes it for my sake.

In poverty and other misfortunes of life true friends are a sure refuge.

Friendship is a single soul dwelling in two bodies.

There is no great genius without a mixture of madness.

Honors and rewards fall to those who show their good qualities in action.

All men seek one goal: success or happiness.

God has many names though He is only one Being.

Happiness is the meaning and the purpose of life the whole aim and end of human existence,Different men seek . . . happiness in different ways and by different means.

Happiness depends upon ourselves.

Happiness seems to require a modicum of external prosperity.

Dignity does not consist in possessing honours but in deserving them.

Hope is a waking dream.

Humour is the only test of gravity and gravity of humour for a subject which will not bear raillery is suspicious and a jest which will not bear serious examination is false wit.

No excellent soul is exempt from a mixture of madness.

All men by nature desire to know.

Happiness is the meaning and the purpose of life the whole aim and end of human existence.

The physician heals Nature makes well.

It is best to rise from life as from a banquet neither thirsty nor drunken.

In all things of nature there is something of the marvelous.

Quality is not an act. It is a habit.

Fear is pain arising from the anticipation of evil.

It is Homer who has chiefly taught other poets the art of telling lies skilfully.

Man is by nature a civic animal.

We become just by performing just actions temperate by performing temperate actions brave by performing brave actions.

Life is full of chances and changes and the most prosperous of men may . . . meet with great misfortunes.

Inferiors revolt in order that they may be equal and equals that they may be superior.

Revolutions are not about trifles but spring from trifles.

Different men seek after happiness in different ways and by different means and so make for themselves different modes of life.

What lies in our power to do it lies in our power not to do.

I count him braver who overcomes his desires than him who conquers his enemies the hardest victory is the victory over self.

Happiness depends upon ourselves.

Shame is an ornament to the young a disgrace to the old.

A great city is not to be confounded with a populous one.

Melancholy men are of all others the most witty.

To amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously.

And further, observing that all this indeterminate substance is in motion, and that no true predication can be made of that which changes, they supposed that it is impossible to make any true statement about that which is in all ways and entirely changeable. For it was from this supposition that there blossomed forth the most extreme view of those which we have mentioned, that of the professed followers of Heraclitus, and such as Cratylus held, who ended by thinking that one need not say anything, and only moved his finger; and who criticized Heraclitus for saying that one cannot enter the same river twice, for he himself held that it cannot be done even once.

It is clearly better that property should be private, but the use of it common; and the special business of the legislator is to create in men this benevolent disposition.

Youth is easily deceived because it is quick to hope.

We are not angry with people we fear or respect, as long as we fear or respect them; you cannot be afraid of a person and also at the same time angry with him.

We make war that we may live in peace.

Love is composed of a single soul inhabiting two bodies.

Well begun is half done.

The end of labor is to gain leisure.

Man is by nature a political animal.

In all things of nature there is something of the marvelous.

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

Nature does nothing in vain.

The moral virtues, then, are produced in us neither by nature nor against nature. Nature, indeed, prepares in us the ground for their reception, but their complete formation is the product of habit.

Therefore, the good of man must be the end of the science of politics.

The one exclusive sign of thorough knowledge is the power of teaching.

To run away from trouble is a form of cowardice and, while it is true that the suicide braves death, he does it not for some noble object but to escape some ill.

The worst form of inequality is to try to make unequal things equal.

If liberty and equality, as is thought by some, are chiefly to be found in democracy, they will be best attained when all persons alike share in government to the utmost.

Good habits formed at youth make all the difference.

Education is the best provision for old age.

Bashfulness is an ornament to youth, but a reproach to old age.

Different men seek after happiness in different ways and by different means, and so make for themselves different modes of life and forms of government.

Politicians also have no leisure, because they are always aiming at something beyond political life itself, power and glory, or happiness.

There is no great genius without some touch of madness.

We live in deeds, not years; in thoughts, not breaths; in feelings, not in figures on a dial. We should count time by heart throbs. He most lives who thinks most, feels the noblest, acts the best.

My best friend is the man who in wishing me well wishes it for my sake.

At his best, man is the noblest of all animals; separated from law and justice he is the worst.

The ideal man bears the accidents of life with dignity and grace, making the best of circumstances.

Jealousy is both reasonable and belongs to reasonable men, while envy is base and belongs to the base, for the one makes himself get good things by jealousy, while the other does not allow his neighbour to have them through envy.

The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival.

What it lies in our power to do, it lies in our power not to do.

In a democracy the poor will have more power than the rich, because there are more of them, and the will of the majority is supreme.

It is just that we should be grateful, not only to those with whose views we may agree, but also to those who have expressed more superficial views; for these also contributed something, by developing before us the powers of thought.

Whosoever is delighted in solitude is either a wild beast or a god.

You will never do anything in this world without courage. It is the greatest quality of the mind next to honor.

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.

To attain any assured knowledge about the soul is one of the most difficult things in the world.

Courage is a mean with regard to fear and confidence.

I have gained this from philosophy: that I do without being commanded what others do only from fear of the law.

Men are swayed more by fear than by reverence.

The generality of men are naturally apt to be swayed by fear rather than reverence, and to refrain from evil rather because of the punishment that it brings than because of its own foulness.

Plato is dear to me, but dearer still is truth.

Piety requires us to honor truth above our friends.

The least initial deviation from the truth is multiplied later a thousandfold.

A great city is not to be confounded with a populous one.

Suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through greatness of mind.

Personal beauty is a greater recommendation than any letter of reference.

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.

It is Homer who has chiefly taught other poets the art of telling lies skillfully.

Homer has taught all other poets the art of telling lies skillfully.

Democracy is when the indigent, and not the men of property, are the rulers.

Friendship is essentially a partnership.

He who hath many friends hath none.

Perfect friendship is the friendship of men who are good, and alike in excellence; for these wish well alike to each other qua good, and they are good in themselves.

Quality is not an act, it is a habit.

Mothers are fonder than fathers of their children because they are more certain they are their own.

The roots of education are bitter, but the fruit is sweet.

Education is an ornament in prosperity and a refuge in adversity.

The virtue of justice consists in moderation, as regulated by wisdom.

Excellence, then, is a state concerned with choice, lying in a mean, relative to us, this being determined by reason and in the way in which the man of practical wisdom would determine it.

Hence poetry is something more philosophic and of graver import than history, since its statements are rather of the nature of universals, whereas those of history are singulars.

Bad men are full of repentance.

It is unbecoming for young men to utter maxims.

Those who excel in virtue have the best right of all to rebel, but then they are of all men the least inclined to do so.

Change in all things is sweet. .