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“the man who strives to be better”
The comparison values active moral improvement above craving public praise, locating greater life in the direction of one’s striving rather than external applause.
Source note: 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.
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“Activity does not consist in velocity of change but in constancy of purpose.”
Being busy or changing quickly is not the same as purposeful action; continuity of aim gives activity its direction.
Source note: The Life of Reason; the line appears in Santayana’s analysis of ideas, activity, and sustained direction.
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“Fanaticism consists in redoubling your effort when you have forgotten your aim.”
Effort becomes self-defeating when intensity replaces reflection about the purpose the effort was supposed to serve.
Source note: The Life of Reason; Santayana uses the maxim to distinguish purposeful activity from effort that has lost its governing end.
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“A healthy, definite purpose is a remedy for a thousand ills which attend aimless lives.”
Marden argues that a clear purpose can organize attention and effort that would otherwise be scattered by aimlessness.
Source note: Architects of Fate; Project Gutenberg #21622. The claim is preserved as period motivational rhetoric, not presented as medical advice.
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“Without life there can be no action”
The excerpt connects finite existence with agency: action, pursuit and intention require continued life, which helps explain why future time matters to an active person.
Source note: The Round Table, No. 1, “On the Love of Life,” January 15, 1815. The phrase occurs inside Hazlitt’s broader argument that passions and projects strengthen attachment to life.
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“their work is first, their fee second”
Ruskin contrasts service to the work itself with making payment the sole governing motive, arguing that competent professions retain a purpose beyond the fee.
Source note: The Crown of Wild Olive, lecture on Work; Project Gutenberg #26716. The passage belongs to Ruskin’s Victorian moral and religious argument about labor and professional motives, not to a modern compensation model.