Love

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

— Hebrew & Christian Bible · Bible, Luke 10:27, tr. King James Version (1611/1769) ↗

Of these four, O Prince of India! highest, nearest, best That last is, the devout soul, wise, intent Upon 'The One.' Dear, above all, am I To him; and he is dearest unto me!

— Hinduism · Bhagavad Gita, 7, tr. Edwin Arnold, 1885 ↗

Our spirit finds its larger self in the whole world, and is filled with an absolute certainty that it is immortal. It dies a hundred times in its enclosures of self; for separateness is doomed to die, it cannot be made eternal. But it never can die where it is one with the all, for there is its truth, its joy.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, V (preceding chapter VI), 1913 ↗

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.

— Hebrew & Christian Bible · Bible, 1 John 4:7-8, tr. King James Version (1611/1769) ↗

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

— Hebrew & Christian Bible · Bible, 1 John 4:20, tr. King James Version (1611/1769) ↗

It is not that thou lovest thy son because thou desirest him, but thou lovest thy son because thou desirest thine own soul. The meaning of this is, that whomsoever we love, in him we find our own soul in the highest sense.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, II, 1913 ↗

When a man's life rescued from distractions finds its unity in the soul, then the consciousness of the infinite becomes at once direct and natural to it as the light is to the flame. All the conflicts and contradictions of life are reconciled; knowledge, love and action harmonized; pleasure and pain become one in beauty, enjoyment and renunciation equal in goodness.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, Chapter II (closing passage), 1913 ↗

We can look at our self in its two different aspects. The self which displays itself, and the self which transcends itself and thereby reveals its own meaning. To display itself it tries to be big, to stand upon the pedestal of its accumulations, and to retain everything to itself. To reveal itself it gives up everything it has; thus becoming perfect like a flower that has blossomed out from the bud, pouring from its chalice of beauty all its sweetness.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, Chapter 4 (The Problem of Self), 1913 ↗

Our daily worship of God is not really the process of gradual acquisition of him, but the daily process of surrendering ourselves, removing all obstacles to union and extending our consciousness of him in devotion and service, in goodness and in love.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, VIII, 1913 ↗

When we are possessed by love, its force acts in the opposite direction. The things that closely adhered to us lose their adhesion and weight, and we find that they are not of us. Far from being a loss to give them away, we find in that the fulfilment of our being.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, Chapter 4 (The Problem of Self), 1913 ↗

Our highest joy is in the losing of our egoistic self and in the uniting with others. This love gives us a new power and insight and beauty of mind to the extent of the limits we set around it, but ceases to do so if those limits lose their elasticity, and militate against the spirit of love altogether; then our friendships become exclusive, our families selfish and inhospitable, our nations insular and aggressively inimical to other races.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, II, 1913 ↗

He sees indeed who sees in all alike The living, lordly Soul; the Soul Supreme, Imperishable amid the Perishing: For, whoso thus beholds, in every place, In every form, the same, one, Living Life, Doth no more wrongfulness unto himself, But goes the highest road which brings to bliss.

— Hinduism · Bhagavad Gita, 13, tr. Edwin Arnold, 1885 ↗

To understand anything is to find in it something which is our own, and it is the discovery of ourselves outside us which makes us glad. This relation of understanding is partial, but the relation of love is complete. In love the sense of difference is obliterated and the human soul fulfils its purpose in perfection, transcending the limits of itself and reaching across the threshold of the infinite.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, II, 1913 ↗

The highest flights of charity, devotion, trust, patience, bravery to which the wings of human nature have spread themselves have been flown for religious ideals.

— The turn of the century · William James, The Varieties of Religious Experience, Lectures XI, XII, XIII — opening, 1902 ↗

I am alike for all! I know not hate, / I know not favour! What is made is Mine! / But them that worship Me with love, I love; / They are in Me, and I in them!

— Hinduism · Bhagavad Gita, 9, tr. Edwin Arnold, 1885 ↗

The meaning of our self is not to be found in its separateness from God and others, but in the ceaseless realisation of yoga, of union; not on the side of the canvas where it is blank, but on the side where the picture is being painted.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, Chapter 4 (The Problem of Self), 1913 ↗

This does not lead us to power, as knowledge does, but it gives us joy, which is the product of the union of kindred things.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, I. THE RELATION OF THE INDIVIDUAL TO THE UNIVERSE, 1913 ↗

Give Me thy heart! adore Me! serve Me! cling In faith and love and reverence to Me! So shalt thou come to Me!

— Hinduism · Bhagavad Gita, 18, tr. Edwin Arnold, 1885 ↗

It is the high function of love to welcome all limitations and to transcend them. For nothing is more independent than love, and where else, again, shall we find so much of dependence? In love, thraldom is as glorious as freedom.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, V (preceding chapter VI), 1913 ↗

There is no man who has not this feeling to some extent, who has never sacrificed his selfish desire for the sake of some other person, who has never felt a pleasure in undergoing some loss or trouble because it pleased somebody else. It is a truth that man is not a detached being, that he has a universal aspect; and when he recognises this he becomes great.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, III — The Problem of Evil, 1913 ↗

Every man exists, and every man must know, and every man is made for bliss. He cannot help it. So through all existence; animals and plants, from the lowest to the highest existence, all must love.

— The turn of the century · Swami Vivekananda, Jnâna Yoga, Existence, Knowledge, Bliss, 1907 ↗

Who doeth all for Me; who findeth Me In all; adoreth always; loveth all Which I have made, and Me, for Love's sole end That man, Arjuna! unto Me doth wend.

— Hinduism · Bhagavad Gita, 11, tr. Edwin Arnold, 1885 ↗

Compulsion is not indeed the final appeal to man, but joy is.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, V (preceding chapter VI), 1913 ↗

It is not in the power of possession but in the power of union. Therefore India chose her places of pilgrimage wherever there was in nature some special grandeur or beauty, so that her mind could come out of its world of narrow necessities and realise its place in the infinite.

— The turn of the century · Rabindranath Tagore, Sadhana: The Realisation of Life, I. THE RELATION OF THE INDIVIDUAL TO THE UNIVERSE, 1913 ↗

No man is absolutely indifferent to the happiness and misery of others. The first has a natural tendency to give pleasure; the second, pain. This every one may find in himself.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Part II (footnote), 1751 ↗

We never are generous except when in some respect we prefer some other person to ourselves, and sacrifice some great and important interest of our own to an equal interest of a friend or of a superior.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part IV (preceding Part V), 1759 ↗

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 ↗

There is no human nature, to whom the appearance of happiness (where envy or revenge has no place) does not give pleasure, that of misery, uneasiness. This seems inseparable from our make and constitution. But they are only more generous minds, that are thence prompted to seek zealously the good of others, and to have a real passion for their welfare.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section VI, Part I (footnote), 1751 ↗

appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.

— Rabbinic Judaism · Pirkei Avot, 1:6, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

And bestow not favours that thou mayest receive again with increase; And for thy Lord wait thou patiently.

— Qur’an · Qur'an, 74:6-7, tr. J. M. Rodwell, 1861 ↗

Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation... Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense. As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another.

— Stoicism · Marcus Aurelius, Meditations, 5.VI, tr. Meric Casaubon (1634/1635) ↗

it seems undeniable, THAT nothing can bestow more merit on any human creature than the sentiment of benevolence in an eminent degree; and THAT a PART, at least, of its merit arises from its tendency to promote the interests of our species, and bestow happiness on human society.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section II, Part II, 1751 ↗

The magnanimous know very well that they who give time, or money, or shelter, to the stranger--so it be done for love, and not for ostentation--do, as it were, put God under obligation to them, so perfect are the compensations of the universe. In some way the time they seem to lose is redeemed, and the pains they seem to take remunerate themselves.

— Transcendentalism · Ralph Waldo Emerson, Essays, Heroism §8, 1844 ↗

But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

— Hebrew & Christian Bible · Bible, Matthew 6:3-4, tr. King James Version (1611/1769) ↗

Who though longing for it themselves, bestowed their food on the poor and the orphan and the captive: 'We feed you for the sake of God: we seek from you neither recompense nor thanks.'

— Qur’an · Qur'an, 71-76.76:8-9, tr. J. M. Rodwell, 1861 ↗

While the human heart is compounded of the same elements as at present, it will never be wholly indifferent to public good, nor entirely unaffected with the tendency of characters and manners. And though this affection of humanity may not generally be esteemed so strong as vanity or ambition, yet, being common to all men, it can alone be the foundation of morals, or of any general system of blame or praise. One man's ambition is not another's ambition, nor will the same event or object satisfy both; but the humanity of one man is the humanity of every one, and the same object touches this passion in all human creatures.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section IX (humanity paragraph), 1751 ↗

It is sufficient for our present purpose, if it be allowed, what surely, without the greatest absurdity cannot be disputed, that there is some benevolence, however small, infused into our bosom; some spark of friendship for human kind; some particle of the dove kneaded into our frame, along with the elements of the wolf and serpent. Let these generous sentiments be supposed ever so weak; let them be insufficient to move even a hand or finger of our body, they must still direct the determinations of our mind, and where everything else is equal, produce a cool preference of what is useful and serviceable to mankind, above what is pernicious and dangerous.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section IX (benevolence paragraph), 1751 ↗

Who giveth away his substance that he may become pure; And who offereth not favours to any one for the sake of recompense, But only as seeking the face of his Lord the Most High.

— Qur’an · Qur'an, 107-92.92:18-20, tr. J. M. Rodwell, 1861 ↗

There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.

— Rabbinic Judaism · Pirkei Avot, 5:13, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Usefulness is only a tendency to a certain end; and it is a contradiction in terms, that anything pleases as means to an end, where the end itself no wise affects us. If usefulness, therefore, be a source of moral sentiment, and if this usefulness be not always considered with a reference to self; it follows, that everything, which contributes to the happiness of society, recommends itself directly to our approbation and good-will.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Part II, 1751 ↗

The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.

— Taoism · Tao Te Ching, 81-81.81, tr. James Legge, 1891 ↗

When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another? No man useth to be weary of that which is beneficial unto him. But every action according to nature, is beneficial. Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others.

— Stoicism · Marcus Aurelius, Meditations, 7.XLIII, tr. Meric Casaubon (1634/1635) ↗

This SENTIMENT can be no other than a feeling for the happiness of mankind, and a resentment of their misery; since these are the different ends which virtue and vice have a tendency to promote. Here therefore REASON instructs us in the several tendencies of actions, and HUMANITY makes a distinction in favour of those which are useful and beneficial.

— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Appendix I, 1751 ↗

HOW selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗

Beneficence is always free, it cannot be extorted by force, the mere want of it exposes to no punishment; because the mere want of beneficence tends to do no real positive evil.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Sect. II, Chap. I, 1759 ↗

No benevolent man ever lost altogether the fruits of his benevolence. If he does not always gather them from the persons from whom he ought to have gathered them, he seldom fails to gather them, and with a tenfold increase, from other people. Kindness is the parent of kindness; and if to be beloved by our brethren be the great object of our ambition, the surest way of obtaining it is, by our conduct to show that we really love them.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part VI (preceding Chap. II), 1759 ↗

The gift lovingly given, when one shall say 'Now must I gladly give!' when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.

— Hinduism · Bhagavad Gita, 17, tr. Edwin Arnold, 1885 ↗

Let thy house be wide open, and let the poor be members of thy household.

— Rabbinic Judaism · Pirkei Avot, 1:5, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

— Confucianism · Confucius, Analects, 20.1.9, tr. James Legge, 1893 ↗

love is ever rewarded, either with the reciproque, or with an inward and secret contempt.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Love, 1625 ↗

Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.

— Buddhism · Dhammapada, 6.v.78, tr. F. Max Müller, 1881 ↗

No, beauty, gentleness, etc. etc. may gain a heart; but esteem, the only lasting affection, can alone be obtained by virtue supported by reason. It is respect for the understanding that keeps alive tenderness for the person.

— The Enlightenment · Mary Wollstonecraft, A Vindication of the Rights of Woman, Section 5 (before 5.3), 1792 ↗

I daily examine myself on three points:-- whether, in transacting business for others, I may have been not faithful;-- whether, in intercourse with friends, I may have been not sincere;-- whether I may have not mastered and practised the instructions of my teacher.

— Confucianism · Confucius, Analects, 1.4, tr. James Legge, 1893 ↗

They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.

— Confucianism · Confucius, Analects, 5.25, tr. James Legge, 1893 ↗

'Tis an excellent way to gain the heart and will of another, to submit and intrust one's self to him, provided it appear to be freely done, and without the constraint of necessity, and in such a condition, that a man manifestly does it out of a pure and entire confidence in the party, at least, with a countenance clear from any cloud of suspicion.

— Renaissance humanism · Michel de Montaigne, Essays, Essay II (On winning trust through openness), tr. Charles Cotton, ed. W. C. Hazlitt, 1877 ↗

To be able to practise five things everywhere under heaven constitutes perfect virtue. Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.

— Confucianism · Confucius, Analects, 17.6, tr. James Legge, 1893 ↗

But of all attachments to an individual, that which is founded altogether upon esteem and approbation of his good conduct and behaviour, confirmed by much experience and long acquaintance, is, by far, the most respectable. Such friendships, arising not from a constrained sympathy, not from a sympathy which has been assumed and rendered habitual for the sake of convenience and accommodation; but from a natural sympathy, from an involuntary feeling that the persons to whom we attach ourselves are the natural and proper objects of esteem and approbation; can exist only among men of virtue.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part VI (preceding Chap. II), 1759 ↗

All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease.

— Rabbinic Judaism · Pirkei Avot, 5:16, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Trust often obliges fidelity.

— Renaissance humanism · Michel de Montaigne, Essays, Essay II (quoting Livy, xxii. 22), tr. Charles Cotton, ed. W. C. Hazlitt, 1877 ↗

Our intellectual and active powers increase with our affection. The scholar sits down to write, and all his years of meditation do not furnish him with one good thought or happy expression; but it is necessary to write a letter to a friend, and, forthwith, troops of gentle thoughts invest themselves, on every hand, with chosen words.

— Transcendentalism · Ralph Waldo Emerson, Essays, Friendship, §3, 1844 ↗

When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, 'I will bury him.'

— Confucianism · Confucius, Analects, 10.15, tr. James Legge, 1893 ↗

Distance and long absence are always prejudicial to friendship, however disinclined a man may be to admit. Our regard for people whom we do not see--even though they be our dearest friends--gradually dries up in the course of years, and they become abstract notions; so that our interest in them grows to be more and more intellectual,--nay, it is kept up only as a kind of tradition.

— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 33, tr. T. Bailey Saunders, 1890 ↗

Let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.

— Rabbinic Judaism · Pirkei Avot, 4:12, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Vice is always capricious: virtue only is regular and orderly. The attachment which is founded upon the love of virtue, as it is certainly, of all attachments, the most virtuous; so it is likewise the happiest, as well as the most permanent and secure.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part VI (preceding Chap. II), 1759 ↗

Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.

— Stoicism · Marcus Aurelius, Meditations, 1.V, tr. Meric Casaubon (1634/1635) ↗

Virtue is not left to stand alone. He who practises it will have neighbors.

— Confucianism · Confucius, Analects, 4.25, tr. James Legge, 1893 ↗

This was the gift of New England to the freed Negro: not alms, but a friend; not cash, but character. It was not and is not money these seething millions want, but love and sympathy, the pulse of hearts beating with red blood.

— The turn of the century · W. E. B. Du Bois, The Souls of Black Folk, Of the Training of Black Men, 1903 ↗

Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.

— Confucianism · Confucius, Analects, 9.24, tr. James Legge, 1893 ↗

The secret of success in society, is a certain heartiness and sympathy. A man who is not happy in the company, cannot find any word in his memory that will fit the occasion. All his information is a little impertinent.

— Transcendentalism · Ralph Waldo Emerson, Essays, Manners, §16, 1844 ↗

be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

— Rabbinic Judaism · Pirkei Avot, 1:12, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Love, 1625 ↗

One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor.

— Rabbinic Judaism · Pirkei Avot, 6:3, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

there is a satisfaction in the consciousness of being beloved, which, to a person of delicacy and sensibility, is of more importance to happiness, than all the advantage which he can expect to derive from it.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, CHAP. IV, 1759 ↗

Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.

— Buddhism · Dhammapada, 15.v.204, tr. F. Max Müller, 1881 ↗

those that want friends, to open themselves unto, are cannibals of their own hearts.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Friendship, 1625 ↗

True and genuine friendship presupposes a strong sympathy with the weal and woe of another--purely objective in its character and quite disinterested; and this in its turn means an absolute identification of self with the object of friendship. The egoism of human nature is so strongly antagonistic to any such sympathy, that true friendship belongs to that class of things--the sea-serpent, for instance,--with regard to which no one knows whether they are fabulous or really exist somewhere or other.

— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 33, tr. T. Bailey Saunders, 1890 ↗

Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs.

— Stoicism · Marcus Aurelius, Meditations, 1.IX, tr. Meric Casaubon (1634/1635) ↗

Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.

— Confucianism · Confucius, Analects, 12.23, tr. James Legge, 1893 ↗

In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.

— Confucianism · Confucius, Analects, 4.26, tr. James Legge, 1893 ↗

There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:-- these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-- these are injurious.

— Confucianism · Confucius, Analects, 16.4, tr. James Legge, 1893 ↗

It is far better to be often deceived than never to trust; to be disappointed in love, than never to love; to lose a husband's fondness, than forfeit his esteem.

— The Enlightenment · Mary Wollstonecraft, A Vindication of the Rights of Woman, Section 5.3, 1792 ↗

The acquaintance might be long, but he showed the same respect as at first.

— Confucianism · Confucius, Analects, 5.16, tr. James Legge, 1893 ↗

Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.

— Hebrew & Christian Bible · Bible, Ecclesiastes 4:9-10, tr. King James Version (1611/1769) ↗

When a person, either by express promise or by conduct, has encouraged another to rely upon his continuing to act in a certain way—to build expectations and calculations, and stake any part of his plan of life upon that supposition, a new series of moral obligations arises on his part towards that person, which may possibly be overruled, but cannot be ignored.

— Nineteenth-century philosophy · John Stuart Mill, On Liberty, Chapter IV, 1859 ↗

Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.

— Hebrew & Christian Bible · Bible, Proverbs 27:6, tr. King James Version (1611/1769) ↗

The soul environs itself with friends, that it may enter into a grander self-acquaintance or solitude; and it goes alone, for a season, that it may exalt its conversation or society.

— Transcendentalism · Ralph Waldo Emerson, Essays, Friendship, §7, 1844 ↗

Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?

— Confucianism · Confucius, Analects, 14.8, tr. James Legge, 1893 ↗

if a man have a true friend, he may rest almost secure that the care of those things will continue after him. So that a man hath, as it were, two lives in his desires.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Friendship, 1625 ↗

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) ↗

Who hears me, who understands me, becomes mine,--a possession for all time.

— Transcendentalism · Ralph Waldo Emerson, Essays, Friendship, §5, 1844 ↗

Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.

— Hebrew & Christian Bible · Bible, Proverbs 27:17, tr. King James Version (1611/1769) ↗

If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.

— Buddhism · Dhammapada, 23.v.328, tr. F. Max Müller, 1881 ↗

The sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.'

— Taoism · Tao Te Ching, 25-32.27, tr. James Legge, 1891 ↗

For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution: so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error … doth help to further their desires he doth that for which he was made, and therefore can require no more.

— Stoicism · Marcus Aurelius, Meditations, 9.XLIII, tr. Meric Casaubon (1634/1635) ↗

Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

— Buddhism · Dhammapada, 26.v.401, tr. F. Max Müller, 1881 ↗

In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

— Taoism · Tao Te Ching, 73-80.79, tr. James Legge, 1891 ↗

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 ↗

The faith of each believer, Indian Prince! Conforms itself to what he truly is. Where thou shalt see a worshipper, that one To what he worships lives assimilate, Such as the shrine, so is the votary.

— Hinduism · Bhagavad Gita, 17, tr. Edwin Arnold, 1885 ↗

To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.

— Taoism · Tao Te Ching, 49-56.49, tr. James Legge, 1891 ↗

We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others.

— Taoism · Tao Te Ching, 1-8.4, tr. James Legge, 1891 ↗

Who hateth nought Of all which lives, living himself benign, Compassionate, from arrogance exempt, Exempt from love of self, unchangeable By good or ill; patient, contented, firm In faith, mastering himself, true to his word, Seeking Me, heart and soul; vowed unto Me,-- That man I love!

— Hinduism · Bhagavad Gita, 12, tr. Edwin Arnold, 1885 ↗

He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

— Buddhism · Dhammapada, 19.v.261, tr. F. Max Müller, 1881 ↗

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 ↗

(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them.

— Taoism · Tao Te Ching, 9-16.10, tr. James Legge, 1891 ↗

Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

— Buddhism · Dhammapada, 26.v.406, tr. F. Max Müller, 1881 ↗

And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.

— Buddhism · Dhammapada, 25.v.375, tr. F. Max Müller, 1881 ↗

A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.

— Buddhism · Dhammapada, 19.v.270, tr. F. Max Müller, 1881 ↗

It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them;--this is called its mysterious operation.

— Taoism · Tao Te Ching, 49-56.51, tr. James Legge, 1891 ↗

To act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.

— Taoism · Tao Te Ching, 57-64.63, tr. James Legge, 1891 ↗

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

— Buddhism · Dhammapada, 19.v.258, tr. F. Max Müller, 1881 ↗

Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.

— Buddhism · Dhammapada, 16.v.210, tr. F. Max Müller, 1881 ↗

From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

— Buddhism · Dhammapada, 16.v.215, tr. F. Max Müller, 1881 ↗

That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.

— Taoism · Tao Te Ching, 65-72.66, tr. James Legge, 1891 ↗

Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.

— Buddhism · Dhammapada, 24.v.345, tr. F. Max Müller, 1881 ↗

Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

— Buddhism · Dhammapada, 12.v.166, tr. F. Max Müller, 1881 ↗

He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'

— Taoism · Tao Te Ching, 49-56.56, tr. James Legge, 1891 ↗

The sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.

— Taoism · Tao Te Ching, 65-72.72, tr. James Legge, 1891 ↗

It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.

— Buddhism · Dhammapada, 26.v.390, tr. F. Max Müller, 1881 ↗

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) ↗

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

— Hebrew & Christian Bible · Bible, Matthew 5:44, tr. King James Version (1611/1769) ↗

Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

— Hebrew & Christian Bible · Bible, Matthew 7:1-2, tr. King James Version (1611/1769) ↗

Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

— Buddhism · Dhammapada, 26.v.405, tr. F. Max Müller, 1881 ↗

The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.

— Confucianism · Confucius, Analects, 12.16, tr. James Legge, 1893 ↗

And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

— Hebrew & Christian Bible · Bible, Matthew 7:3-5, tr. King James Version (1611/1769) ↗

Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.

— Rabbinic Judaism · Pirkei Avot, 4:18, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

— Buddhism · Dhammapada, 26.v.408, tr. F. Max Müller, 1881 ↗

Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-- then all within the four seas will be his brothers.

— Confucianism · Confucius, Analects, 12.5, tr. James Legge, 1893 ↗

Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God].

— Rabbinic Judaism · Pirkei Avot, 3:14, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

— Confucianism · Confucius, Analects, 6.28, tr. James Legge, 1893 ↗

In his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.

— Confucianism · Confucius, Analects, 5.15, tr. James Legge, 1893 ↗

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) ↗

Our sensibility to the feelings of others, so far from being inconsistent with the manhood of self-command, is the very principle upon which that manhood is founded. The very same principle or instinct which, in the misfortune of our neighbour, prompts us to compassionate his sorrow; in our own misfortune, prompts us to restrain the abject and miserable lamentations of our own sorrow.

— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part III, Ch. 3 (third paragraph), 1759 ↗

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 ↗

The stable being burned down, when he was at court, on his return he said, 'Has any man been hurt?' He did not ask about the horses.

— Confucianism · Confucius, Analects, 10.12, tr. James Legge, 1893 ↗

Beside this, to be of those who believe, and enjoin stedfastness on each other, and enjoin compassion on each other.

— Qur’an · Qur'an, 90-80.90:17, tr. J. M. Rodwell, 1861 ↗

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 ↗

Who is wise? He who learns from every man. Who is mighty? He who subdues his [evil] inclination. Who is rich? He who rejoices in his lot. Who is he that is honored? He who honors his fellow human beings.

— Rabbinic Judaism · Pirkei Avot, 4:1, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

There is one rule relative to behaviour that, I think, ought to regulate every other; and it is simply to cherish such an habitual respect for mankind, as may prevent us from disgusting a fellow creature for the sake of a present indulgence.

— The Enlightenment · Mary Wollstonecraft, A Vindication of the Rights of Woman, Chapter 7 (on reputation and female virtue), 1792 ↗

Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission.

— Stoicism · Marcus Aurelius, Meditations, 10.XVI, tr. Meric Casaubon (1634/1635) ↗

Do not separate yourself from the community. Do not trust in yourself until the day of your death. Do not judge your fellow man until you have reached his place. Say not: 'when I shall have leisure I shall study;' perhaps you will not have leisure.

— Rabbinic Judaism · Pirkei Avot, 2:4, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗

That which is not good for the bee-hive, cannot be good for the bee.

— Stoicism · Marcus Aurelius, Meditations, 6.XLIX, tr. Meric Casaubon (1634/1635) ↗

From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it.

— Stoicism · Marcus Aurelius, Meditations, 1.VII, tr. Meric Casaubon (1634/1635) ↗

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 ↗

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) ↗

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) ↗

Blessed are the merciful: for they shall obtain mercy.

— Hebrew & Christian Bible · Bible, Matthew 5:7, tr. King James Version (1611/1769) ↗

Did he not find thee an orphan and gave thee a home? And found thee erring and guided thee, And found thee needy and enriched thee.

— Qur’an · Qur'an, 93-104.93:6-8, 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 ↗

They that shall oppose thee in thy right courses, as it is not in their power to divert thee from thy good action, so neither let it be to divert thee from thy good affection towards them. But be it thy care to keep thyself constant in both; both in a right judgment and action, and in true meekness towards them, that either shall do their endeavour to hinder thee, or at least will be displeased with thee for what thou hast done.

— Stoicism · Marcus Aurelius, Meditations, 11.VIII, tr. Meric Casaubon (1634/1635) ↗

When you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself.

— Confucianism · Confucius, Analects, 12.2, tr. James Legge, 1893 ↗

He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

— Buddhism · Dhammapada, 8.v.109, tr. F. Max Müller, 1881 ↗

Will any contemn me? let him look to that, upon what grounds he does it: my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt. Will any hate me? let him look to that. I for my part will be kind and loving unto all.

— Stoicism · Marcus Aurelius, Meditations, 11.XII, tr. Meric Casaubon (1634/1635) ↗

Being of equal grace to comrades, friends, Chance-comers, strangers, lovers, enemies, Aliens and kinsmen; loving all alike, Evil or good.

— Hinduism · Bhagavad Gita, 6, tr. Edwin Arnold, 1885 ↗

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) ↗

Within a very little while, thou wilt be either ashes, or a sceletum; and a name perchance; and perchance, not so much as a name. And what is that but an empty sound, and a rebounding echo?... But still that time come, what will content thee? what else, but to worship and praise the Gods; and to do good unto men. To bear with them, and to forbear to do them any wrong.

— Stoicism · Marcus Aurelius, Meditations, 5.XXVII, tr. Meric Casaubon (1634/1635) ↗

A beautiful form is better than a beautiful face: a beautiful behavior is better than a beautiful form: it gives a higher pleasure than statues or pictures; it is the finest of the fine arts.

— Transcendentalism · Ralph Waldo Emerson, Essays, Manners, §19, 1844 ↗

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

— Hebrew & Christian Bible · Bible, James 2:13, tr. King James Version (1611/1769) ↗

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

— Hebrew & Christian Bible · Bible, Matthew 7:12, tr. King James Version (1611/1769) ↗

But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.

— Hebrew & Christian Bible · Bible, 1 John 3:17-18, tr. King James Version (1611/1769) ↗

Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

— Hebrew & Christian Bible · Bible, Luke 10:36-37, tr. King James Version (1611/1769) ↗

meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him?

— Stoicism · Marcus Aurelius, Meditations, 11.XVI, tr. Meric Casaubon (1634/1635) ↗

The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-- without reverence, what is there to distinguish the one support given from the other?

— Confucianism · Confucius, Analects, 2.7, tr. James Legge, 1893 ↗

Labour not as one to whom it is appointed to be wretched, nor as one that either would be pitied, or admired; but let this be thine only care and desire; so always and in all things to prosecute or to forbear, as the law of charity, or mutual society doth require.

— Stoicism · Marcus Aurelius, Meditations, 9.X, tr. Meric Casaubon (1634/1635) ↗

Recompense injury with justice, and recompense kindness with kindness.

— Confucianism · Confucius, Analects, 14.36, tr. James Legge, 1893 ↗

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 ↗

Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, 'Fie!' neither reproach them; but speak to them both with respectful speech; And defer humbly to them out of tenderness; and say, 'Lord, have compassion on them both, even as they reared me when I was little.'

— Qur’an · Qur'an, 17:23-24, tr. J. M. Rodwell, 1861 ↗

Words causing no man woe, words ever true, Gentle and pleasing words, and those ye say In murmured reading of a Sacred Writ,-- These make the true religiousness of Speech.

— Hinduism · Bhagavad Gita, 17, tr. Edwin Arnold, 1885 ↗

Slavery provides no means for the honorable continuance of the race. Marriage as imposing obligations on the parties to it—has no existence here, except in such hearts as are purer and higher than the standard morality around them.

— Transcendentalism · Frederick Douglass, My Bondage and My Freedom, Chapter V, 1855 ↗

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) ↗

Friends on that day shall become foes to one another, except the God-fearing.

— Qur’an · Qur'an, 43:67, 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 ↗

The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.

— Buddhism · Dhammapada, 1.v.6, tr. F. Max Müller, 1881 ↗

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 ↗

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 ↗

Thirty-nine lashes on my naked and bleeding back, would have been joyfully borne, in preference to this separation from these, the friends of my youth.

— Transcendentalism · Frederick Douglass, My Bondage and My Freedom, Chapter (separation from companions), 1855 ↗

Hatred stirreth up strifes: but love covereth all sins.

— Hebrew & Christian Bible · Bible, Proverbs 10:12, tr. King James Version (1611/1769) ↗

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

— Hebrew & Christian Bible · Bible, 1 John 4:18, tr. King James Version (1611/1769) ↗

To talk of _kindness_ entering into a relation in which one party is robbed of wife, of children, of his hard earnings, of home, of friends, of society, of knowledge, and of all that makes this life desirable, is most absurd, wicked, and preposterous.

— Transcendentalism · Frederick Douglass, My Bondage and My Freedom, INHUMANITY OF SLAVERY, 1855 ↗

The affections of children, and weak people, are always selfish; they love others, because others love them, and not on account of their virtues. Yet, till esteem and love are blended together in the first affection, and reason made the foundation of the first duty, morality will stumble at the threshold.

— The Enlightenment · Mary Wollstonecraft, A Vindication of the Rights of Woman, Chapter 12 (preceding section), 1792 ↗

Whoever has really offered sacrifice knows that he wanted and obtained something for it--perhaps something from himself for something from himself; that he relinquished here in order to have more there, perhaps in general to be more, or even feel himself 'more.'

— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 220, tr. Helen Zimmern, 1907 ↗

Real service will not lose its nobleness. All generosity is not merely French and sentimental; nor is it to be concealed, that living blood and a passion of kindness does at last distinguish God's gentleman from Fashion's.

— Transcendentalism · Ralph Waldo Emerson, Essays, Manners, §18, 1844 ↗

Were you to hear how your dear friends speak of you behind your back, you would never say another word to them.

— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 33, tr. T. Bailey Saunders, 1890 ↗

The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily, or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.

— Nineteenth-century philosophy · John Stuart Mill, On Liberty, Chapter I, 1859 ↗

Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Love, 1625 ↗

there is no such flatterer as is a man's self; and there is no such remedy against flattery of a man's self, as the liberty of a friend.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Friendship, 1625 ↗

Rather than love, than money, than fame, give me truth.

— Transcendentalism · Henry David Thoreau, Walden, and On the Duty of Civil Disobedience, Conclusion, 1854 ↗

Truth is handsomer than the affectation of love. Your goodness must have some edge to it,--else it is none.

— Transcendentalism · Ralph Waldo Emerson, Essays, Self-Reliance, 1844 ↗

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 ↗

If one Ponders on objects of the sense, there springs Attraction; from attraction grows desire, Desire flames to fierce passion, passion breeds Recklessness; then the memory--all betrayed-- Lets noble purpose go, and saps the mind, Till purpose, mind, and man are all undone.

— Hinduism · Bhagavad Gita, 2, tr. Edwin Arnold, 1885 ↗

Nothing is secure but life, transition, the energizing spirit. No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial to-morrow in the light of new thoughts. People wish to be settled: only as far as they are unsettled is there any hope for them.

— Transcendentalism · Ralph Waldo Emerson, Essays, Circles, 1844 ↗

it is impossible to love, and to be wise.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Love, 1625 ↗

But if we really think very highly of a person, we should conceal it from him like a crime. This is not a very gratifying thing to do, but it is right. Why, a dog will not bear being treated too kindly, let alone a man!

— Nineteenth-century philosophy · Arthur Schopenhauer, Counsels and Maxims, Section 28, tr. T. Bailey Saunders, 1890 ↗

Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.

— Buddhism · Dhammapada, 2.v.27, tr. F. Max Müller, 1881 ↗

I have not seen one who loves virtue as he loves beauty.

— Confucianism · Confucius, Analects, 9.17, tr. James Legge, 1893 ↗

"I am affected, not because you have deceived me, but because I can no longer believe in you."

— Nineteenth-century philosophy · Friedrich Nietzsche, Beyond Good and Evil, 183, tr. Helen Zimmern, 1907 ↗

They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men's fortunes, and maketh men, that they can no ways be true to their own ends.

— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Love, 1625 ↗