Identity quotes — Page 2

Oenone, in The Early Poems of Alfred, Lord Tennyson, Project Gutenberg #8601. Pallas speaks the lines while arguing that self-reverence, self-knowledge and self-control lead to a life governed by right rather than by reward; this is poetic character speech, not a prose maxim detached from the poem.

Poem “Ulysses.”

Nicomachean Ethics, Book IX, Chapter VIII, Project Gutenberg #8438. The surrounding argument explicitly contrasts this noble “Self-loving” with the blameworthy form that grasps at wealth, honours and bodily pleasures, so the line is not a defense of simple selfishness.

Politics: A Treatise on Government, Book I, Chapter II, William Ellis translation; represented through the Dent edition first issued in 1912 and Project Gutenberg #6762. Aristotle argues that the city is a natural association and says that man is naturally a political animal; this remains ancient political philosophy in translation, not a modern empirical classification.

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.

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.

The Bothie of Tober-na-Vuolich (1848), represented in Project Gutenberg’s Poems of Arthur Hugh Clough. Philip speaks to Elspie during their courtship conversation after she says she does not want to become “a lady.” The line is fictional verse dialogue and is kept under Philip’s local voice rather than treated as Clough autobiography.

Counsels and Maxims, in Schopenhauer’s discussion of society and individuality; T. Bailey Saunders translation.

Counsels and Maxims, chapter on our relation to others, translated by T. Bailey Saunders.

The Wisdom of Life; the sentence appears in Schopenhauer’s criticism of giving excessive weight to reputation and social opinion.

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 translation; Project Gutenberg #10741. The surrounding argument contrasts what a person is, has and represents to 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; Schopenhauer criticizes the habit of measuring the value of one’s existence by reputation or the fluctuating opinions of others.

Poor Richard’s Almanack.

The Way to Wealth, where Father Abraham repeats maxims associated with Poor Richard.

The Way to Wealth / Poor Richard Improved, industry section; represented by Project Gutenberg #43855. Father Abraham is compiling maxims from Franklin’s earlier Almanacks.

The Way to Wealth, in Franklin’s discussion of debt and credit.

The Way to Wealth, frugality section; Project Gutenberg #43855. Father Abraham contrasts industrious people with those reduced to borrowing by extravagance.

Political Ideals, early discussion of individual development. Russell immediately criticizes the bad teacher who imposes one opinion and produces pupils giving the same answer to doubtful questions.

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.

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.

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.

Up from Slavery, Chapter XIV, “The Atlanta Exposition Address,” Project Gutenberg #2376. The sentence occurs inside Washington’s reproduced 1895 Atlanta Exposition address, where he argues for the dignity of common labour and beginning economic development from practical foundations.

Jane Eyre; Jane insists on moral and personal independence during a decisive conversation with Rochester.

Jane Eyre, Chapter XXVII, Project Gutenberg #1260. Jane answers the pressure to remain with Rochester by saying she cares for herself and will respect herself more when friendless and unsupported, then explicitly invokes law, principles and temptation. It is fictional first-person moral reasoning under dramatic pressure, not Charlotte Brontë autobiography or universal relationship advice.

Shirley; fictional narrative description within the novel’s relationship context. The line describes a character’s restraint and must not be presented as a direct autobiographical maxim by Charlotte Brontë.

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.

Herland, Chapter 12, “Expelled,” Project Gutenberg #32. Van Jennings narrates that after more than a year in Herland the visitors have become accustomed to seeing women “not as females but as people” across every kind of work. This is retrospective fictional narration inside Gilman’s feminist utopian novel, not a neutral sociological finding.

The Yellow Wallpaper, represented by Project Gutenberg #1952. The words are spoken by the unnamed narrator to John at the story’s disturbing climax; the scene depicts psychological breakdown inside fiction and is not presented as mental-health guidance.

Women and Economics, Chapter VIII, Project Gutenberg #57913. Gilman rejects the contemptuous category of a “female mind,” immediately adding that the brain is not an organ of sex and comparing “female mind” to “female liver.” It is a historical equality argument embedded in Gilman’s period-specific social/evolutionary framework, not a current neuroscience citation.

The Age of Innocence, Book I, Chapter IX, Project Gutenberg #541. Countess Ellen Olenska tells Newland Archer that “The real loneliness” is living among kind people who ask one to pretend after explaining that her relatives will help only on condition that unpleasant truths remain unheard. It remains fictional character dialogue inside Wharton’s critique of social convention rather than a universal sociological finding.

The House of Mirth, Book One, Chapter 1, Project Gutenberg #284. The narrator describes Lily Bart as a product and victim of the civilization that formed her, turning the links of her bracelet into an image of manacles while Selden considers the social forces shaping her life. It remains literary social criticism and characterization rather than a literal claim of imprisonment or a clinical diagnosis.

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.

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.

Solitude of Self; Stanton develops an extended navigation metaphor to argue that every person must be equipped for the emergencies and decisions of an individual life.

Solitude of Self, 1892 congressional address; punctuation follows a widely reproduced transcription of Stanton’s public-domain speech.

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 Optimism, “The Winds of Fate,” first published in this collection in 1913; Project Gutenberg #7421. The statement is metaphorical poetry about agency, not a denial of material constraints or unequal circumstances.

Poems of Power, “I Am,” published 1903; Project Gutenberg #6667. The poem is explicitly spiritual and metaphysical, so the line remains poetic purpose language rather than proof of a predetermined cosmic assignment.

“The Soul Selects Her Own Society”; capitalization is lightly normalized.

Enchiridion, section X, George Long translation; Epictetus gives examples such as endurance under pain and patience under abuse.

Iola Leroy; Or, Shadows Uplifted, represented by Project Gutenberg #12352. Iola says this while declining Dr. Gresham’s marriage proposal and explaining her commitment to serve the Black community after emancipation. It is fictional character speech embedded in Harper’s Reconstruction-era racial and social argument.

A Little Princess; Sara uses an imagined inner identity to preserve dignity during poverty and mistreatment.

Life and Times of Frederick Douglass, Project Gutenberg #71893, in Douglass’s retrospective account of resisting Edward Covey. The passage belongs to the history of slavery and self-emancipation; it should not be reduced to a generic motivational slogan detached from that violence.

My Bondage and My Freedom, immediately after Douglass describes his resistance to Covey; capitalization follows the represented Project Gutenberg text.

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.

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.

Narrative of the Life of Frederick Douglass, Chapter V, Project Gutenberg #23. Douglass is explaining his belief that Providence shaped his removal to Baltimore and immediately connects that belief with a continuing conviction that slavery would not hold him forever.

Frederick Douglass, Oration delivered in Corinthian Hall, Rochester, July 5, 1852, reviewed against the public-domain Wikisource transcription of the original oration. 'This Fourth July is yours, not mine' follows Douglass's contrast between the audience's national independence and the exclusion of enslaved Black Americans; it remains abolitionist indictment, not generic patriotism.

Beyond Good and Evil, section 287, Helen Zimmern public-domain translation, Project Gutenberg #4363. The represented witness prints “THE NOBLE SOUL HAS REVERENCE FOR ITSELF” in capitals; the frozen catalog keeps ordinary capitalization. Nietzsche’s claim belongs to his rank / nobility argument and is not an evidence-based rule of self-esteem.

Human, All-Too-Human, Part I, aphorism 482, “Repeated Once More”; Helen Zimmern translation.

Human, All-Too-Human, Part I, aphorism 485, “Decided Character”; 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.

The Joyful Wisdom, aphorism 269; Thomas Common translation.

The Joyful Wisdom, aphorism 299; Thomas Common translation in the represented 1910 English edition.

Crime and Punishment, Part III, Chapter I, printed page 203 / Wikisource scan leaf 235, Constance Garnett translation in the scan-backed 1917 Harvard Classics Shelf of Fiction / P. F. Collier & Son edition, cross-checked against Project Gutenberg #2554. Razumihin argues that going wrong in one’s own way is better than going right in someone else’s while defending the role of making one’s own errors in reaching truth; it remains energetic fictional character dialogue rather than direct Dostoevsky autobiography.

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.

The Brothers Karamazov, Book II, Chapter 4, “A Lady of Little Faith,” Constance Garnett translation, verified against Project Gutenberg #28054 and Wikisource. Father Zossima tells the visitor, “Above all, don’t lie to yourself,” and develops the warning into an argument about self-deception, respect and love; this is fictional character counsel inside the novel.

The Odd Women, represented by Project Gutenberg #4313. Virginia speaks to her sister Alice early in the novel; the exclamation sits inside Gissing’s wider treatment of unmarried women, paid work and constrained choices in Victorian England.

The Principles of Success in Literature, chapter on Style, Project Gutenberg #10420; Lewes criticizes attempts to copy the verbal mannerisms of famous writers.

The Principles of Success in Literature, chapter on Style, Project Gutenberg #10420; the sentence follows Lewes’s assertion that good style must be sincere.

The Principles of Success in Literature, chapter on Style, Project Gutenberg #10420; Lewes is warning writers against imitating Cicero, Titian or other masters.

The Principles of Success in Literature, chapter on Style, Project Gutenberg #10420; the sentence concludes a warning against imitation and affected literary manner.

At the Back of the North Wind; Project Gutenberg #225. Spoken by the fictional child Diamond to North Wind, so the page preserves speaker and fantasy context rather than presenting it as direct memoir.

The World I Live In (1908), Chapter XII, “The Larger Sanctions,” printed page 160, Project Gutenberg #27683. Keller states that blindness has no limiting effect upon mental vision while defending the role of imagination, correspondence and inherited language in apprehending realities beyond immediate sensation.

Amiel's Journal, entry dated April 28, 1852, in Mary Augusta Ward’s public-domain translation; Amiel counsels patience with the movement of feeling.

Amiel's Journal, entry dated April 6, 1866, in Mary Augusta Ward’s public-domain English translation; the entry reflects on the qualities of a gentleman.

A Doll’s House, Act III, R. Farquharson Sharp translation, Project Gutenberg #15492. Nora Helmer says she must think things over for herself during the final confrontation with Torvald, after saying she must educate herself and stand alone. This is fictional dramatic speech, not Ibsen autobiography or contemporary family / legal guidance.

An Enemy of the People, Act V, R. Farquharson Sharp public-domain translation, Project Gutenberg #2446. Dr. Thomas Stockmann tells his family that “the strongest man in the world is he who stands most alone” after deciding to remain in town and educate boys despite public hostility. This is fictional dramatic speech within a contentious political conflict, not a neutral empirical rule about isolation.

A Week on the Concord and Merrimack Rivers, in the mountain-travel passage represented by Project Gutenberg #4232. The line follows Thoreau's argument that travellers often exaggerate difficulties and that a person who thinks himself lost can recover steadiness by recognizing where he actually stands.

Walden; Thoreau contrasts one’s own deliberate track with paths chosen by others.

Walden, “Solitude”; Thoreau argues that physical aloneness need not amount to loneliness or lack of companionship.

Walden, “Economy,” in the passage contrasting public opinion with a person’s own private opinion of himself.

Daisy Miller: A Study, Project Gutenberg #208. Daisy speaks to Winterbourne in Rome; the line is fictional dialogue shaped by the novella’s conflict over convention, reputation and autonomy.

The Portrait of a Lady, Volume I, Project Gutenberg #2833. Isabel says this to Caspar Goodwood while resisting his proposal and his argument that marriage would make her more independent.

Bartleby, the Scrivener, Project Gutenberg #11231. Bartleby speaks this line when the lawyer asks him to help examine copied documents; it is fictional character dialogue, not a general prescription to refuse work or obligations.

As a Man Thinketh, “Thought and Purpose.”

A Portrait of the Artist as a Young Man, Project Gutenberg #4217. Stephen says this to Cranly near the end of the novel; it is a fictional character’s program of artistic and personal independence, not a universal rule.

Ulysses, Episode 2 (“Nestor”), Project Gutenberg #4300. Stephen Dedalus says the line during his conversation with Mr Deasy; it is fictional dialogue inside a modernist novel and should not be flattened into Joyce’s direct historical thesis.

Pride and Prejudice; Elizabeth answers a conversation in which reading is being used as a social signal.

Pride and Prejudice, Chapter XXXI, Project Gutenberg #1342. Elizabeth Bennet says this to Mr. Darcy at Rosings while he stands near the pianoforte as she plays. Darcy immediately teases her that she sometimes enjoys professing opinions that are not entirely her own, so the line also carries Austen’s character comedy.

Matthew 22:39 in the King James Version.

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.

Paradise Lost (1667), Book I, line 254; retained legacy short extract from the fuller Satan sentence beginning ‘The mind is its own place’ and continuing into line 255. It is the same underlying passage as the longer catalog record, not a separate fifth passage.

Lectures on Art, Lecture VII, Project Gutenberg #19164. The surrounding passage explicitly distinguishes learning from past masters from adopting their results as one’s own.

Lectures on Art, Lecture VII, Project Gutenberg #19164. Ruskin is warning students against both conceit and servile imitation.

Time and Tide by Weare and Tyne, Letter XIII, “The Proper Offices of the Bishop and Duke; or, Overseer and Leader,” paragraph 69, printed page 46 in Project Gutenberg #31196. Ruskin says “That is my right work” while describing his own preference for drawing hawthorn, primrose, birds and flowers instead of being forced by public distress into political writing; this is local autobiographical vocation context, not a universal career prescription.

On Liberty, Chapter III; the sentence appears in Mill’s defense of individuality and the social value of original characters.

On Liberty, Chapter III, in Mill’s discussion of individuality and self-directed choice.

On Liberty, Chapter III, “Of Individuality, as One of the Elements of Well-Being”; Project Gutenberg #34901. The sentence follows Mill's list of perception, judgment, discriminative feeling, mental activity and moral preference as faculties exercised through making a choice.

On Liberty, Chapter I, Project Gutenberg #34901. This sentence follows Mill’s harm-principle formulation and belongs to a political-philosophical argument about the legitimate limits of social and legal interference. It is not a claim that every private action has no effects or obligations toward other people.

On Liberty, Chapter III; Mill contrasts imitation with actively choosing one’s own plan of life.

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 Subjection of Women (1869), Chapter I, printed page 29, Project Gutenberg #27083. Mill contrasts inherited fixed social stations with the modern principle that people should be free to employ their faculties and pursue available opportunities.

The Subjection of Women (1869), Chapter IV, printed page 179, Project Gutenberg #27083. Mill asks readers to estimate another person’s need for independence by considering the value they themselves place on personal independence as an element of happiness.

Heart of Darkness, Part I, Project Gutenberg #219. Marlow says ‘We live, as we dream—alone’ while explaining to his listeners that the lived ‘life-sensation’ of an earlier period cannot be fully conveyed to another person. The line remains fictional narration inside Conrad's colonial-era novella rather than a clinical or universal psychological finding about loneliness.