Love quotes — Page 3

“The Greatest Thing in the World,” in The Greatest Thing in the World and Other Addresses, Project Gutenberg #16739. Drummond explicitly places Humility among the “ingredients” of Christian love and glosses it as love that does not vaunt itself.

The Way of Peace; the sentence belongs to Allen’s account of the inward qualities he associates with spiritual peace and selfless love.

The novel contrasts outside pressure with the value of attending to one’s own judgment.

Persuasion, Chapter IV, Project Gutenberg #105. This is narrator commentary after Anne reconsiders the engagement she ended at nineteen under Lady Russell’s persuasion.

Persuasion, Chapter XXIII, Project Gutenberg #105. Anne Elliot says this to Captain Harville after he describes men’s attachment to wives and families; the exchange immediately leads into Wentworth’s written declaration.

Opening sentence of Chapter 1; the narrator immediately signals the novel’s social irony.

The Idle Thoughts of an Idle Fellow, “On Being in Love”; the comparison opens the essay’s mock-medical treatment of romance.

The Idle Thoughts of an Idle Fellow, “On Being in Love”; the narrator contrasts youthful shyness with the polished declarations of older men.

John 11:35, King James Version; Jesus weeps shortly before the raising of Lazarus, within a scene of mourning and bereavement.

John 13:34, King James Version.

John 15:11 in the King James Version.

John 15:13 in the King James Version.

John 15:15 in the King James Version; Jesus contrasts servants with friends who have been told what he has heard.

John 16:22 in the King James Version; Jesus speaks about sorrow being turned into joy.

Luke 7:47 in the King James Version; Jesus explains the woman’s actions during the meal at the Pharisee’s house.

The Holy War, represented by Project Gutenberg #395. Emmanuel addresses the allegorical town of Mansoul in an explicitly Christian passage about redemption, temptation and divine love. Emmanuel is the Christ-like fictional/allegorical speaker; the sentence is not Bunyan autobiography or a nonreligious factual guarantee.

All for Love, represented by Project Gutenberg #2062. Dolabella speaks the line while reflecting on Antony’s passion and his own conflicting attraction to Cleopatra. It is dramatic character speech inside a tragedy, not Dryden autobiography or a universal developmental claim.

“Maud Muller,” in The Works of Whittier, Volume I, Project Gutenberg #9567. The poem first shows both characters imagining the life they might have shared, then calls “It might have been” the saddest formulation before ending with a separate note of hope.

Snow-Bound: A Winter Idyl, around printed page 22 in the represented Project Gutenberg #20226 illustrated witness. ‘What matter how the night behaved?...’ follows Whittier's remembered family gathered around the winter hearth and is immediately followed by his later-life reflection on the family members who have died. It is autobiographically rooted poetic memory shaped by nostalgia and bereavement, not a literal rule that home or warmth removes hardship.

The Crown of Wild Olive, Lecture I, “Work,” Project Gutenberg #26716, printed page 41. Ruskin places the sentence inside a Victorian Christian discussion of what he calls the loving and generous character of “right childhood”; this collection preserves that historical moral framework rather than treating every surrounding prescription as modern child-development evidence.

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

On Liberty, Chapter III; Mill links individuality, cultivated impulses and energetic character.

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 Children.”

The Prophet, “On Children.”

The Prophet, “On Love.”

The Prophet, “On Joy and Sorrow.”

“The Kiss,” 1895, represented by Wikisource. This is ironic narrator commentary on Nathalie’s calculated choices and disappointment; it is literary satire about desire, money and relationships rather than prescriptive relationship advice.

2 Timothy 1:7 in the King James Version; the verse contrasts fear with power, love, and disciplined-mindedness.

Proverbs 10:9 in the King James Version; the opening clause is quoted here.

Proverbs 4:23 in the King James Version.

The Wonderful Wizard of Oz; the line appears in the story’s recurring contrast between perceived deficiency and existing ability.

The Lover: A Ballad, represented by the University of Toronto Representative Poetry Online text from Robert Dodsley’s 1748 A Collection of Poems by Several Hands. The line belongs to a lyric speaker weighing desire against the risk of later regret; it is not treated as a verbatim autobiographical confession by Montagu.

Tao Teh King, chapter 44, James Legge translation; these compact poetic lines follow a contrast among fame, life, and wealth.

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

Tao Teh King, chapter 33, James Legge translation; the chapter continues by connecting contentment with richness and steadfastness with will.

My Confession, Leo Wiener translation; Tolstoy describes how closer attention to living and departed people increased his affection for them and altered his ability to live.

The Kingdom of God Is Within You, Chapter IV; Constance Garnett translation, Project Gutenberg #43302. In Tolstoy’s threefold account of animal, social and divine conceptions of life, the divine conception is governed by love and directed toward God rather than personal enjoyment or social glory.

“She Walks in Beauty,” first stanza, in Hebrew Melodies.

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.

Eight Cousins; Or, The Aunt-Hill, Chapter 17, Project Gutenberg #38567. Narrator commentary about Rose and Mac turning naturally to Dr Alec.

Eight Cousins; Or, The Aunt-Hill, Chapter 19, Project Gutenberg #38567. Narrator description contrasts Phebe's childhood without family with the Campbell household around her.

Jo's Boys, Chapter 4, Project Gutenberg #3499. Spoken by Mrs Jo while urging Dan to remember his mother; it reflects fictional dialogue and Alcott's narrative world.

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.

Jo's Boys, Chapter 4, Project Gutenberg #3499. Mrs Jo gives Dan a book that came from her own mother and speaks of both maternal bonds.

Little Men; the family-as-world image frames Plumfield as a community in which varied children practice the habits needed for wider social life.

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 24, “Gossip,” Project Gutenberg #514. The narrator says Meg has grown prettier than ever because “love is a great beautifier” while describing the three years before her wedding. This is literary narrator commentary about Meg’s happiness and maturation, not an empirical claim that affection produces a guaranteed physical effect.

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.

Meditations; George Long translation in Thoughts of Marcus Aurelius Antoninus.

Meditations, Book VII, section 22, George Long translation.

Meditations, Book IV, in George Long’s translation; this is the central clause of the retreat passage.

Meditations, Book VIII; George Long translation in Thoughts of Marcus Aurelius Antoninus.

Meditations, Book VII, section 59, George Long translation in Thoughts of Marcus Aurelius Antoninus.

Life Without and Life Within, Part I ‘Reviews,’ essay ‘Menzel's View of Gœthe,’ Project Gutenberg #39037. ‘For the soul seeks not adorers, but peers’ appears in Fuller's discussion of the youth of genius, mockers and worshippers, immediately contrasting blind worship with ‘intelligent sympathy.’ It remains nineteenth-century literary criticism and intellectual reflection rather than a universal social or relationship rule.

Life Without and Life Within, “The Poor Man”; Fuller argues that difficult experience can produce realistic knowledge of one’s resources and a grounded degree of self-reliance.

Summer on the Lakes, in 1843; the sentence appears in Fuller’s dialogic reflection on temperament, inquiry, and following the direction one’s own character requires.

Woman in the Nineteenth Century; spoken by Fuller’s illustrative figure Miranda while explaining the self-dependence encouraged by her upbringing.

Woman in the Nineteenth Century; Fuller connects the dignity of freely giving oneself in relationship with the prior ability to stand independently.

Woman in the Nineteenth Century and Kindred Papers; the sentence appears in advice about practical education, precision, and the development of the whole person.

Woman in the Nineteenth Century; Fuller explicitly names self-subsistence, self-reliance, and self-impulse within her argument about women’s independence.

Woman in the Nineteenth Century, in Fuller’s account of “Miranda”; this is the narrator’s description of the illustrative figure rather than a standalone autobiographical maxim.

A Vindication of the Rights of Woman; Wollstonecraft distinguishes equality and self-government from power over others.

An Historical and Moral View of the Origin and Progress of the French Revolution, Project Gutenberg #68724. Wollstonecraft connects “Respect thyself” with religion, justice and self-love while criticizing social arrangements that encourage people to sacrifice truthful character for status.

Letters Written During a Short Residence in Sweden, Norway, and Denmark, Letter VII; represented Cassell & Company 1889 text in Project Gutenberg #3529. “Thinking of death makes us tenderly cling to our affections” closes the same meditation on mortality and immediately becomes a personal assurance to the recipient of the letter. The line remains first-person epistolary reflection, not a universal clinical claim about bereavement or attachment.

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.

Essays of Montaigne, Book III, Chapter II, “Of Repentance,” Charles Cotton translation; Project Gutenberg Volume 14 #3594 / Complete Essays #3600. Montaigne distinguishes reporting a changing particular self from constructing an ideal model of humanity.

The Gift of the Magi, Project Gutenberg #7256. The narrator offers the line just after Della counts her $1.87 and cries on the couch before Christmas; it is humorous literary narration within a story of poverty, love and gift-giving.

How to Succeed, “Hold Up Your Head”; Marden follows a Lincoln anecdote by arguing that self-respect depends on deserving one’s own approval.

How to Succeed; the sentence appears in Marden’s discussion of temptation, aspiration, and the damage caused when self-respect is surrendered.

How to Succeed, chapter “Hold Up Your Head,” in the Project Gutenberg text; the book’s period language and success philosophy are preserved as historical self-development writing.

The Victorious Attitude; the sentence is followed by explicitly religious language about faith, so the source page keeps that spiritual context visible.

The Victorious Attitude, chapter on faith; Marden explicitly distinguishes other people’s good opinion from the faith in oneself he calls imperative.

The Victorious Attitude, opening chapter; the rhetoric is deliberately motivational and reflects early twentieth-century success literature rather than an empirical psychological claim.

A Woman of No Importance, Act III; Lord Illingworth answers Gerald’s question about love with the romance/self-deception epigram. The exact catalog wording is supported by this play, not by The Picture of Dorian Gray.

An Ideal Husband, Act III; Lord Goring tells Phipps “The only possible society is oneself” immediately before the lifelong-romance epigram. Verified against the public-domain Wikisource Act III transcription and Project Gutenberg #885; the line remains dandyish comic character speech rather than uncomplicated authorial doctrine.

An Ideal Husband, Act III; Lord Goring tells Phipps that “To love oneself is the beginning of a lifelong romance” immediately after saying that the only possible society is oneself. Verified against the public-domain Wikisource Act III transcription and Project Gutenberg #885. This remains comic fictional dialogue in Wilde’s social comedy rather than a psychological finding.

The Soul of Man under Socialism; Wilde develops individualism as the freedom to form a life from within rather than conform to social expectation.

The Art of Money Getting, “Avoid Debt”; Project Gutenberg #8581. This is Barnum’s forceful moral rhetoric, not a clinical claim about every debtor’s mental state.

Elements of Morals, Chapter XIV, section 165, printed page 296, Caroline Rollin Corson’s 1884 English translation, Project Gutenberg #37016. “Remember that thou art a man and do not degrade thyself: this is self-respect” appears in the same paragraph as Janet’s paired reminder against vain pride, making self-respect and humility complementary parts of his moral argument rather than generic affirmation copy.

Elements of Morals, Chapter XIV, section 165, printed page 296, Caroline Rollin Corson’s 1884 English translation, Project Gutenberg #37016. Janet distinguishes humility from abasement: humility arises from recognition of human weakness, but lowering oneself is not itself a virtue. The passage belongs to nineteenth-century systematic moral philosophy rather than modern clinical self-esteem guidance.

1 Corinthians 13:13 in the King James Version.

1 Thessalonians 5:11 in the King James Version.

2 Timothy 1:7 in the King James Version.

Romans 12:10 in the King James Version.

Romans 12:15 in the King James Version.

Lysis, around Stephanus 221e, Socrates addressing Lysis and Menexenus while exploring desire, affinity and friendship. Benjamin Jowett English, Project Gutenberg #1579. The dialogue goes on to challenge whether the congenial is simply the like and ends without reaching a settled definition; do not present the tentative argument as an unconditional fact.

Symposium, Aristophanes’s speech, Benjamin Jowett translation, Project Gutenberg #1600. The sentence concludes the comic myth of humans split into halves; it is a speaker position inside Plato’s dialogue, not direct autobiography or anthropology by Plato.

Symposium, Socrates recounting Diotima’s teaching, Benjamin Jowett translation, Project Gutenberg #1600. The represented wording belongs to Diotima’s account of Love as intermediate between the wise and the ignorant.

Proverbs 10:12, King James Version.

Proverbs 17:17, King James Version.

Proverbs 17:9 in the King James Version; excerpt from the contrast between covering a transgression and repeating a matter.

Proverbs 17:9 in the King James Version.

Proverbs 18:24 in the King James Version; this record uses the opening clause.

Proverbs 18:24 in the King James Version; concluding clause of the verse.

Proverbs 27:10 in the King James Version; opening command of the verse.

Proverbs 27:9 in the King James Version.

Psalm 116:15, King James Version; the statement appears within a psalm of deliverance, gratitude, and devotion.