This continuation page contains additional source-backed quotations not shown in the initial 70-quotation overview. Return to the topic guide and browse collection.
“A man can be himself only so long as he is alone; and if he does not love solitude, he will not love freedom; for it is only when he is alone that he is really free.”
Schopenhauer links solitude with freedom from the constant accommodation that social life requires, especially for strongly individual temperaments.
Counsels and Maxims, chapter on our relation to others, translated by T. Bailey Saunders.
“every one will enjoy securely the Profits of his Industry.”
Franklin presents secure enjoyment of earned returns as one advantage he associated with laws and liberty in the North America of his period.
Information to Those Who Would Remove to America, before March 1784; Founders Online. The statement is eighteenth-century description and advocacy, not modern financial, employment or immigration guidance.
“A certain kind of self-respect or native pride is necessary to a good life.”
Russell treats a durable sense of inward worth as necessary for living without surrendering completely to defeat, pressure or external judgment.
Political Ideals, discussion of what social institutions should make possible for individuals. Russell immediately connects self-respect with courage, hope and living by the best within oneself despite obstacles.
“For I now call a freedom from anxiety a security, on which freedom a happy life depends.”
Cicero treats inner security as freedom from destabilizing anxiety, making mental steadiness an important condition of a genuinely happy and self-directed life.
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 individual was primary; the State, the Church, society, the family, secondary.”
The hierarchy places inherent personhood before social institutions, arguing that family, church, society, and government should serve rather than erase individual conscience and dignity.
Eighty Years and More (1898), Chapter XIV, “Views on Marriage and Divorce,” Project Gutenberg #11982. This sentence immediately follows Stanton’s individual-sovereignty claim inside her quoted April 1894 Arena article: she contrasts older state/family primacy with the Christian claim of individual conscience and judgment. The passage is historical reform argument, not modern constitutional or family-law doctrine.
“The true standpoint from which to view this question is individual sovereignty, individual happiness.”
Stanton makes the individual rather than an institution the starting point for judging intimate social arrangements, linking personal sovereignty with the pursuit of happiness.
Eighty Years and More (1898), Chapter XIV, “Views on Marriage and Divorce,” Project Gutenberg #11982. Stanton introduces the surrounding passage as “my latest thought on this question” from The Arena of April 1894, then argues that marriage and divorce should be judged from individual sovereignty and individual happiness. The 1898 memoir remains the represented source while the embedded 1894 article origin is preserved.
“The point I wish plainly to bring before you on this occasion is the individuality of each human soul.”
Stanton begins from individual personhood before social roles, arguing that each human being has a distinct moral and civic existence that cannot be reduced to relationship status.
Solitude of Self, address delivered January 18, 1892; exact full-text witness reviewed on Wikisource. Stanton opens her central argument by shifting from familiar suffrage claims to 'the individuality of each human soul,' grounding political and educational equality in individual conscience, citizenship and responsibility rather than generic self-help.
“The isolation of every human soul and the necessity of self-dependence must give each individual the right, to choose his own surroundings.”
Because each person ultimately bears an individual life, Stanton argues that self-dependence requires meaningful authority over the conditions in which that life is lived.
Solitude of Self, 1892 congressional address; punctuation follows a widely reproduced transcription of Stanton’s public-domain speech.
“In life and death a chainless soul, With courage to endure.”
The closing wish joins freedom with endurance, defining courage not as control over events but as keeping the soul unchained through them.
“The Old Stoic,” Project Gutenberg #1019. This is the poem’s closing aspiration and remains a literary statement rather than medical or psychological guidance.
“Disease is an impediment to the body, but not to the will.”
Physical limitation and inner choice are treated as different domains, preserving agency even under constraint.
Enchiridion 9; Epictetus uses illness to illustrate the distinction between external limits and the will.
“I was a changed being after that fight.”
Douglass identifies resistance to Covey as a decisive psychological turning point in which a previously crushed sense of agency and personhood begins to return.
My Bondage and My Freedom, Chapter XVII, ‘The Last Flogging,’ Project Gutenberg #202. Douglass calls his fight with Edward Covey the turning point in his ‘life as a slave’ and writes ‘I was a changed being after that fight’ immediately before ‘I WAS A MAN NOW.’ The passage is autobiographical testimony about resistance to enslavement and restored self-respect, not a universal prescription for violence or a clinical theory of agency.
“The more I read, the more I was led to abhor and detest my enslavers.”
Reading gave Douglass language and arguments for realities he already felt, while clearer understanding made the injustice of slavery harder to endure passively.
Narrative, Chapter VII; the sentence follows his reading of political dialogue and speeches defending emancipation and human rights.
“The silver trump of freedom had roused my soul to eternal wakefulness.”
Once freedom became imaginable, awareness could not simply be reversed; the possibility of liberty changed how Douglass perceived every part of his condition.
Narrative, Chapter VII; Douglass describes how literacy and reflection made the idea of freedom permanently present to him.
“My long-crushed spirit rose, cowardice departed, bold defiance took its place.”
Resistance restored a sense of personhood and self-command, marking a psychological turning point even before Douglass obtained legal freedom.
Narrative, Chapter X; the line follows Douglass’s physical resistance to Edward Covey and precedes his resolve never again to be a slave in fact.
“You have seen how a man was made a slave; you shall see how a slave was made a man.”
The line marks a reversal from imposed dehumanization toward recovered agency, dignity, resistance, and self-possession.
Narrative of the Life of Frederick Douglass; the sentence introduces a turning point in Douglass’s account of resistance.
“I would at times feel that learning to read had been a curse rather than a blessing.”
Knowledge can intensify suffering before it provides a remedy: literacy exposed the full structure of his condition while escape still seemed unavailable.
Narrative, Chapter VII; Douglass immediately explains that reading opened his eyes to the pit of slavery without yet showing a ladder out.
“The reading of these documents enabled me to utter my thoughts, and to meet the arguments brought forward to sustain slavery.”
Education supplied language for ideas that had previously lacked expression, turning private awareness into arguments that could confront an unjust system.
Narrative, Chapter VII; Douglass describes the effect of reading political dialogue and Sheridan’s speech on Catholic emancipation.
“Personal independence is a virtue.”
Douglass values personal agency and self-dependence while rejecting the idea that anyone creates a life entirely alone, placing independence within a wider network of social assistance and obligation.
Self-Made Men lecture, commonly dated to 1872 in edited versions. The compact statement occurs within an argument that values self-dependence while the lecture’s opening explicitly denies that anyone is literally or completely self-made; Library of Congress manuscript materials anchor the source identity and preserve later versions.
“Your high independence only reveals the immeasurable distance between us.”
Celebrated independence can sharpen awareness of exclusion when rights proclaimed as national or universal are not shared by the people whose unfreedom makes the contrast visible.
What to the Slave Is the Fourth of July?, July 5, 1852. The sentence precedes Douglass’s statement that the blessings of justice, liberty, prosperity and independence are not enjoyed in common under slavery.
“Whoever thinks much is unsuitable for a party-man; his thinking leads him too quickly beyond the party.”
The aphorism associates sustained thought with a tendency to outgrow fixed group positions, emphasizing intellectual independence rather than permanent allegiance.
Human, All-Too-Human, Part I, aphorism 579, “Unsuitable For a Party-man”; Helen Zimmern translation.
“What is the Seal of Liberty Attained?—To be no longer ashamed of oneself.”
Nietzsche links attained freedom with release from self-shame, framing liberty as partly an inward change in one’s relation to oneself.
The Joyful Wisdom, aphorism 275; Thomas Common translation.
“I should only believe in a God that would know how to dance.”
The image favors a vision of spirit associated with vitality, movement, and affirmation rather than heaviness alone.
Thus Spake Zarathustra, “Reading and Writing,” Thomas Common translation.
“Twice two makes five is sometimes a very charming thing too.”
The absurd equation represents the human impulse to resist perfect rational calculation simply to preserve a sense of independent choice.
Notes from Underground, Part I, Chapter IX, Constance Garnett translation. The “twice two makes five” line immediately follows the narrator’s complaint about mathematical certainty. Verified against Project Gutenberg #600 and the 1918 Heinemann White Nights and Other Stories Wikisource text.
“Twice two makes four seems to me simply a piece of insolence.”
The narrator rebels against a model of human life reduced to rational certainty, using arithmetic as a symbol for systems that leave no room for will.
Notes from Underground, Part I, Chapter IX, Constance Garnett translation. The Underground Man rebels against mathematical certainty and calls “twice two makes four” a piece of insolence. Verified against Project Gutenberg #600 and the 1918 Heinemann White Nights and Other Stories Wikisource text.
“The basis of our political systems is the right of the people to make and to alter their Constitutions of Government.”
Washington grounds legitimate constitutional authority in the people’s continuing right to establish and revise their form of government.
Farewell Address, September 19, 1796, preserved by Founders Online / National Archives. The sentence appears while Washington urges respect for the Constitution and laws while affirming the people’s right to alter constitutional government. It is a historical republican argument, not present-day legal advice about amendment procedures.
“Freedom is a priceless boon, but its value is enhanced when accompanied with some of life's comforts.”
Jacobs distinguishes legal emancipation from the practical conditions that allow newly freed people—especially the elderly and vulnerable—to experience freedom with security and dignity.
“Savannah Freedmen’s Orphan Asylum,” an appeal published in the Anti-Slavery Reporter, March 2, 1868, represented by Reconstruction 360’s primary-document transcription. The printed appeal is identified as Harriet Jacobs’s and signed “LINDA JACOBS.” The sentence concerns aged freedpeople, poverty and post-emancipation relief during Reconstruction; it is historical advocacy, not a claim that freedom can be reduced to material comfort.
“It is not desirable to cultivate a respect for the law, so much as for the right.”
Thoreau distinguishes legality from moral rightness, warning that habitual reverence for law can become dangerous when law and conscience point in opposing directions.
Civil Disobedience, first printed in 1849 as “Resistance to Civil Government”; represented Wikisource text. The surrounding paragraph asks whether citizens should resign conscience to legislators.
“The only obligation which I have a right to assume is to do at any time what I think right.”
Thoreau places personal moral judgment ahead of automatic obedience, arguing that conscience creates an individual responsibility to decide whether one’s own action is right.
Civil Disobedience, first published in 1849 as 'Resistance to Civil Government'; reviewed in the public-domain Miscellanies transcription. The obligation-to-do-right sentence occurs early in Thoreau's argument contrasting conscience with automatic deference to majority rule and law. It remains historical political philosophy rather than current legal advice or a blanket instruction to violate law.
“Every path but your own is the path of fate. Keep on your own track, then.”
The passage favors an examined personal direction over drifting into a life selected by convention.
Walden; Thoreau contrasts one’s own deliberate track with paths chosen by others.
“A man is rich in proportion to the number of things which he can afford to let alone.”
Real richness is measured by freedom from unnecessary wants rather than by the number of possessions a person accumulates.
Walden, chapter “Where I Lived, and What I Lived For”; wealth is reframed through reduced dependence.
“I love to be alone. I never found the companion that was so companionable as solitude.”
Solitude is described as companionship rather than deprivation, making room for comfort in one’s own presence.
Walden, “Solitude”; Thoreau argues that physical aloneness need not amount to loneliness or lack of companionship.
“In Wildness is the preservation of the World.”
Wild nature is presented not as useless space but as a preserving force for imagination, freedom, and human flourishing.
Essay “Walking”; Thoreau links uncultivated nature with renewal and human vitality.
“The tree of Freedom is rooted in Duty.”
The metaphor makes responsibility a condition of meaningful freedom, opposing the idea that liberty consists only in escaping obligation.
All These Things Added (1903), Part II, “The Heavenly Life,” chapter “Perfect Freedom,” printed page 140 / Wikisource scan leaf 146. “The tree of Freedom is rooted in Duty” introduces Allen’s claim that willing duty belongs to the inward freedom he is describing. The retained context is explicitly religious and moral rather than a universal clinical, legal or political rule.
“We live at home, quiet, confined, and our feelings prey upon us.”
Anne links emotional persistence partly to social circumstance: restricted movement and occupation can leave fewer external demands to interrupt sustained feeling.
Persuasion, Chapter XXIII, Project Gutenberg #105. Anne Elliot says this to Captain Harville while contrasting women’s domestic confinement with men’s professions, business, travel and continual occupation. It is a historically situated fictional argument, not a modern mental-health claim.
“And ye shall know the truth, and the truth shall make you free.”
Truth is connected with freedom, suggesting that clearer understanding can loosen the control of falsehood and confusion.
John 8:32, King James Version.
“A progressive society counts individual variations as precious since it finds in them the means of its own growth.”
Dewey argues that a democratic society benefits from individual variation rather than treating conformity as the educational ideal, because difference supplies possibilities for collective growth.
Democracy and Education (1916), Chapter XXII, “The Individual and the World.” Dewey argues that a progressive democratic society should value individual variations because intellectual diversity supplies means of social growth. Verified against Project Gutenberg #852 and the scan-backed Wikisource Chapter XXII transcription. This remains educational and democratic philosophy rather than an experimentally established claim that diversity automatically produces progress.
“As good almost kill a man as kill a good book.”
Milton deliberately makes the value of a good book morally weighty, because a book can preserve insight beyond the lifetime of its author.
Areopagitica, Project Gutenberg #608. ‘As good almost kill a man as kill a good book’ follows Milton's claim that books preserve living intellect and introduces his comparison between destroying a book and killing reason. It remains a 1644 anti-licensing political-religious polemic rather than a literal equivalence in modern law, medicine or violence assessment.
“He who destroys a good book, kills reason itself.”
The dramatic comparison argues that suppressing a worthy book destroys access to reasoning and accumulated human thought, not merely paper and ink.
Areopagitica; excerpt from Milton’s comparison between killing a person and destroying a good book.
“A good book is the precious life-blood of a master spirit.”
Milton presents a serious book as preserved intellectual life, which explains why destroying ideas can impoverish later readers.
Areopagitica; this is the opening clause of Milton’s longer description of a good book.
“Let her and Falsehood grapple; who ever knew Truth put to the worse, in a free and open encounter?”
Milton argues that confidence in truth should make room for open contest rather than prior censorship: ideas gain strength by being tested publicly against what may be false.
Areopagitica, Project Gutenberg #608. The sentence appears in Milton’s argument against licensing and prior restraint on printing. It is a defense of open intellectual encounter, not a claim that every expression is harmless or beyond later judgment.
“Where there is much desire to learn, there of necessity will be much arguing, much writing, many opinions.”
Milton treats disagreement as a natural consequence of serious learning: intellectual activity produces competing arguments because knowledge is still being worked out.
Areopagitica, in Milton’s defense of a city actively reading, discussing, and testing ideas.
“Better to reign in Hell, than serve in Heaven.”
The line expresses proud rebellion and the desire for autonomy, but its speaker and context make that ambition morally complicated.
Paradise Lost (1667), Book I, line 263; Satan says he would rather reign in Hell than serve in Heaven. This collection retains normalized modern orthography; the first-edition transcription has ‘then’ and ‘Heav’n.’ This is dramatic character speech, not Milton’s direct endorsement.
“This is true freedom, a good practical sort of immortality.”
Muir describes freedom as absorption in immediate natural experience, where ordinary anxiety about saving time temporarily loses its force.
My First Summer in the Sierra, June 13; the sentence follows his reflection on not hurrying like the trees and stars.
“Life seems neither long nor short, and we take no more heed to save time or make haste than do the trees and stars.”
Immersion in the mountains changes the felt pressure of time, replacing hurry with attention to rhythms that do not follow human schedules.
My First Summer in the Sierra, June 13 journal entry.
“The despotism of custom is everywhere the standing hindrance to human advancement.”
Custom can become an obstacle when conformity is treated as an answer in itself; improvement requires room to question inherited patterns and try better ones.
On Liberty, Chapter III; Mill describes custom as an enduring opponent of the spirit of liberty, progress and improvement.
“The worth of a State, in the long run, is the worth of the individuals composing it.”
Institutions cannot permanently compensate for diminished citizens; public strength ultimately depends on the development and agency of individuals.
“Society in equality is its normal state.”
Mill contrasts relations organized around command and obedience with equal association, presenting equality as the normal direction of an improving society.
The Subjection of Women (1869), Chapter II, printed page 79, Project Gutenberg #27083. Mill contrasts command-and-obedience relations with equal association and states that society in equality is the normal state toward which improving social relations should move.
“What women by nature cannot do, it is quite superfluous to forbid them from doing.”
The argument exposes a contradiction in claims about natural incapacity: if an activity were truly impossible by nature, legal prohibition would be unnecessary.
The Subjection of Women (1869), Chapter I, printed page 48, Project Gutenberg #27083. Mill argues that if an activity were truly contrary to women’s nature, legal or social prohibition would be superfluous; the sentence belongs to his case for free development and open competition.
“The question rests with women themselves—to be decided by their own experience, and by the use of their own faculties.”
Mill argues that women themselves must test capacities and choices through experience rather than having those possibilities defined in advance by others.
The Subjection of Women (1869), Chapter I, printed page 48, Project Gutenberg #27083. Mill argues that questions about women’s capacities and vocations should be decided by women’s own experience and use of their faculties rather than imposed in advance by men.
“The sea is everything. It covers seven-tenths of the terrestrial globe.”
Captain Nemo begins an expansive defense of ocean life by presenting the sea as the dominant physical environment of the planet and the realm in which he seeks freedom.
Twenty Thousand Leagues Under the Seas, Part I, Chapter X, “The Man of the Seas,” represented by Project Gutenberg #164 in English translation. Captain Nemo tells Professor Aronnax that the sea is everything and covers seven-tenths of the globe inside a longer speech mixing geography, Romantic nature language and his desire for independence from terrestrial power. It is translated fictional dialogue, not a current scientific source.
“I have found both freedom and safety in my madness.”
The narrator presents social incomprehension as double-edged: separation can feel lonely, but it can also protect an inner life from constant interpretation by others.
The Madman, opening piece; the sentence introduces a longer paradox about loneliness, safety, and being understood.
“Your children are not your children.”
Parenthood is framed as stewardship rather than ownership, leaving room for a child to become an independent person.
The Prophet, “On Children.”
“But let there be spaces in your togetherness.”
Closeness can coexist with individuality; healthy connection does not require erasing personal space.
The Prophet, “On Marriage.”
“Love possesses not nor would it be possessed.”
Love is presented as relationship without ownership: closeness does not grant control over another person or require surrender of one’s own personhood.
The Prophet, “On Love”; Gibran warns against turning love into possession before describing love as sufficient unto itself.
“You may give them your love but not your thoughts.”
Care can be generous without requiring another person to inherit every belief or preference.
The Prophet, “On Children.”
“Free! Body and soul free!”
Louise Mallard whispers the phrase as she imagines a future in which her own will and time are no longer organized around marriage.
“The Story of an Hour,” first published in 1894 and represented by Wikisource. The words belong to Louise Mallard’s private reaction after she is told her husband has died; the story’s irony and ending are essential context.
“I have urged upon the sex self-subsistence in its two forms of self-reliance and self-impulse.”
Fuller argues for the ability to stand and act from within rather than living only through prescribed dependence, making self-reliance part of a wider claim to human development.
Woman in the Nineteenth Century; Fuller explicitly names self-subsistence, self-reliance, and self-impulse within her argument about women’s independence.
“Discipline must come through liberty.”
The short principle contrasts self-directed active discipline with discipline produced only through externally imposed immobility or coercive classroom control.
The Montessori Method, Chapter V, “Discipline,” printed page 86, Anne E. George translation, Project Gutenberg #39863. “Discipline must come through liberty” introduces Montessori’s account of active discipline and self-mastery in contrast with enforced immobility. It remains early-twentieth-century educational theory rather than a context-free rule for every classroom or child.
“The pedagogical method of observation has for its base the liberty of the child; and liberty is activity.”
Montessori links observation-based teaching with room for children to act, treating activity as necessary evidence for understanding development rather than mere classroom disorder.
The Montessori Method, section “Discipline,” Anne E. George translation. Project Gutenberg #39863. This is historical Montessori pedagogy and should not be presented as a universal modern experimental finding.
“Reverencing the rights of humanity, I shall dare to assert them.”
Wollstonecraft presents public argument as an obligation to defend human rights even when ridicule or social pressure makes such advocacy uncomfortable.
A Vindication of the Rights of Men, opening pages; the sentence immediately follows her statement that she contends for the rights of men and liberty of reason.
“I do not wish them to have power over men; but over themselves.”
The sentence defines empowerment as self-command rather than domination, centering education, judgment, and personal agency as the basis of freedom.
A Vindication of the Rights of Woman; Wollstonecraft distinguishes equality and self-government from power over others.
“Strengthen the female mind by enlarging it, and there will be an end to blind obedience.”
Education enlarges judgment and weakens obedience based only on power, making intellectual development a condition of genuine independence.
A Vindication of the Rights of Woman; Wollstonecraft argues that deliberately narrowing women’s education preserves dependence and obedience.
“the tyranny of wealth is still more galling and debasing than that of rank.”
Wollstonecraft warns that replacing hereditary rank with concentrated economic power does not automatically secure meaningful liberty.
Letters Written During a Short Residence in Sweden, Norway, and Denmark, Letter XIV; represented Cassell & Company 1889 text in Project Gutenberg #3529. After arguing that commerce helped England and America undermine feudal power, Wollstonecraft warns that “the tyranny of wealth is still more galling and debasing than that of rank.” This remains historical political-economic reflection within the travel letters rather than present-day financial or legal guidance.
“The greatest thing in the world is for a man to know that he is his own.”
Self-possession means keeping enough inward independence that obligations and attachments do not erase the person who carries them.
Essays of Montaigne, Book I, Chapter XXXVIII, ‘Of Solitude,’ Charles Cotton translation edited by William Carew Hazlitt (1877); Project Gutenberg Volume 06 #3586 / Complete Essays #3600. Montaigne’s self-possession sentence occurs in his discussion of inward independence and making a retreat that does not leave the self owned by external obligations.
“I would rather die having spoken after my manner, than speak in your manner and live.”
Preserving truthful speech and character is valued above survival purchased by abandoning one’s principles merely to satisfy an audience.
Apology, Jowett translation; Socrates rejects saving himself through a style of pleading he considers unworthy.
“Bitter for a free man is the bondage of debt.”
Debt can restrict future choices and independence, so borrowing is framed not only financially but also as a constraint on freedom.
The Moral Sayings of Publius Syrus, maxim 14, in Darius Lyman’s 1856 English rendering; maxim order can vary across editions.
“hope for the patience to win my freedom.”
Freedom is paired with patient hope rather than anxious rescue, suggesting that endurance and inner steadiness are part of the desired liberation.
Fruit-Gathering, poem LXXIX; Project Gutenberg #6522. This excerpt completes a prayer against anxious craving to be saved and retains that spiritual context.
“Whoso would be a man must be a nonconformist.”
Emerson argues that mature character requires enough independence to resist conformity when conviction points elsewhere.
Essays, First Series, essay II, “Self-Reliance,” Project Gutenberg #2944. “Whoso would be a man must be a nonconformist” follows Emerson’s claim that society conspires against the manhood of its members through conformity. The represented Gutenberg witness prints a comma after “man,” while the frozen catalog quotation omits that punctuation; the wording is otherwise the same. It remains Transcendentalist moral rhetoric about self-trust and independence rather than a universal instruction to reject social norms or expertise.
“For my part, I travel not to go anywhere, but to go. I travel for travel’s sake.”
Stevenson values movement and lived experience as ends in themselves, making the act of travelling more important here than reaching a prestigious destination.
Travels with a Donkey in the Cevennes, “Cheylard and Luc,” Project Gutenberg #535. Stevenson follows the sentence by calling movement “the great affair” and describing the physical needs and difficulties of the road; it is literary travel reflection, not contemporary destination guidance.
“Very few live by choice.”
People often inherit circumstances they did not select, which can make neighboring lives appear more desirable than their own.
Rasselas, Chapter XXI; spoken by Imlac while challenging the assumption that apparently wise people deliberately chose the condition they inhabit.
“The sun never shined on a cause of greater worth.”
The line emphasizes the scale and future consequences of the political choice Paine believed his contemporaries faced.
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.
“We have it in our power to begin the world over again.”
Political change is framed as a rare opportunity to build institutions deliberately rather than merely inherit arrangements from the past.
Common Sense (1776), Appendix, validated Wikisource scan leaf 48 / printed page 40. Paine argues that independence creates an opportunity to form a new constitution and writes that Americans have it in their power to begin the world over again.
“The cause of America is in a great measure the cause of all mankind.”
Paine enlarges a local political conflict into a broader argument about principles that affect people beyond one country or generation.
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.
“Society in every state is a blessing, but government even in its best state is but a necessary evil.”
Paine distinguishes voluntary social cooperation from coercive government, treating political authority as a tool justified by necessity rather than an intrinsic good.
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.
“My country is the world, and my religion is to do good.”
Paine places moral allegiance beyond national or sectarian identity, presenting humanity at large and practical good-doing as more fundamental than loyalty to a particular place or religious label.
Rights of Man, Part II, Project Gutenberg public-domain collection #3742. The line appears in Paine’s statement of independence from place or person while criticizing hereditary political privilege. The exact text is “my country is the world, and my religion is to do good,” not the later expanded attribution “all mankind are my brethren.”
“A constitution is a thing antecedent to a government, and a government is only the creature of a constitution.”
Paine distinguishes the people’s constituting authority from the government created under it, rejecting the idea that government can simply define its own limits.
Rights of Man; Paine’s constitutional argument is preserved as historical political theory rather than converted into generic motivation.
“Whatever is my right as a man is also the right of another; and it becomes my duty to guarantee as well as to possess.”
Paine makes rights reciprocal: claiming a right for oneself entails recognizing and defending the same right in others.
Rights of Man, Part I; represented through Moncure Daniel Conway’s public-domain Project Gutenberg collection.
“My own mind is my own church.”
The compact statement places personal conscience and reason above compulsory religious institutions in Paine’s deistic argument.
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. “My own mind is my own church” follows Paine’s rejection of compulsory institutional creeds and states his historical deist emphasis on individual conscience and reason; this collection does not flatten it into a context-free rejection of all community, worship or institutions.
“I believe in the equality of man, and I believe that religious duties consist in doing justice, loving mercy, and endeavouring to make our fellow-creatures happy.”
Paine’s profession of faith combines deistic belief with an ethical emphasis on equality, justice, mercy, and the practical happiness of other people.
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.
“These are the times that try men's souls.”
Crisis reveals commitment because principles become costly to maintain precisely when fear, fatigue, and uncertainty make retreat easier.
Opening of The American Crisis No. I; Paine addresses perseverance during a difficult stage of the American Revolution.
“Of all worlds, may the good Lord deliver us from a world where everybody looks like his neighbor and thinks like his neighbor and is like his neighbor.”
Du Bois rejects enforced sameness, defending the value of people and groups retaining genuine difference rather than conforming to a majority ideal.
Darkwater, essay “Of Beauty and Death.” The preceding sentence says that simply wanting to be oneself can be inconceivable to “the average worshiper of the majority”; the line is about individuality amid racialized conformity pressures.
“I sit with Shakespeare and he winces not.”
Du Bois refuses the premise that racial exclusion determines intellectual belonging: in the world of culture and thought he claims equal access to Shakespeare and other major writers without asking permission from the color line.
The Souls of Black Folk, “Of the Training of Black Men,” Project Gutenberg #408. The sentence opens a longer passage in which Du Bois moves “across the color line” among Shakespeare, Balzac, Dumas, Aristotle and Marcus Aurelius; the context is Black cultural and intellectual dignity under segregation.
“I sound my barbaric yawp over the roofs of the world.”
The exuberant image celebrates unapologetic self-expression and a voice that refuses to become small merely to fit social expectations.
Near the close of “Song of Myself”; Whitman turns self-expression into a large, physical cry.
“Resist much, obey little.”
The compact command favors independent judgment over reflexive obedience, especially when authority conflicts with conscience or freedom.
Leaves of Grass (1860), poem “Walt Whitman’s Caution,” represented on Wikisource from the 1860 edition.
“No bird soars too high if he soars with his own wings.”
Ambition is defended when it grows from one’s own capacity rather than borrowed status or imitation.
“Proverbs of Hell.”
