“If we are unfaithful to true self, we will extract the price from others.”

Retirement ceremony, Friday, 23 July 2010, as quoted in The New York Times http://www.nytimes.com/2010/07/24/us/24mcchrystal.html.
2010
Context: Service in this business is tough and often dangerous. It extracts a price for participants, and that price can be high. It is tempting to protect yourself from the personal and professional cost of loss by limiting how much you commit, how much you believe and trust in people, and how deeply you care… If I had it to do over again, I’ d do some things in my career differently, but not many. I believed in people and I still believe in them. I trusted and I still trust. I cared and I still care. I wouldn’ t have had it any other way.

Section 47
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience—the knowledge that our mighty deeds will come to the ears of our contemporaries or "of those that are to be." We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.

Nous désirons passionnément qu'il y ait une autre vie où nous serions pareils à ce que nous sommes ici-bas. Mais nous ne réfléchissons pas que, même sans attendre cette autre vie, dans celle-ci, au bout de quelques années, nous sommes infidèles à ce que nous avons été, à ce que nous voulions rester immortellement.
Pt. II, Ch. 2
In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. IV: Cities of the Plain (1921-1922)

Let Your Life Speak: Listening for the Voice of Vocation (1999)

Source: Experience and Education

We will not behave in foreign places so as to violate our rules and standards here at home, for we know that the trust which our Nation earns is essential to our strength.
Presidency (1977–1981), Inaugural Address (1977)

The First Year of Life of the Child (1927), "The Egocentrism of the Child and the Solipsism of the Baby", as translated by Howard E. Gruber and J. Jacques Vonèche
Context: There are no really solipsistic philosophers, and those who think they are deceive themselves. The true solipsist feels at one with the universe, and so very identical to it that he does not even feel the need for two terms. The true solipsist projects all his states of mind onto things. The true solipsist is entirely alone in the world, that is, he has no notion of anything exterior to himself. In other words the true solipsist has no idea of self. There is no self: there is the world. It is in this sense it is reasonable to call a baby a solipsist: the feelings and desires of a baby know no limits since they are a part of everything he sees, touches, and perceives.
Babies are, then, obviously narcissistic, but not in the way adults are, not even Spinoza's God, and I am a little afraid that Freud sometimes forgets that the narcissistic baby has no sense of self.
Given this definition of solipsism, egocentrism in children clearly appears to be a simple continuation of solipsism in infants.. Egocentrism, as we have seen, is not an intentional or even a conscious process. A child has no idea that he is egocentric. He believes everybody thinks the way he does, and this false universality is due simply to an absence of the sense of limits on his individuality. In this light, egocentrism and solipsism are quite comparable: both stem from the absence or the weakness of the sense of self.