Opening the book…
Opening the book…
What anger reveals, how we respond, and when to act.
“Tell me about a time anger taught you something — or cost you something. What did you learn from it?”
Related passages from different traditions. Read them together, or follow a question that interests you.
Anger, hatred, and passion corrupt the one who harbors them far more than any external enemy.
15 passages · 5 traditions
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
— Buddhism · Dhammapada, 3.v.42, tr. F. Max Müller, 1881 ↗
An evil eye, the evil inclination, and hatred for humankind put a person out of the world.
— Rabbinic Judaism · Pirkei Avot, 2:11, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
— Buddhism · Dhammapada, 15.v.201, tr. F. Max Müller, 1881 ↗
Ensnared / In nooses of a hundred idle hopes, / Slaves to their passion and their wrath, they buy / Wealth with base deeds, to glut hot appetites.
— Hinduism · Bhagavad Gita, 16, tr. Edwin Arnold, 1885 ↗
He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
— Buddhism · Dhammapada, 21.v.291, tr. F. Max Müller, 1881 ↗
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
— Buddhism · Dhammapada, 18.v.251, tr. F. Max Müller, 1881 ↗
The Doors of Hell / Are threefold, whereby men to ruin pass,-- / The door of Lust, the door of Wrath, the door / Of Avarice. Let a man shun those three! / He who shall turn aside from entering / All those three gates of Narak, wendeth straight / To find his peace, and comes to Swarga's gate.
Expecting others to be without fault is itself unreasonable; wise endurance requires accepting human imperfection.
14 passages · 3 traditions
that it is a mad man's part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.
— Stoicism · Marcus Aurelius, Meditations, 11.XVI, tr. Meric Casaubon (1634/1635) ↗
Cast away from thee opinion, and thou art safe. And what is it that hinders thee from casting of it away? When thou art grieved at anything, hast thou forgotten that all things happen according to the nature of the universe; and that him only it concerns, who is in fault; and moreover that no man lives properly, but that very instant of time which is now present. And therefore that no man whensoever he dieth can properly be said to lose any more, than an instant of time.
— Stoicism · Marcus Aurelius, Meditations, 12.XIX, tr. Meric Casaubon (1634/1635) ↗
If it were thine act and in thine own power, wouldest thou do it? If it were not, whom dost thou accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? For nothing should be done but to some certain end.
Meeting anger and provocation with gentle words rather than aggression disarms conflict and preserves dignity.
12 passages · 5 traditions
Turn aside evil with that which is better: we best know what they utter against thee.
— Qur’an · Qur'an, 23:96, tr. J. M. Rodwell, 1861 ↗
And endure what they say with patience, and depart from them with a decorous departure.
— Qur’an · Qur'an, 73:10, tr. J. M. Rodwell, 1861 ↗
Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
— Buddhism · Dhammapada, 17.v.224, tr. F. Max Müller, 1881 ↗
Go ye to Pharaoh, for he hath burst all bounds: But speak ye to him with gentle speech; haply he will reflect or fear.
— Qur’an · Qur'an, 20:43-44, tr. J. M. Rodwell, 1861 ↗
Self-mastery over the rising impulse of anger is treated as the highest form of personal discipline.
15 passages · 7 traditions
But, as often as the heart Breaks--wild and wavering--from control, so oft Let him re-curb it, let him rein it back To the soul's governance
— Hinduism · Bhagavad Gita, 6, tr. Edwin Arnold, 1885 ↗
When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.
— Confucianism · Confucius, Analects, 16.10, tr. James Legge, 1893 ↗
Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth.
— Stoicism · Marcus Aurelius, Meditations, 1.I, tr. Meric Casaubon (1634/1635) ↗
Taking revenge perpetuates harm to oneself; rising above it is the only genuine victory.
9 passages · 3 traditions
This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well.
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters.
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
The best kind of revenge is, not to become like unto them.
— Stoicism · Marcus Aurelius, Meditations, 6.V, tr. Meric Casaubon (1634/1635) ↗
Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon.
Resentment and indignation can serve justice and defense, but only when directed with proportion and purpose.
6 passages · 3 traditions
Resentment seems to have been given us by nature for defence, and for defence only. It is the safeguard of justice and the security of innocence. It prompts us to beat off the mischief which is attempted to be done to us, and to retaliate that which is already done; that the offender may be made to repent of his injustice, and that others, through fear of the like punishment, may be terrified from being guilty of the like offence.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Sect. II, Chap. I, 1759 ↗
Nothing annihilates an inhibition as irresistibly as anger does it; for, as Moltke says of war, destruction pure and simple is its essence. This is what makes it so invaluable an ally of every other passion. The sweetest delights are trampled on with a ferocious pleasure the moment they offer themselves as checks to a cause by which our higher indignations are elicited.
— The turn of the century · William James, The Varieties of Religious Experience, Lectures XI, XII, XIII — psychological generalities, 1902 ↗
When a man denominates another his ENEMY, his RIVAL, his ANTAGONIST, his ADVERSARY, he is understood to speak the language of self-love, and to express sentiments, peculiar to himself, and arising from his particular circumstances and situation. But when he bestows on any man the epithets of VICIOUS or ODIOUS or DEPRAVED, he then speaks another language, and expresses sentiments, in which he expects all his audience are to concur with him. He must here, therefore, depart from his private and particular situation, and must choose a point of view, common to him with others; he must move some universal principle of the human frame, and touch a string to which all mankind have an accord and symphony.
Much anger stems not from genuine wrong but from wounded vanity and an inflated sense of one's own importance.
13 passages · 4 traditions
Deceitfulness, and arrogance, and pride, / Quickness to anger, harsh and evil speech, / And ignorance, to its own darkness blind,-- / These be the signs, My Prince! of him whose birth / Is fated for the regions of the vile.
— Hinduism · Bhagavad Gita, 16, tr. Edwin Arnold, 1885 ↗
The gift selfishly given, where to receive Is hoped again, or when some end is sought, Or where the gift is proffered with a grudge, This is of Rajas, stained with impulse, ill.
— Hinduism · Bhagavad Gita, 17, tr. Edwin Arnold, 1885 ↗
"Enlightenment" causes revolt, for the slave desires the unconditioned, he understands nothing but the tyrannous, even in morals, he loves as he hates, without NUANCE, to the very depths, to the point of pain, to the point of sickness.
— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 46, tr. Helen Zimmern, 1907 ↗
— Hinduism · Bhagavad Gita, 16, tr. Edwin Arnold, 1885 ↗
Avidyā is the ignorance that darkens our consciousness, and tends to limit it within the boundaries of our personal self. It is this Avidyā, this ignorance, this limiting of consciousness that creates the hard separateness of the ego, and thus becomes the source of all pride and greed and cruelty incidental to self-seeking.
— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, II, 1913 ↗
For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
— Buddhism · Dhammapada, 1.v.5, tr. F. Max Müller, 1881 ↗
But if a man shall learn, Even while he lives and bears his body's chain, To master lust and anger, he is blest! He is the Yukta; he hath happiness, Contentment, light, within:
— Hinduism · Bhagavad Gita, 5, tr. Edwin Arnold, 1885 ↗
He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
— Buddhism · Dhammapada, 17.v.222, tr. F. Max Müller, 1881 ↗
Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
— Buddhism · Dhammapada, 17.v.221, tr. F. Max Müller, 1881 ↗
There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
— Buddhism · Dhammapada, 15.v.202, tr. F. Max Müller, 1881 ↗
And Dhoulnoun; when he went on his way in anger, and thought that we had no power over him. But in the darkness he cried "There is no God but thou: Glory be unto Thee! Verily, I have been one of the evil doers:" So we heard him and rescued him from misery: for thus rescue we the faithful.
— Qur’an · Qur'an, 21:87-88, tr. J. M. Rodwell, 1861 ↗
Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
— Buddhism · Dhammapada, 17.v.223, tr. F. Max Müller, 1881 ↗
Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they. And mightest thou not be so too? or, tell me, what doth hinder thee?
— Stoicism · Marcus Aurelius, Meditations, 9.IX, tr. Meric Casaubon (1634/1635) ↗
When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not possible.' Desire not then that which is impossible. For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without.
— Stoicism · Marcus Aurelius, Meditations, 9.XLIII, tr. Meric Casaubon (1634/1635) ↗
We are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
— Stoicism · Marcus Aurelius, Meditations, 1.XV, tr. Meric Casaubon (1634/1635) ↗
There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me?
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dost thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? yea thou that art one of those sinners thyself?
— Stoicism · Marcus Aurelius, Meditations, 7.XLI, tr. Meric Casaubon (1634/1635) ↗
Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad. But I that understand the nature of that which is good... How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
— Stoicism · Marcus Aurelius, Meditations, 1.XV, tr. Meric Casaubon (1634/1635) ↗
Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him, thou wilt have no occasion either to wonder, or to be angry. For either thou thyself dost yet live in that error and ignorance... Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?
— Stoicism · Marcus Aurelius, Meditations, 7.XIX, tr. Meric Casaubon (1634/1635) ↗
When thou art offended with any man's transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind. For this if thou shalt call to mind, thou shalt soon forget thine anger; especially when at the same time this also shall concur in thy thoughts, that he was constrained by his error and ignorance so to do: for how can he choose as long as he is of that opinion?
— Stoicism · Marcus Aurelius, Meditations, 10.XXX, tr. Meric Casaubon (1634/1635) ↗
To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
— Stoicism · Marcus Aurelius, Meditations, 6.LII, tr. Meric Casaubon (1634/1635) ↗
A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. A branch is cut off by another, but he that hates and is averse, cuts himself off from his neighbour, and knows not that at the same time he divides himself from the whole body, or corporation.
— Stoicism · Marcus Aurelius, Meditations, 11.VII, tr. Meric Casaubon (1634/1635) ↗
A theory of 'social rights,' the like of which probably never before found its way into distinct language--being nothing short of this--that it is the absolute social right of every individual, that every other individual shall act in every respect exactly as he ought; that whosoever fails thereof in the smallest particular, violates my social right, and entitles me to demand from the legislature the removal of the grievance. So monstrous a principle is far more dangerous than any single interference with liberty; there is no violation of liberty which it would not justify.
— Nineteenth-century philosophy · John Stuart Mill, On Liberty, Chapter IV (para. 5), 1859 ↗
Deal calmly therefore with the infidels; leave them awhile alone.
Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
— Buddhism · Dhammapada, 10.v.133, tr. F. Max Müller, 1881 ↗
Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!
— Buddhism · Dhammapada, 15.v.197, tr. F. Max Müller, 1881 ↗
Specious words confound virtue. Want of forbearance in small matters confounds great plans.
— Confucianism · Confucius, Analects, 15.26, tr. James Legge, 1893 ↗
Wax, a substance naturally hard and brittle, can be made soft by the application of a little warmth, so that it will take any shape you please. In the same way, by being polite and friendly, you can make people pliable and obliging, even though they are apt to be crabbed and malevolent. Hence politeness is to human nature what warmth is to wax.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 36, tr. T. Bailey Saunders, 1890 ↗
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God.
— Hebrew & Christian Bible · Bible, James 1:19-20, tr. King James Version (1611/1769) ↗
A soft answer turneth away wrath: but grievous words stir up anger.
— Hebrew & Christian Bible · Bible, Proverbs 15:1, tr. King James Version (1611/1769) ↗
Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.
— Qur’an · Qur'an, 17:53, tr. J. M. Rodwell, 1861 ↗
He did not transfer his anger; he did not repeat a fault.
— Confucianism · Confucius, Analects, 6.2, tr. James Legge, 1893 ↗
We must set limits to our wishes, curb our desires, moderate our anger, always remembering that an individual can attain only an infinitesimal share in anything that is worth having; and that, on the other hand, everyone must incur many of the ills of life; in a word, we must bear and forbear--and if we fail to observe this rule, no position of wealth or power will prevent us from feeling wretched.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 16, tr. T. Bailey Saunders, 1890 ↗
Who troubleth not his kind, And is not troubled by them; clear of wrath, Living too high for gladness, grief, or fear, That man I love!
— Hinduism · Bhagavad Gita, 12, tr. Edwin Arnold, 1885 ↗
Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
— Buddhism · Dhammapada, 14.v.185, tr. F. Max Müller, 1881 ↗
Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.
— Stoicism · Marcus Aurelius, Meditations, 6.IX, tr. Meric Casaubon (1634/1635) ↗
Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
— Hebrew & Christian Bible · Bible, Ecclesiastes 7:8-9, tr. King James Version (1611/1769) ↗
Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death.
— Rabbinic Judaism · Pirkei Avot, 2:10, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed.
— Stoicism · Marcus Aurelius, Meditations, 1.XII, tr. Meric Casaubon (1634/1635) ↗
A man should never let himself be mastered by the impressions of the moment, or indeed by outward appearances at all, which are incomparably more powerful in their effects than the mere play of thought or a train of ideas; not because these momentary impressions are rich in virtue of the data they supply,--it is often just the contrary,--but because they are something palpable to the senses and direct in their working; they forcibly invade our mind, disturbing our repose and shattering our resolutions.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 19, tr. T. Bailey Saunders, 1890 ↗
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
— Hebrew & Christian Bible · Bible, Proverbs 16:32, tr. King James Version (1611/1769) ↗
It is the height of folly to refuse the present hour of happiness, or wantonly to spoil it by vexation at by-gones or uneasiness about what is to come.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 5, tr. T. Bailey Saunders, 1890 ↗
There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.
— Rabbinic Judaism · Pirkei Avot, 5:11, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery), is a safe way. For he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious imposthumations.
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Seditions and Troubles, 1625 ↗
There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me?
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
Ambition, avarice, cruelty, and revenge have not sufficient natural impetuosity of their own; let us bait them with the glorious titles of justice and devotion.
— Renaissance humanism · Michel de Montaigne, Essays, later section, on civil and religious war, tr. Charles Cotton, ed. W. C. Hazlitt, 1877 ↗
If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
— Buddhism · Dhammapada, 9.v.125, tr. F. Max Müller, 1881 ↗
REVENGE is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office.
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Revenge, 1625 ↗
— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section IX (enemy/rival paragraph), 1751 ↗
Absolute and arbitrary power can never be maintained by one man over the body and soul of another man, without brutal chastisement and enormous cruelty.
— Transcendentalism · Frederick Douglass, My Bondage and My Freedom, INHUMANITY OF SLAVERY, 1855 ↗
There can be no proper motive for hurting our neighbour, there can be no incitement to do evil to another, which mankind will go along with, except just indignation for evil which that other has done to us. To disturb his happiness merely because it stands in the way of our own, to take from him what is of real use to him merely because it may be of equal or of more use to us... is what no impartial spectator can go along with.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Sect. II, Chap. II, 1759 ↗
The furious behaviour of an angry man is more likely to exasperate us against himself than against his enemies. As we are unacquainted with his provocation, we cannot bring his case home to ourselves, nor conceive anything like the passions which it excites.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗
A man must be still a greenhorn in the ways of the world, if he imagines that he can make himself popular in society by exhibiting intelligence and discernment. With the immense majority of people, such qualities excite hatred and resentment, which are rendered all the harder to bear by the fact that people are obliged to suppress--even from themselves--the real reason of their anger.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 34, tr. T. Bailey Saunders, 1890 ↗
We should be much less ready to lose our temper over an insult,--which, in the strict sense of the word, means that we have not been treated with respect,--if, on the one hand, we have not such an exaggerated estimate of our value and dignity--that is to say, if we were not so immensely proud of ourselves; and, on the other hand, if we had arrived at any clear notion of the judgment which, in his heart, one man generally passes upon another.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 36, tr. T. Bailey Saunders, 1890 ↗
In our youthful years we still venerate and despise without the art of NUANCE, which is the best gain of life, and we have rightly to do hard penance for having fallen upon men and things with Yea and Nay. Everything is so arranged that the worst of all tastes, THE TASTE FOR THE UNCONDITIONAL, is cruelly befooled and abused, until a man learns to introduce a little art into his sentiments.
— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 31, tr. Helen Zimmern, 1907 ↗
Most men are so thoroughly subjective that nothing really interests them but themselves. They always think of their own case as soon as ever any remark is made, and their whole attention is engrossed and absorbed by the merest chance reference to anything which affects them personally, be it never so remote: with the result that they have no power left for forming an objective view of things.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 26, tr. T. Bailey Saunders, 1890 ↗
The familiarity of superiors embitters one, because it may not be returned.
— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 182, tr. Helen Zimmern, 1907 ↗
To estimate a man's condition in regard to happiness, it is necessary to ask, not what things please him, but what things trouble him; and the more trivial these things are in themselves, the happier the man will be. To be irritated by trifles, a man must be well off; for in misfortunes trifles are unfelt.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 2, tr. T. Bailey Saunders, 1890 ↗
The practice of judging and condemning morally, is the favourite revenge of the intellectually shallow on those who are less so, it is also a kind of indemnity for their being badly endowed by nature, and finally, it is an opportunity for acquiring spirit and BECOMING subtle--malice spiritualises.
— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 219, tr. Helen Zimmern, 1907 ↗
Fine words, an insinuating appearance, and excessive respect — Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him — Tso Ch'iu-ming was ashamed of such conduct. I also am ashamed of it.
— Confucianism · Confucius, Analects, 5.24, tr. James Legge, 1893 ↗
It is an exceedingly rash thing to let any one see that you are decidedly superior to him in this respect, and to let other people see it too; because he will then thirst for vengeance, and generally look about for an opportunity of taking it by means of insult, because this is to pass from the sphere of intellect to that of will--and there, all are on an equal footing as regards the feeling of hostility.
— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 34, tr. T. Bailey Saunders, 1890 ↗
severity breedeth fear, but roughness breedeth hate.
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Great Place, 1625 ↗