Calm quotes — Page 2

The Theory of Moral Sentiments, Part III discussion of the general rules of morality; Smith contrasts exact rules of justice with more flexible rules of prudence and generosity.

An Epistle from Mr. Pope to Dr. Arbuthnot (1735 first-edition scan), printed page 8 / scan leaf 14, around lines 148–150. After saying Gildon drew his “venal quill,” Pope says he wished him a dinner and did not answer the attack. The first edition reads “sate still,” while the later/normalized Gutenberg #9800 witness underlying the frozen catalog reads “sat still”; this collection wording is retained and the witness variation is disclosed rather than silently rewritten.

The Rape of the Lock, Canto V, lines 29–30 in Pope’s 1717 revision; spoken by Clarissa. Her speech was added in 1717, so the inherited 1714 source year is corrected to 1717. Clarissa’s counsel is immediately followed by the poem’s return to comic battle, preserving the satirical frame.

Autobiography of Andrew Carnegie; Carnegie describes his decision to concentrate his business attention on iron and steel.

The Human Machine, discussion of mental control. The maxim belongs to Bennett’s period self-discipline philosophy and should not be read as a clinical claim that thoughts or symptoms are always voluntarily controllable.

The Human Machine, discussion of using experience for self-command. Bennett’s claim is philosophical self-training advice; it does not imply that every failure is beneficial or emotionally easy.

On the Art of Writing, Lecture XII, “On Style,” Project Gutenberg #17470; the phrase concludes Quiller-Couch’s warning against purchased or extraneous ornament.

The Wisdom of Life; the sentence appears in Schopenhauer’s criticism of giving excessive weight to reputation and social opinion.

The Wisdom of Life; Schopenhauer argues that personality has a more direct relation to happiness than property, rank, or external opinion.

Advice to a Young Tradesman, 21 July 1748; concluding advice on industry and frugality.

Information to Those Who Would Remove to America, before March 1784; Founders Online. The lowercase opening is retained because this is a clause from Franklin’s longer sentence about strangers, law, liberty and industry.

Poor Richard’s Almanack.

Poor Richard’s Almanack; the maxim appears in Franklin’s collected Poor Richard material.

Poor Richard’s Almanack; a compact maxim about managing work before accumulated demands begin managing you.

Poor Richard’s Almanack.

Poor Richard’s Almanack; the maxim connects disciplined use of working time with the ability to gain leisure.

Poor Richard’s Almanack; proverb on routine, work and practical discipline.

Benjamin Franklin, The Morals of Chess, rule 4 in the reviewed public-domain Wikisource transcription. Franklin tells a player not to hurry or distract a slow opponent and immediately lists singing, whistling, watch-checking, reading and tapping as examples; the passage is historical conduct advice about fair play.

The Way to Wealth; a Poor Richard maxim on delay and useful employment of time.

The Consolation of Philosophy, Book II, Chapter IV, H. R. James translation (Elliot Stock, 1897), printed page 60 in Project Gutenberg #14328. The retained catalog wording ‘Nothing is wretched, but thinking makes it so.’ is a frozen clause extract from James’s longer sentence beginning ‘So true is it that...’ in Lady Philosophy’s argument about Fortune, judgment and the instability of external circumstances. It remains late-antique philosophical consolation mediated by translation, not modern cognitive-science or clinical mental-health evidence.

Character Building, “Some Great Little Things,” Project Gutenberg #60484. Washington places this instruction among small daily habits of order, quiet, cleanliness, reading and reflection that he treats as important parts of character formation.

Character Building, “Some Great Little Things,” Project Gutenberg #60484. Near the close of the address, Washington urges regular times for study, recreation, sleep, reading and reflection, treating regularity as part of everyday self-discipline.

Character Building, “Some Great Little Things,” Project Gutenberg #60484. Washington tells students to make order and neatness habitual in crowded rooms, immediately before his advice to work and close doors quietly.

Character Building, “The Virtue of Simplicity,” Project Gutenberg #60484. The sentence refers specifically to students doing building work at Tuskegee.

Character Building, “Growth,” Project Gutenberg #60484. The line is part of an exhortation to Tuskegee students at the beginning of a new period of study.

Up from Slavery, Chapter XVI, “Europe,” Project Gutenberg #2376. While discussing Henry O. Tanner and recognition for excellent work, Washington restates his Tuskegee principle that advancement depends on doing useful work so thoroughly that its value becomes difficult to ignore.

Up from Slavery, Chapter XI, “Making Their Beds Before They Could Lie On Them,” Project Gutenberg #2376. Washington says he learned from General Armstrong to reject racial hatred and applies that lesson specifically to hostility and wrongs inflicted on Black Americans; the historical context remains explicit rather than becoming generic advice to ignore mistreatment.

The Simple Life, Chapter II, Mary Louise Hendee translation, Project Gutenberg #23092; Wagner is defining the “essence of simplicity.”

The Simple Life, Chapter IV, “Simplicity of Speech,” Mary Louise Hendee translation, Project Gutenberg #23092; Wagner recommends silence after criticizing needless verbal noise.

The Simple Life, Chapter II, Mary Louise Hendee translation, Project Gutenberg #23092; the sentence belongs to Wagner’s moral account of inward order.

The Simple Life, Chapter II, Mary Louise Hendee translation, Project Gutenberg #23092; Wagner closes the section by describing simplicity as something a person can recover.

Jane Eyre, Lowood sequence, Project Gutenberg #1260. Helen Burns says this after Jane recounts Mrs. Reed’s cruelty. Helen then explicitly says she can forgive the person while abhorring the crime, so the passage does not require pretending the wrong was acceptable.

Shirley; narrative reflection in a novel rather than direct personal testimony. The image of inner brightness is literary metaphor and is retained as such.

Cato on Old Age, Shuckburgh translation.

Tusculan Disputations, Book V, section XIV, represented by Project Gutenberg #14988. Cicero defines security parenthetically as freedom from anxiety while arguing that a happy life must rest on stable goods and virtue rather than vulnerable externals. It remains ancient philosophical psychology mediated by translation, not modern clinical anxiety-treatment evidence.

The Analects of Confucius, Book VII, Chapter XXXVI, James Legge translation, Project Gutenberg #3330.

Ecclesiastes 7:8 in the King James Version; the verse contrasts patient spirit with pride and values the completed end of a matter over the excitement of its beginning.

Ecclesiastes 7:9 in the King James Version.

Ephesians 4:26 in the King James Version, in a section about truthful speech, reconciliation, and conduct within community.

Discourses of Epictetus, Book II, Chapter XVIII, “How we should struggle against appearances,” George Long translation; 1877 George Bell & Sons witness on Wikisource, cross-checked against Project Gutenberg #10661. This collection lightly normalizes Long’s “any thing” to “anything”; this longer record contains the shorter retained habit excerpt represented by a separate legacy quote URL.

Enchiridion 17; the longer passage compares human life with playing the role assigned in a drama.

Classical work; English wording varies by translation.

A concise clause from Enchiridion 8, where Epictetus contrasts demanding preferred outcomes with accepting what occurs.

Enchiridion 9; Epictetus uses illness to illustrate the distinction between external limits and the will.

Enchiridion, chapter 15; the following sentences explain waiting until things come round to you.

Enchiridion, section VIII, George Long translation; the following clause advises wishing events to be as they are.

Enchiridion 5 in George Long’s translation; the passage distinguishes events from the opinions that disturb us.

Enchiridion, section 8; Epictetus applies Stoic acceptance to events outside personal control.

Enchiridion, section X, George Long translation; Epictetus gives examples such as endurance under pain and patience under abuse.

The Golden Sayings of Epictetus, saying XV, Hastings Crossley translation.

The Golden Sayings of Epictetus, saying XVII, Hastings Crossley translation.

The Golden Sayings of Epictetus, saying XXVI, Hastings Crossley translation.

The Golden Sayings of Epictetus, saying XXVII, Hastings Crossley translation.

Letter to Miss H. Bonham Carter [1861], transcribed in Sir Edward Cook, The Life of Florence Nightingale, Vol. I, Project Gutenberg #40057. The sentence follows Nightingale’s account of correcting a hotel cistern failure and represents her own retrospective claim about her working method.

The Life of Reason; the line appears in Santayana’s analysis of ideas, activity, and sustained direction.

Amiel's Journal, entry dated April 28, 1852, in Mary Augusta Ward’s public-domain translation; Amiel counsels patience with the movement of feeling.

Amiel's Journal, 1851 diary entry, translated by Mary Augusta Ward; the passage belongs to Amiel’s introspective effort to reach clarity beneath divided feeling.

Walden, “Solitude”; Thoreau argues that physical aloneness need not amount to loneliness or lack of companionship.

Walden, “Conclusion,” Project Gutenberg #205. The sentence opens a passage urging the reader to “Love your life, poor as it is” and noting that a quiet mind may live contentedly even in materially poor circumstances. It is not an argument that poverty or injustice should never be changed.

Isaiah 26:3 in the King James Version.

James 1:19 in the King James Version, pairing readiness to listen with restraint in speech and anger.

James 1:20 in the King James Version, immediately following the instruction to be slow to wrath.

As a Man Thinketh, chapter “Serenity”; Allen presents calmness as the result of long and patient effort in self-control.

As a Man Thinketh, closing lines of “Serenity”; capitalization follows the represented public-domain edition.

As a Man Thinketh, chapter “Effect of Thought on Circumstances.”

As a Man Thinketh, chapter “The Thought-Factor in Achievement.”

Out from the Heart; the sentence introduces Allen’s argument that ruling the mind changes one’s relation to conduct and experience.

Out from the Heart; Allen lists contrasting mental conditions while arguing that the inner life strongly shapes experience.

Out from the Heart, “Mental Conditions and Their Effects,” represented New York R. F. Fenno & Company edition, Project Gutenberg #74178. The sentence introduces Allen’s table of harmful and beneficial mental conditions; its moral-philosophical categories are preserved as historical argument rather than modern psychological diagnosis.

The Mastery of Destiny, opening of “The Power of Purpose”; Wikisource 1909 text. The sentence is Allen’s own framing, not an attributed example.

The Mastery of Destiny, “Training of the Will,” rule four; Wikisource 1909 text. It is practical self-discipline advice in Allen’s period framework.

The Way of Peace, “The Realization of Perfect Peace,” Project Gutenberg #10740. The sentence follows Allen’s contrast between temporary peace from comfort or worldly victory and what he calls the enduring “Peace of Heaven”; the theological framework is retained rather than recast as clinical advice.

The Way of Peace; the sentence belongs to Allen’s account of the inward qualities he associates with spiritual peace and selfless love.

The Way of Peace; Allen links self-mastery with clearer perception and a less distorted relationship to circumstances and other people.

The Way of Peace, “The Realization of Perfect Peace,” Project Gutenberg #10740. Allen places this sentence in a religious exhortation about surrendering selfish desires and entering what he calls an inward resting-place; it is period spiritual teaching, not a claim that distress is always voluntarily chosen.

The Way of Peace; Allen contrasts temporary comfort with a spiritual peace that he says remains stable through trial.

The Way of Peace, “The Power of Meditation”; Allen closes his account of meditation by connecting sustained contemplation with knowledge of truth and profound peace.

The Way of Peace; Allen contrasts inward spiritual independence with being carried along by the impulses and conflicts of the surrounding world.

John 14:27 in the King James Version; opening clauses.

John 14:27 in the King James Version; the verse continues, “Let not your heart be troubled, neither let it be afraid.”

Luke 17:4 in the King James Version; the middle repetition is shortened with an ellipsis while preserving the verse’s instruction.

Paradise Lost (1667), Book I, line 254; retained legacy short extract from the fuller Satan sentence beginning ‘The mind is its own place’ and continuing into line 255. It is the same underlying passage as the longer catalog record, not a separate fifth passage.

Paradise Lost (1667), Book I, lines 254–255; Satan speaks the sentence beginning ‘The mind is its own place.’ This collection retains normalized modern orthography; the scan-backed 1667 transcription reads forms including ‘in it self’ and ‘Heav’n.’ Character context matters because this is Satan’s argument, not Milton speaking autobiographically.

Samson Agonistes, closing Chorus of Danites, in The Poetical Works of John Milton, Project Gutenberg #1745. The Chorus speaks after Samson’s death; the line is dramatic collective speech and is therefore kept separate from Milton’s personal voice.

My First Summer in the Sierra, June 13; the sentence follows his reflection on not hurrying like the trees and stars.

My First Summer in the Sierra, June 13 journal entry.

Our National Parks; Muir follows the invitation with an account of nature’s peace flowing into the observer, linking mountains with restoration and attention.

Our National Parks; the sentence occurs in Muir’s invitation to enter the mountains and receive their restorative influence.

The Crown of Wild Olive, lecture on Work; Project Gutenberg #26716. The sentence occurs in a discussion of how hard work should be organized and chosen; its period labor assumptions remain contextualized.

The Ethics of the Dust, Lecture IV, Project Gutenberg #4701. Ruskin immediately contrasts many persevering people with the rarer patient person and later insists that genuine patience is not necessarily passive or idle.

The Prophet, section “Self-Knowledge.” A man asks Almustafa to speak about self-knowledge, and Almustafa answers with this line before describing the heart’s knowledge and the self as a boundless sea. The represented wording is the 1923 text preserved by Wikisource/Project Gutenberg #58585.

Colossians 3:23 in the King James Version; the instruction emphasizes wholehearted work and a higher standard of accountability.

Proverbs 15:1 in the King James Version.

Proverbs 16:32 in the King James Version; the first comparison is quoted here.

Proverbs 4:23 in the King James Version.

Psalm 23:3 in the King James Version; restoration follows the psalm’s images of rest and still waters.

Psalm 46:10 in the King James Version; the verse places stillness and trust inside a psalm about turmoil and refuge.

Psalm 56:3 in the King James Version.

Tao Teh King, chapter 26, James Legge translation; the chapter applies this relation between gravity and stillness to the conduct of a ruler.

Tao Teh King, chapter 44, James Legge translation; these compact poetic lines follow a contrast among fame, life, and wealth.