Short quotes — Page 7

The Sense of Beauty (1896), Part I, §11, ‘The definition of beauty,’ Project Gutenberg #26842; the represented section begins on printed page 49. ‘Beauty is pleasure regarded as the quality of a thing’ is Santayana’s summary definition after describing beauty as positive, intrinsic and objectified value. This remains historical naturalistic aesthetic theory / philosophical psychology, not a modern empirical test proving an object objectively beautiful.

The Sense of Beauty (1896), Part IV, §48, ‘Expression defined,’ Project Gutenberg #26842. §48 begins on printed page 192 and §49 begins on page 198; the retained sentence occurs late in §48 after Santayana argues that expression depends on associations and on what the observer’s imagination can supply. No narrower printed page is asserted without an independently verified page break. This remains historical aesthetic/philosophical psychology, not modern intelligence testing, neuroscience or evidence that more intelligent observers always make objectively better interpretations.

“God’s Grandeur,” in Poems of Gerard Manley Hopkins Now First Published, Project Gutenberg #22403. Hopkins wrote the sonnet in 1877; it was published posthumously in 1918. The statement is Christian poetic belief, not an empirical description of nature.

“Pied Beauty,” written in 1877 and first published in Poems of Gerard Manley Hopkins (1918), represented by Project Gutenberg #22403. The poem is a Christian curtal sonnet of praise; its theological attribution of natural variety remains devotional poetry.

“Spring and Fall: to a young child,” written in 1880 and published posthumously in 1918, represented by Poetry Foundation. Margaret is the poem’s addressed child; the meditation is literary and theological rather than a clinical account of grief development.

The Invisible Man, Chapter IX, “Mr. Thomas Marvel,” Project Gutenberg #5230. Griffin tells Thomas Marvel that “An invisible man is a man of power” while coercing the frightened stranger into becoming his helper; Chapter X begins immediately after this exchange. The line remains fictional character speech within Wells’s critique of Griffin’s power fantasy rather than a general endorsement of domination.

Incidents in the Life of a Slave Girl, Chapter XLI, “Free At Last,” Project Gutenberg #11030. Jacobs tells the reader that her story ends with freedom rather than marriage, then explains that she and her children are free while her hope for a home of her own remains unrealized. This is autobiographical testimony from the history of U.S. slavery.

The Chimney-Corner, IV, ‘Little Foxes.—Part III,’ first published in The Atlantic Monthly (April 1865) and represented by Project Gutenberg #30611, around printed page 500. ‘The bitterest tears shed over graves...’ follows Stowe's argument that affection left unexpressed can become remorse after death and is followed by examples of words people wish they had said. This collection's ‘Repression’ label describes this moral section rather than a separate printed chapter title; the passage is domestic-moral essay rhetoric, not clinical grief guidance or a guarantee about bereavement.

Uncle Tom’s Cabin, Chapter XL, “The Martyr,” Project Gutenberg #203. “The longest way must have its close” opens the chapter immediately after its religious epigraph and before the narrator returns to Tom’s suffering under slavery and Legree’s final violence. The morning/night imagery belongs to Stowe’s antislavery and Christian martyrdom frame rather than context-free positivity or guaranteed recovery advice.

Hebrews 10:24 in the King James Version, immediately before an appeal to continue gathering and encouraging one another.

Hebrews 13:16 in the King James Version.

Hebrews 13:16 in the King James Version, among practical closing instructions about conduct and mutual care.

Hebrews 13:6 in the King James Version.

Hebrews 8:12 in the King James Version; concluding clause of the new-covenant promise.

Optimism: An Essay (1903), Project Gutenberg #31622. Keller is describing her future-facing desire for useful activity as college ends.

Optimism: An Essay (1903), Project Gutenberg #31622. The following paragraph calls ignorant or indifferent optimism dangerous and false.

Optimism: An Essay (1903), Project Gutenberg #31622. This is Keller’s reflective claim, not a clinical assertion that suffering is inherently beneficial.

Optimism: An Essay (1903), Project Gutenberg #31622. “Attain heaven” belongs to Keller’s explicitly religious language and is not secularized into a guaranteed outcome.

Optimism: An Essay (1903), Project Gutenberg #31622. Keller is reflecting on her own early experience of language and education.

Optimism: An Essay (1903), Project Gutenberg #31622. The surrounding passage explicitly says her optimism does not rest on the absence of evil.

Optimism: An Essay; Keller connects optimism with purposeful action rather than passive cheerfulness.

Optimism: An Essay (1903), Project Gutenberg #31622. The quotation marks are Keller’s; the image belongs to the essay’s concluding vision of optimism.

Optimism: An Essay (1903), Project Gutenberg #31622. Keller contrasts longing for a great task with the daily duty of doing humble tasks well.

Optimism: An Essay (1903), Project Gutenberg #31622. Keller is describing J. R. Green after reading his biography; the sentence is her characterization of his historical imagination.

Optimism: An Essay (1903), Project Gutenberg #31622. The statement is autobiographical and tied to Keller’s own assessment of disability and useful work.

The Story of My Life; Keller summarizes the central place of literature in her intellectual life.

The Story of My Life; Keller links happiness with moments when self-consciousness recedes.

The Story of My Life; Keller describes education as an opening into intellectual and emotional life.

The Story of My Life; Keller reflects on finding experience and interest even within darkness and silence.

The Story of My Life; the line appears in material connected with Keller’s ambitions and education.

The Story of My Life, Chapter IV, Project Gutenberg #2397. Keller’s “That living word awakened my soul...” follows her breakthrough in understanding the word “water” at the well-house and precedes her recollection of suddenly wanting names for everything around her. It is autobiographical testimony about her own language-learning experience, not a universal developmental timetable.

The Story of My Life; Keller reflects on what adversity can teach without pretending that suffering itself is desirable.

The World I Live In (1908), Chapter I, “The Seeing Hand,” printed page 3, Project Gutenberg #27683. Keller says that paradise is attained by touch and that “in touch is all love and intelligence” while introducing touch as her primary mode of contact with people and the world; this is first-person reflective testimony, not a clinical model for all deaf-blind experience.

The World I Live In (1908), Chapter XII, “The Larger Sanctions,” printed page 160, Project Gutenberg #27683. The sentence “My intellectual horizon is infinitely wide” immediately follows Keller’s assertion about mental vision and belongs to the same first-person philosophical defense of intellectual and imaginative range.

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.

The World I Live In (1908), Chapter I, “The Seeing Hand,” printed page 7, Project Gutenberg #27683. Keller writes that ideas make the world we live in and impressions furnish ideas while explaining how touch-sensations, associations and imagination construct her experienced world.

The World I Live In (1908), Chapter VIII, “The Five-sensed World,” printed page 111, Project Gutenberg #27683. Keller argues that the most beautiful world is entered through imagination while defending imaginative participation in realities that are not directly available to a particular physical sense.

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

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.

Ghosts, Act II, R. Farquharson Sharp public-domain translation, Project Gutenberg #2467. Mrs. Alving says “And we are so miserably afraid of the light, all of us” immediately after describing inherited “old dead ideas” and beliefs as ghosts. The light is a dramatic metaphor within a conflict over family, duty and conventional belief, not a clinical claim.

Democracy: An American Novel, represented by Project Gutenberg #2815. Senator Silas Ratcliffe says this to Madeleine Lee while defending questionable acts in his political career. It is fictional character dialogue in Adams’s political novel, not Adams speaking autobiographically or prescribing political conduct.

Mont-Saint-Michel and Chartres, Chapter I, Project Gutenberg #4584. Adams’s playful guide-narrator says that “taste is free, and all styles are good which amuse” while comparing Norman seriousness with later French architectural taste before asking the reader to understand the energy expressed by Norman art. It is rhetorical aesthetic commentary rather than a complete or empirical theory of artistic value.

The Education of Henry Adams, chapter on teaching at Harvard, Project Gutenberg #2044. Adams follows the sentence by stressing the moral and philosophical difficulty of teaching history; it is a reflective claim about educational influence, not a measurable promise of permanent impact.

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.

A Week on the Concord and Merrimack Rivers, Wednesday; the friendship meditation contrasts true mutual understanding with the limits of conventional conversation.

Civil Disobedience, first printed in 1849 as “Resistance to Civil Government”; represented Wikisource text. The surrounding paragraph asks whether citizens should resign conscience to legislators.

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.

Life Without Principle, The Atlantic Monthly, 1863; represented Wikisource text. The surrounding passage contrasts formal national freedom with what Thoreau calls moral freedom.

Life Without Principle, first published posthumously in The Atlantic Monthly in October 1863; represented Wikisource text. It derives from Thoreau’s lecture “What Shall It Profit?” and is social criticism, not hiring research.

Life Without Principle, The Atlantic Monthly, 1863; represented Wikisource text. The line follows Thoreau’s claim that a community cannot buy a wise person away from work that genuinely occupies him.

The Journal of Henry David Thoreau, August 19, 1851 entry, around printed page 405 in Journal II, represented by Project Gutenberg #59031. ‘How vain it is to sit down to write when you have not stood up to live!’ begins a paragraph in which Thoreau connects walking and bodily action with the flow of his own thoughts. It is dated autobiographical journal reflection and writing philosophy, not a rule that all writing requires literal standing or walking.

Walden, “Where I Lived, and What I Lived For.”

Walden, Conclusion; Thoreau closes the book by insisting that more day remains to dawn before describing the sun as only a morning star.

Walden, Conclusion; Thoreau contrasts altered circumstances with changes in the perceiver’s own outlook.

Walden, Conclusion; Thoreau uses the sentence while arguing that familiar human views do not exhaust reality.

Walden, Conclusion; the line appears in Thoreau’s argument that chosen aims shape what people are likely to reach.

Walden, “Economy”; Thoreau contrasts outwardly conventional lives with concealed dissatisfaction in his opening critique of ordinary economic arrangements.

Walden, chapter “The Pond in Winter”; the line joins the immediate natural world with spiritual wonder.

Walden, chapter “Where I Lived, and What I Lived For.”

Walden, Conclusion; Thoreau closes the book by contrasting outward wealth and status with the inner quality of a person’s life.

Walden, “Where I Lived, and What I Lived For.”

Walden, “Where I Lived, and What I Lived For.”

Walden, “Where I Lived, and What I Lived For.”

Walden, chapter “Reading,” in the discussion of books that can reveal new possibilities and answer enduring questions.

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

Walden, Conclusion; Thoreau urges readers to move deliberately toward the life they have imagined.

Walden, chapter “Where I Lived, and What I Lived For”; wealth is reframed through reduced dependence.

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

Walden, “Conclusion,” Project Gutenberg #205. The sentence opens a passage urging the reader to “Love your life, poor as it is” and noting that a quiet mind may live contentedly even in materially poor circumstances. It is not an argument that poverty or injustice should never be changed.

Walden, chapter “Visitors”; Thoreau uses the three-chair inventory to distinguish solitude, friendship, and larger social company.

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

Walden, Reading chapter; Thoreau describes enduring books as a form of inherited cultural wealth.

Essay “Walking”; Thoreau links uncultivated nature with renewal and human vitality.

Natural Law in the Spiritual World, represented by Project Gutenberg #23334. The sentence belongs to Drummond’s nineteenth-century attempt to analogize scientific language and Christian theology. It is retained as historical religious-philosophical argument, not a current biological law.

Pax Vobiscum, represented by Project Gutenberg #9373. The sentence appears in Drummond’s Christian practical-theology discussion of rest and peace; its religious causal framework is historical devotional argument rather than clinical psychology.

“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.

Joseph Andrews, Book I, Chapter I, Project Gutenberg #9611. Fielding opens his narrator’s discussion of exemplary lives by observing that examples work more forcibly on the mind than precepts, then develops the claim through imitation and the moral purpose he assigns to writing. It is eighteenth-century literary argument, not a modern experimental finding about learning.

The History of Tom Jones, a Foundling, concluding authorial reflection, Project Gutenberg #6593. Fielding explains one of the novel’s stated moral aims: prudence can protect virtue from traps that deceit and indiscretion create.

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.

A Psalm of Life; the line follows the instruction to let the dead past bury its dead.

A Psalm of Life, in the stanza beginning “Trust no Future.”

Poem “A Psalm of Life.”

A Psalm of Life, final line.

Poem “A Psalm of Life.”

The Day Is Done, opening stanza; Longfellow introduces the evening mood before asking for soothing poetry.

Poem “The Ladder of St. Augustine.”

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.

“Hawthorne and His Mosses” (1850), represented in Billy Budd and Other Prose Pieces, Project Gutenberg #76513. Melville is arguing for literary originality and an independent American voice; the sentence is about creative imitation, not a universal ranking of every failure above every success.

“Lynch Law in America,” Chicago, January 1900, represented by Lit2Go’s historical speech transcription. The quotation preserves Wells’s period racial terminology because it is part of the primary text; its purpose is an anti-lynching demand for due process, not endorsement of historical vocabulary.

Southern Horrors: Lynch Law in All Its Phases (1892), “SELF-HELP,” represented by Project Gutenberg #14975. Wells writes “The people must know before they can act, and there is no educator to compare with the press” while explaining why Black newspapers needed resources to investigate and publish suppressed facts about lynching. This is historical anti-lynching journalism and civic argument, not a general empirical rule about media effects.

The Red Record (1895), “A Field for Practical Work,” represented by Project Gutenberg #14977. Wells immediately asks supporters to circulate documented facts and figures about lynching; the record preserves the historical anti-lynching campaign context.

Newton to Robert Hooke, Cambridge, February 5, 1675/76, represented by the Newton Project normalized transcription. The historical letter uses older spelling; this record follows the project’s normalized “farther” and “shoulders of giants” wording.

A Lady's Life in the Rocky Mountains, Letter IX, Project Gutenberg #755. Bird calls the nearly thirty-mile cattle-hunt ride one of the most splendid she ever took and immediately describes galloping, fallen timber, rocky descents, deep rapid streams, elk and mountain scenery. This is nineteenth-century firsthand travel narrative, not present-day route, riding or safety guidance.

The Hawaiian Archipelago, represented by Project Gutenberg #6750. Bird writes in the first person about her own condition and outdoor life in Hawaiʻi. The historical self-report is not medical advice and does not establish that travel or open air will treat another person’s illness.

Unbeaten Tracks in Japan, represented by Project Gutenberg #2184. The sentence belongs to Bird’s first-person travel-letter narration and records her own enjoyment during the journey; nineteenth-century travel and cultural observations elsewhere in the work remain historical testimony.

Isaiah 1:18 in the King James Version; excerpt from the invitation to reason together and the promise of cleansing.

Isaiah 26:3 in the King James Version.

Isaiah 41:10 in the King James Version; opening reassurance of the verse.