Community quotes — Page 4

Deephaven, represented within Project Gutenberg #15985, Deephaven and Selected Stories & Sketches. The first-person visiting narrator is characterizing a local woman after extended conversation; it is fictional/regional narration rather than Jewett autobiography.

Letter 109 considers whether one wise person can benefit another and answers that good people are mutually useful.

Letter 109 discusses how friendship and mutual conversation can benefit people committed to wisdom.

Letter 47 repeatedly answers social labels by emphasizing the common humanity of enslaved people.

Letter 48 discusses friendship, shared interests, and philosophy’s obligations to other people.

On Benefits (De Beneficiis), Book IV, section 18, Aubrey Stewart English translation (1887). This is Seneca’s rhetorical question in an argument that ingratitude weakens human association; it is historical Stoic moral philosophy, not an empirical public-safety claim.

Dhammapada, early verses in Max Müller’s translation; the passage contrasts retaliation with non-hatred.

The New Nationalism, Osawatomie, Kansas, August 31, 1910. This is Progressive Era political argument about public welfare, economic power and government responsibility, not current policy guidance.

Gertrude of Wyoming, Part I, stanza IV, represented in The Poetical Works of Thomas Campbell, Project Gutenberg #59788, around printed page 46. Campbell's ‘exile ... from every clime’ lines idealize the pre-conflict Wyoming settlement before the poem turns toward violence associated with the 1778 Wyoming conflict. They remain Romantic historical-poetic framing rather than a factual demographic account of colonial Pennsylvania.

Latter-Day Pamphlets, No. IV “The New Downing Street”; Project Gutenberg #1140. Carlyle is discussing England amid nineteenth-century political and social crisis, not giving a context-free personal wellness instruction.

Thomas Hobbes, De Cive, Chapter I, represented in The English Works of Thomas Hobbes, Project Gutenberg #73906. 'All society therefore is either for gain, or for glory' appears inside Hobbes's seventeenth-century argument from appetite, glory and self-interest; it is political anthropology/philosophy, not a modern empirical law of all relationships.

Thomas Jefferson to John Wyche, May 19, 1809; excerpt from his proposal for local circulating libraries.

Common Sense (1776), “Thoughts on the present State of American Affairs.” The represented wording is verified in Project Gutenberg #147 and the validated 1776 Wikisource transcription; Paine enlarges the stakes from a city or province to a continent and to posterity.

Common Sense (1776), Introduction. The represented wording is verified in Project Gutenberg #147 and the validated scan-backed Wikisource transcription; Paine frames the American dispute as involving principles of natural rights and human concern beyond one locality.

Common Sense (1776), “Of the Origin and Design of Government in general,” validated Wikisource scan leaf 13. Paine distinguishes voluntary society from coercive government and calls government even in its best state a necessary evil.

Rights of Man, Part I, Conclusion; represented from Moncure Daniel Conway’s public-domain Project Gutenberg #3742 collection. The passage attributes national hostility to old systems of government rather than to an inevitable enmity between people.

Rights of Man, Part II; the surrounding passage attributes much ordinary social coordination to society itself.

Rights of Man, Part I; represented through Moncure Daniel Conway’s public-domain Project Gutenberg collection.

The Age of Reason, Part I, Chapter I, “The Author’s Profession of Faith”; Moncure Daniel Conway collected/edited text represented by Project Gutenberg #3743 and cross-checked against Wikisource. The retained catalog wording says “I believe in the equality of man,” while the Conway/Gutenberg and Wikisource witness reads “I believe the equality of man.” This collection keeps its frozen legacy wording and discloses the edition-level variant rather than silently rewriting it. The passage is Paine’s deist profession of faith joining equality, justice, mercy and the happiness of fellow-creatures.

Toilers of the Sea, Preface, represented by Project Gutenberg #32338 in W. Moy Thomas's English translation. 'Religion, Society, and Nature! these are the three struggles of man' opens Hugo's triadic framing of Notre-Dame de Paris, Les Misérables and Toilers of the Sea. It is translated authorial/literary framing, not a social-scientific taxonomy of every human struggle.

A Philosophical Dictionary, article ‘Toleration,’ Section I, Project Gutenberg #35630. Voltaire opens the section by calling toleration an attribute of humanity and urging mutual pardon for human weakness and error, then turns immediately to religious communities trading together without violence. This remains an Enlightenment polemic against religious persecution rather than a modern legal definition or universal empirical law.

The Lay of the Last Minstrel, Canto VI, stanza I; reviewed against the 1805 first-edition scan, leaf 170. The patriotic homeland passage is voiced by Scott's minstrel/narrator at the opening of Canto VI and continues into the warning about dying 'unwept, unhonoured, and unsung.' It is Romantic literary rhetoric rather than a rule about nationality or civic loyalty.

All’s Well That Ends Well, Act I, Scene 1; the Countess of Roussillon gives Bertram the counsel “Love all, trust a few, do wrong to none.” Verified against Wikisource’s 1910 facsimile transcription of the 1623 First Folio (folio spelling “Loue all, trust a few, Doe wrong to none”); direct evidence resolves to the reviewed Act I transcription.

The Merchant of Venice, Act 4, Scene 1; opening of Portia’s mercy speech during the trial.

The Merchant of Venice, Act 4, Scene 1; Portia explains why mercy benefits both sides.

Act 5, Scene 1.

The Merchant of Venice, Act 4, Scene 1; conclusion of the central argument in Portia’s mercy speech.

Troilus and Cressida, Act III, Scene 3, Project Gutenberg #1528; Ulysses speaks to Achilles. ‘One touch of nature makes the whole world kin’ is immediately defined by the following lines: people ‘with one consent praise new-born gauds’ and the present eye praises the present object. The retained line therefore belongs to Ulysses’s argument about novelty, reputation and forgotten past merit, not an uncomplicated statement of sentimental universal fellowship or Shakespearean autobiography.