“Men who live like Casanova are seldom interested in themselves; their egocentricity does not give them time for egotism.”

Speaking of the 17th Main Volunteer Infantry Regiment in a letter to his mother, in [Kanisorn Wongsrichanalai, Northern Character: College-Educated New Englanders, Honor, Nationalism, and Leadership in the Civil War Era, https://books.google.com/books?id=cFMnDAAAQBAJ&pg=PA160, 2016, Oxford University Press, 978-0-8232-7181-8, 160–]

Source: The Revival of Aristocracy (1906), p. 38.

Un Art de Vivre (The Art of Living) (1939), The Art of Working

Source: Political Treatise (1677), Ch. 1, Introduction; section 1
Context: Philosophers conceive of the passions which harass us as vices into which men fall by their own fault, and, therefore, generally deride, bewail, or blame them, or execrate them, if they wish to seem unusually pious. And so they think they are doing something wonderful, and reaching the pinnacle of learning, when they are clever enough to bestow manifold praise on such human nature, as is nowhere to be found, and to make verbal attacks on that which, in fact, exists. For they conceive of men, not as they are, but as they themselves would like them to be. Whence it has come to pass that, instead of ethics, they have generally written satire, and that they have never conceived a theory of politics, which could be turned to use, but such as might be taken for a chimera, or might have been formed in Utopia, or in that golden age of the poets when, to be sure, there was least need of it. Accordingly, as in all sciences, which have a useful application, so especially in that of politics, theory is supposed to be at variance with practice; and no men are esteemed less fit to direct public affairs than theorists or philosophers.

Source: The Brass Bottle (1900), Chapter 1, “Horace Ventimore Receives a Commission”

Ce sont les hommes qui n'aiment pas les femmes qui s'intéressent à la toilette des femmes. Et les hommes qui aiment les femmes ne voient pas seulement comment elles sont habillées.
Histoire contemporaine: L'anneau d'améthyste (1899)

No. 71
The Federalist Papers (1787–1788)

Source: The Spiritual Life (1947), p. 267
Context: The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.