Deep quotes — Page 2

The Theory of Moral Sentiments, Part III, discussion of self-examination and the impartial spectator; Smith is describing the difficulty of judging one’s own conduct fairly.

The Wealth of Nations, Book II, Chapter II; Project Gutenberg #3300. Smith is explaining money as part of circulating capital rather than denying its practical usefulness.

The Wealth of Nations, Book I, Chapter VI; Project Gutenberg #3300. The statement is part of Smith’s eighteenth-century theory of price and income distribution.

The Wealth of Nations, Book I, Chapter V; Project Gutenberg #3300. This belongs to Smith’s labour-command discussion of real and nominal price.

The Wealth of Nations, Book I, Chapter V; Project Gutenberg #3300. The historical spelling “conveniencies” is retained; this is classical political economy, not a modern household-wealth metric.

Joseph Jacobs, The Fables of Aesop, “The Shepherd Boy and the Wolf,” Project Gutenberg #28. The wise man of the village gives the moral after the boy’s repeated false cries cause the villagers to ignore his real warning.

The Rape of the Lock, Canto I, line 2 in the 1717 recension. The retained catalog wording ‘What mighty contests rise from trivial things’ is verified in The Works of Mr. Alexander Pope (1717), scan page 157; the 1714 second edition instead reads ‘What mighty Quarrels rise from trivial things,’ so the synchronized source year is 1717. The line is part of Pope’s mock-heroic invocation and should be read as satire.

The Rape of the Lock, Canto V, lines 15–16 in Pope’s 1717 revision; spoken by Clarissa. Her moralizing speech (Canto V lines 7–36) was added in 1717, so the inherited 1714 source year is corrected to 1717. The reviewed evidence opens the 1717 Canto V scan start; the exact couplet is independently preserved in the complete final-form text.

The Black Tulip, Chapter VIII, “An Invasion,” Project Gutenberg #965. Exact-witness review corrects the inherited Chapter VI locator: the narrator says that evil minds soon grow familiar with evil thoughts immediately after Boxtel first shrinks from informing against Van Baerle and before he rationalizes the act.

In Memoriam A.H.H., Canto XXVII, closing stanza; represented by the Wikisource canto transcription and independently visible on printed page 44 / scan leaf 64 of a public-domain edition. Tennyson's 'loved and lost' conclusion belongs to the elegy's grief for Arthur Hallam and its argument that love remains valuable despite bereavement; it is poetry, not a clinical grief prescription.

Poem “Ulysses.”

“An Occurrence at Owl Creek Bridge,” represented by Project Gutenberg #375. The sentence is narrator commentary immediately before Peyton Farquhar’s execution; it belongs to Civil War fiction and does not endorse the killing.

‘The Damned Thing,’ section IV, ‘An Explanation from the Tomb,’ in Can Such Things Be?, Project Gutenberg #4366. ‘There are colors that we cannot see’ appears in Hugh Morgan's fictional October 7 diary entry as he speculates that the invisible creature occupies a color outside ordinary human vision. It is late-nineteenth-century speculative-horror explanation using period scientific language, not a current scientific claim establishing the story's creature or a new human-visible color.

The Devil’s Dictionary, entry “Education,” Project Gutenberg #972. This is a deliberately cynical comic dictionary definition and should be read as satire rather than as a literal educational theory.

Agnes Grey, Chapter I, “The Parsonage,” Project Gutenberg #767. The frozen catalog is the opening clause of the narrator’s longer first sentence, which continues that the instructional “treasure” may be hard to find. Agnes Grey is a fictional first-person narrator; the passage should not be presented as literal Anne Brontë autobiography.

The Warden, Project Gutenberg #619. The narrator describes Mr Harding settling into Tom Towers’s comfortable rooms after an exhausting day; this is comic fictional narration, not a claim about universal happiness.

Aristotle, Metaphysics, Book I, Chapter I, W. D. Ross translation (1908), validated Wikisource scan leaf 21. 'All men by nature desire to know' opens the work before the discussion of sensation, memory, experience, art and knowledge. This remains ancient philosophy mediated by translation, not a modern empirical finding about cognition.

Nicomachean Ethics, Book I; the opening argument begins from the idea that action aims at a perceived good.

Nicomachean Ethics, Book VIII; Aristotle begins his discussion of friendship by treating it as necessary to a good life.

Nicomachean Ethics, Book II, Chapter VI; the public-domain English translation defines virtue through deliberate choice and the relative mean.

Politics: A Treatise on Government, Book III, Chapter XVI, William Ellis translation; represented through the 1912 Dent witness / Project Gutenberg #6762. In comparing rule by a person with rule by law, Aristotle says that passion can affect even the best rulers and concludes that law is reason without desire.

How to Live on 24 Hours a Day, opening discussion of the daily allotment of time. The represented public-domain Project Gutenberg text is #2274; the line is conduct-of-life rhetoric, not a literal economic equivalence.

“A Scandal in Bohemia,” The Adventures of Sherlock Holmes (1891), Project Gutenberg #1661. Holmes immediately warns that premature theorizing leads people to twist facts to suit theories; it is fictional detective dialogue.

The Hound of the Baskervilles, Chapter III, “The Problem,” Project Gutenberg #2852. Sherlock Holmes says that the world is full of obvious things nobody observes after inferring from Watson’s clean clothes and boots that he spent the rainy day indoors, then asks Watson to infer where Holmes himself has been. It remains fictional detective dialogue illustrating Holmes’s observational method rather than a universal scientific rule.

Amours de Voyage, Letter X, “Claude to Eustace,—from Rome,” Project Gutenberg #1393. Claude’s two sentences about knowledge appear in the fictional verse-letter sequence after he turns from Roman politics toward study. This is Clough’s fictional epistolary voice, not direct autobiography or an empirical claim about happiness.

Counsels and Maxims, T. Bailey Saunders translation, in a discussion of fortune and apparent stability.

Counsels and Maxims, opening general rules on happiness and avoiding unnecessary suffering.

Essay “On Books and Reading,” in a public-domain English collection of Schopenhauer’s essays.

Essay “On Books and Reading,” public-domain English text.

The Wisdom of Life; Schopenhauer develops a three-part distinction between what a person is, what a person has, and what a person represents in the eyes of others.

The Wisdom of Life; T. Bailey Saunders’s public-domain translation distinguishes what a person is from possessions and from the opinions of other people.

The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The claim belongs to Schopenhauer’s philosophical account of personality and subjective experience.

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

The World as Will and Idea, Vol. I, First Book, §1, Haldane and Kemp translation, Project Gutenberg #38427. “Idea” translates Vorstellung in this historical philosophical vocabulary and should not be read as the everyday sense of a passing thought.

Timber, or Discoveries Made Upon Men and Matter, represented by Project Gutenberg #5134. Jonson follows the sentence with his refusal to have readers defend a position merely because it is his; the aphorism belongs to a direct prose reflection on independent judgment and truth.

On the Improvement of the Understanding, section 12, Project Gutenberg #1016 in R. H. M. Elwes's public-domain English translation. Spinoza says the terms good and evil are applied relatively while introducing his distinction between ordinary relative goods and the true/highest good sought by the unfinished treatise. It remains translation-mediated seventeenth-century methodological philosophy rather than a claim that all moral distinctions are meaningless.

The Problems of Philosophy, Chapter XV, “The Value of Philosophy,” printed page 242 / scan leaf 246 in the 1912 Williams & Norgate edition on Wikisource, cross-checked against Project Gutenberg #5827. “The value of philosophy is, in fact, to be sought largely in its very uncertainty” begins Russell’s concluding account of how philosophical doubt can loosen unexamined certainty; this is philosophical argument, not an empirical psychological finding.

Pensées; Pascal contrasts forms of knowing associated with the heart and with discursive reason.

The Thoughts of Blaise Pascal, C. Kegan Paul translation, Project Gutenberg #46921. The next sentence extends the paradox by observing how difficult it is to speak humbly about humility.

How Substances Can Be Good in Virtue of Their Existence Without Being Absolute Goods (De Hebdomadibus), preliminary proposition IX, H. F. Stewart / E. K. Rand 1918 edition, Project Gutenberg #13316. Kept as a historical metaphysical premise, not social-science evidence.

How Substances Can Be Good in Virtue of Their Existence Without Being Absolute Goods (De Hebdomadibus), H. F. Stewart / E. K. Rand 1918 edition, Project Gutenberg #13316. The sentence introduces a metaphysical method by distinguishing mental abstraction from actual separation.

The Consolation of Philosophy, Book III, Chapter XI, H. R. James translation (Elliot Stock, 1897), printed page 149 in Project Gutenberg #14328. Lady Philosophy reaches ‘All things, then, seek the good’ after arguing that things naturally seek continued existence and unity, and that unity and goodness are the same. This remains late-antique metaphysical/philosophical argument mediated by translation, not an empirical description of every human motive or modern behavioral science.

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.

The Future of the American Negro, Chapter VIII; Project Gutenberg #26507. The sentence appears in Washington’s closing policy discussion immediately after his summary of dangers and immediately before his qualification that he may also be in some degree right.

The Lady of the Shroud, Project Gutenberg #3095. The wording is quoted in a letter as the remembered wisdom of Rupert’s mother; “wants” and “want” are deliberately contrasted.

On the Origin of Species, closing paragraph, first-edition wording represented by Project Gutenberg #1228. Later editions inserted “by the Creator” into this sentence; this record deliberately follows the 1859 form and keeps the quotation inside Darwin’s scientific argument about descent with modification.

A Tale of Two Cities, opening sentence.

Great Expectations (1861), global Chapter XL / Volume III Chapter I in the Chapman & Hall three-volume first book edition. Mr. Jaggers tells Pip “Take nothing on its looks; take everything on evidence. There’s no better rule” while insisting that he has stayed to the strict line of fact about Pip’s benefactor. Verified against the scan-backed Wikisource Volume III Chapter I transcription and cross-checked with Project Gutenberg #1400. This remains fictional legal dialogue and character method rather than a modern legal or scientific standard.

Great Expectations (1861), global Chapter LIX / Volume III Chapter XX in the Chapman & Hall three-volume first book edition. Estella tells Pip that suffering has taught her to understand what his heart used to be and hopes that being “bent and broken” has left her in a better shape. Verified against the scan-backed Wikisource Volume III Chapter XX transcription and cross-checked with Project Gutenberg #1400. This remains a fictional character’s moral self-assessment, not empirical evidence that suffering reliably improves people.

Martin Chuzzlewit, Chapter X, Project Gutenberg #968. Old Martin Chuzzlewit says that regrets are the natural property of grey hairs while speaking to Pecksniff during a deliberately strategic performance. The maxim remains fictional character speech shaped by manipulation and family conflict rather than direct Dickens autobiography or a clinical claim about aging.

The Pickwick Papers, near the closing chapter, Project Gutenberg #580. The narrator deliberately leaves Pickwick and his companions in a moment of happiness and contrasts life’s “dark shadows” with its stronger lights; this is literary narration, not a promise that suffering always ends well.

The Water-Babies, represented by Project Gutenberg #1018. Tom recalls the mysterious Irishwoman’s warning while half asleep. The cleanliness language participates in Kingsley’s Victorian Christian moral fantasy and is not a scientific claim about character or hygiene.

The Simple Life, Chapter IV, “Simplicity of Speech,” Mary Louise Hendee translation, Project Gutenberg #23092; Wagner is arguing that deep feeling often appears plainly.

Cato on Old Age, Shuckburgh translation, in a passage about older people planting for those who come after them.

Cato on Old Age, Shuckburgh translation, in Cicero’s discussion of the distinctive advantages of each season of life.

Analects 2:15 in James Legge’s translation; the saying balances study with independent reflection.

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

Moll Flanders, Project Gutenberg #370. The fictional first-person narrator uses weather metaphor while recalling an early relationship crisis and the family’s growing hostility toward her.

Robinson Crusoe, represented by Project Gutenberg #38705. Crusoe says this while reflecting on what he interprets as secret intimations of Providence; the sentence is fictional first-person religious reflection, not evidence for supernatural guidance.

A Treatise of Human Nature, Book II, Part III, Section III, “Of the Influencing Motives of the Will,” Project Gutenberg #4705. The frozen catalog retains the opening clause “Reason is, and ought only to be, the slave of the passions,” from a longer sentence. It remains Hume’s historical philosophical thesis rather than contemporary empirical psychology.

An Enquiry Concerning Human Understanding, Section X, ‘Of Miracles,’ Part I, paragraph 87 in the represented Selby-Bigge text, Project Gutenberg #9662. ‘A wise man, therefore, proportions his belief to the evidence’ follows Hume's discussion of varying degrees of assurance from experience. It is eighteenth-century epistemological argument and preserves the connective ‘therefore’; it is not a complete modern statistical or scientific decision rule.

John Halifax, Gentleman, represented by Project Gutenberg #2351. The phrase belongs to the first-person narrator Phineas Fletcher while describing the river; it is a literary simile inside the novel, not direct autobiography by Craik.

Olive: A Novel, Chapter XI, Project Gutenberg #22121. Olive Rothesay tells Sara that if she loves Charles she should tell him so and give him her ‘whole life-long faith and affection’ while responding to Sara's first love-letter. This is fictional character counsel inside a nineteenth-century courtship plot rather than Craik autobiography or universally applicable relationship advice.

A Passage to India, Project Gutenberg #61221. The narrator explains Mrs. Moore’s more patient response to disappointment after an outing fails to materialize on cue; the sentence belongs to fictional narration.

A Room with a View, Chapter XIV, Project Gutenberg #2641. The frozen catalog wording is a clause extract from the narrator’s longer sentence: “Life is easy to chronicle, but bewildering to practice, and we welcome ‘nerves’ or any other shibboleth that will cloak our personal desire.” The passage concerns Lucy Honeychurch’s self-deception in fiction, not modern psychological evidence.

Howards End, Chapter XXII, Project Gutenberg #2946. The narrator summarizes Margaret’s hope of reconciling “the prose and the passion” in Henry with “Only connect! That was the whole of her sermon.” The sentence belongs to the novel’s thematic and character context rather than serving as a complete formula for every relationship.

Five Children and It, Chapter I, “Beautiful as the Day,” Project Gutenberg #17314. The narrator observes how quickly the children become accustomed to the astonishing after they begin conversing with the Psammead. This is playful children’s-fantasy narration rather than an empirical psychological claim about adaptation.

Ecclesiastes 3:1 in the King James Version, opening the sequence of contrasting times and seasons.

The Masque of the Red Death, Project Gutenberg #1064. The sentence appears as the masked figure violates even Prince Prospero’s extreme masquerade conventions by embodying the Red Death; it is Gothic narration inside fiction, not a psychological law.

“The Raven,” first published in 1845 and represented by Poetry Foundation. These lines belong to the poem’s unnamed bereaved speaker as he searches darkness after hearing the mysterious tapping; they are dramatic Gothic narration, not Poe describing a personal supernatural event.

Love of Fame, the Universal Passion, Satire II, from the seven-satire sequence issued in the 1720s and represented in Project Gutenberg #18827. The couplet belongs to Young’s satirical moral persona; its age-based sting is period rhetoric rather than an empirical claim about people at forty.

Night Thoughts, Night I. The line appears in Young’s long religious and philosophical poem about mortality, delay and preparation for death; it is poetic moral reflection rather than productivity research.

Just David, represented by Project Gutenberg #440. The sentence appears in a farewell letter from David’s father that other characters read after his death. It is framed fictional advice inside the novel, not Porter speaking autobiographically, and it does not imply that personal attitude can remove every external hardship.

Sonnet 43 from Sonnets from the Portuguese; the poem proceeds by describing multiple dimensions of love.

Sonnets from the Portuguese, Sonnet XXXV, Project Gutenberg #2002. “For grief indeed is love and grief beside” occurs as the lyric speaker asks whether a new beloved can fill a place still occupied by family memory and bereavement. It remains intimate Victorian love poetry, not a clinical model or universal definition of grief.

Pioneer Work in Opening the Medical Profession to Women, represented by Project Gutenberg #65496. The autobiography reproduces this sentence in Blackwell’s letter to Lady Noel Byron. It is historical first-person reform correspondence embedded in the memoir, not current medical guidance.

Solitude of Self; Stanton’s concluding meditation on the “solitude of self” describes an inward domain inaccessible even to the people who love or protect us.

Wives and Daughters, Chapter LIV, “Molly Gibson’s Worth Is Discovered,” Project Gutenberg #4274. Mr. Gibson smiles at Cynthia after she returns because she heard Molly was ill and says that one may like foolish people for their folly better than wise people for wisdom. It is affectionate fictional dialogue about a specific act of care, not Gaskell’s general rule against wisdom.

Love and Marriage, represented by Project Gutenberg #57592, English edition copyright 1911, translated from Swedish by Arthur G. Chater. The sentence appears in Key’s historical discussion of fidelity, personality and reciprocal development in love; it is early-twentieth-century social philosophy, not relationship therapy.

Wuthering Heights; Catherine explains the depth and identity-level nature of her attachment to Heathcliff.

“A Well,” Poems: Third Series (1896), Project Gutenberg #12242. The ghost and haunted-house language is metaphorical, emphasizing nature's unresolved mystery.

“Beclouded,” in Poems: First Series (1890), Project Gutenberg #12242. Nature is personified in the poem; the editorial heading and punctuation reflect the early printed edition.

“Earth Is Short,” Poems: First Series (1890), Project Gutenberg #12242. The poem proceeds into questions about heaven and God; its religious questions remain questions rather than verified metaphysical claims.

“Griefs,” Poems: Third Series (1896), Project Gutenberg #12242. The poem explores comparison and recognition of suffering rather than offering a clinical scale for grief.

Poem in Poems: First Series (1890), represented by its opening line for source disambiguation; Project Gutenberg #12242. Its theological language belongs to the lyric speaker.

“Parting,” Poems: Third Series (1896), Project Gutenberg #12242. The poem is lyric and metaphysical; its language of immortality is not presented as empirical evidence about an afterlife.

Opening line of Poem 112; Dickinson links desire with the sharpness of perceived value.

Opening lines; punctuation follows a common scholarly transcription.

Poem 690; Dickinson builds the abstract idea of eternity from individual present moments.

Opening lines.

Enchiridion 5; English wording varies by translation.

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

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

Essays, “Of Friendship,” Project Gutenberg #56463. Bacon follows his contrast between crowds and real company by describing the absence of true friends as a deeper form of solitude.

Of Studies, in Bacon’s instructions for how different kinds of books should be read.

The Advancement of Learning, First Book, Project Gutenberg #5500, transcribed from the 1893 Cassell & Company edition. Bacon contrasts impatience of doubt with mature suspension of judgment and then sets out two ways of contemplation before saying that beginning with certainties ends in doubts while beginning with doubts can end in certainties. It remains early-modern epistemological argument rather than a modern experimental rule for scientific method.

Narrative, Chapter VII; Douglass describes how literacy and reflection made the idea of freedom permanently present to him.

Narrative, Chapter VII; Douglass immediately explains that reading opened his eyes to the pit of slavery without yet showing a ladder out.

Speech in Canandaigua, New York, August 3, 1857.

Beyond Good and Evil, aphorism 153, Helen Zimmern translation.