APPROPRIATED.......6
Ripening is a sort of concoction; for we call it ripening when there is a concoction of the nutriment in fruit. And since concoction is a sort of perfecting, the process of ripening is perfect when the seeds in fruit are able to reproduce the fruit in which they are found; for in all other cases as well this is what we mean by 'perfect'. This is what 'ripening' means when the word is applied to fruit. However, many other things that have undergone concoction are said to be 'ripe', the general character of the process being the same, though the word is applied by an extension of meaning. The reason for this extension is, as we explained before, that the various modes in which natural heat and cold perfect the matter they determine have not special names appropriated to them. In the case of boils and phlegm, and the like, the process of ripening is the concoction of the moisture in them by their natural heat, for only that which gets the better of matter can determine it. So everything that ripens is condensed from a spirituous into a watery state, and from a watery into an earthy state, and in general from being rare becomes dense. In this process the nature of the thing that is ripening incorporates some of the matter in itself, and some it rejects. So much for the definition of ripening.	METEOROLOGY Book IV
Boiling is, in general, a concoction by moist heat of the indeterminate matter contained in the moisture of the thing boiled, and the word is strictly applicable only to things boiled in the way of cooking. The indeterminate matter, as we said, will be either spirituous or watery. The cause of the concoction is the fire contained in the moisture; for what is cooked in a frying-pan is broiled: it is the heat outside that affects it and, as for the moisture in which it is contained, it dries this up and draws it into itself. But a thing that is being boiled behaves in the opposite way: the moisture contained in it is drawn out of it by the heat in the liquid outside. Hence boiled meats are drier than broiled; for, in boiling, things do not draw the moisture into themselves, since the external heat gets the better of the internal: if the internal heat had got the better it would have drawn the moisture to itself. Not every body admits of the process of boiling: if there is no moisture in it, it does not (for instance, stones), nor does it if there is moisture in it but the density of the body is too great for it-to-be mastered, as in the case of wood. But only those bodies can be boiled that contain moisture which can be acted on by the heat contained in the liquid outside. It is true that gold and wood and many other things are said to be 'boiled': but this is a stretch of the meaning of the word, though the kind of thing intended is the same, the reason for the usage being that the various cases have no names appropriated to them. Liquids too, like milk and must, are said to undergo a process of 'boiling' when the external fire that surrounds and heats them changes the savour in the liquid into a given form, the process being thus in a way like what we have called boiling.	METEOROLOGY Book IV
But since no one nature or state either is or is thought the best for all, neither do all pursue the same pleasure; yet all pursue pleasure. And perhaps they actually pursue not the pleasure they think they pursue nor that which they would say they pursue, but the same pleasure; for all things have by nature something divine in them. But the bodily pleasures have appropriated the name both because we oftenest steer our course for them and because all men share in them; thus because they alone are familiar, men think there are no others.	NICOMACHEAN ETHICS Book VII
Next let us consider what should be our arrangements about property: should the citizens of the perfect state have their possessions in common or not? This question may be discussed separately from the enactments about women and children. Even supposing that the women and children belong to individuals, according to the custom which is at present universal, may there not be an advantage in having and using possessions in common? Three cases are possible: (1) the soil may be appropriated, but the produce may be thrown for consumption into the common stock; and this is the practice of some nations. Or (2), the soil may be common, and may be cultivated in common, but the produce divided among individuals for their private use; this is a form of common property which is said to exist among certain barbarians. Or (3), the soil and the produce may be alike common.	POLITICS BOOK II
As to common meals, there is a general agreement that a well ordered city should have them; and we will hereafter explain what are our own reasons for taking this view. They ought, however, to be open to all the citizens. And yet it is not easy for the poor to contribute the requisite sum out of their private means, and to provide also for their household. The expense of religious worship should likewise be a public charge. The land must therefore be divided into two parts, one public and the other private, and each part should be subdivided, part of the public land being appropriated to the service of the Gods, and the other part used to defray the cost of the common meals; while of the private land, part should be near the border, and the other near the city, so that, each citizen having two lots, they may all of them have land in both places; there is justice and fairness in such a division, and it tends to inspire unanimity among the people in their border wars. Where there is not this arrangement some of them are too ready to come to blows with their neighbors, while others are so cautious that they quite lose the sense of honor. Wherefore there is a law in some places which forbids those who dwell near the border to take part in public deliberations about wars with neighbors, on the ground that their interests will pervert their judgment. For the reasons already mentioned, then, the land should be divided in the manner described. The very best thing of all would be that the husbandmen should be slaves taken from among men who are not all of the same race and not spirited, for if they have no spirit they will be better suited for their work, and there will be no danger of their making a revolution. The next best thing would be that they should be Perioeci of foreign race, and of a like inferior nature; some of them should be the slaves of individuals, and employed in the private estates of men of property, the remainder should be the property of the state and employed on the common land. I will hereafter explain what is the proper treatment of slaves, and why it is expedient that liberty should be always held out to them as the reward of their services.	POLITICS BOOK II
As the walls are to be divided by guardhouses and towers built at suitable intervals, and the body of citizens must be distributed at common tables, the idea will naturally occur that we should establish some of the common tables in the guardhouses. These might be arranged as has been suggested; while the principal common tables of the magistrates will occupy a suitable place, and there also will be the buildings appropriated to religious worship except in the case of those rites which the law or the Pythian oracle has restricted to a special locality. The site should be a spot seen far and wide, which gives due elevation to virtue and towers over the neighborhood. Below this spot should be established an agora, such as that which the Thessalians call the 'freemen's agora'; from this all trade should be excluded, and no mechanic, husbandman, or any such person allowed to enter, unless he be summoned by the magistrates. It would be a charming use of the place, if the gymnastic exercises of the elder men were performed there. For in this noble practice different ages should be separated, and some of the magistrates should stay with the boys, while the grown-up men remain with the magistrates; for the presence of the magistrates is the best mode of inspiring true modesty and ingenuous fear. There should also be a traders' agora, distinct and apart from the other, in a situation which is convenient for the reception of goods both by sea and land.	POLITICS BOOK II
APPROPRIATING......1
We now turn to Shame and Shamelessness; what follows will explain the things that cause these feelings, and the persons before whom, and the states of mind under which, they are felt. Shame may be defined as pain or disturbance in regard to bad things, whether present, past, or future, which seem likely to involve us in discredit; and shamelessness as contempt or indifference in regard to these same bad things. If this definition be granted, it follows that we feel shame at such bad things as we think are disgraceful to ourselves or to those we care for. These evils are, in the first place, those due to moral badness. Such are throwing away one's shield or taking to flight; for these bad things are due to cowardice. Also, withholding a deposit or otherwise wronging people about money; for these acts are due to injustice. Also, having carnal intercourse with forbidden persons, at wrong times, or in wrong places; for these things are due to licentiousness. Also, making profit in petty or disgraceful ways, or out of helpless persons, e.g. the poor, or the dead — whence the proverb 'He would pick a corpse's pocket'; for all this is due to low greed and meanness. Also, in money matters, giving less help than you might, or none at all, or accepting help from those worse off than yourself; so also borrowing when it will seem like begging; begging when it will seem like asking the return of a favour; asking such a return when it will seem like begging; praising a man in order that it may seem like begging; and going on begging in spite of failure: all such actions are tokens of meanness. Also, praising people to their face, and praising extravagantly a man's good points and glozing over his weaknesses, and showing extravagant sympathy with his grief when you are in his presence, and all that sort of thing; all this shows the disposition of a flatterer. Also, refusing to endure hardships that are endured by people who are older, more delicately brought up, of higher rank, or generally less capable of endurance than ourselves: for all this shows effeminacy. Also, accepting benefits, especially accepting them often, from another man, and then abusing him for conferring them: all this shows a mean, ignoble disposition. Also, talking incessantly about yourself, making loud professions, and appropriating the merits of others; for this is due to boastfulness. The same is true of the actions due to any of the other forms of badness of moral character, of the tokens of such badness, &c.: they are all disgraceful and shameless. Another sort of bad thing at which we feel shame is, lacking a share in the honourable things shared by every one else, or by all or nearly all who are like ourselves. By 'those like ourselves' I mean those of our own race or country or age or family, and generally those who are on our own level. Once we are on a level with others, it is a disgrace to be, say, less well educated than they are; and so with other advantages: all the more so, in each case, if it is seen to be our own fault: wherever we are ourselves to blame for our present, past, or future circumstances, it follows at once that this is to a greater extent due to our moral badness. We are moreover ashamed of having done to us, having had done, or being about to have done to us acts that involve us in dishonour and reproach; as when we surrender our persons, or lend ourselves to vile deeds, e.g. when we submit to outrage. And acts of yielding to the lust of others are shameful whether willing or unwilling (yielding to force being an instance of unwillingness), since unresisting submission to them is due to unmanliness or cowardice.	RHETORIC Book II
APTITUDE...........4
All these mixed bodies are distinguished from one another, firstly by the qualities special to the various senses, that is, by their capacities of action. (For a thing is white, fragrant, sonant, sweet, hot, cold in virtue of a power of acting on sense). Secondly by other more characteristic affections which express their aptitude to be affected: I mean, for instance, the aptitude to melt or solidify or bend and so forth, all these qualities, like moist and dry, being passive. These are the qualities that differentiate bone, flesh, sinew, wood, bark, stone and all other homogeneous natural bodies. Let us begin by enumerating these qualities expressing the aptitude or inaptitude of a thing to be affected in a certain way. They are as follows: to be apt or inapt to solidify, melt, be softened by heat, be softened by water, bend, break, be comminuted, impressed, moulded, squeezed; to be tractile or non-tractile, malleable or non-malleable, to be fissile or non-fissile, apt or inapt to be cut; to be viscous or friable, compressible or incompressible, combustible or incombustible; to be apt or inapt to give off fumes. These affections differentiate most bodies from one another. Let us go on to explain the nature of each of them. We have already given a general account of that which is apt or inapt to solidify or to melt, but let us return to them again now. Of all the bodies that admit of solidification and hardening, some are brought into this state by heat, others by cold. Heat does this by drying up their moisture, cold by driving out their heat. Consequently some bodies are affected in this way by defect of moisture, some by defect of heat: watery bodies by defect of heat, earthy bodies of moisture. Now those bodies that are so affected by defect of moisture are dissolved by water, unless like pottery they have so contracted that their pores are too small for the particles of water to enter. All those bodies in which this is not the case are dissolved by water, e.g. natron, salt, dry mud. Those bodies that solidified through defect of heat are melted by heat, e.g. ice, lead, copper. So much for the bodies that admit of solidification and of melting, and those that do not admit of melting.	METEOROLOGY Book IV
All these mixed bodies are distinguished from one another, firstly by the qualities special to the various senses, that is, by their capacities of action. (For a thing is white, fragrant, sonant, sweet, hot, cold in virtue of a power of acting on sense). Secondly by other more characteristic affections which express their aptitude to be affected: I mean, for instance, the aptitude to melt or solidify or bend and so forth, all these qualities, like moist and dry, being passive. These are the qualities that differentiate bone, flesh, sinew, wood, bark, stone and all other homogeneous natural bodies. Let us begin by enumerating these qualities expressing the aptitude or inaptitude of a thing to be affected in a certain way. They are as follows: to be apt or inapt to solidify, melt, be softened by heat, be softened by water, bend, break, be comminuted, impressed, moulded, squeezed; to be tractile or non-tractile, malleable or non-malleable, to be fissile or non-fissile, apt or inapt to be cut; to be viscous or friable, compressible or incompressible, combustible or incombustible; to be apt or inapt to give off fumes. These affections differentiate most bodies from one another. Let us go on to explain the nature of each of them. We have already given a general account of that which is apt or inapt to solidify or to melt, but let us return to them again now. Of all the bodies that admit of solidification and hardening, some are brought into this state by heat, others by cold. Heat does this by drying up their moisture, cold by driving out their heat. Consequently some bodies are affected in this way by defect of moisture, some by defect of heat: watery bodies by defect of heat, earthy bodies of moisture. Now those bodies that are so affected by defect of moisture are dissolved by water, unless like pottery they have so contracted that their pores are too small for the particles of water to enter. All those bodies in which this is not the case are dissolved by water, e.g. natron, salt, dry mud. Those bodies that solidified through defect of heat are melted by heat, e.g. ice, lead, copper. So much for the bodies that admit of solidification and of melting, and those that do not admit of melting.	METEOROLOGY Book IV
All these mixed bodies are distinguished from one another, firstly by the qualities special to the various senses, that is, by their capacities of action. (For a thing is white, fragrant, sonant, sweet, hot, cold in virtue of a power of acting on sense). Secondly by other more characteristic affections which express their aptitude to be affected: I mean, for instance, the aptitude to melt or solidify or bend and so forth, all these qualities, like moist and dry, being passive. These are the qualities that differentiate bone, flesh, sinew, wood, bark, stone and all other homogeneous natural bodies. Let us begin by enumerating these qualities expressing the aptitude or inaptitude of a thing to be affected in a certain way. They are as follows: to be apt or inapt to solidify, melt, be softened by heat, be softened by water, bend, break, be comminuted, impressed, moulded, squeezed; to be tractile or non-tractile, malleable or non-malleable, to be fissile or non-fissile, apt or inapt to be cut; to be viscous or friable, compressible or incompressible, combustible or incombustible; to be apt or inapt to give off fumes. These affections differentiate most bodies from one another. Let us go on to explain the nature of each of them. We have already given a general account of that which is apt or inapt to solidify or to melt, but let us return to them again now. Of all the bodies that admit of solidification and hardening, some are brought into this state by heat, others by cold. Heat does this by drying up their moisture, cold by driving out their heat. Consequently some bodies are affected in this way by defect of moisture, some by defect of heat: watery bodies by defect of heat, earthy bodies of moisture. Now those bodies that are so affected by defect of moisture are dissolved by water, unless like pottery they have so contracted that their pores are too small for the particles of water to enter. All those bodies in which this is not the case are dissolved by water, e.g. natron, salt, dry mud. Those bodies that solidified through defect of heat are melted by heat, e.g. ice, lead, copper. So much for the bodies that admit of solidification and of melting, and those that do not admit of melting.	METEOROLOGY Book IV
EVERYTHING which changes does so in one of three senses. It may change (1) accidentally, as for instance when we say that something musical walks, that which walks being something in which aptitude for music is an accident. Again (2) a thing is said without qualification to change because something belonging to it changes, i.e. in statements which refer to part of the thing in question: thus the body is restored to health because the eye or the chest, that is to say a part of the whole body, is restored to health. And above all there is (3) the case of a thing which is in motion neither accidentally nor in respect of something else belonging to it, but in virtue of being itself directly in motion. Here we have a thing which is essentially movable: and that which is so is a different thing according to the particular variety of motion: for instance it may be a thing capable of alteration: and within the sphere of alteration it is again a different thing according as it is capable of being restored to health or capable of being heated. And there are the same distinctions in the case of the mover: (1) one thing causes motion accidentally, (2) another partially (because something belonging to it causes motion), (3) another of itself directly, as, for instance, the physician heals, the hand strikes. We have, then, the following factors: (a) on the one hand that which directly causes motion, and (b) on the other hand that which is in motion: further, we have (c) that in which motion takes place, namely time, and (distinct from these three) (d) that from which and (e) that to which it proceeds: for every motion proceeds from something and to something, that which is directly in motion being distinct from that to which it is in motion and that from which it is in motion: for instance, we may take the three things 'wood', 'hot', and 'cold', of which the first is that which is in motion, the second is that to which the motion proceeds, and the third is that from which it proceeds. This being so, it is clear that the motion is in the wood, not in its form: for the motion is neither caused nor experienced by the form or the place or the quantity. So we are left with a mover, a moved, and a goal of motion. I do not include the starting-point of motion: for it is the goal rather than the starting-point of motion that gives its name to a particular process of change. Thus 'perishing' is change to not-being, though it is also true that that that which perishes changes from being: and 'becoming' is change to being, though it is also change from not-being.	PHYSICS Book V