
Letter X: Reply to the Edinburgh Reviewers, Miscellaneous works of the late Thomas Young https://archive.org/details/miscellaneouswo01youngoog (1855), p. 215
Maurice in “Characters,” p. 298
Pretexts: Reflections on Literature and Morality (1964)
Context: In my present insistence on high standards you will see that there is less self-indulgence than resolve and application. I do not let the Christian monopolize the ideal of perfection. I have my own virtue, which I am constantly cultivating and refining by teaching myself not to tolerate in me or my surroundings anything but the exquisite.
Letter X: Reply to the Edinburgh Reviewers, Miscellaneous works of the late Thomas Young https://archive.org/details/miscellaneouswo01youngoog (1855), p. 215
No. 66.
Lettres Persanes (Persian Letters, 1721)
Source: Demian (1919), p. 9 Prologue
Context: I do not consider myself less ignorant than most people. I have been and still am a seeker, but I have ceased to question stars and books; I have begun to listen to the teachings my blood whispers to me. My story is not a pleasant one; it is neither sweet nor harmonious, as invented stories are; it has the taste of nonsense and chaos, of madness and dreams — like the lives of all men who stop deceiving themselves.
Each man's life represents the road toward himself, and attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that — one in an awkward, the other in a more intelligent way, each as best he can.
Inquisitor Gregor Eisenhorn:
Warhammer 40,000 Works, Eisenhorn (novel series), Xenos
marginal note in Moncure D. Conway's Sacred Anthology
quoted by Albert Bigelow Paine in Mark Twain: A Biography (1912)
On how she focused on inner beauty in “Lupita Nyong'o On 'Sulwe'” https://www.npr.org/2019/10/17/770848643/lupita-nyongo-on-sulwe in NPR (2019 Oct 17)
Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live.
In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values.