Happiness quotes — Page 3

Around the World in Eighty Days, final chapter, Project Gutenberg #103, in the represented public-domain English translation. This is the narrator’s comic-romantic conclusion after Phileas Fogg completes the journey; the English wording is translation-specific.

The Prophet, “On Friendship.”

The Prophet, “On Giving.”

The Prophet, “On Giving.”

The Prophet, “On Work.”

The Prophet, “On Joy and Sorrow.”

The Prophet, “On Work.”

The Wind in the Willows, Chapter I, “The River Bank,” Project Gutenberg #27805. Water Rat tells Mole that nothing is half so worth doing as messing about in boats during their first excursion, then immediately crashes into the bank while daydreaming. The line is enthusiastic comic fictional dialogue, not a universal prescription about leisure or life priorities.

1 Thessalonians 5:16 in the King James Version; a concise instruction within a series of practical exhortations.

Proverbs 3:13 in the King James Version; the verse begins a passage praising the value of wisdom.

Psalm 100:4 in the King James Version; thanksgiving is presented as the posture for entering worship.

Psalm 118:24 in the King James Version; the verse joins the present day with rejoicing and gratitude.

Psalm 90:12 in the King James Version.

Anne of Green Gables, Anne’s hopeful reflection about tomorrow.

Letter discussing education and reading, preserved in collections of Lady Mary Wortley Montagu’s correspondence.

Tao Teh King, chapter 46, James Legge translation; the statement follows warnings about ambition, discontent, and the wish to keep getting.

Anna Karenina, opening sentence.

Eight Cousins; Or, The Aunt-Hill, Chapter 17, Project Gutenberg #38567. Spoken during a conversation about parents and confidences; the emotional force comes from imagined or absent maternal care.

Eight Cousins; Or, The Aunt-Hill, Chapter 21, Project Gutenberg #38567. Rose chooses Uncle Alec when relatives ask which household she wants to join.

Jo's Boys, Chapter 10, Project Gutenberg #3499. The speaker contrasts disliked teaching with harder household work done for her own family.

Jo's Boys, Chapter 1, Project Gutenberg #3499. Narrator commentary about former Plumfield pupils returning as adults; it is not Alcott autobiography.

Jo's Boys, Chapter 10, Project Gutenberg #3499. Mrs Meg is considering Daisy and Nat; the surrounding dialogue explicitly compares her choice with the freedom her own parents gave her.

Little Men; the closing harvest imagery turns the children gathered at home into the household’s most important yield and source of gratitude.

Little Women, Chapter 1, “Playing Pilgrims,” Project Gutenberg #514. Beth March answers her sisters’ complaints about poverty with “We’ve got Father and Mother, and each other,” naming family relationships as what remains available to them. This is Beth’s fictional dialogue inside the opening domestic scene.

Project Gutenberg #2680, Appendix “Correspondence of M. Aurelius Antoninus and M. Cornelius Fronto,” identifies this line as Ad M. Caes. iii. 17. The wording is preserved as correspondence context, not treated as a maxim from the Meditations.

Common English rendering of a passage in Meditations; wording varies by translation.

Meditations, Book IV; George Long translation, in the reflection on meeting misfortune without being crushed by it.

Thoughts on the Education of Daughters (1787), “MORAL DISCIPLINE,” printed page 22, Project Gutenberg #67466. Wollstonecraft urges that a taste for the beauties of nature be cultivated early and immediately recommends making the vegetable and animal worlds intelligible and amusing to children.

Essays of Montaigne, Book I, Chapter XXV, ‘Of the Education of Children,’ Charles Cotton translation edited by William Carew Hazlitt (1877); Project Gutenberg Volume 05 #3585 / Complete Essays #3600. The cheerfulness sentence belongs to Montaigne’s account of philosophy as forming a serene, active way of life rather than a gloomy scholastic display.

Cheerfulness as a Life Power; Project Gutenberg #18394. Context notes distinguish motivational rhetoric from modern psychological evidence.

The Art of Money Getting; Barnum places health before the business maxims that follow.

The Art of Money Getting, expense-account discussion; Project Gutenberg #8581. This is Barnum’s historical generalization about comfort and spending, not a modern cost-of-living statistic.

1 Thessalonians 5:18 in the King James Version.

Philippians 4:4 in the King James Version.

Romans 12:15 in the King James Version.

Proverbs 10:28 in the King James Version; opening clause of the verse.

Proverbs 14:21 in the King James Version; concluding clause of the verse.

Proverbs 15:13 in the King James Version; this record uses the opening clause.

Proverbs 15:23 in the King James Version.

Proverbs 16:20 in the King James Version; this record uses the concluding clause.

Proverbs 17:22, King James Version.

Proverbs 27:9 in the King James Version.

Psalm 100:2 in the King James Version; opening clause.

Psalm 100:2 in the King James Version.

Psalm 104:24, King James Version; the larger psalm surveys creatures, landscapes, seasons, and provision as parts of creation.

Psalm 105:3 in the King James Version; concluding clause of the verse.

Psalm 118:24 in the King James Version.

Psalm 126:5 in the King James Version.

Psalm 144:15 in the King James Version.

Psalm 146:5 in the King James Version; opening description of the person whose hope is in God.

Psalm 16:11 in the King James Version; this record uses the central joy clause.

Psalm 19:1, King James Version; the psalm opens by treating the heavens and firmament as a form of testimony through creation.

Psalm 30:11 in the King James Version; opening clause.

Psalm 32:11 in the King James Version.

Psalm 5:11 in the King James Version; opening clause.

Psalm 68:3 in the King James Version; opening clauses.

Psalm 71:23 in the King James Version; opening clause of the verse.

Psalm 97:11 in the King James Version.

The Moral Sayings of Publius Syrus, saying 18, D. Lyman Jr. translation (1856).

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 126. “Before him, I may think aloud” immediately continues Emerson’s definition of sincerity in friendship and belongs to the same Truth passage as the preceding catalog record.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 126. Emerson names Truth as one of friendship’s two sovereign elements and says “A friend is a person with whom I may be sincere.” This collection preserves the essay’s idealizing moral argument rather than treating unrestricted disclosure as universally safe or appropriate.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 128. Emerson calls a friend “the masterpiece of nature” after describing the friend as a paradoxical second self; the metaphor remains philosophical praise rather than a literal hierarchy of nature.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 128. “When a man becomes dear to me I have touched the goal of fortune” opens Emerson’s treatment of Tenderness, the second element of friendship, and uses fortune metaphorically rather than as a material or financial claim.

Nature (first published 1836), Chapter VIII, “Prospects,” in James Munroe and Company’s 1849 new-edition witness represented by Project Gutenberg #29433. “The invariable mark of wisdom is to see the miraculous in the common” appears near the essay’s close during Emerson’s discussion of prayer, study, facts and ideas. This collection retains 1836 as first-publication year while the evidence layer identifies the reviewed 1849 witness; the sentence remains Transcendentalist philosophical rhetoric rather than an experimentally established measure of wisdom.

Society and Solitude, “Domestic Life”; Emerson places friendship and the arrival of new people at the center of a lively and meaningful household.

The Conduct of Life; Emerson uses the line while describing life as an expanding field of experience rather than a narrowly fixed allotment.

What All The World’s A-Seeking, Part III, “The Unfoldment,” printed page 75 in the represented 1896 page-text witness, cross-checked against Project Gutenberg #14312. Trine says “the true joy of existence comes from living to one’s highest” immediately after urging the reader to “live to your highest.” It remains historical New Thought / conduct-of-life counsel rather than a claim that striving automatically removes hardship or produces happiness in every circumstance.

What All The World’s A-Seeking, Part III, “The Unfoldment,” opening verse, printed page 67 in the represented 1896 page-text witness, cross-checked against Project Gutenberg #14312. The retained two-line excerpt opens a longer stanza joining growth and hoped-for contentment with kindliness, love, goodwill and service; it remains poetic-spiritual counsel rather than an empirical promise of complete happiness.

Nature Near London, “Woodlands”; Project Gutenberg #18629. The recommendation is literary nature writing rooted in Jefferies’s local seasonal observation, not contemporary travel guidance.

Pippa Passes (1841), represented in the Project Gutenberg Robert Browning works edition #59123. The lyric is sung by Pippa inside a verse drama; its Christian optimism is a character-song within the play, not a factual guarantee that every event is good.

A Christmas Sermon, section III, first published in Scribner’s Magazine in 1888; Project Gutenberg #14535. Stevenson writes that although a person may not know exactly what goodness is or what will make another person happy, he must still try to be good and try to give happiness to others. The inherited section-II note is corrected here after direct source review. This is historical ethical / Christian-sermon argument rather than a guarantee of emotional outcomes.

A Christmas Sermon, section III, Project Gutenberg #14535. In the discussion of intervention, revenge and defending a neighbour, Stevenson says one person’s happiness is as sacred as another’s and argues for defending the injured party when both cannot be protected. The inherited section-II note is corrected here after direct source review; “sacred” is moral rhetoric, not modern legal doctrine.

Rasselas, Chapter XVI; spoken by Imlac while comparing European life with the travelers’ expectations of happiness.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. The “they” refers to earlier generations whose tools, fabrics, art and science are presented as an inherited store of useful labour in Smiles’s historical account.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles uses inherited labour, tools and accumulated skill to explain his nineteenth-century account of civilization; the passage is retained as historical social thought rather than current anthropology.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles describes labour as cooperation with nature and personifies nature as supplying the conditions under which human work produces food and materials; it is not a scientific account of agriculture.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles contrasts inherited material wealth with the more durable inheritance of useful human skill and labour transmitted across generations by teaching and example.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. The sentence follows Smiles’s description of cooperation with nature and argues that food, clothing and shelter all depend on labour; it is a broad moral-economic claim, not a complete production model.

Moral Letters to Lucilius, Letter 13, section 11, Richard M. Gummere translation.

Moral Letters to Lucilius, Letter 13, section 4, Richard M. Gummere translation.

Moral Letters to Lucilius, Letter 2.

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

Letter 23 describes philosophical joy as solid and difficult rather than merely cheerful.

Letter 23 contrasts inward joy with pleasures that merely smooth the brow.

Letter 59 describes philosophical joy as stable rather than dependent on circumstances.

Letter 85 defends the Stoic position that virtue is sufficient for happiness.

Letter 9, on philosophy and friendship; Seneca quotes Hecato while discussing how friendship is formed.

Letter 9 contrasts Stoic self-sufficiency with the continuing value of friendship.

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 197, Chapter XV “Happiness,” Max Müller translation; the verse is ethical and spiritual counsel about non-hatred, not a requirement to remain in unsafe circumstances.

Dhammapada 35, F. Max Müller translation; the wording belongs to the chapter on thought and is preserved as a translated canonical verse rather than attributed to a modern individual author.

Dhammapada 202 in Max Müller’s translation; “rest” belongs to the Buddhist religious context of release and should be read within that framework.

The Imitation of Christ, Book II, Chapter X, “Of gratitude for the Grace of God,” William Benham translation, Project Gutenberg #1653. The sentence appears in the third paragraph, distinguishing thanks for grace from confession of one’s own fault within the work’s Christian theology of grace and humility.

The Imitation of Christ, Book II, Chapter X, “Of gratitude for the Grace of God,” William Benham translation, Project Gutenberg #1653. The sentence appears in the chapter’s fifth paragraph and treats gratitude for even the least divine benefit as part of humility; this remains explicitly Christian devotional teaching rather than a general promise of material reward.

Past and Present, Book III, Chapter XII, “Reward,” printed page 250 in Thomas Carlyle’s Collected Works, Library Edition, Vol. XIII (London: Chapman and Hall), Project Gutenberg #26159. “Work, and therein have well-being” opens Carlyle’s enduring “Gospel” of work inside explicitly Christian Victorian social criticism. This collection preserves that historical moral-religious setting and does not present the sentence as a modern health, wellness or employment guarantee.

Ode on a Distant Prospect of Eton College, first edition 1747, represented by the Thomas Gray Archive. The famous line concludes a poem cataloguing the future troubles awaiting schoolboys; it is ironic poetic reflection, not a general recommendation against knowledge.

“The Self-Unseeing,” Project Gutenberg #3168. The exclamation closes a poem of retrospective domestic memory and should not be detached from that remembered household scene.

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. “It is necessary to the happiness of man, that he be mentally faithful to himself” introduces Paine’s argument that infidelity consists in professing a belief one does not actually hold. It remains historical moral/religious argument about conscience and sincerity rather than modern clinical guidance about happiness.

Song of Myself, section 1 in the 1882 Leaves of Grass text, printed page 29 (Wikisource scan page 35). The retained wording “I celebrate myself, and sing myself” is not the 1855 first-edition opening, which reads only “I celebrate myself”; the synchronized source year is therefore corrected from 1855 to 1882.

Song of Myself, in Whitman’s catalogue of equal wonders.