Quotes about hardship

A collection of quotes on the topic of hardship, life, people, doing.

Quotes about hardship

Hatake Kakashi photo
Erwin Rommel photo
Diogenes of Sinope photo

“The noblest people are those despising wealth, learning, pleasure and life; esteeming above them poverty, ignorance, hardship and death.”

Diogenes of Sinope (-404–-322 BC) ancient Greek philosopher, one of the founders of the Cynic philosophy

Stobaeus, iv. 29a. 19
Quoted by Stobaeus

Booker T. Washington photo
George Orwell photo
Sun Myung Moon photo

“Anyone can keep going in an easy situation, but do you have a philosophy which can enable you to meet the worst hardship?”

Sun Myung Moon (1920–2012) Korean religious leader

The Way of God's Will Chapter 1-6. Suffering, Offering, and Obedience http://www.unification.org/ucbooks/WofGW/wogw1-06.htm Translated 1980.

Frederick II of Prussia photo
Friedrich Nietzsche photo
Aristotle photo
Thich Nhat Hanh photo

“Hope is important because it can make the present moment less difficult to bear. If we believe that tomorrow will be better, we can bear a hardship today.”

Thich Nhat Hanh (1926) Religious leader and peace activist

Source: Peace Is Every Step: The Path of Mindfulness in Everyday Life

Sebastian Junger photo
Morihei Ueshiba photo
Zakir Hussain (politician) photo
John Locke photo
Richard Henry Dana Jr. photo

“The past was real. The present, all about me, was unreal, unnatural, repellent. I saw the big ships lying in the stream… the home of hardship and hopelessness; the boats passing to and fro; the cries of the sailors at the capstan or falls; the peopled beach; the large hide houses, with their gangs of men; and the Kanakas interspersed everywhere. All, all were gone! Not a vestige to mark where one hide house stood. The oven, too, was gone. I searched for its site, and found, where I thought it should be, a few broken bricks and bits of mortar. I alone was left of all, and how strangely was I here! What changes to me! Where were they all? Why should I care for them — poor Kanakas and sailors, the refuse of civilization, the outlaws and the beachcombers of the Pacific! Time and death seemed to transfigure them. Doubtless nearly all were dead; but how had they died, and where? In hospitals, in fever climes, in dens of vice, or falling from the mast, or dropping exhausted from the wreck "When for a moment, like a drop of rain/He sinks into thy depths with bubbling groan/Without a grave, unknelled, uncoffined, and unknown." The lighthearted boys are now hardened middle-aged men, if the seas, rocks, fevers, and the deadlier enemies that beset a sailor's life on shore have spared them; and the then strong men have bowed themselves, and the earth or sea has covered them. How softening is the effect of time! It touches us through the affections. I almost feel as if I were lamenting the passing away of something loved and dear — the boats, the Kanakas, the hides, my old shipmates! Death, change, distance, lend them a character which makes them quite another thing.”

Richard Henry Dana Jr. (1815–1882) United States author and lawyer

Twenty-Four Years After (1869)

Barack Obama photo
H.P. Lovecraft photo
Hirohito photo
Eric Greitens photo

“Of course fear does not automatically lead to courage. Injury does not necessarily lead to insight. Hardship will not automatically make us better. Pain can break us or make us wiser. Suffering can destroy us or make us stronger. Fear can cripple us, or it can make us more courageous. It is resilience that makes the difference.”

Eric Greitens (1974) American politician, author, and former Navy SEAL

Eric Greitens: How To Became A Resilient Leader https://www.forbes.com/sites/danschawbel/2015/03/10/eric-greitens-how-to-became-a-resilient-leader/#1ee8d8762e54 (March 10, 2015)

Theodore Roosevelt photo
Pope Paul VI photo

“The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.”
HUMANAE VITAE tradendae munus gravissimum, ex quo coniuges liberam et consciam Deo Creatori tribuunt operam, magnis semper ipsos affecit gaudiis, quae tamen aliquando non paucae difficultates et angustiae sunt secutae.

Pope Paul VI (1897–1978) 262nd Pope of the Catholic Church

Official Vatican translation.
HUMANAE VITAE http://www.vatican.va/holy_father/paul_vi/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae_lt.html

George Washington photo
H.P. Lovecraft photo

“I have never believed that the securing of material resources ought to form the central interest of human life—but have instead maintained that personality is an independent flowering of the intellect and emotions wholly apart from the struggle for existence. Formerly I accepted the archaic dictum that only a few can be relieved of the engulfing waste of the material struggle in its bitterest form—a dictum which is, of course, true in an agricultural age having scanty resources. Therefore I adopted an aristocratic attitude; regretfully arguing that life, in any degree of fulness, is only for the fortunate few whose ancestors' prowess has given them economic security and leisure. But I did not take the bourgeois position of praising struggle for its own sake. While recognising certain worthy qualities brought out by it, I was too much impressed by its stultifying attributes to regard it as other than a necessary evil. In my opinion, only the leisured aristocrat really had a chance at adequate life—nor did I despise him because he was not forced to struggle. Instead, I was sorry that so few could share his good fortune. Too much human energy was wasted in the mere scramble for food and shelter. The condition was tolerable only because inevitable in yesterday's world of scanty resources. Millions of men must go to waste in order that a few might really live. Still—if those few were not upheld, no high culture would ever be built up. I never had any use for the American pioneer's worship of work and self-reliance for their own sakes. These things are necessary in their place, but not ends in themselves—and any attempt to make them ends in themselves is essentially uncivilised. Thus I have no fundamental meeting-ground with the rugged Yankee individualist. I represent rather the mood of the agrarian feudalism which preceded the pioneering and capitalistic phases. My ideal of life is nothing material or quantitative, but simply the security and leisure necessary for the maximum flowering of the human spirit.... Well—so much for the past. Now we live in an age of easy abundance which makes possible the fulfilment of all moderate human wants through a relatively slight amount of labour. What shall be the result? Shall we still make resources prohibitively hard to get when there is really a plethora of them? Shall we allow antique notions of allocation—"property," etc.—to interfere with the rational distribution of this abundant stock of resources among all those who require them? Shall we value hardship and anxiety and uncertainty so fatuously as to impose these evils artificially on people who do not need to bear them, through the perpetuation of a set of now irrelevant and inapplicable rules of allocation? What reasonable objection is there to an intelligent centralised control of resources whose primary object shall be the elimination of want in every quarter—a thing possible without removing comfortable living from any one now enjoying it? To call the allocation of resources something "uncontrollable" by man—and in an age when virtually all natural forces are harnessed and utilised—is simply infantile. It is simply that those who now have the lion's share don't want any fresh or rational allocation. It is needless to say that no sober thinker envisages a workless equalitarian paradise. Much work remains, and human capacities differ. High-grade service must still receive greater rewards than low-grade service. But amidst the present abundance of goods and minimisation of possible work, there must be a fair and all-inclusive allocation of the chances to perform work and secure rewards. When society can't give a man work, it must keep him comfortable without it; but it must give him work if it can, and must compel him to perform it when it is needed. This does not involve interference with personal life and habits (contrary to what some reactionaries say), nor is the absence of insecurity anything to deplore.... But of course the real need of change comes not from the mere fact of abundant resources, but from the growth of conditions making it impossible for millions to have any chance of getting any resources under the present outworn set of artificial rules. This development is no myth. Machines had displaced 900,000 men in the U. S. before the crash of '29, and no conceivable regime of "prosperity" (where by a few people will have abundant and flexible resources and successfully exchange them among one another) will ever make it possible to avoid the permanent presence of millions of unemployed, so long as old-fashioned laissez-faire capitalism is adhered to.... And so I have readjusted my ideas. … I have gone almost reluctantly—step by step, as pressed by facts too insistent to deny—and am still quite as remote from Belknap's naive Marxism as I am from the equally naive Republican orthodoxy I have left behind. I am as set as ever against any cultural upheaval—and believe that nothing of the kind is necessary in order to achieve a new and feasible economic equilibrium. The best of culture has always been non-economic.”

H.P. Lovecraft (1890–1937) American author

Hitherto it has grown out of the secure, non-struggling life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, would be something to fight tooth and nail! With economic opportunities artificially regulated, we may well let other interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
Letter to Clark Ashton Smith (28 October 1934), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 60-64
Non-Fiction, Letters

Theodore Roosevelt photo

“The large corporations, commonly called trusts, though organized in one State, always do business in many States, often doing very little business in the State where they are incorporated. There is utter lack of uniformity in the State laws about them; and as no State has any exclusive interest in or power over their acts, it has in practice proved impossible to get adequate regulation through State action. Therefore, in the interest of the whole people, the Nation should, without interfering with the power of the States in the matter itself, also assume power of supervision and regulation over all corporations doing an interstate business. This is especially true where the corporation derives a portion of its wealth from the existence of some monopolistic element or tendency in its business. There would be no hardship in such supervision; banks are subject to it, and in their case it is now accepted as a simple matter of course. Indeed, it is probable that supervision of corporations by the National Government need not go so far as is now the case with the supervision exercised over them by so conservative a State as Massachusetts, in order to produce excellent results. When the Constitution was adopted, at the end of the eighteenth century, no human wisdom could foretell the sweeping changes, alike in industrial and political conditions, which were to take place by the beginning of the twentieth century. At that time it was accepted as a matter of course that the several States were the proper authorities to regulate, so far as was then necessary, the comparatively insignificant and strictly localized corporate bodies of the day. The conditions are now wholly different and wholly different action is called for. I believe that a law can be framed which will enable the National Government to exercise control along the lines above indicated; profiting by the experience gained through the passage and administration of the Interstate-Commerce Act. If, however, the judgment of the Congress is that it lacks the constitutional power to pass such an act, then a constitutional amendment should be submitted to confer the power.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

1900s, First Annual Message to Congress (1901)

Friedrich Nietzsche photo
Friedrich Nietzsche photo

“According to the old story, King Midas had long hunted wise Silenus, Dionysus' companion, without catching him. When Silenus had finally fallen into his clutches, the king asked him what was the best and most desirable thing of all for mankind. The daemon stood still, stiff and motionless, until at last, forced by the king, he gave a shrill laugh and spoke these words: 'Miserable, ephemeral race, children of hazard and hardship, why do you force me to say what it would be much more fruitful for you not to hear? The best of all things is something entirely outside your grasp: not to be born, not to be, to be nothing. But the second-best thing for you — is to die soon.”

Es geht die alte Sage, dass König Midas lange Zeit nach dem weisen Silen, dem Begleiter des Dionysus, im Walde gejagt habe, ohne ihn zu fangen. Als er ihm endlich in die Hände gefallen ist, fragt der König, was für den Menschen das Allerbeste und Allervorzüglichste sei. Starr und unbeweglich schweigt der Dämon; bis er, durch den König gezwungen, endlich unter gellem Lachen in diese Worte ausbricht: `Elendes Eintagsgeschlecht, des Zufalls Kinder und der Mühsal, was zwingst du mich dir zu sagen, was nicht zu hören für dich das Erspriesslichste ist? Das Allerbeste ist für dich gänzlich unerreichbar: nicht geboren zu sein, nicht zu sein, nichts zu sein. Das Zweitbeste aber ist für dich - bald zu sterben.
Source: The Birth of Tragedy (1872), p. 22

Barack Obama photo

“In the coming days, we will continue to do everything we can to ensure the safety of American citizens and the security of our sources of energy. And we will stand with the people of Japan as they contain this crisis, recover from this hardship, and rebuild their great nation.”

Barack Obama (1961) 44th President of the United States of America

2011, Address on the natural and nuclear energy disasters in Japan (March 2011)
Context: In the midst of economic recovery and global upheaval, disasters like this remind us of the common humanity that we share. We see it in the responders who are risking their lives at Fukushima. We show it through the help that has poured into Japan from 70 countries. And we hear it in the cries of a child, miraculously pulled from the rubble.
In the coming days, we will continue to do everything we can to ensure the safety of American citizens and the security of our sources of energy. And we will stand with the people of Japan as they contain this crisis, recover from this hardship, and rebuild their great nation.

Al-Mutanabbi photo

“Glory in hardship, sloth in comfort lies.”

Al-Mutanabbi (915–965) Arabic poet from the Abbasid era

A Young Soul

“Human friends, friends in hardship and in life, this is our pure love, love of mother and son.”

Albert Cohen (1895–1981) Swiss writer

Le livre de ma mère [The Book of My Mother] (1954)

Al-Mutanabbi photo

“Without hardship everyone would prevail.”

Al-Mutanabbi (915–965) Arabic poet from the Abbasid era

A Young Soul

H.P. Lovecraft photo

“Now the trickiest catch in the negro problem is the fact that it is really twofold. The black is vastly inferior. There can be no question of this among contemporary and unsentimental biologists—eminent Europeans for whom the prejudice-problem does not exist. But, it is also a fact that there would be a very grave and very legitimate problem even if the negro were the white man's equal. For the simple fact is, that two widely dissimilar races, whether equal or not, cannot peaceably coexist in the same territory until they are either uniformly mongrelised or cast in folkways of permanent and traditional personal aloofness. No normal being feels at ease amidst a population having vast elements radically different from himself in physical aspect and emotional responses. A normal Yankee feels like a fish out of water in a crowd of cultivated Japanese, even though they may be his mental and aesthetic superiors; and the normal Jap feels the same way in a crowd of Yankees. This, of course, implies permanent association. We can all visit exotic scenes and like it—and when we are young and unsophisticated we usually think we might continue to like it as a regular thing. But as years pass, the need of old things and usual influences—home faces and home voices—grows stronger and stronger; and we come to see that mongrelism won't work. We require the environing influence of a set of ways and physical types like our own, and will sacrifice anything to get them. Nothing means anything, in the end, except with reference to that continuous immediate fabric of appearances and experiences of which one was originally part; and if we find ourselves ingulphed by alien and clashing influences, we instinctively fight against them in pursuit of the dominant freeman's average quota of legitimate contentment.... All that any living man normally wants—and all that any man worth calling such will stand for—is as stable and pure a perpetuation as possible of the set of forms and appearances to which his value-perceptions are, from the circumstances of moulding, instinctively attuned. That is all there is to life—the preservation of a framework which will render the experience of the individual apparently relevant and significant, and therefore reasonably satisfying. Here we have the normal phenomenon of race-prejudice in a nutshell—the legitimate fight of every virile personality to live in a world where life shall seem to mean something.... Just how the black and his tan penumbra can ultimately be adjusted to the American fabric, yet remains to be seen. It is possible that the economic dictatorship of the future can work out a diplomatic plan of separate allocation whereby the blacks may follow a self-contained life of their own, avoiding the keenest hardships of inferiority through a reduced number of points of contact with the whites... No one wishes them any intrinsic harm, and all would rejoice if a way were found to ameliorate such difficulties as they have without imperilling the structure of the dominant fabric. It is a fact, however, that sentimentalists exaggerate the woes of the average negro. Millions of them would be perfectly content with servile status if good physical treatment and amusement could be assured them, and they may yet form a well-managed agricultural peasantry. The real problem is the quadroon and octoroon—and still lighter shades. Theirs is a sorry tragedy, but they will have to find a special place. What we can do is to discourage the increase of their numbers by placing the highest possible penalties on miscegenation, and arousing as much public sentiment as possible against lax customs and attitudes—especially in the inland South—at present favouring the melancholy and disgusting phenomenon. All told, I think the modern American is pretty well on his guard, at last, against racial and cultural mongrelism. There will be much deterioration, but the Nordic has a fighting chance of coming out on top in the end.”

H.P. Lovecraft (1890–1937) American author

Letter to James F. Morton (January 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 253
Non-Fiction, Letters, to James Ferdinand Morton, Jr.

Theodore Roosevelt photo
Park Ji-sung photo

“I was sitting alone in an empty locker room, left leg injured. I need to prove my worth when the opportunity is given. I look at my leg, powerless, and wonder why I had to get hurt in this moment. Then, Coach Hiddink appears out of nowhere with an interpretor and speaks to me in English. Not understanding, I stare at the interpretor. He says you have great mentality. With that kind of mental strength, you will become a great player. I was shocked. Before I could murmur the easy 'thank you' in English, he was gone. My heart was pounding. The coach always seemed to be so far away, but he came to me and told me I have great mentality. Somewhere inside, energy was rousing up…. mentality. I have nothing else to boast, but one thing I could do is to never give up. I will endure all hardships, even if I would die from it. And I will keep this mentality…. in the entire World Cup, I played with those words ringing in my ears. With my mentality, I can become a great player. I kicked the ball and ran around the field clinging on to those words. For better or for worse, I am calm and quiet, so not many people take notice of me. But I was sure that Coach Hiddink would be looking at me and urging me to move on. This gave me courage. If it was not for Coach Hiddink, I would not be where I am now. With the words 'where I am now,' I am not referring to me becoming famous or being able to purchase a spacious condo for my parents. I am referring to the fact that I learned to love myself more. Within a minute, what Coach Hiddink said to me changed my life forever. I feel a bit shy thinking about what he would think after reading this, but he is my 'master' and I owe him everything and I won't be able to repay it in my lifetime.”

Park Ji-sung (1981) South Korean footballer

From Park's autobiography, praising the efforts of Guus Hiddink.

Robert Falcon Scott photo

“I do not regret this journey, which has shown that Englishmen can endure hardships, help one another, and meet death with as great a fortitude as ever in the past.”

Robert Falcon Scott (1868–1912) Royal Navy officer and explorer

Journal, 29 March 1912 http://www.spri.cam.ac.uk/museum/diaries/scottslastexpedition/
Context: We arrived within 11 miles of our old One Ton Camp with fuel for one hot meal and food for two days. For four days we have been unable to leave the tent - the gale howling about us. We are weak, writing is difficult, but for my own sake I do not regret this journey, which has shown that Englishmen can endure hardships, help one another, and meet death with as great a fortitude as ever in the past. We took risks, we knew we took them; things have come out against us, and therefore we have no cause for complaint, but bow to the will of Providence, determined still to do our best to the last.

Swami Sivananda photo

“With a smile I faced all hardships.”

Swami Sivananda (1887–1963) Indian philosopher

As quoted by Swami Sadananda Saraswati in his Introduction to Autobiography of Swami Sivananda (2000 web edition) http://www.dlshq.org/download/autobio.htm
Context: The life of a mendicant during pilgrimages helped me to develop in a great measure forbearance, equal vision and a balanced mind in pleasure and pain. I met many Mahatmas and learnt wonderful lessons. On some days I had to go without food and walk mile after mile. With a smile I faced all hardships.

Barack Obama photo

“I receive this honor with deep gratitude and great humility. It is an award that speaks to our highest aspirations — that for all the cruelty and hardship of our world, we are not mere prisoners of fate. Our actions matter, and can bend history in the direction of justice.”

Barack Obama (1961) 44th President of the United States of America

2009, Nobel Prize acceptance speech (December 2009)
Context: I receive this honor with deep gratitude and great humility. It is an award that speaks to our highest aspirations — that for all the cruelty and hardship of our world, we are not mere prisoners of fate. Our actions matter, and can bend history in the direction of justice.
And yet I would be remiss if I did not acknowledge the considerable controversy that your generous decision has generated. In part, this is because I am at the beginning, and not the end, of my labors on the world stage. Compared to some of the giants of history who've received this prize — Schweitzer and King; Marshall and Mandela — my accomplishments are slight. And then there are the men and women around the world who have been jailed and beaten in the pursuit of justice; those who toil in humanitarian organizations to relieve suffering; the unrecognized millions whose quiet acts of courage and compassion inspire even the most hardened cynics. I cannot argue with those who find these men and women — some known, some obscure to all but those they help — to be far more deserving of this honor than I.
But perhaps the most profound issue surrounding my receipt of this prize is the fact that I am the Commander-in-Chief of the military of a nation in the midst of two wars. One of these wars is winding down. The other is a conflict that America did not seek; one in which we are joined by 42 other countries — including Norway — in an effort to defend ourselves and all nations from further attacks.
Still, we are at war, and I'm responsible for the deployment of thousands of young Americans to battle in a distant land. Some will kill, and some will be killed. And so I come here with an acute sense of the costs of armed conflict — filled with difficult questions about the relationship between war and peace, and our effort to replace one with the other.

Thucydides photo
Ho Chi Minh photo
Richard Adams photo
Jawaharlal Nehru photo
Jacque Fresco photo
Reinhold Niebuhr photo
Anne Lamott photo
Khaled Hosseini photo

“Of all the hardships a person had to face, none was more punishing than the simple act of waiting.”

Variant: Laila came to believe that of all the hardships a person has to face, none was more punishing than the simple act of waiting.
Source: A Thousand Splendid Suns

George Santayana photo
Paulo Coelho photo
Robert M. Pirsig photo
Jim Henson photo
Helen Keller photo

“A happy life consists not in the absence, but in the mastery of hardships.”

Helen Keller (1880–1968) American author and political activist

The Simplest Way to be Happy (1933)

Jack Kerouac photo
Ignacy Domeyko photo
Mohammad Reza Pahlavi photo
Anthony Trollope photo
George Eliot photo
William Westmoreland photo

“Even cowards can endure hardship; only the brave can endure suspense.”

Mignon McLaughlin (1913–1983) American journalist

The Complete Neurotic's Notebook (1981), Unclassified

John Morley, 1st Viscount Morley of Blackburn photo
Brian W. Aldiss photo
Pat Conroy photo
William Brett, 1st Viscount Esher photo

“Public policy requires that some hardship should be suffered by individuals rather than that judicial proceedings should be held in secret.”

William Brett, 1st Viscount Esher (1815–1899) British lawyer, judge and politician

Kimber v. The Press Association (1892), L.R. 1 Q.B. [1893], p. 69.

Jack Vance photo
Nathan Bedford Forrest photo
Muammar Gaddafi photo
Mohammad Reza Pahlavi photo
Patrick White photo
Albert Speer photo

“In the burning and devastated cities, we daily experienced the direct impact of war. It spurred us to do our utmost…the bombing and the hardships that resulted from them did not weaken the morale of the populace.”

Albert Speer (1905–1981) German architect, Minister of Armaments and War Production for Nazi Germany

Source: Inside the Third Reich: Memoirs (1970), p. 363

Tim Keller (pastor) photo

“What does it mean, then, to become part of God’s work in the world? What does it mean to live a Christian life? One way to answer that question is to look back into the life of the Trinity and the original creation. God made us to ever increasingly share in his own joy and delight in the same way he has joy and delight within himself. We share his joy first as we give him glory (worshipping and serving him rather than ourselves); second, as we honor and serve the dignity of other human beings made in the image of God’s glory; and third, as we cherish his derivative glory in the world of nature, which also reflects it. We glorify and enjoy him only as we worship him, serve the human community, and care for the created environment.
Another way to look at the Christian life, however, is to see it from the perspective of the final restoration. The world and our hearts are broken. Jesus’s life, death, and resurrection was an infinitely costly rescue operation to restore justice to the oppressed and marginalized, physical wholeness to the diseased and dying, community to the isolated and lonely, and spiritual joy and connection to those alienated from God. To be a Christian today is to become part of that same operation, with the expectation of suffering and hardship and the joyful assurance of eventual success.”

The Reason for God: Belief in an Age of Skepticism (2008), Ch. 14: The Dance of God

Hideki Tōjō photo
Silius Italicus photo

“He was ever first to undertake hardship.”
Primus sumpsisse laborem.

Book I, line 242
Punica

François Hollande photo
Swami Vivekananda photo
Dinah Craik photo
John Paul Jones photo
Don DeLillo photo
William Ellery Channing photo
Miyamoto Musashi photo
Samir Geagea photo

“I have spent 11 horrific years in solitary confinement in a 6-square-meter dungeon three floors underground without sunlight or fresh air. But I endured my hardships because I was merely living my convictions.”

Samir Geagea (1952) Lebanese politician and war lord

On his release from prison, quoted in "Samir, Sitrida Geagea Airborne for Month-Long Recuperation Abroad" at Lebanese Forces.com (26 July 2005) http://www.lebaneseforces.com/2005_07_01_archive.asp

Jean Froissart photo

“If we all spring from a single father and mother, Adam and Eve, how can they claim or prove that they are lords more than us, except by making us produce and grow the wealth which they spend? They are clad in velvet and camlet lined with squirrel and ermine, while we go dressed in coarse cloth. They have the wines, the spices and the good bread: we have the rye, the husks and the straw, and we drink water. They have shelter and ease in their fine manors, and we have hardship and toil, the wind and the rain in the fields. And from us must come, from our labour, the things which keep them in luxury”

Jean Froissart (1337–1405) French writer

Et, se venons tout d'un père et d'une mere, Adam et Eve, en quoi poent il dire ne monstrer que il sont mieux signeur que nous, fors parce que il nous font gaaignier et labourer ce que il despendent? Il sont vestu de velours et de camocas fourés de vair et de gris, et nous sommes vesti de povres draps. Il ont les vins, les espisses et les bons pains, et nous avons le soille, le retrait et le paille, et buvons l'aige. Ils ont le sejour et les biaux manoirs, et nous avons le paine et le travail, et le pleue et le vent as camps, et faut que de nous viengne et de nostre labeur ce dont il tiennent les estas.
Book 2, p. 212.
Froissart is again quoting John Ball.
Chroniques (1369–1400)

Jeanette Winterson photo
Gloria Estefan photo
Dan Rather photo
Karen Horney photo
W.E.B. Du Bois photo

“To be a poor man is hard, but to be a poor race in a land of dollars is the very bottom of hardships.”

Source: The Souls of Black Folk (1903), Ch. I: Of Our Spiritual Strivings

Samuel C. Florman photo
Deendayal Upadhyaya photo
Gangubai Hangal photo

“It’s a hard life, she said, and not everyone can bear the hardships that are part of a life of music.”

Gangubai Hangal (1913–2009) Indian singer

In Legacy of Two Rich Voices - Upholding tradition without being traditionalists http://www.telegraphindia.com/1100425/jsp/opinion/story_12359659.jsp

Harold Wilson photo
David Attenborough photo