Growth 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.

An Essay on Criticism, Part III; Pope joins good nature and good sense before contrasting ordinary human error with the higher moral act of forgiveness.

An Essay on Criticism, Part II; Pope warns that shallow learning can produce premature confidence before deeper study tempers judgment.

Poem “Locksley Hall”; the contrast distinguishes readily acquired knowledge from the slower development of judgment and wisdom.

Ulysses, in the closing address to the mariners.

Ulysses, in the closing address to the mariners.

Address Accepting Her Diploma From the Sorbonne, University of Paris, December 29, 1925, preserved by Howard University. The row therefore remains formally frozen in HOST_REVIEW rather than receiving an inferred locator.

“The Author to Her Book,” represented by Poetry Foundation from Bradstreet’s posthumous 1678 collection. The extended parent-child metaphor reflects authorship, unauthorized publication and revision rather than a literal statement about children.

Nicomachean Ethics, Book II; Aristotle explains virtue as something developed through corresponding actions.

How to Live on 24 Hours a Day, discussion of beginning a programme of self-directed use of spare time. The sentence is practical encouragement within Bennett’s period self-improvement argument.

Mental Efficiency, discussion of reading and self-development. The short imperative belongs to Bennett’s practical advice about choosing a field for sustained personal study.

Mental Efficiency, opening discussion of self-development. Project Gutenberg #23347. Bennett is distinguishing method from personal purpose, not claiming that advice or collaboration has no value.

Mental Efficiency. Bennett explicitly defines the scope of his argument as mental efficiency serving self-development; this is period conduct-of-life writing rather than modern cognitive-science evidence.

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.

The Human Machine, later discussion of self-training. “Machine” is Bennett’s extended metaphor for the person’s mental and emotional habits; the line is not a biomedical model.

On the Art of Writing, Lecture XII, “On Style,” Project Gutenberg #17470; excerpted from Quiller-Couch’s summary of the course.

On the Art of Writing, Preface, Project Gutenberg #17470. Quiller-Couch states the governing premise of the Cambridge lectures: 'Literature is not a mere Science, to be studied; but an Art, to be practised.' The sentence belongs to his historical writing pedagogy and argument for continued practice, not a scientific classification of literature or a measurable guarantee of writing success.

On the Art of Writing, Lecture XII, “On Style,” Project Gutenberg #17470; excerpted from Quiller-Couch’s reminder that students must master craft for themselves.

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

Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The numerical life span reflects Schopenhauer’s nineteenth-century aphoristic framing rather than a modern lifespan rule.

Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The statement belongs to Schopenhauer’s broader, characteristically pessimistic discussion of age and experience.

Counsels and Maxims, T. Bailey Saunders translation; Project Gutenberg #10715. The passage appears in an age-related comparison of intellectual powers and accumulated material.

The Art of Literature, section “On Thinking for Oneself,” T. Bailey Saunders translation; Project Gutenberg #10714. The preceding sentence says a person must first learn something before turning it over in the mind.

The Art of Literature, section “On Style,” T. Bailey Saunders translation; Project Gutenberg #10714. The English volume rearranges material drawn from Schopenhauer’s Parerga.

The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. This is a philosophical claim about temperament, not a denial that external circumstances can matter greatly.

The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The surrounding argument contrasts what a person is, has and represents to others.

The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The sentence belongs to a philosophical comparison of personality, possessions and reputation, not financial advice.

The Wisdom of Life, T. Bailey Saunders translation; Project Gutenberg #10741. The wording belongs to Schopenhauer’s contrast between intellectual and ordinary forms of leisure.

The Autobiography of Benjamin Franklin, Part II, Humility discussion near the close of the Passy 1784 continuation. Franklin reflects that pride survives attempts to suppress it and can attach itself even to apparent humility; the reviewed direct locator is Wikisource Section Thirty Nine.

The Morals of Chess; Founders Online authoritative Franklin Papers text. The wording begins mid-sentence after Franklin’s condition that the game is not being played rigorously; source context is preserved here.

Political Ideals, Chapter I, Project Gutenberg #4776. Russell distinguishes possessive impulses from creative or constructive impulses and then says that the best life gives the largest role to the latter. This remains a 1917 political-philosophy ideal about individual life and institutions, not a current empirical measure of wellbeing or creativity.

Character Building, “Last Words,” Project Gutenberg #60484. In the closing address, Washington warns departing students not to feel superior to their families after schooling and then tells them to go home, live simply, help their parents and practise politeness.

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

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 Future of the American Negro, Chapter III; Project Gutenberg #26507. This is a deliberately short excerpt from Washington’s 1899 argument about becoming a producer as well as a consumer; historical racial context is retained in the source note.

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 III, “The Struggle For An Education,” Project Gutenberg #2376. Washington describes General Samuel Chapman Armstrong’s influence at Hampton and argues that sustained contact with exemplary people can itself be a powerful form of education.

Working With the Hands, Chapter I, opening sentence; Project Gutenberg #64504. This deliberately short excerpt is presented with its educational context.

Working With the Hands, Chapter I; Project Gutenberg #64504. This short excerpt precedes Washington’s discussion of poverty, family responsibility and practical education.

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.

A Tale of Two Cities, opening sentence.

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, Project Gutenberg #1260. Rochester says this to Jane while recounting his own decline. Jane replies that repentance is said to cure remorse; Rochester answers that reformation may be its cure. This is fictional character dialogue, not Charlotte Brontë’s direct psychological advice.

Villette; excerpt from Lucy Snowe’s reflection on how to advance toward a more independent position. This is fictional first-person narration, and the excerpt is not presented as Brontë speaking autobiographically.

“A Better Resurrection,” in Goblin Market and Other Poems (1862 first edition), Devotional Pieces, printed page 137 / scan leaf 153. “My life is in the falling leaf: O Jesus, quicken me” closes the first stanza as a direct Christian prayer for renewed life; the address to Jesus and resurrection frame are essential context and are not secularized into generic recovery advice.

“Spring,” Project Gutenberg #16950. This is a lyric reflection on transience, not a literal biological generalization about all life.

“Spring,” in Goblin Market and Other Poems; Project Gutenberg #16950. The surrounding poem also stresses that spring passes and that spring-life is born to die.

“The First Spring Day,” Project Gutenberg #16950. The stanza continues into explicitly spiritual hope about renewal in this world or the world to come.

Cato on Old Age, Shuckburgh translation.

The Analects of Confucius, James Legge’s public-domain English translation; Book I opens by connecting learning with steady practice.

The Analects of Confucius, James Legge’s public-domain English translation; Book XV contrasts inward self-examination with dependence on others.

The Analects of Confucius, James Legge’s public-domain English translation; Book XV distinguishes ordinary faults from the refusal to reform them.

The Wouldbegoods, represented by Project Gutenberg #794. The observation appears in Nesbit’s comic children’s fiction and is filtered through the story’s child-centered narrative voice; it is literary observation rather than a measured claim about happiness.

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.

Aurora Leigh, Book III, printed page 95 / Wikisource scan leaf 104, scan-backed Chapman and Hall third edition (London, 1857), cross-checked against Project Gutenberg #56621. Aurora describes three years of literary work in Kensington and says, “Get work, get work; Be sure ’tis better than what you work to get.” The passage remains first-person verse-novel narration about vocation and work rather than a universal instruction to overwork or neglect health and rest.

Essays in Medical Sociology, Volume II, Essay I, ‘The Influence of Women in the Profession of Medicine,’ address delivered at the London School of Medicine for Women in October 1889, around printed page 8, Project Gutenberg #69998. Blackwell defines the great object of human life as becoming nobler and helping others while developing her historical argument about women's responsibilities and contribution to medicine. It remains period professional/social-reform rhetoric, not current clinical or professional guidance.

Elizabeth Blackwell letter to Emily Collins (1848), reproduced in History of Woman Suffrage, Volume I, Chapter V, validated scan page 91 / scan leaf 103. Blackwell argues that social arrangements must be remodeled if they prevent women's free development; this remains nineteenth-century reform argument rather than a current empirical claim about social policy.

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.

The Woman’s Bible, Stanton commentary; the line appears in her critique of idealizing women’s self-sacrifice and is preserved in the Project Gutenberg text.

The Woman's Bible, The Book of Judges, Chapter II, Judges xi, Project Gutenberg #9880. Stanton imagines Jephthah's unnamed daughter rejecting sacrifice: ‘My first duty is to develop all the powers given to me and to make the most of myself and my own life.’ This is Stanton's invented protest voice within her commentary, not a biblical quotation or speech preserved in Judges.

Poems of Progress and New Thought Pastels, “Time’s Gaze,” represented 1913 edition; Project Gutenberg #3228. This is poetic moral counsel, not a universal formula for achievement.

“Remembrance,” in Poems by Currer, Ellis, and Acton Bell (1846); Project Gutenberg #1019. The line belongs to a dramatic lyric voice and is not biographical evidence by itself.

“Remembrance,” Project Gutenberg #1019. The line follows the collapse of earlier dreams and is literary reflection on endurance, not a prescription to avoid joy or support.

“A Light Exists in Spring,” in Poems: Third Series (1896), represented through Project Gutenberg #12242. The Gutenberg text reproduces an early edited Dickinson edition, so punctuation and the editorial title are edition-specific rather than claimed as manuscript-final.

“Autumn,” Poems: First Series (1890), Project Gutenberg #12242. The title and punctuation follow the represented early printed edition rather than a modern manuscript-based Dickinson edition.

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.

Discourses of Epictetus, Book I, Chapter XV, “What Philosophy Promises,” George Long translation; 1877 George Bell & Sons witness on Wikisource, cross-checked against Project Gutenberg #10661. Epictetus answers a request for immediate improvement with the fig/grape analogy: nothing great is produced suddenly and development requires time.

Enchiridion, section 33 in George Long’s public-domain translation, Project Gutenberg #10661. The line is the suggested reply after hearing that someone has spoken ill of you; it is Stoic self-command, not an instruction to accept abuse without boundaries.

Enchiridion, section XIII, George Long translation; the advice warns against pursuing both inner discipline and external reputation.

The Lost Prince; Project Gutenberg #384. Loristan encourages Marco to strengthen a sketching ability useful to the story’s secret mission.

The Lost Prince; Project Gutenberg #384. Marco says this while explaining that his father had long been preparing him for responsibility within the fictional plot.

The Lost Prince; Project Gutenberg #384. The exercise involves repeatedly sketching faces connected with places for the novel’s secret mission.

The Lost Prince; Project Gutenberg #384. Loristan is training Marco for a fictional diplomatic and political mission, so the advice belongs to that narrative setting.

The Lost Prince, Chapter XVIII, “Cities and Faces,” Project Gutenberg #384. The narrator describes “Another part” of the boys’ secret-game preparation as The Rat training his memory and bringing home nightly proofs by describing, reciting or roughly sketching what he had observed. It remains fictional training narrative, not an experimentally established memory-training prescription.

The Secret Garden (1911), Chapter XXIII, “Magic.” Immediately after recalling Mary’s encouragement, Colin says that he had to try himself at the same time. The line keeps effort inside the novel’s fictional experiment/Magic rhetoric and is not clinical guidance.

The Secret Garden (1911), Chapter XXVII, “In the Garden.” The unattributed embedded couplet “Where you tend a rose, my lad, A thistle cannot grow” follows the narrator’s claim that two contrary thoughts cannot occupy one place. It is a literary gardening metaphor and must not be presented as scientific or mental-health evidence.

The Secret Garden (1911), Chapter X, “Dickon.” Mary tells Dickon that this is a secret garden and that she is the only person who wants it to be alive. The sentence belongs to Mary Lennox’s fictional discovery/care plot rather than to Burnett speaking autobiographically.

From the Latin “ipsa scientia potestas est”; common English rendering.

Of Studies; Bacon distinguishes the intellectual uses of reading, conversation, and writing within the essay’s compact account of study and judgment.

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.

Self-Made Men lecture, commonly dated to 1872 in edited versions. Library of Congress preserves undated manuscript, typescript and printed-copy materials, including a later Carlisle version; Douglass delivered and revised the lecture across his speaking career. The lecture also stresses social interdependence, so this line should not be reduced to a simplistic bootstrap claim.

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

Human, All-Too-Human, Part I, aphorism 2; Helen Zimmern translation.

The Joyful Wisdom, aphorism 270; Thomas Common translation. The formula has a longer classical and Nietzschean history, so this record is tied specifically to this occurrence.

The Joyful Wisdom, aphorism 290, “One Thing is Needful”; Thomas Common translation in the 1910 Oscar Levy edition.

Thus Spake Zarathustra, Zarathustra’s Prologue, Thomas Common public-domain translation, Project Gutenberg #1998. The chaos / dancing-star line occurs in Zarathustra’s address about the “last man,” longing and creation. It is philosophical-literary prophetic speech rather than empirical creativity or mental-health research.

Crime and Punishment, Part I, Chapter I, printed page 2 / Wikisource scan leaf 34, Constance Garnett translation in the scan-backed 1917 Harvard Classics Shelf of Fiction / P. F. Collier & Son edition, cross-checked against Project Gutenberg #2554. Raskolnikov thinks “Taking a new step, uttering a new word is what they fear most” while walking toward the pawnbroker during his contemplated “rehearsal”; the line remains morally compromised fictional interior monologue rather than generic motivational advice.

What's Wrong with the World, Part One, Chapter V, ‘The Unfinished Temple,’ Project Gutenberg #1717. Chesterton argues that the Christian ideal was ‘found difficult; and left untried’ while claiming that older ideals failed through incomplete practice rather than exhaustion. It remains explicitly Christian and historical polemic rather than a neutral empirical rule about why institutions or ideals fail.

‘Maxims for Revolutionists,’ under the heading ‘REASON,’ appended to Man and Superman and represented by Project Gutenberg #26107. Shaw contrasts the ‘reasonable’ man who adapts to the world with the ‘unreasonable’ man who tries to adapt the world to himself, then gives the deliberately provocative conclusion that progress depends on the latter. It is epigrammatic polemic rather than an empirical rule that unreasonable conduct reliably produces progress.

Adam Bede; narrator’s reflection during the novel’s moral development, represented from Project Gutenberg #507.

Adam Bede; Adam speaks during the crisis surrounding Hetty’s trial, explicitly reconsidering his earlier hardness.

Daniel Deronda; spoken by Mordecai during his argument about Jewish national renewal, action, memory and a future Judea. The specific speaker and political-religious context are essential.

Daniel Deronda; Deronda speaks in a discussion of political and national efforts, with historical reform as the immediate context.

Lilith: A Romance; Project Gutenberg #1640. Spoken by Mara to Lilith in a theological fantasy scene; it is not presented as empirical evidence about death or an afterlife.

Phantastes; Project Gutenberg #325. The sentence is spoken by the fictional first-person narrator while preparing for danger and should remain tied to that fantasy context.

Unspoken Sermons; Project Gutenberg #9057. The short excerpt comes from a longer explicitly theological hierarchy of forms of life and must be read in that religious setting.

The Life of Reason, Reason in Common Sense; the sentence follows Santayana’s discussion of memory and historical learning.