Success quotes — Page 3

Lectures on Art, Lecture VI, Project Gutenberg #19164. Ruskin is giving drawing instruction and immediately specifies measurement as the standard of correctness.

The Crown of Wild Olive, lecture on Work; Project Gutenberg #26716. This is explicitly Christian moral rhetoric in Ruskin’s text and is not secularized into a universal economic proposition.

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.

The Crown of Wild Olive, lecture on Work; Project Gutenberg #26716. The sentence occurs in a discussion of how hard work should be organized and chosen; its period labor assumptions remain contextualized.

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.

Time and Tide by Weare and Tyne, Letter V, “The Corruption of Modern Pleasure—(Covent Garden Pantomime.),” paragraph 21, printed page 16 in Project Gutenberg #31196’s represented Library Edition text. “Labor without joy is base” occurs in Ruskin’s three-part discussion of labor, sorrow and joy and remains Victorian Christian-moral / social argument rather than a modern occupational-health or psychological rule.

Unto This Last, fourth essay; Project Gutenberg #36541. The line follows Ruskin’s distinction between production and consumption and retains the nineteenth-century political-economy setting.

Unto This Last, fourth essay; Project Gutenberg #36541. The sentence continues by defining production through serviceable consumption; tagging it to productivity records that critique of raw output rather than equating Ruskin with modern productivity science.

Considerations on Representative Government (1861), Chapter XIV, “Of the Executive in a Representative Government,” Project Gutenberg #5669. During Mill’s discussion of first appointments to the permanent public service and competitive examinations, he warns that where only a minimum is required, that minimum tends to become the practical maximum. The sentence remains institutional analysis of public-service selection and education, not generic employee-management advice.

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 Work,” Project Gutenberg #58585. Almustafa answers a ploughman’s request to speak of work; after linking work, knowledge and love, he says “Work is love made visible” and develops the statement through craft, bread, wine and song imagery. This remains framed poetic-spiritual discourse, not an empirical workplace or productivity rule.

The Prophet, “On Work.”

The Prophet, “On Work.”

Colossians 3:23 in the King James Version; the instruction emphasizes wholehearted work and a higher standard of accountability.

Ecclesiastes 7:8 in the King James Version; the verse continues by praising patience over pride.

Proverbs 16:3 in the King James Version.

Proverbs 4:23 in the King James Version.

Meditations 6.6; wording varies by translation.

Meditations, Book IV, section XL, Meric Casaubon translation represented by Project Gutenberg #2680. The promontory image recommends steadiness under repeated disturbance. The frozen catalog wording shortens the represented witness after “yet it”: Gutenberg reads “yet it both itself stands, and about it are those swelling waves stilled and quieted.” This remains translation-mediated Roman Stoic moral philosophy, not a modern clinical resilience finding.

Meditations, Book VII, section 61, George Long translation; the full sentence emphasizes readiness for sudden and unexpected onsets.

Meditations, Book XII, section 6, George Long translation.

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

Dr. Montessori's Own Handbook, discussion of self-correcting didactic material. Project Gutenberg #29635. Montessori immediately describes the child’s own intelligence, rather than the teacher, as detecting and correcting the error.

What Is Man?, Old Man concluding the Shakespeare/Gobelin comparison; “Gobelins” refers to elaborate tapestry and functions as the contrast with an ordinary sewing-machine.

Architects of Fate; Project Gutenberg #21622, in Marden’s discussion of definite purpose and concentrated effort.

Architects of Fate; Project Gutenberg #21622. The claim is preserved as period motivational rhetoric, not presented as medical advice.

Architects of Fate, chapter discussion of will and purpose; Project Gutenberg #21622. The wording reflects nineteenth-century success literature.

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

Struggles and Triumphs, 1872 author’s edition; this is autobiographical reflection from Barnum’s account of rebuilding after a difficult business period.

The Art of Money Getting, “Be Polite and Kind to Your Customers”; Barnum treats civility as a practical part of durable commercial reputation.

“Keep A-Pluggin’ Away,” represented by Wikisource’s Complete Poems transcription. The poem repeatedly urges persistence through steep paths, storms, ridicule and pain; its period motivational voice is literary encouragement, not a guarantee that effort always produces a desired outcome.

1 Corinthians 16:13 in the King James Version.

Galatians 6:9 in the King James Version; opening clause of the verse about perseverance.

Galatians 6:9, King James Version.

Proverbs 21:5, King James Version.

Proverbs 24:16, King James Version.

Proverbs 6:6 in the King James Version; the following verses describe the ant preparing food without an overseer.

The Moral Sayings of Publius Syrus, maxim 7, in Darius Lyman’s 1856 English rendering; maxim order can vary across editions.

The Moral Sayings of Publius Syrus, saying 669, D. Lyman Jr. translation (1856).

In Heroism, Emerson connects greatness with the conviction that virtue is sufficient.

Self-Reliance; the sentence follows Emerson’s instruction to let action reveal character.

Essay “Self-Reliance”; Emerson criticizes rigid adherence to past opinions when fresh judgment requires revision.

Society and Solitude, essay “Success”; Project Gutenberg #69258. Emerson immediately explains self-trust as believing that one is here “for cause” or for a task fitted to one's constitution, while warning that it does not mean rushing into a showy feat for spectators.

The Conduct of Life, essay II, “Power,” Project Gutenberg #39827. “Life is a search after power” appears at the opening of Emerson’s prose discussion after the verse epigraph and introduces his account of capacity, agency and human influence. It remains nineteenth-century Transcendentalist conduct-of-life philosophy rather than an empirical law of motivation or success.

If—, first stanza; the line frames patience as sustained conduct under delay.

If—, third stanza; the surrounding passage describes losing one’s winnings and beginning again.

If—, final stanza; the line joins limited time with sustained effort.

“If—,” in Rewards and Fairies, Project Gutenberg #556. The poem presents a period ideal of masculine self-command through a sequence of conditional tests; the stored lines are literary and moral rhetoric, not a requirement to suppress normal emotion.

Acres of Diamonds; Conwell repeatedly argues that useful opportunity can be found and developed near one’s existing circumstances.

What You Can Do With Your Will Power, Chapter I, Project Gutenberg #33952. Conwell compares the future to unwrought marble while arguing for will and determination; the surrounding 1917 passage makes sweeping claims about heredity, environment, health and success. This remains historical motivational rhetoric rather than modern psychological or scientific evidence.

Rasselas, Chapter XVIII; Imlac encourages the prince after acknowledging that strong restraints may still exist.

The Idler, No. 88; this clause comes from Johnson’s reflection on private ambitions that remain unfinished while days and years pass.

Men of Invention and Industry, Chapter X, “Industry in Ireland: Through Connaught and Ulster to Belfast”; Project Gutenberg #725. Period capitalization and gendered wording are preserved as source text.

Men of Invention and Industry, Chapter IX, “Charles Bianconi: A Lesson of Self-Help in Ireland”; Project Gutenberg #725. This excerpt is Smiles’s narrative conclusion immediately after an anecdote about saving time.

Men of Invention and Industry, Chapter III, “John Harrison: Inventor of the Marine Chronometer”; Project Gutenberg #725. This is Smiles’s biographical narration, not Harrison speaking in first person.

Self-Help, Chapter IX, “Men of Business,” Project Gutenberg #935. The line appears in the chapter’s discussion of honesty in business: Smiles argues that even temporary material loss is preferable to sacrificing character, which he describes as a fortune in itself.

Self-Help, Chapter XI, “Self-Culture—Facilities and Difficulties,” Project Gutenberg #935. In the discussion of decision and promptitude, Smiles argues that excessive guidance can weaken self-reliance and that lack of confidence can obstruct improvement by discouraging prompt action.

Self-Help, Chapter XI, “Self-Culture—Facilities and Difficulties,” Project Gutenberg #935. The passage comes immediately after Hodson’s reflection on resolutely doing difficult duties and continues by presenting difficulty as a stimulus to people of resolution and valour.

Self-Help, Chapter IX, “Men of Business,” Project Gutenberg #935. The sentence appears in Smiles’s discussion of method, punctuality and the economical use of time, contrasting losses that may be repaired with time once spent, which cannot be recovered.

The Life of George Stephenson and of his Son Robert Stephenson, Chapter XI, “Chat Moss—Construction of the Railway”; represented 1868 revised edition, Project Gutenberg #46229. The motto appears in Smiles’s surrounding narration immediately after the quoted Chat Moss recollection.

The Life of George Stephenson and of his Son Robert Stephenson, Chapter XI, “Chat Moss—Construction of the Railway”; represented 1868 revised edition, Project Gutenberg #46229. Smiles records Stephenson’s first-person recollection of the directors’ crisis over Chat Moss in quoted speech.

The Life of George Stephenson and of his Son Robert Stephenson, Chapter IV, “The Stephensons at Killingworth—Education and Self-Education of Father and Son”; represented 1868 revised edition, Project Gutenberg #46229. The excerpt is Smiles’s narration of Stephenson’s patient arithmetic study under John Wigham.

Thrift, Chapter IV, “Means of Saving,” Project Gutenberg #14418. Smiles is arguing that working people should reject the idea that labour is degrading and use leisure for cultivation; the surrounding passage contains period class judgments that are not adopted as present-day social evidence.

Thrift, Chapter II, “Habits of Thrift,” Project Gutenberg #14418. Smiles says thrift requires neither exceptional courage nor intellect but ordinary common sense, resistance to selfish enjoyment and patient self-denial.

Thrift, Chapter XIV, “Riches and Charity,” Project Gutenberg #14418. Smiles argues that money alone cannot reform conduct and says change from intemperance, improvidence and irreligion requires earnest purpose, self-devotion and hard work; that nineteenth-century reform context is preserved.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles broadens his defence of labour from material production to art, literature, science and knowledge; the universal wording is his historical moral claim, not an empirical rule that effort alone guarantees greatness.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles moves from mutual dependence among workers to the value added by labour and skill; “vulgarest” preserves the period wording for common or ordinary things.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. The phrase completes Smiles’s account of practical knowledge passing from one generation to another through teaching and example, preserving art, handicraft, tools and materials.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Immediately after linking greatness in art, literature and science with labour, Smiles rhetorically defines genius as a capacity for intense and sustained effort; it is not treated as a modern psychological finding.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. The sentence immediately follows the poetry example and presents substantial work as the product of repeated effort and failure; the absolute wording is Smiles’s rhetorical generalization.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles describes labour as cooperation with nature and personifies nature as supplying the conditions under which human work produces food and materials; it is not a scientific account of agriculture.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. Smiles applies the chapter’s labour argument to intellectual and creative production, listing study, observation, research and diligent elaboration as the work behind useful and beautiful thought.

Thrift, Chapter I, “Industry,” Project Gutenberg #14418. The sentence follows Smiles’s description of cooperation with nature and argues that food, clothing and shelter all depend on labour; it is a broad moral-economic claim, not a complete production model.

Letter 71 discusses the highest good and the need for a consistent standard behind plans and action.

Letter 71 argues that what is honorable is the only complete good.

Letter 76 contrasts wisdom and virtue with external goods that may arrive by chance.

Letter 90 contrasts technical invention with the philosophical training required for virtue.

Of Peace of Mind, section X, Aubrey Stewart translation (1889), cross-checked against Project Gutenberg #64576 and Wikisource. Seneca argues that voluntarily setting limits to success can interrupt the repeated alternation of hope and fear and prevent ambition from expanding without bounds.

On the Shortness of Life, Chapter XIX; Seneca urges a move from borrowed busyness toward study, virtue, and a more deliberate course of life.

Citizenship in a Republic, commonly called the Man in the Arena speech; Roosevelt contrasts action with spectatorship.

Citizenship in a Republic; this short clause comes from the “man in the arena” passage.

Excerpt from the “Man in the Arena” passage, Paris, April 23, 1910.

Speech at Syracuse, New York, September 7, 1903.

Past and Present, Book III, Chapter XII, “Reward,” printed page 251 in Thomas Carlyle’s Collected Works, Library Edition, Vol. XIII (London: Chapman and Hall), Project Gutenberg #26159. “All true Work is sacred” begins Carlyle’s theological claim that true labour contains “something of divineness”; it remains Victorian religious and social-polemical rhetoric rather than an empirical claim about every form of employment.

Past and Present, Book III, Chapter XII, “Reward,” printed page 251 in Thomas Carlyle’s Collected Works, Library Edition, Vol. XIII (London: Chapman and Hall), Project Gutenberg #26159. Carlyle says one shall “work while it is called Today” immediately before “For the Night cometh, wherein no man can work,” retaining the biblical allusion and nineteenth-century religious exhortation rather than reframing it as productivity science.

Past and Present, Book III, Chapter XII, “Reward,” printed page 250 in Thomas Carlyle’s Collected Works, Library Edition, Vol. XIII (London: Chapman and Hall), Project Gutenberg #26159. “Work, and therein have well-being” opens Carlyle’s enduring “Gospel” of work inside explicitly Christian Victorian social criticism. This collection preserves that historical moral-religious setting and does not present the sentence as a modern health, wellness or employment guarantee.

Sartor Resartus, Book II, Chapter IX, “The Everlasting Yea,” printed page 156 / Wikisource scan leaf 188 in The Works of Thomas Carlyle, Centenary Edition, Vol. I (New York: Charles Scribner’s Sons, 1896). “Do the Duty which lies nearest thee” follows the doubt/action sentence and is explicitly described as a precept that was of invaluable service to Teufelsdröckh. It remains fictional-philosophical and religious conduct-of-life rhetoric rather than a context-free productivity command.

Appreciations, with an Essay on Style, essay “Style,” printed page 21 in the Macmillan 1910 Library Edition pagination reproduced by Project Gutenberg #4037. “in literary as in all other art, structure is all-important” introduces Pater’s architectural account of composition, where a work’s end is foreseen in its beginning and each part remains conscious of the rest.

“Proverbs of Hell.”

The Majesty of Calmness, essay II, “Hurry, the Scourge of America,” Project Gutenberg #6911. Jordan contrasts purposeful haste with confused hurry and says that slow, careful foundation work can be quickest in the end. It is period moral rhetoric about overwork, pace and preparation rather than a universal productivity finding.

The Majesty of Calmness, “Failure as a Success.” The passage is motivational interpretation, not a promise that every loss will produce a better outcome.

The Power of Truth, “People Who Live in Air-Castles.” The military imagery is metaphorical and belongs to a critique of substituting fantasy for execution.

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.

Talks To Teachers, chapter on Habit; Project Gutenberg #16287. This is the opening clause of James’s third habit-forming maxim; the longer sentence also refers to emotional promptings toward desired habits.

The Master-Word in Medicine, address delivered October 1, 1903 at the opening of the new buildings of the University of Toronto Medical Faculty; reviewed against the represented 1903 John Murphy pamphlet, Internet Archive identifier b28060805. ‘The master-word is Work’ is Osler’s organizing refrain and is followed by his appeal to write the word on the heart and forehead. This remains historical professional rhetoric rather than an endorsement of unsafe working hours or workaholism.

The Master-Word in Medicine, 1903. “It” refers to the master-word Work in the immediately preceding passage; the source page preserves that antecedent so the excerpt is not detached from its meaning.

The Master-Word in Medicine, 1903. Osler immediately acknowledges that acquiring the work-habit can be a hard battle; the context therefore supports persistence without turning the passage into a modern workaholism prescription.

Julius Caesar, Act I, Scene 2, in the 1919 Yale Shakespeare edition edited by Lawrence Mason. Cassius says ‘Men at some time are masters of their fates’ immediately before the fuller stars/underlings argument; the retained short record is part of the same local persuasion scene.

Julius Caesar, Act IV, Scene 3, in the 1919 Yale Shakespeare edition edited by Lawrence Mason. Brutus argues for marching to Philippi and compares opportunity to a tide that must be taken at the flood; the metaphor belongs to a disputed military decision inside the play rather than a context-free guarantee of success.