Source-backed self-respect quotes about dignity, standards, boundaries and refusing self-betrayal for approval, with source context.
A focused selection about dignity, independence, self-command, personal standards and refusing to surrender conscience merely for approval. The wider collection retains adjacent confidence, boundaries, integrity, self-love and individuality material.
“This above all: to thine own self be true.”
Polonius frames integrity as consistency between inward conviction and outward conduct, although the advice belongs to a fallible fictional counselor.
Hamlet, Act 1, Scene 3; Polonius gives Laertes this advice before Laertes leaves for France.
“Whoso would be a man must be a nonconformist.”
Emerson argues that mature character requires enough independence to resist conformity when conviction points elsewhere.
Essays, First Series, essay II, “Self-Reliance,” Project Gutenberg #2944. “Whoso would be a man must be a nonconformist” follows Emerson’s claim that society conspires against the manhood of its members through conformity. The represented Gutenberg witness prints a comma after “man,” while the frozen catalog quotation omits that punctuation; the wording is otherwise the same. It remains Transcendentalist moral rhetoric about self-trust and independence rather than a universal instruction to reject social norms or expertise.
“To love oneself is the beginning of a lifelong romance.”
The line playfully treats self-acceptance not as a one-time achievement but as a relationship that lasts throughout life.
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.
“Nothing is at last sacred but the integrity of your own mind.”
Emerson places inner integrity above conformity, arguing that a person should examine inherited standards rather than surrender judgment merely because they are socially approved.
Self-Reliance, in the passage beginning with Emerson’s argument for nonconformity.
“My life is for itself and not for a spectacle.”
The line rejects living primarily for public display and treats a life’s inward reality as more important than performing goodness for outside approval.
Self-Reliance, in Emerson’s discussion of genuine action rather than virtue performed as spectacle.
“I am larger, better than I thought, I did not know I held so much goodness.”
Whitman describes self-discovery as expansion rather than invention: experience reveals capacities and goodness that were already present but insufficiently recognized.
Walt Whitman, 'Song of the Open Road,' section 5 in the represented 1882 Leaves of Grass text. 'I am larger, better than I thought, I did not know I held so much goodness' follows the speaker's declaration of being loosed from imagined limits. It remains poetic first-person self-discovery rather than empirical psychology.
“What a man thinks of himself, that it is which determines, or rather indicates, his fate.”
Thoreau argues that private self-judgment can become a powerful constraint or permission, shaping choices more strongly than public opinion alone.
Walden, “Economy,” in the passage contrasting public opinion with a person’s own private opinion of himself.
“Thou shalt love thy neighbour as thyself.”
The command uses care for oneself as the measure for care toward another person, linking healthy self-regard with outward responsibility rather than selfishness.
Matthew 22:39 in the King James Version.
“I do not wish them to have power over men; but over themselves.”
The sentence defines empowerment as self-command rather than domination, centering education, judgment, and personal agency as the basis of freedom.
A Vindication of the Rights of Woman; Wollstonecraft distinguishes equality and self-government from power over others.
“I am no bird; and no net ensnares me; I am a free human being with an independent will.”
The speaker refuses a relationship defined by captivity or unequal power and asserts freedom, dignity, and the right to choose.
Jane Eyre; Jane insists on moral and personal independence during a decisive conversation with Rochester.
“If I am a princess in rags and tatters, I can be a princess inside.”
Dignity is separated from possessions and appearance, locating self-worth in conduct and inner standards when external status has been stripped away.
A Little Princess; Sara uses an imagined inner identity to preserve dignity during poverty and mistreatment.
“The best way of avenging thyself is not to become like the wrong-doer.”
Retaliation can reproduce the conduct we condemn; the stronger response is to preserve one’s own standards.
Meditations, Book VI, in George Long’s translation.
“While thou livest, while it is in thy power, be good.”
Limited time turns character into a present-tense responsibility rather than a future intention.
Meditations, Book IV, in George Long’s translation.
“Every path but your own is the path of fate. Keep on your own track, then.”
The passage favors an examined personal direction over drifting into a life selected by convention.
Walden; Thoreau contrasts one’s own deliberate track with paths chosen by others.
“If you can trust yourself when all men doubt you.”
Self-trust is presented alongside humility: the poem immediately asks the reader to allow for other people’s doubts too.
If—, first stanza; the following line qualifies self-confidence with fairness toward doubters.
“If it is not right, do not do it: if it is not true, do not say it.”
The test is deliberately simple: action and speech should each pass an ethical standard before they are expressed.
Meditations, Book XII, in George Long’s translation.
“Not I, nor anyone else can travel that road for you.”
Other people can accompany or advise, but some decisions and development remain personally lived responsibilities.
Song of Myself, in the passage describing the road each person must travel for themselves.
“The soul selects her own society, then shuts the door.”
Dickinson’s compressed image emphasizes selective attention and the right to decide what receives intimate access.
“The Soul Selects Her Own Society”; capitalization is lightly normalized.
“No man is free who is not master of himself.”
Self-command is presented as a prerequisite for freedom because uncontrolled impulses can rule a person as effectively as an outside master.
The Golden Sayings of Epictetus, saying XV, Hastings Crossley translation.
“The noble soul has reverence for itself.”
The line connects nobility with an inward standard of dignity rather than dependence on applause, rank, or approval from other people.
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.
“Above all, don’t lie to yourself.”
Self-deception is presented as especially damaging because it corrupts the person’s ability to recognize truth both inwardly and around them.
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.
“I would rather die having spoken after my manner, than speak in your manner and live.”
Preserving truthful speech and character is valued above survival purchased by abandoning one’s principles merely to satisfy an audience.
Apology, Jowett translation; Socrates rejects saving himself through a style of pleading he considers unworthy.
“He who lets the world, or his own portion of it, choose his plan of life for him, has no need of any other faculty than the ape-like one of imitation.”
A life copied from convention leaves important human faculties unused; choosing deliberately requires observation, judgment and firmness.
On Liberty, Chapter III; Mill contrasts imitation with actively choosing one’s own plan of life.
“A person whose desires and impulses are his own—are the expression of his own nature, as it has been developed and modified by his own culture—is said to have a character.”
Character is connected with developed individuality rather than passive conformity: a person’s motives should reflect cultivated judgment rather than borrowed scripts.
On Liberty, Chapter III; Mill links individuality, cultivated impulses and energetic character.
“My long-crushed spirit rose, cowardice departed, bold defiance took its place.”
Resistance restored a sense of personhood and self-command, marking a psychological turning point even before Douglass obtained legal freedom.
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.
“Self-respect, originating in self-love, instigates the first step of improvement.”
Improvement can begin when a person values themselves enough to believe that their conduct, circumstances, and future are worth deliberate effort.
Thrift, Chapter II, “Habits of Thrift,” Project Gutenberg #14418. In a discussion of self-improvement and moral independence, Smiles presents self-respect as the impulse that makes a person rise, develop intelligence and improve condition.
“It is not selfish to think for oneself.”
Independent thought is distinguished from selfishness: forming one’s own judgment can protect individuality without requiring indifference to other people.
The Soul of Man under Socialism; Wilde defends individual thought while criticizing social pressure that mistakes conformity for moral virtue.
“What a man is contributes much more to his happiness than what he has, or how he is regarded by others.”
Schopenhauer places personal character and inner constitution above possessions and reputation, making well-being depend more on what a person is than on external valuation.
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.
“I care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself.”
Jane’s self-care is inseparable from moral self-respect: the fewer external supports she has, the more firmly she refuses to abandon principles that preserve her dignity.
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.
“We cannot deceive ourselves any of the time, and the only way to enjoy our own respect is to deserve it.”
Self-respect is linked to conduct rather than self-flattery: a stable good opinion of oneself is earned by behaving in ways one can honestly stand behind.
How to Succeed, “Hold Up Your Head”; Marden follows a Lincoln anecdote by arguing that self-respect depends on deserving one’s own approval.
“At any rate see that it be your own, and not another's; on no other terms will the world listen to it.”
Distinctive style is tied to ownership of thought and expression: the writer is urged to develop a voice grounded in genuine perception rather than borrowed manner.
The Principles of Success in Literature, chapter on Style, Project Gutenberg #10420; the sentence concludes a warning against imitation and affected literary manner.
“The greatest thing a man can do in this world is to make the most possible out of the stuff that has been given to him.”
Marden defines success as developing one’s available capacities rather than merely matching another person’s achievements or circumstances.
Architects of Fate; Project Gutenberg #21622. Period gendered language is preserved as source wording rather than silently modernized.
“Trust not your self; but your defects to know, make use of ev’ry friend—and ev’ry foe.”
Pope treats criticism from both allies and opponents as information that can expose blind spots.
An Essay on Criticism, in the passage warning against pride in judgment.
“He who would rightly appreciate the worth of personal independence as an element of happiness, should consider the value he himself puts upon it as an ingredient of his own.”
Mill asks readers to evaluate another person’s need for independence by first recognizing how strongly they value independence in their own lives.
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.
“The integrity of the upright shall guide them.”
Integrity functions as an internal guide when a person has to choose without knowing every consequence in advance.
Proverbs 11:3 in the King James Version; the opening clause is quoted here.
“Trust thyself: every heart vibrates to that iron string.”
The line makes self-trust a prerequisite for independent thought and action.
Essay “Self-Reliance.”
“We believe that the second great step toward a better adjustment of the relations between races, should be a more impartial selection of ability in the economic and intellectual world, and a greater respect for personal liberty and worth, regardless of race.”
Du Bois connects fair recognition of ability with personal liberty and worth, arguing that racial identity should not erase an individual’s claim to equitable consideration.
The Conservation of Races, Academy Creed, point 6; Project Gutenberg #5685. This is Du Bois’s own programmatic statement. The essay’s broader nineteenth-century racial theory remains historical context and is not presented as current biological science.
“And so the good man ought to be Self-loving: because by doing what is noble he will have advantage himself and will do good to others.”
Aristotle distinguishes a worthy form of self-love from selfish appetite: the good person values the rational and noble part of life in a way that benefits both the self and other people.
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.
“A man should not play the coward to his deeds. He should not repudiate them once he has performed them.”
The maxim demands ownership of deliberate action rather than retreating from one’s agency after the fact; responsibility here means acknowledging what one chose, not claiming that every past decision was wise or harmless.
The Twilight of the Idols, “Maxims and Missiles,” maxim 10, Anthony M. Ludovici translation, Project Gutenberg #52263. This record uses the first two sentences; Nietzsche immediately follows them with a more provocative remark about pangs of conscience.
“If a man is to turn everything whatsoever into his own calm, dignity, and happiness, he must make this use even of his own failures.”
Failure becomes useful when it is examined and incorporated into future conduct instead of being allowed to settle a person’s sense of dignity or possibility.
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.
“To become respectable, the exercise of their understanding is necessary; there is no other foundation for independence of character.”
Independent character is presented as something built through trained understanding, not granted by status, appearance or approval.
A Vindication of the Rights of Woman; the statement immediately precedes Wollstonecraft’s insistence on reason rather than opinion as authority.
“the difference between a lady and a flower girl is not how she behaves, but how she’s treated.”
Eliza argues that social status is reinforced by how other people treat her, not merely by clothes, accent or learned manners.
Pygmalion, Act V, Project Gutenberg #3825. Eliza tells Pickering that the difference between a lady and a flower girl is not how she behaves but how she is treated, contrasting Pickering’s respect with Higgins’s treatment of her. The line remains dramatic dialogue about class, dignity and social recognition rather than a universal sociological formula.
“How little of yourself was left to you.”
The question reframes time management as self-possession: what matters is not only busyness but how much of one’s life remained available for chosen purposes.
On the Shortness of Life, Chapter III; part of Seneca’s inventory of where a lifetime disappears.
“I believe in Liberty for all men: the space to stretch their arms and their souls, the right to breathe and the right to vote, the freedom to choose their friends, enjoy the sunshine, and ride on the railroads, uncursed by color; thinking, dreaming, working as they will in a kingdom of beauty and love.”
Liberty is described in civic, bodily and spiritual terms, joining political rights with the ordinary freedom to live without racial restriction.
Darkwater: Voices from Within the Veil, “Credo,” originally published in 1920. Project Gutenberg #15210. The sentence continues with freedom of association, movement, thought, dream and work “uncursed by color.”
“Only the Black Woman can say “when and where I enter, in the quiet, undisputed dignity of my womanhood, without violence and without suing or special patronage, then and there the whole Negro race enters with me.””
Cooper makes dignified self-possession politically consequential: the Black woman enters public life without begging special patronage, while her advance is framed as inseparable from broader racial progress.
A Voice from the South, “Womanhood a Vital Element in the Regeneration and Progress of a Race,” Project Gutenberg #61741 / Wikisource 1892 text. The sentence belongs to Cooper's Black feminist argument about representation, education and racial uplift; it is not a generic claim that one individual literally represents every Black person.
“Welcome is every organ and attribute of me, and of any man hearty and clean, not an inch nor a particle of an inch is vile.”
Whitman rejects the division of the person into acceptable and shameful fragments, extending his democratic imagination to the body and to ordinary human embodiment.
Song of Myself, 1882 Leaves of Grass text on Wikisource; the source continues “and none shall be less familiar than the rest.”
“Human beings are no longer born to their place in life, and chained down by an inexorable bond to the place they are born to.”
Mill contrasts modern ideals of social mobility and personal freedom with older hereditary arrangements that fixed people permanently into inherited stations.
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 gentleman, then, is the man who is master of himself, who respects himself, and makes others respect him.”
Amiel links dignity with self-command and self-respect, suggesting that social respect is strongest when it grows from conduct and standards rather than from demanded recognition.
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.
“That faith and self-respect had early been awakened which must always lead, at last, to an outward serenity and an inward peace.”
Self-respect and inward faith are presented as foundations that can survive adversity and gradually produce greater steadiness in both outward life and inner experience.
Woman in the Nineteenth Century, in the discussion of Miranda; Fuller explicitly connects awakened self-respect with serenity and inward peace.
“I believe in Pride of race and lineage and self: in pride of self so deep as to scorn injustice to other selves; in pride of lineage so great as to despise no man's father; in pride of race so chivalrous as neither to offer bastardy to the weak nor beg wedlock of the strong, knowing that men may be brothers in Christ, even though they be not brothers-in-law.”
Du Bois connects self-respect with respect for other people, making dignity incompatible with accepting injustice toward either oneself or another group.
Darkwater, “Credo.” The passage uses Du Bois’s period language of race and lineage within a broader declaration of human brotherhood, service, justice and liberty.
“To err is human; to forgive, divine.”
Error is treated as ordinary human limitation, while forgiveness requires an additional act of generosity.
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.
“Give thanks unto God for His grace, but for thyself alone confess thy fault.”
The sentence separates gratitude from self-congratulation: what is received as grace is answered with thanks, while personal failure remains something to examine rather than disguise with spiritual pride.
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.
“Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.”
Self-promotion and genuine worth are distinguished: the saying reverses ordinary status-seeking by making humility a condition of lasting honour.
Matthew 23:12 in the King James Version.
“Make no friendship with an angry man; and with a furious man thou shalt not go:”
The proverb treats repeated fury as socially contagious, warning that close association can shape habits and judgment.
Proverbs 22:24 in the King James Version; the next verse warns that a person can learn the ways of the habitually angry.
“I would prefer not to.”
Bartleby’s mild repeated refusal becomes the story’s central form of resistance, forcing the narrator to confront limits on authority, obligation and understanding.
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.
“My first duty is to develop all the powers given to me and to make the most of myself and my own life.”
The imagined speaker refuses to let another person dispose of her life, grounding dignity in the responsibility to develop her own capacities and possibilities.
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.
“The only possible society is oneself.”
The comic exaggeration makes self-company part of Wilde’s joke about society while still centering comfort with oneself.
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.
“One principal of action is sufficient—Respect thyself.”
Wollstonecraft makes self-respect a moral standard rather than self-flattery: conduct should remain compatible with one’s own sense of truth and justice instead of being reorganized around gaining a respectable social position.
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.
“Yet no one will bring back the years, no one will bestow you once more on yourself.”
Lost time cannot be restored in the way money or possessions sometimes can, so protecting one’s years becomes a form of protecting oneself.
On the Shortness of Life, Chapter VIII; Seneca warns that even people who know time is precious often give it away without noticing the loss.
“There is a stubbornness about me that never can bear to be frightened at the will of others. My courage always rises with every attempt to intimidate me.”
Elizabeth frames self-respect as resistance to intimidation: another person’s status or deliberate pressure does not automatically earn the power to determine how she speaks or behaves.
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.
“The isolation of every human soul and the necessity of self-dependence must give each individual the right, to choose his own surroundings.”
Because each person ultimately bears an individual life, Stanton argues that self-dependence requires meaningful authority over the conditions in which that life is lived.
Solitude of Self, 1892 congressional address; punctuation follows a widely reproduced transcription of Stanton’s public-domain speech.
“Independent! Oh, Alice, what a blessed thing is independence!”
Virginia Madden reacts to even temporary financial independence as a profound relief from dependence on employers, relatives and the marriage market.
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.
“Shame and its consequent degradation follow the loss of our own good opinion rather than the esteem of others.”
The sentence places moral injury in losing one’s own considered respect, not merely in losing social approval, making conscience a more important measure than reputation.
How to Succeed; the sentence appears in Marden’s discussion of temptation, aspiration, and the damage caused when self-respect is surrendered.
“I must depend on myself as the only constant friend.”
The statement does not deny friendship with others; it names the continuity of one’s relationship with oneself as a reason to cultivate dependable inward resources.
Woman in the Nineteenth Century; spoken by Fuller’s illustrative figure Miranda while explaining the self-dependence encouraged by her upbringing.
“But why, my dear Crito, should we care about the opinion of the many?”
Socrates challenges the idea that widespread approval should decide a moral question, directing attention toward informed judgment rather than numerical popularity.
Crito, Benjamin Jowett translation; Socrates responds to Crito’s concern about public opinion while awaiting execution.
“Man never rises to the dignity of true living until he has the courage that dares to face ingratitude calmly, and to pursue his course unchanged when his good works meet with thanklessness or disdain.”
Jordan separates the worth of principled action from the applause it receives, arguing that worthwhile conduct sometimes has to continue without gratitude or recognition.
The Power of Truth, “The Courage to Face Ingratitude.” Project Gutenberg #56020; first published August 1902. Jordan’s standard is moral perseverance, not indifference to all criticism.
“The only obligation which I have a right to assume is to do at any time what I think right.”
Thoreau places personal moral judgment ahead of automatic obedience, arguing that conscience creates an individual responsibility to decide whether one’s own action is right.
Civil Disobedience, first published in 1849 as 'Resistance to Civil Government'; reviewed in the public-domain Miscellanies transcription. The obligation-to-do-right sentence occurs early in Thoreau's argument contrasting conscience with automatic deference to majority rule and law. It remains historical political philosophy rather than current legal advice or a blanket instruction to violate law.
“Never free to compromise her self-respect, to seek where she had been shunned.”
The narration marks self-respect as a boundary: rejection does not create an obligation to keep pursuing acceptance at the cost of dignity.
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.
“Character is power.”
The compressed maxim treats durable conduct and reliability as forms of influence that do not depend entirely on position or display.
Architects of Fate; Project Gutenberg #21622. The short maxim appears in Marden’s discussion of character.
“It is only by honest reverence for art itself, and by great self-respect in the practice of it, that it can be rescued from dilettantism.”
Ruskin makes self-respect visible in workmanship: professional dignity comes from reverence for the work and serious standards in practice, not from chasing admiration or the social position of being called great.
Modern Painters, Volume III, Part IV, Chapter III, “Of the Real Nature of Greatness of Style,” section 3, printed page 26, Project Gutenberg #38923. Ruskin contrasts pursuing art to become a “great man” or attract admiration with honest reverence for art and self-respect in its practice, which he says can rescue art from dilettantism and fit it for service. This is nineteenth-century art-critical / vocational argument, not a modern organizational or occupational-health rule.
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“Character is power.”
Architects of Fate · 1895Read meaning & context →“He who chooses his plan for himself, employs all his faculties.”
On Liberty · 1859Read meaning & context →“Self-development is a higher duty than self-sacrifice.”
The Woman's Bible · 1898Read meaning & context →“I am not alone if I stand by myself.”
A Week on the Concord and Merrimack Rivers · 1849Read meaning & context →“For the soul seeks not adorers, but peers.”
Life Without and Life Within · 1859Read meaning & context →“Never free to compromise her self-respect, to seek where she had been shunned.”
Shirley · 1849Read meaning & context →
