Quotes about living

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Source: Bright Star: Love Letters and Poems of John Keats to Fanny Brawne

Source: Einstein's Dreams

Source: It's Kind of a Funny Story

By The River Piedra I Sat Down and Wept (1994)
Source: By the River Piedra I Sat Down and Wept

Source: Memoirs of a Geisha

Preface, 1928
The Story of San Michele (1929)

Source: The House of Hades

Source: Every Day

Source: Ultramarine: Poems

Source: Kafka on the Shore

Source: Nothing to Be Frightened Of

Source: Death's Master

Source: The Best of Me

Source: Dress Your Family in Corduroy and Denim

Source: This Is How: Proven Aid in Overcoming Shyness, Molestation, Fatness, Spinsterhood, Grief, Disease, Lushery, Decrepitude & More. For Young and Old Alike.

"The Myths by Which We Live", in The Rotarian, Vol. 107, No. 3 (September 1965), p. 55
Variant: The purpose of life is not to be happy at all. It is to be useful, to be honorable. It is to be compassionate. It is to matter, to have it make some difference that you lived.

Source: Shutter Island

Source: The Thirteenth Tale

Source: Atlas Shrugged

Source: City of Fallen Angels

Source: Infinity

Bringing Science Down to Earth (1994), co-authored with Anne Kalosh, in Hemispheres (October 1994), p. 99 http://books.google.com/books?id=gJ1rDj2nR3EC&lpg=PA99&pg=PA99; this is similar to statements either mentioned in earlier interviews or published later in the book The Demon-Haunted World : Science as a Candle in the Dark (1995)
Variants:
We live in a society exquisitely dependent on science and technology, in which hardly anyone knows anything about science and technology.
"Why We Need To Understand Science" in The Skeptical Inquirer Vol. 14, Issue 3 (Spring 1990) http://www.csicop.org/si/show/why_we_need_to_understand_science
Not explaining science seems to me perverse. When you're in love, you want to tell the world.
"With Science on Our Side" https://www.washingtonpost.com/archive/entertainment/books/1994/01/09/with-science-on-our-side/9e5d2141-9d53-4b4b-aa0f-7a6a0faff845/, Washington Post (9 January 1994)
We’ve arranged a society based on science and technology, in which nobody understands anything about science and technology. And this combustible mixture of ignorance and power, sooner or later, is going to blow up in our faces. Who is running the science and technology in a democracy if the people don’t know anything about it?
Charlie Rose: An Interview with Carl Sagan http://www.charlierose.com/guest/view/4553, May 27, 1996.
I know that science and technology are not just cornucopias pouring good deeds out into the world. Scientists not only conceived nuclear weapons; they also took political leaders by the lapels, arguing that their nation — whichever it happened to be — had to have one first. … There’s a reason people are nervous about science and technology.
And so the image of the mad scientist haunts our world—from Dr. Faust to Dr. Frankenstein to Dr. Strangelove to the white-coated loonies of Saturday morning children’s television. (All this doesn’t inspire budding scientists.) But there’s no way back. We can’t just conclude that science puts too much power into the hands of morally feeble technologists or corrupt, power-crazed politicians and decide to get rid of it. Advances in medicine and agriculture have saved more lives than have been lost in all the wars in history. Advances in transportation, communication, and entertainment have transformed the world. The sword of science is double-edged. Rather, its awesome power forces on all of us, including politicians, a new responsibility — more attention to the long-term consequences of technology, a global and transgenerational perspective, an incentive to avoid easy appeals to nationalism and chauvinism. Mistakes are becoming too expensive.
"Why We Need To Understand Science" in The Skeptical Inquirer Vol. 14, Issue 3 (Spring 1990)
Science is much more than a body of knowledge. It is a way of thinking. This is central to its success. Science invites us to let the facts in, even when they don’t conform to our preconceptions. It counsels us to carry alternative hypotheses in our heads and see which ones best match the facts. It urges on us a fine balance between no-holds-barred openness to new ideas, however heretical, and the most rigorous skeptical scrutiny of everything — new ideas and established wisdom. We need wide appreciation of this kind of thinking. It works. It’s an essential tool for a democracy in an age of change. Our task is not just to train more scientists but also to deepen public understanding of science.
"Why We Need To Understand Science" in The Skeptical Inquirer Vol. 14, Issue 3 (Spring 1990)
Science is [...] a way of skeptically interrogating the universe with a fine understanding of human fallibility. If we are not able to ask skeptical questions, to interrogate those who tell us that something is true, to be skeptical of those in authority, then we’re up for grabs for the next charlatan, political or religious, who comes ambling along.
Charlie Rose: An Interview with Carl Sagan http://www.charlierose.com/guest/view/4553 (27 May 1996)

Source: You Are Here: Discovering the Magic of the Present Moment

It's Not Easy Being Green: And Other Things to Consider https://books.google.com/books?id=IiKY1H0A_QEC&pg=PT102 (Hyperion, 2005).
Cf. Wisdom from It's Not Easy Being Green: And Other Things to Consider https://books.google.com/books?id=EEiqMIgAl3UC&pg=PA49 (White Plains, N. Y.: Peter Pauper Press, Inc., 2007), p. 49.

The Green Crow (New York: George Braziller, 1956) p. 226.

Source: Twice Upon a Marigold

Source: Death on the Nile

A variant — "Professor Einstein, the learned scientist, once calculated that if all bees disappeared off the earth, four years later all humans would also have disappeared" — appears in The Irish Beekeeper, v.19-20, 1965-66, p74, citing Abeilles et Fleurs (Bees and Flowers, the house magazine of Union Nationale de l'Apiculture Française) for June 1965. Snopes.com mentions its use in a beekeepers' protest in 1994 in Europe http://www.snopes.com/quotes/einstein/bees.asp suggesting invention and attribution to Einstein for political reasons.
Misattributed

Source: The Way of Kings

Source: Atlas Shrugged

Source: The Trial (1920), Ch. 10
Context: Logic may indeed be unshakeable, but it cannot withstand a man who is determined to live. Where was the judge he had never seen? Where was the High Court he had never reached? He raised his hands and spread out all his fingers. But the hands of one of the men closed round his throat, just as the other drove the knife deep into his heart and turned it twice.

Source: Lightning

Source: The Collector

Source: The Lost Hero

Source: By the Sword

Source: The People Look Like Flowers at Last

Source: 11/22/63

Source: Persepolis 2: The Story of a Return

Source: Veronika Decides to Die

Source: The Last Days of Ptolemy Grey

Source: Swallows of Kabul

"Two Tramps in Mud Time" (1936), st. 9
General sources

Source: Walking on Water: Reflections on Faith and Art

Source: The Bridges of Madison County

Source: Love Is a Mix Tape

Source: Revelations of Divine Love

Source: For Whom the Bell Tolls

Source: Brave Enough

Source: The Unabridged Journals of Sylvia Plath

Source: Unbroken: A World War II Story of Survival, Resilience, and Redemption

Source: Hitch-22: A Memoir

Source: Hitch-22: A Memoir

Source: Dracula

Source: Mockingjay

Source: American Assassin

Source: The Running Man

Source: Assassin's Quest

"Conflict in Vietnam and at Home" speech http://www.pbs.org/wgbh/amex/rfk/filmmore/ps_ksu.html at Kansas State University on March 18, 1968 as part of the Alfred M. Landon Lectures on Public Issues.

Source: CryoBurn

Il faut manger pour vivre, et non pas vivre pour manger.
L'Avare (1668), Act III, sc. i.
Firstly, an inaccurate sourcing: in Act III, yes—but in Scene I, no: rather, in Scene V—HARPAGON, VALÈRE, MASTER JACQUES (see, e.g., the Project Gutenberg HTML version of the English translation: http://www.gutenberg.org/files/6923/6923-h/6923-h.htm). Secondly, a misattribution made clear by the Molière text—the character in the play, VAL, obviously points out that the quote refers to a "saying of one of the ancients" (and the quote is precisely written in quotation marks as well), in the full line of dialogue below:
Know, Master Jacques, you and people like you, that a table overloaded with eatables is a real cut-throat; that, to be the true friends of those we invite, frugality should reign throughout the repast we give, and that according to the saying of one of the ancients, "We must eat to live, and not live to eat."
The "ancients" to which VAL/Molière refers is Cicero, Diogenes Laertius, and the oldest known attribution, Socrates (whom Laertius explicitly attributes—and Cicero presumably invokes). Various books of quotations document this—e.g., Elizabeth Knowles' 2006 The Oxford Dictionary of Phrase and Fable (http://books.google.com/books?id=r2KIvsLi-2kC&dq=%22one+must+eat+to+live+not+live+to+eat%22&source=gbs_navlinks_s) and Jennifer Speake's 1982 A Dictionary of Proverbs (http://books.google.com/books?id=-IpkOkM3IfEC&dq=%22one+must+eat+to+live+not+live+to+eat%22&source=gbs_navlinks_s): the former lists the quote as "a proverbial saying, late 14th century, distinguishing between necessity and indulgence; Diogenes Laertius says of Socrates, 'he said that other men live to eat, but eats to live.' A similar idea is found in the Latin of Cicero, 'one must eat to live, not live to eat'"; the latter, reiterates this. Moreover, in William Shepard Walsh's 1909 Handy-book of Literary Curiosities, he adds that "According to Plutarch, what Socrates said was, 'Bad men live that they may eat and drink, whereas good men eat and drink that they may live.'" He also adds that Atheneus quotes similarly to Laertius, as well as explores other later variations (http://books.google.com/books?id=hrJkAAAAMAAJ&source=gbs_navlinks_s).
Misattributed

Source: Where the Red Fern Grows

Source: The History of Love

Letter to Fanny Guillermet (Zurich, 5 September 1918)

Source: The Kite Runner (2003)
Context: With me as the glaring exception, my father molded the world around him to his liking. The problem, of course, was that Baba saw the world in black and white. And he got to decide what was black and what was white. You can't love a person who lives that way without fearing him too. Maybe even hating him a little.

Source: The Analects, Chapter VI

Source: The Wind-Up Bird Chronicle

Source: The Unbearable Lightness of Being

Source: The Varieties of Religious Experience

Source: Me Talk Pretty One Day