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Electra to her brother Orestes, Act 2
The Flies (1943)

The Education of Henry Adams (1907)

L'amour abstrait ne suffit pas à un homme pauvre et grand, il en veut tous les dévouements... La véritable épouse en cœur, en chair et en os, se laisse traîner là où va celui en qui réside sa vie, sa force, sa gloire, son bonheur.
The Wild Ass’s Skin (1831), Part II: A Woman Without a Heart

Source: Maria Chapdelaine (1913), Ch. 5, p. 76

The Emperor's Old Clothes

Book VII, 7.66-[3]
History of the Peloponnesian War, Book VII

Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 27

Source: A Room of One's Own (1929), Ch. 2, p. 35
Context: Life for both sexes — and I looked at them, shouldering their way along the pavement — is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to one self. By feeling that one has some innate superiority — it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney — for there is no end to the pathetic devices of the human imagination — over other people.

The Conquest of Bread (1907), p. 14 http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/conquest/toc.html
Variant: All things for all men, since all men have need of them, since all men worked to produce them in the measure of their strength, and since it is not possible to evaluate everyone's part in the production of the world's wealth... All is for all!
This variant was probably produced by a combination of accidental as well as deliberate omission, rather than a separate translation.
Context: The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all. All things are for all men, since all men have need of them, since all men have worked in the measure of their strength to produce them, and since it is not possible to evaluate every one's part in the production of the world's wealth.
All things are for all. Here is an immense stock of tools and implements; here are all those iron slaves which we call machines, which saw and plane, spin and weave for us, unmaking and remaking, working up raw matter to produce the marvels of our time. But nobody has the right to seize a single one of these machines and say, "This is mine; if you want to use it you must pay me a tax on each of your products," any more than the feudal lord of medieval times had the right to say to the peasant, "This hill, this meadow belong to me, and you must pay me a tax on every sheaf of corn you reap, on every rick you build."
All is for all! If the man and the woman bear their fair share of work, they have a right to their fair share of all that is produced by all, and that share is enough to secure them well-being. No more of such vague formulas as "The Right to work," or "To each the whole result of his labour." What we proclaim is The Right to Well-Being: Well-Being for All!

Conjectures and Refutations: The Growth of Scientific Knowledge (1963)
Context: I may illustrate this by two very different examples of human behaviour: that of a man who pushes a child into the water with the intention of drowning it; and that of a man who sacrifices his life in an attempt to save the child. Each of these two cases can be explained with equal ease in Freudian and in Adlerian terms. According to Freud the first man suffered from repression (say, of some component of his Oedipus complex), while the second man had achieved sublimation. According to Adler the first man suffered from feelings of inferiority (producing perhaps the need to prove to himself that he dared to commit some crime), and so did the second man (whose need was to prove to himself that he dared to rescue the child). I could not think of any human behaviour which could not be interpreted in terms of either theory. It was precisely this fact — that they always fitted, that they were always confirmed — which in the eyes of their admirers constituted the strongest argument in favour of these theories. It began to dawn on me that this apparent strength was in fact their weakness.

Talkings about Chopin and Schumann

Introduction, Sec. 4
De architectura (The Ten Books On Architecture) (~ 15BC), Book II

An essay on bargaining (The strategy of conflict)

Molotov's report on (29 March 1940), after the Polish defeat, as quoted in the weekly Soviet newspaper Moscow News, published by Mezhdunarodnaya Kniga (1 April 1940)
Context: Germany, which has lately united 80 million Germans, has submitted certain neighboring countries to her supremacy and gained military strength in many aspects, and thus has become, as clearly can be seen, a dangerous rival to principal imperialistic powers in Europe — England and France. That is why they declared war on Germany on a pretext of fulfilling the obligations given to Poland. It is now clearer than ever, how remote the real aims of the cabinets in these countries were from the interests of defending the now disintegrated Poland or Czechoslovakia.

Source: The Beak of the Finch: A Story of Evolution in Our Time (1994), Chapter 1, Daphne Major (p. 9)

Source: Guide for the Perplexed (c. 1190), Part III, Ch.12

Source: Humanity Comes of Age, A study of Individual and World Fulfillment (1950), Chapter XV The Essential Science of Breathing

Annotation: Hanyu's being asked what difference it makes for him to go into the 2020 World Championships as a challenger after being the considered favorite for the title in recent years.
CBC interview with Scott Russell
Original: (ja) えっと、まあ、チャレンジャーっていうことを言われますけど、でもいつも他のスケーターの良いところを追いかけてるし、他のスケーターに対してチャレンジしたいなって思ってるし、だからいつも自分はチャレンジャーだと思っていて、だから今シーズンの世界選手権でも先シーズンの世界選手権でも何も変わらないかなって思います。

Source: By the Waters of Babylon (1937)