Quotes about happiness

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This is from a letter written to Washington on 9 October 1789 by the synod of the Reformed Dutch Church of North America (image of the letter on the Library of Congress site here http://memory.loc.gov/mss/mgw/mgw2/038/0650049.jpg). Washington quoted the portion in bold in his reply.
Misattributed

Callas : The Art and the Life (1974)

On planning her next album after 'A'; her thoughts on her 2013 solo album, 'A'
BBC interview (March 2013)

Natura beatis,
omnibus esse dedit, si quis cognoverit uti.
In Rufinum, Bk. I, lines 215-216 http://penelope.uchicago.edu/Thayer/L/Roman/Texts/Claudian/In_Rufinum/1*.html#215.

Faces in the Fire (1860), st. 2
Three Sunsets and Other Poems (1898)

Source: 1950s, Portraits from Memory and Other Essays (1956), p. 9

Emile, or On Education (1762), Book V

Beware of Pity (1939)

Where the Blue Begins (1922)

Sri Ramana Gita

Part of Me
Lyrics, Miscellaneous

Was falsely attributed to Rutherford by Joni Eareckson-Tada in Heaven: Your Real Home http://books.google.com.mx/books?id=cQrPd8R0o0kC&printsec=frontcover#v=onepage&q&f=false (2010), p. 259 From Edward Payson in " Momentos of Rev. Edward Payson D.D., ed. Edwin L. Janes (New York: Nelson & Phillips, 1873), p. 87 https://archive.org/details/mementosofrevedw00pays/mode/2up.

The Original version reads: "... for if you should see a man shut up in a close room, idolizing a set of lamps, and rejoicing in their light, and you wished to make him truly happy, you would begin by blowing out all his lamps, and then throw open the shutters, to let in the light of heaven."

Ref: en.wikiquote.org - Samuel Rutherford / Misattributed

Psychology and Poetry (June 1930)

...eu já estava na vigésima parte do livro, triste, quando senti que o livro podia ser escrito. Percebi que só seria capaz de escrevê-lo se o fizesse como se contasse. Não passando para a escrita o chamado discurso oral, porque isso é impossível, mas introduzindo na escrita um me-canismo de aparente prolixidade, aparente desor-ganização do discurso. Digo aparente porque sei o trabalho que me deu fazer de conta que era tudo assim.
Interview in Idéias, no. 107 (15 October 1988), trans. Margaret Jull Costa.

Source: Civilisation (1969), Ch. 5: The Hero as Artist

That is the true genius of America—a faith in simple dreams, an insistence on small miracles.
2004, Democratic National Convention speech (July 2004)

1850s, Address before the Wisconsin State Agricultural Society (1859)

Part 2.7 Chapter V. Ways and means of improving the condition of Europe, interspersed with miscellaneous observations
1790s, Rights of Man, Part 2 (1792)

From police transcripts of incoherent deathbed confession

Interview, Sun Sentenial, 1982

A message he left on his website to his fans, dated September 18th, 2003
2003

Satchmo: My Life in New Orleans (1954)

6 July 1944
Variant translation: We all live with the objective of being happy, our lives are all different and yet the same.
(1942 - 1944)

Jim Carrey's Unnatural Act (1991)
Context: Imagine if you could actually be that happy? That would be powerful, man. People would be tunneling under the street to avoid you. They'd go "Oh, man — is that happy guy still out there?

Martí : Thoughts/Pensamientos (1994)
Context: Happiness exists on earth, and it is won through prudent exercise of reason, knowledge of the harmony of the universe, and constant practice of generosity. He who seeks it elsewhere will not find it for, having drunk from all the glasses of life, he will find satisfaction only in those.

Science and Natural History, Letter VII http://books.google.com/books?id=DYdEAAAAcAAJ&q=%22let+us+all+be%22+%22and+live+within+our+means,+even+if+we+have+to+borrer+money+to+do+it+with%22&pg=PA165#v=onepage to Punch, part of the Artemus Ward in London series (22 October 1866).

At a Perth M&G, wishing a fan happy birthday.

Speech made at the Reichstag (21 May 1935) Found in Translation of Herr Hitler's Speech to the German Reichstag on May 21, 1935 https://books.google.com/books?id=r_-htwAACAAJ&dq=hitler+may+21+1935+speech&hl=en&sa=X&ved=0ahUKEwir0MTAmInWAhXPaCYKHaFIB2UQ6AEIJjAA Foreign Office Press. German version https://archive.org/stream/RedeDesFhrersUndReichskanzlersAdolfHitlerVorDemReichstagAm21.Mai/MicrosoftWord-Ah19350521#page/n11/mode/2up
1930s
Context: The Germany of today is a National Socialist State. The ideology that dominates us is in diametrical contradiction to that of Soviet Russia. National Socialism is a doctrine that has reference exclusively to the German people. Bolshevism lays stress on international mission. We National Socialists believe a man can, in the long run, be happy only among his own people. We are convinced the happiness and achievements of Europe are indissolubly tied up with the continuation of the system of independent and free national States. Bolshevism preaches the establishment of a world empire and recognizes only section of a central international. We National Socialists grant each people the right to its own inner life according to its needs and its own nature. Bolshevism, on the other hand, establishes doctrinal theories that are to be accepted by all peoples, regardless of their particular essence, their special nature, traditions, etc. National Socialism speaks up for the solution of social problems, issues and tensions in their own nation, with methods that are consistent with our common human, spiritual, cultural and economic beliefs, traditions and conditions. Bolshevism preaches the international class struggle, the international world revolution with the weapons of the terror and the violence. National Socialism fights for the reconciliation and consequent adjustment of the differences in life and the union of all for common benefits. Bolshevism teaches the overcoming of an alleged class rule by the dictatorship of the power of a different class. National Socialism does not attach importance to a only theoretical rule of the working class, but especially on the practical improvement of their living conditions and standard of living. Bolshevism fights for a theory and, for it, sacrifices millions of people, immense values of traditional culture and traditions, and achieves, compared with us, only a very low standard of living for all. As National Socialists, our hearts are full with admiration and respect for the great achievements of the past, not only in our own people but also far beyond. We are happy to belong to an European cultural community that has so tremendously embossed today's world with a stamp of its mind. Bolshevism rejects this cultural achievement of mankind, claiming that has found the beginning of the real cultural and human history in the year of birth of Marxism. We, National Socialists, do not want to be of the same opinion as our church organizations in this or that organizational question. But we never want a lack of belief in religion or any faith, and do not wish that our churches become club-houses or cinemas. Bolshevism teaches the godlessness and acts accordingly. We National Socialists see in private property a higher level of human economic development that according to the differences in performance controls the management of what has been accomplished enabling and guaranteeing the advantage of a higher standard of living for everyone. Bolshevism destroys not only private property but also private initiative and the readiness to shoulder responsibility. It has not been able to save millions of human beings from starvation in Russia, the greatest Agrarian State in the world. It would be unthinkable to transfer such a catastrophe into Germany, because, at the of the day, in Russia there are 10 city dwellers for every 90 country dwellers, but in Germany for only 25 farmers there are 75 city dwellers. National Socialists and Bolshevists both are convinced they are a world apart from each other and their differences can never be bridged. Apart from that, there were thousands of our people slain and maimed in the fight against Bolshevism. If Russia likes Bolshevism it is not our affair, but if Bolshevism casts its nets over to Germany, then we will fight it tooth and nail.

The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose, which can be redeemed. So great is the bounty with which he has been treated that he may now, perhaps, fairly dare to guess that in Fantasy he may actually assist in the effoliation and multiple enrichment of creation. All tales may come true; and yet, at the last, redeemed, they may be as like and unlike the forms that we give them as Man, finally redeemed, will be like and unlike the fallen that we know.
On Fairy-Stories (1939)

"Obstacles to Happiness", p. 78
Awareness (1992)
Context: Happiness is our natural state. Happiness is the natural state of little children, to whom the kingdom belongs until they have been polluted and contaminated by the stupidity of society and culture. To acquire happiness you don't have to do anything, because happiness cannot be acquired. Does anybody know why? Because we have it already. How can you acquire what you already have? Then why don't you experience it? Because you've got to drop something. You've got to drop illusions. You don't have to add anything in order to be happy; you've got to drop something. Life is easy, life is delightful. It's only hard on your illusions, your ambitions, your greed, your cravings. Do you know where these things come from? From having identified with all kinds of labels!

George Washington to Joseph Reed, 12 December 1778 http://founders.archives.gov/documents/Washington/03-18-02-0452, Founders Online, National Archives. Source: The Papers of George Washington, Revolutionary War Series, vol. 18, 1 November 1778 – 14 January 1779, ed. Edward G. Lengel. Charlottesville: University of Virginia Press, 2008, pp. 396–398. Page images http://memory.loc.gov/cgi-bin/ampage?collId=mgw4&fileName=gwpage054.db&recNum=1004 at American Memory (Library of Congress)
1770s
Context: It gives me very sincere pleasure to find that there is likely to be a coalition of the Whigs in your State (a few only excepted) and that the Assembly of it, are so well disposed to second your endeavors in bringing those murderers of our cause—the Monopolizers—forestallers—& Engrossers—to condign punishment. It is much to be lamented that each State, long ’ere this, has not hunted them down as the pests of Society, & the greatest enemies we have, to the happiness of America. I would to God that one of the most attrocious in each State was hung in Gibbets, up on a gallows five times as high as the one prepared by Haman—No punishment, in my opinion, is too great for the Man, who can build “his greatness upon his Country’s ruin.”

Letter to Revd. Dr. Trusler (1799)
Context: Fun I love, but too much Fun is of all things the most loathsom. Mirth is better than Fun & Happiness is better than Mirth.

Light (1919), Ch. XXIII - Face To Face
Context: To live is to be happy to live. The usefulness of life — ah! its expansion has not the mystic shapes we vainly dreamed of when we were paralyzed by youth. Rather has it a shape of anxiety, of shuddering, of pain and glory. Our heart is not made for the abstract formula of happiness, since the truth of things is not made for it either. It beats for emotion and not for peace. Such is the gravity of the truth.

1790s, The Age of Reason, Part I (1794)
Context: I believe in one God, and no more; and I hope for happiness beyond this life. I believe in the equality of man; and I believe that religious duties consists in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy. http://books.google.com/books?id=mHpbAAAAQAAJ&q="I+believe+in+one+God+and+no+more+and+I+hope+for+happiness+beyond+this+life+I+believe+the+equality+of+man+and+I+believe+that+religious+duties+consists+in+doing+justice+loving+mercy+and+endeavoring+to+make+our+fellow+creatures+happy"&pg=PA3#v=onepage.

In Richmond, Virginia (April 4, 1865), as quoted in Recollected Words of Abraham Lincoln http://web.archive.org/web/20130517052731/http://mrlincolnandfreedom.org/inside.asp?ID=84&subjectID=3 (1996), by Don Edward Fehrenbacher and Virginia Fehrenbacher, editor, p. 257
1860s, Tour of Richmond (1865)
Context: In reference to you, colored people, let me say God has made you free. Although you have been deprived of your God-given rights by your so-called masters, you are now as free as I am, and if those that claim to be your superiors do not know that you are free, take the sword and bayonet and teach them that you are; for God created all men free, giving to each the same rights of life, liberty, and the pursuit of happiness.

Rome, 5 December
Without Dogma (1891)
Context: I might have been your happiness, and became your misfortune. I am the cause of your death, for if I had been a different man, if I had not been wanting in all principles, all foundations of life, there would not have come upon you the shocks that killed you.

Seventh and Last Joint Debate with Steven Douglas, at Alton, Illinois (15 October 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Now, I have upon all occasions declared as strongly as Judge Douglas against the disposition to interfere with the existing institution of slavery. You hear me read it from the same speech from which he takes garbled extracts for the purpose of proving upon me a disposition to interfere with the institution of slavery, and establish a perfect social and political equality between negroes and white people. Allow me while upon this subject briefly to present one other extract from a speech of mine, more than a year ago, at Springfield, in discussing this very same question, soon after Judge Douglas took his ground that negroes were not included in the Declaration of Independence: I think the authors of that notable instrument intended to include all men, but they did not mean to declare all men equal in all respects. They did not mean to say all men were equal in color, size, intellect, moral development, or social capacity. They defined with tolerable distinctness in what they did consider all men created equal — equal in "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this they meant. They did not mean to assert the obvious untruth that all were then actually enjoying that equality, or yet that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society which should be familiar to all, constantly looked to, constantly labored for, and even, though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people, of all colors, everywhere... That is the real issue. That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent. It is the eternal struggle between these two principles — right and wrong — throughout the world. They are the two principles that have stood face to face from the beginning of time; and will ever continue to struggle. The one is the common right of humanity, and the other the divine right of kings. It is the same principle in whatever shape it develops itself. It is the same spirit that says, "You toil and work and earn bread, and I'll eat it." No matter in what shape it comes, whether from the mouth of a king who seeks to bestride the people of his own nation and live by the fruit of their labor, or from one race of men as an apology for enslaving another race, it is the same tyrannical principle.

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

The History of the Quakers (1762)
Context: This new patriarch Fox said one day to a justice of peace, before a large assembly of people. "Friend, take care what thou dost; God will soon punish thee for persecuting his saints." This magistrate, being one who besotted himself every day with bad beer and brandy, died of apoplexy two days after; just as he had signed a mittimus for imprisoning some Quakers. The sudden death of this justice was not ascribed to his intemperance; but was universally looked upon as the effect of the holy man's predictions; so that this accident made more Quakers than a thousand sermons and as many shaking fits would have done. Cromwell, finding them increase daily, was willing to bring them over to his party, and for that purpose tried bribery; however, he found them incorruptible, which made him one day declare that this was the only religion he had ever met with that could resist the charms of gold.
The Quakers suffered several persecutions under Charles II; not upon a religious account, but for refusing to pay the tithes, for "theeing" and "thouing" the magistrates, and for refusing to take the oaths enacted by the laws.
At length Robert Barclay, a native of Scotland, presented to the king, in 1675, his "Apology for the Quakers"; a work as well drawn up as the subject could possibly admit. The dedication to Charles II, instead of being filled with mean, flattering encomiums, abounds with bold truths and the wisest counsels. "Thou hast tasted," says he to the king, at the close of his "Epistle Dedicatory," "of prosperity and adversity: thou hast been driven out of the country over which thou now reignest, and from the throne on which thou sittest: thou hast groaned beneath the yoke of oppression; therefore hast thou reason to know how hateful the oppressor is both to God and man. If, after all these warnings and advertisements, thou dost not turn unto the Lord, with all thy heart; but forget Him who remembered thee in thy distress, and give thyself up to follow lust and vanity, surely great will be thy guilt, and bitter thy condemnation. Instead of listening to the flatterers about thee, hearken only to the voice that is within thee, which never flatters. I am thy faithful friend and servant, Robert Barclay."
The most surprising circumstance is that this letter, though written by an obscure person, was so happy in its effect as to put a stop to the persecution.

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

Memorandum: Reasons why Santo Domingo should be annexed to the United States http://books.google.com/books?id=h2ETxC83sdsC&pg=PA74&lpg=PA74&dq=%22and+he+would+soon+receive+such+recognition+as+to+induce+him+to+stay%22&source=bl&ots=0bCUbNud-b&sig=SUGBB2pV8Ob_jR_KTJvQ2kenxKM&hl=en&sa=X&ei=B-9kU7-8DtXesAT_4YGQBA&ved=0CDoQ6AEwBQ#v=onepage&q=%22and%20he%20would%20soon%20receive%20such%20recognition%20as%20to%20induce%20him%20to%20stay%22&f=false (1869-1870?).
1860s
Context: Caste has no foothold in Santo Domingo. It is capable of supporting the entire colored population of the United States, should it choose to emigrate. The present difficulty, in bringing all parts of the United States to a happy unity and love of country grows out of the prejudice to color. The prejudice is a senseless one, but it exists. The colored man cannot be spared until his place is supplied, but with a refuge like San Domingo his worth here would soon be discovered, and he would soon receive such recognition to induce him to stay; or if Providence designed that the two races should not live to-gether he would find his home in the Antilles.

Light (1919), Ch. XXIII - Face To Face
Context: You are a living creature, you are a human being, you are the infinity that man is, and all that you are unites me to you. Your suffering of just now, your regret for the ruins of youth and the ghosts of caresses, all of it unites me to you, for I feel them, I share them. Such as you are and such as I am. I can say to you at last, "I love you."
I love you, you who now appearing truly to me, you who truly duplicate my life. We have nothing to turn aside from us to be together. All your thoughts, all your likes, your ideas and your preferences have a place which I feel within me, and I see that they are right even if my own are not like them (for each one's freedom is part of his value), and I have a feeling that I am telling you a lie whenever I do not speak to you.
I am only going on with my thought when I say aloud:
"I would give my life for you, and I forgive you beforehand for everything you might ever do to make yourself happy.".

Fragmentary manuscript of a speech on free labor (17 September 1859?) http://quod.lib.umich.edu/l/lincoln/lincoln3/1:141?rgn=div1;view=fulltext; The Collected Works of Abraham Lincoln, ed. Roy P. Basler (1953), vol. 3, pp. 463–464
1850s
Context: Free labor has the inspiration of hope; pure slavery has no hope. The power of hope upon human exertion, and happiness, is wonderful. The slave-master himself has a conception of it; and hence the system of tasks among slaves. The slave whom you can not drive with the lash to break seventy-five pounds of hemp in a day, if you will task him to break a hundred, and promise him pay for all he does over, he will break you a hundred and fifty. You have substituted hope, for the rod. And yet perhaps it does not occur to you, that to the extent of your gain in the case, you have given up the slave system, and adopted the free system of labor.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: Man has an invincible inclination to allow himself to be deceived and is, as it were, enchanted with happiness when the rhapsodist tells him epic fables as if they were true, or when the actor in the theater acts more royally than any real king. So long as it is able to deceive without injuring, that master of deception, the intellect, is free; it is released from its former slavery and celebrates its Saturnalia. It is never more luxuriant, richer, prouder, more clever and more daring.

The Last Unicorn (1968)
Context: The true secret in being a hero lies in knowing the order of things. … Things must happen when it is time for them to happen. Quests may not simply be abandoned; prophecies may not be left to rot like unpicked fruit; unicorns may go unrescued for a very long time, but not forever. The happy ending cannot come in the middle of the story.

Light (1919), Ch. VII - A Summary
Context: I am looking for the happiness which lives. And truly, when I have a sense of some new assent wavering and making ready, or when I am on the way to a first rendezvous, I feel myself gloriously uplifted, and equal to everything!
This fills my life. Desire wears the brain as much as thought wears it. All my being is agog for chances to shine and to be shared. When they say in my presence of some young woman that, "she is not happy," a thrill of joy tears through me.

The Crisis No. I.
1770s, The American Crisis (1776–1783)
Context: Not a place upon earth might be so happy as America. Her situation is remote from all the wrangling world, and she has nothing to do but to trade with them.
A man can distinguish himself between temper and principle, and I am as confident, as I am that God governs the world, that America will never be happy till she gets clear of foreign dominion. Wars, without ceasing, will break out till that period arrives, and the continent must in the end be conqueror; for though the flame of liberty may sometimes cease to shine, the coal can never expire.

Book X, 1177b.4
Nicomachean Ethics

AP reports, (1 November 1963)
Context: I've had a lot of unhappiness in my life — and a lot of happiness. Who doesn't? Maybe I've learned enough to be able to guide my daughters.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The man who is guided by concepts and abstractions only succeeds by such means in warding off misfortune, without ever gaining any happiness for himself from these abstractions. And while he aims for the greatest possible freedom from pain, the intuitive man, standing in the midst of a culture, already reaps from his intuition a harvest of continually inflowing illumination, cheer, and redemption — in addition to obtaining a defense against misfortune. To be sure, he suffers more intensely, when he suffers; he even suffers more frequently, since he does not understand how to learn from experience and keeps falling over and over again into the same ditch.

Oui interview (1979)
Context: The richest people in the world aren’t particularly smart or happy. And the happiest people in the world aren’t particularly smart or rich.… That leaves me making music. But we can’t talk about that.

1850s, Speech at Peoria, Illinois (1854)
Context: Our republican robe is soiled, and trailed in the dust. Let us repurify it. Let us turn and wash it white, in the spirit, if not the blood, of the Revolution. Let us turn slavery from its claims of “moral right,” back upon its existing legal rights, and its arguments of 'necessity'. Let us return it to the position our fathers gave it; and there let it rest in peace. Let us re-adopt the Declaration of Independence, and with it, the practices, and policy, which harmonize with it. Let north and south — let all Americans — let all lovers of liberty everywhere — join in the great and good work. If we do this, we shall not only have saved the Union; but we shall have so saved it, as to make, and to keep it, forever worthy of the saving. We shall have so saved it, that the succeeding millions of free happy people, the world over, shall rise up, and call us blessed, to the latest generations.

Letter to Michael Tolkien (March 1941)
Context: Nearly all marriages, even happy ones, are mistakes: in the sense that almost certainly (in a more perfect world, or even with a little more care in this very imperfect one) both partners might be found more suitable mates. But the real soul-mate is the one you are actually married to.

Bennington College address (1970)
Context: I thought scientists were going to find out exactly how everything worked, and then make it work better. I fully expected that by the time I was twenty-one, some scientist, maybe my brother, would have taken a color photograph of God Almighty — and sold it to Popular Mechanics magazine.
Scientific truth was going to make us so happy and comfortable. What actually happened when I was twenty-one was that we dropped scientific truth on Hiroshima.

"The Land of Love", p. 172
Awareness (1992)
Context: Understand the obstructions you are putting in the way of love, freedom, and happiness and they will drop. Turn on the light of awareness and the darkness will disappear. Happiness is not something you acquire; love is not something you produce; love is not something you have; love is something that has you.

Herodotus actually attributes this to Solon in a conversation with King Crœsus.
Variants:
Deem no man happy, until he passes the end of his life without suffering grief
Many very wealthy men are not happy, while many who have but a moderate living are fortunate; and in truth the very rich man who is not happy has two advantages only as compared with the poor man who is fortunate, whereas this latter has many as compared with the rich man who is not happy. The rich man is able better to fulfil his desire, and also to endure a great calamity if it fall upon him; whereas the other has advantage over him in these things which follow: — he is not indeed able equally with the rich man to endure a calamity or to fulfil his desire, but these his good fortune keeps away from him, while he is sound of limb, free from disease, untouched by suffering, the father of fair children and himself of comely form; and if in addition to this he shall end his life well, he is worthy to be called that which thou seekest, namely a happy man; but before he comes to his end it is well to hold back and not to call him yet happy but only fortunate. Now to possess all these things together is impossible for one who is mere man, just as no single land suffices to supply all things for itself, but one thing it has and another it lacks, and the land that has the greatest number of things is the best: so also in the case of a man, no single person is complete in himself, for one thing he has and another he lacks; but whosoever of men continues to the end in possession of the greatest number of these things and then has a gracious ending of his life, he is by me accounted worthy, O king, to receive this name.
The History of Herodotus Book I, Chapter 32 http://www.sacred-texts.com/cla/hh/hh1030.htm.
Misattributed

Golden Sayings of Epictetus
Context: It is hard to combine and unite these two qualities, the carefulness of one who is affected by circumstances, and the intrepidity of one who heeds them not. But it is not impossible: else were happiness also impossible. We should act as we do in seafaring: “What can I do?”—Choose the master, the crew, the day, the opportunity. Then comes a sudden storm. What matters it to me? my part has been fully done. The matter is in the hands of another—the Master of the ship. The ship is foundering. What then have I to do? I do the only thing that remains to me—to be drowned without fear, without a cry, without upbraiding God, but knowing that what has been born must likewise perish. For I am not Eternity, but a human being—a part of the whole, as an hour is part of the day. I must come like the hour, and like the hour must pass! (186).

Letter, June 8, 1762 [to an unnamed recipient], p. 103
Life of Samuel Johnson (1791), Vol I
Context: Hope is itself a species of happiness, and, perhaps, the chief happiness which this world affords: but, like all other pleasures immoderately enjoyed, the excesses of hope must be expiated by pain; and expectations improperly indulged must end in disappointment. If it be asked, what is the improper expectation which it is dangerous to indulge, experience will quickly answer, that it is such expectation as is dictated not by reason, but by desire; expectation raised, not by the common occurrences of life, but by the wants of the expectant; an expectation that requires the common course of things to be changed, and the general rules of action to be broken.

It was to be in the first instance, in a considerable degree, a government of accommodation as well as a government of laws. Much was to be done by prudence, much by conciliation, much by firmness. Few, who are not philosophical spectators, can realize the difficult and delicate part, which a man in my situation had to act. All see, and most admire, the glare which hovers round the external happiness of elevated office. To me there is nothing in it beyond the lustre, which may be reflected from its connection with a power of promoting human felicity.
1790s, Letter to Catharine Macaulay Graham (1790)

Source: The Absorbent Mind (1949), Ch. 27 : The Teacher's Preparation, p. 283; part of this has become paraphrased as :
Context: One who has drunk at the fountain of spiritual happiness says good-by of his own accord to the satisfactions that come from a higher professional status … What is the greatest sign of success for a teacher thus transformed? It is to be able to say, "The children are now working as if I did not exist."

And both epithets will be false. After all this, is life worth the trouble? And yet we live - out of curiosity! We expect something new... How absurd, and yet how vexatious!
A Hero of Our Time (1840; rev. 1841)

Book 2, chapter 44: Funeral oration, as translated at "In Defense of Democracy" http://www.cooperativeindividualism.org/pericles_in-defense-of-democracy.html
Verse 4 is sometimes freely translated as The secret to happiness is freedom. And the secret to freedom is courage.
History of the Peloponnesian War
Context: I could tell you a long story (and you know it as well as I do) about what is to be gained by beating the enemy back. What I would prefer is that you should fix your eyes every day on the greatness of Athens as she realty is, and should fall in love with her. When you realize her greatness, then reflect that what made her great was men with a spirit of adventure, men who knew their duty, men who were ashamed to fall below a certain standard. If they ever failed in an enterprise, they made up their minds that at any rate the city should not find their courage lacking to her, and they gave to her the best contribution that they could. They gave her their lives, to her and to all of us, and for their own selves they won praises that never grow old, the most splendid of sepulchers — not the sepulchre in which their bodies are laid, but where their glory remains eternal in men's minds, always there on the right occasion to stir others to speech or to action. For famous men have the whole earth as their memorial: it is not only the inscriptions on their graves in their own country that mark them out; no, in foreign lands also, not in any visible form but in people's hearts, their memory abides and grows. It is for you to try to be like them. Make up your minds that happiness depends on being free, and freedom depends on being courageous.

2013, Second Inaugural Address (January 2013)
Context: We do not believe that in this country freedom is reserved for the lucky, or happiness for the few. We recognize that no matter how responsibly we live our lives, any one of us at any time may face a job loss, or a sudden illness, or a home swept away in a terrible storm. The commitments we make to each other through Medicare and Medicaid and Social Security, these things do not sap our initiative, they strengthen us. They do not make us a nation of takers; they free us to take the risks that make this country great.

2013, Second Inaugural Address (January 2013)

Source: No Way Out (2002), Ch. 2: Nothing To Be Transformed
Context: Whether you are interested in moksha, liberation, freedom, transformation, you name it, you are interested in happiness without one moment of unhappiness, pleasure without pain, it is the same thing. Whether one is here in India or Russia or in America or anywhere, what people want is to have one without the other. But there is no way you can have one without the other. This demand is not in the interest of the survival of this living organism.

All and Everything: Views from the Real World (1973)
Context: The power of changing oneself lies not in the mind, but in the body and the feelings. Unfortunately, however, our body and our feelings are so constituted that they don’t care a jot about anything so long as they are happy. They live for the moment and their memory is short. The mind alone lives for tomorrow. Each has its own merits. The merit of the mind is that it looks ahead. But it is only the other two that can "do."

Part I: Man and Nature, Ch. 1: Current Perplexities, p. 10
1950s, New Hopes for a Changing World (1951)

Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 66
Context: The happiness that is derived from excitement is like a brilliant fire — soon it will go out. Before we married, we never had the chance to go out to nightclubs. We only spent our nights watching TV and chatting. Many young couples live a very exciting life when they are in love. So, when they marry, and their lives are reduced to calmness and dullness, they will feel impatient and will drink the bitter cup of a sad marriage.

Source: The Notebooks of Leonardo Da Vinci (1938), I Philosophy, p. 91
Context: He who suffers time to slip away and does not grow in virtue the more one thinks about him the sadder one becomes. No man has a capacity for virtue who sacrifices honour for gain. Fortune is powerless to help one who does not exert himself. That man becomes happy who follows Christ. There is no perfect gift without great suffering. Our triumphs and our pomps pass away; gluttony and sloth and enervating luxury have banished every virtue from the world; so that as it were wandering from its course our nature is subdued by habit. Now and henceforth it is meet that you cure yourself of laziness. The Master has said that sitting on down or lying under the quilts will not bring thee to fame. He who without it has frittered life away leaves no more trace of himself upon the earth than smoke does in the air or the foam on the water.

Book I, Section I
The Satanic Bible (1969)
Context: In this arid wilderness of steel and stone I raise up my voice that you may hear. To the East and to the West I beckon. To the North and to the South I show a sign proclaiming: Death to the weakling, wealth to the strong!
Open your eyes that you may see, Oh men of mildewed minds, and listen to me ye bewildered millions!
For I stand forth to challenge the wisdom of the world; to interrogate the "laws" of man and of "God"!
I request reason for your golden rule and ask the why and wherefore of your ten commandments.
Before none of your printed idols do I bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe!
I dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: The TRUE prince of evil — the king of slaves!
No hoary falsehood shall be a truth to me; no stifling dogma shall encramp my pen!
I break away from all conventions that do not lead to my earthly success and happiness.
I raise up in stern invasion the standard of the strong!
I gaze into the glassy eye of your fearsome Jehovah, and pluck him by the beard; I uplift a broad-axe, and split open his worm-eaten skull!
I blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath!

"La Commune de Paris et la notion de l'état" (The Commune of Paris and the notion of the state) http://libcom.org/library/paris-commune-mikhail-bakunin as quoted in Noam Chomsky: Notes on Anarchism (1970) http://pbahq.smartcampaigns.com/node/222
Context: I am a fanatic lover of liberty, considering it as the unique condition under which intelligence, dignity and human happiness can develop and grow; not the purely formal liberty conceded, measured out and regulated by the State, an eternal lie which in reality represents nothing more than the privilege of some founded on the slavery of the rest; not the individualistic, egoistic, shabby, and fictitious liberty extolled by the School of J.-J. Rousseau and other schools of bourgeois liberalism, which considers the would-be rights of all men, represented by the State which limits the rights of each — an idea that leads inevitably to the reduction of the rights of each to zero. No, I mean the only kind of liberty that is worthy of the name, liberty that consists in the full development of all the material, intellectual and moral powers that are latent in each person; liberty that recognizes no restrictions other than those determined by the laws of our own individual nature, which cannot properly be regarded as restrictions since these laws are not imposed by any outside legislator beside or above us, but are immanent and inherent, forming the very basis of our material, intellectual and moral being — they do not limit us but are the real and immediate conditions of our freedom.

1950s, What Desires Are Politically Important? (1950)
Context: Killing an enemy in a modern war is a very expensive operation... It is obvious that modern war is not good business from a financial point of view. Although we won both the world wars, we should now be much richer if they had not occured. If men were actuated by self-interest, which they are not – except in the case of a few saints – the whole human race would cooperate. There would be no more wars, no more armies, no more navies, no more atom bombs. There would not be armies of propagandists employed in poisoning the minds of Nation A against Nation B, and reciprocally of Nation B against Nation A. There would not be armies of officials at frontiers to prevent the entry of foreign books and foreign ideas, however excellent in themselves. There would not be customs barriers to ensure the existence of many small enterprises where one big enterprise would be more economic. All this would happen very quickly if men desired their own happiness as ardently as they desired the misery of their neighbors. But, you will tell me, what is the use of these utopian dreams? Moralists will see to it that we do not become wholly selfish, and until we do the millennium will be impossible.

"A Dialogue" (after 1695), as quoted in The Shorter Leibniz Texts (2006) http://books.google.com/books?id=oFoCY3xJ8nkC&dq edited by Lloyd H. Strickland, p. 170
Context: TO LOVE is to find pleasure in the happiness of others. Thus the habit of loving someone is nothing other than BENEVOLENCE by which we want the good of others, not for the profit that we gain from it, but because it is agreeable to us in itself.
CHARITY is a general benevolence. And JUSTICE is charity in accordance with wisdom. … so that one does not do harm to someone without necessity, and that one does as much good as one can, but especially where it is best employed.

XI, 26, Parts of this passage has been heavily compared with later statements of René Descartes; in Latin and with a variant translations:
The City of God (early 400s)
Context: We both are, and know that we are, and delight in our being, and our knowledge of it. Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects. But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, I am. For he who is not, cannot be deceived; and if I am deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the person deceived, should be, even if I were deceived, certainly I am not deceived in this knowledge that I am. And, consequently, neither am I deceived in knowing that I know. For, as I know that I am, so I know this also, that I know. And when I love these two things, I add to them a certain third thing, namely, my love, which is of equal moment. For neither am I deceived in this, that I love, since in those things which I love I am not deceived; though even if these were false, it would still be true that I loved false things. For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them? But, since they are true and real, who doubts that when they are loved, the love of them is itself true and real? Further, as there is no one who does not wish to be happy, so there is no one who does not wish [themself] to be [into being]. For how can he be happy, if he is nothing?

Addressing the dead Hellenes (the Athenean and Thebean Greeks) of the Battle of Chaeronea, as quoted in Historiae Alexandri Magni by Quintus Curtius Rufus

28
Sovereign Maxims

Source: The Winding Stair and Other Poems (1933), Vacillation http://poetry.poetryx.com/poems/1751/, IV
Context: My fiftieth year had come and gone,
I sat, a solitary man,
In a crowded London shop,
An open book and empty cup
On the marble table-top.
While on the shop and street I gazed
My body of a sudden blazed;
And twenty minutes more or less
It seemed, so great my happiness,
That I was blessed and could bless.

The Way to Love (1995)
Context: If you want to know what it means to be happy, look at a flower, a bird, a child; they are perfect images of the kingdom. For they live from moment to moment in the eternal now with no past and no future. So they are spared the guilt and anxiety that so torment human beings and they are full of the sheer joy of living, taking delight not so much in persons or things as in life itself. As long as your happiness is caused or sustained by something or someone outside of you, you are still in the land of the dead. The day you are happy for no reason whatsoever, the day you find yourself taking delight in everything and in nothing, you will know that you have found the land of unending joy called the kingdom.

"The Science to Save Us from Science," The New York Times Magazine (19 March 1950)
1950s
Context: All who are not lunatics are agreed about certain things. That it is better to be alive than dead, better to be adequately fed than starved, better to be free than a slave. Many people desire those things only for themselves and their friends; they are quite content that their enemies should suffer. These people can only be refuted by science: Humankind has become so much one family that we cannot ensure our own prosperity except by ensuring that of everyone else. If you wish to be happy yourself, you must resign yourself to seeing others also happy.

All I Really Need to Know I Learned in Kindergarten (1986)
Context: Maybe we should develop a Crayola bomb as our next secret weapon. A happiness weapon. A Beauty Bomb. And every time a crisis developed, we would launch one. It would explode high in the air — explode softly — and send thousands, millions, of little parachutes into the air. Floating down to earth — boxes of Crayolas. And we wouldn't go cheap either — not little boxes of eight. Boxes of sixty-four, with the sharpener built right in. With silver and gold and copper, magenta and peach and lime, amber and umber and all the rest. And people would smile and get a little funny look on their faces and cover the world with imagination instead of death. A child who touched one wouldn't have his hand blown off.

2011, Tucson Memorial Address (January 2011)
Context: If there are rain puddles in heaven, Christina is jumping in them today. And here on Earth, we place our hands over our hearts, and commit ourselves as Americans to forging a country that is forever worthy of her gentle, happy spirit.

This they said, and this meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere. The assertion that "all men are created equal" was of no practical use in effecting our separation from Great Britain; and it was placed in the Declaration, nor for that, but for future use. Its authors meant it to be, thank God, it is now proving itself, a stumbling block to those who in after times might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants, and they meant when such should re-appear in this fair land and commence their vocation they should find left for them at least one hard nut to crack. I have now briefly expressed my view of the meaning and objects of that part of the Declaration of Independence which declares that "all men are created equal".
1850s, Speech on the Dred Scott Decision (1857)

1860s
Context: In this sad world of ours, sorrow comes to all; and, to the young, it comes with bitterest agony, because it takes them unawares. The older have learned to ever expect it. I am anxious to afford some alleviation of your present distress. Perfect relief is not possible, except with time. You can not now realize that you will ever feel better. Is not this so? And yet it is a mistake. You are sure to be happy again. To know this, which is certainly true, will make you some less miserable now. I have had experience enough to know what I say; and you need only to believe it, to feel better at once.

Letter to Fanny McCullough (23 December 1862); Collected Works of Abraham Lincoln, edited by Roy P. Basler

The Oak
The Blue Bird (1908)
Context: I know that you are looking for the Blue Bird, that is to say, the great secret of things and of happiness, so that Man may make our servitude still harder. … I do not hear the Animals... Where are they?... All this concerns them as much as us... We, the Trees, must not assume the responsibility alone for the grave measures that have become necessary... On the day when Man hears that we have done what we are about to do, there will be terrible reprisals... It is right, therefore, that our agreement should be unanimous, so that our silence may be the same...

As quoted in Russia and the Independent States (1993) by Daniel C. Diller, p. 446
1990s
Context: Liberty sets the mind free, fosters independence and unorthodox thinking and ideas. But it does not offer instant prosperity or happiness and wealth to everyone. This is something that politicians in particular must keep in mind.

"Los Angeles" p. 162
Exhumations (1966)
Context: An afternoon drive from Los Angeles will take you up into the high mountains, where eagles circle above the forests and the cold blue lakes, or out over the Mojave Desert, with its weird vegetation and immense vistas. Not very far away are Death Valley, and Yosemite, and Sequoia Forest with its giant trees which were growing long before the Parthenon was built; they are the oldest living things in the world. One should visit such places often, and be conscious, in the midst of the city, of their surrounding presence. For this is the real nature of California and the secret of its fascination; this untamed, undomesticated, aloof, prehistoric landscape which relentlessly reminds the traveller of his human condition and the circumstances of his tenure upon the earth. "You are perfectly welcome," it tells him, "during your short visit. Everything is at your disposal. Only, I must warn you, if things go wrong, don't blame me. I accept no responsibility. I am not part of your neurosis. Don't cry to me for safety. There is no home here. There is no security in your mansions or your fortresses, your family vaults or your banks or your double beds. Understand this fact, and you will be free. Accept it, and you will be happy."

Source: The Autobiography of Wilhelm Stekel (1950), p. 206

Source: As quoted in "Kate Bush Speaks" by Owen Myers in Fader (23 November 2016)
Context: I'm really very happy if people can connect at all to anything I do. I don't really mind if people mishear lyrics or misunderstand what the story is. I think that's what you have to let go of when you send it out in the world. I'm sure with a lot of paintings, people don't understand what the painter originally meant, and I don't really think that matters. I just think if you feel something, that's really the ideal goal. If that happens, then I'm really happy.

Book II, 2.43
History of the Peloponnesian War, Book II

The Path to Tranquility: Daily Wisdom (1998) edited by Renuka Singh
Context: Human happiness and human satisfaction must ultimately come from within oneself. It is wrong to expect some final satisfaction to come from money or from a computer.

Source: Man’s Search for Himself (1953), p. 67
Context: Joy, rather than happiness, is the goal of life, for joy is the emotion which accompanies our fulfilling our natures as human beings. It is based on the experience of one's identity as a being of worth and dignity, who is able to affirm his being, if need be, against all other beings and the whole inorganic world.

2009, Nobel Prize acceptance speech (December 2009)
Context: As the world grows smaller, you might think it would be easier for human beings to recognize how similar we are; to understand that we're all basically seeking the same things; that we all hope for the chance to live out our lives with some measure of happiness and fulfillment for ourselves and our families.
And yet somehow, given the dizzying pace of globalization, the cultural leveling of modernity, it perhaps comes as no surprise that people fear the loss of what they cherish in their particular identities — their race, their tribe, and perhaps most powerfully their religion. In some places, this fear has led to conflict. At times, it even feels like we're moving backwards.

Raise High the Roof Beam, Carpenters and Seymour: An Introduction (1963), Raise High the Roof Beam, Carpenters (1955), p. 76

1790s, Farewell Address (1796)
Context: It is of infinite moment, that you should properly estimate the immense value of your national Union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the Palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion, that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts.

Usenet
Context: You can’t make people happy by law. If you said to a bunch of average people two hundred years ago “Would you be happy in a world where medical care is widely available, houses are clean, the world’s music and sights and foods can be brought into your home at small cost, traveling even 100 miles is easy, childbirth is generally not fatal to mother or child, you don’t have to die of dental abcesses and you don’t have to do what the squire tells you” they’d think you were talking about the New Jerusalem and say ‘yes’.

Source: Zorba the Greek (1946), Ch. 6
Context: While experiencing happiness, we have difficulty in being conscious of it. Only when the happiness is past and we look back on it we do suddenly realize — sometimes with astonishment — how happy we had been.

"A Liberal Decalogue" http://www.panarchy.org/russell/decalogue.1951.html, from "The Best Answer to Fanaticism: Liberalism", New York Times Magazine (16/December/1951); later printed in The Autobiography of Bertrand Russell (1969), vol. 3: 1944-1967, pp. 71-2
1950s
Context: The Ten Commandments that, as a teacher, I should wish to promulgate, might be set forth as follows:
1. Do not feel absolutely certain of anything.
2. Do not think it worth while to proceed by concealing evidence, for the evidence is sure to come to light.
3. Never try to discourage thinking for you are sure to succeed.
4. When you meet with opposition, even if it should be from your husband or your children, endeavour to overcome it by argument and not by authority, for a victory dependent upon authority is unreal and illusory.
5. Have no respect for the authority of others, for there are always contrary authorities to be found.
6. Do not use power to suppress opinions you think pernicious, for if you do the opinions will suppress you.
7. Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.
8. Find more pleasure in intelligent dissent that in passive agreement, for, if you value intelligence as you should, the former implies a deeper agreement than the latter.
9. Be scrupulously truthful, even if the truth is inconvenient, for it is more inconvenient when you try to conceal it.
10. Do not feel envious of the happiness of those who live in a fool's paradise, for only a fool will think that it is happiness.

Light (1919), Ch. XXIII - Face To Face
Context: To live is to be happy to live. The usefulness of life — ah! its expansion has not the mystic shapes we vainly dreamed of when we were paralyzed by youth. Rather has it a shape of anxiety, of shuddering, of pain and glory. Our heart is not made for the abstract formula of happiness, since the truth of things is not made for it either. It beats for emotion and not for peace. Such is the gravity of the truth.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: If there ever was a pursuit which stultified itself by its very conditions, it is the pursuit of pleasure as the all-sufficing end of life. Happiness can not come to any man capable of enjoying true happiness unless it comes as the sequel to duty well and honestly done. To do that duty you need to have more than one trait.