Fuente: Promulgation of World Peace, p. 453
Contexto: Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If someone commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts. Beware! Beware! Lest ye offend any heart.
— Norman Vincent Peale, libro The Power of Positive Thinking
Fuente: The Power of Positive Thinking
— Albert Camus French author and journalist 1913 - 1960
To be found on quotes sites, but always without citation.
Disputed
— Dan Fogelberg singer-songwriter, musician 1951 - 2007
Along the Road.
Song lyrics, Phoenix (1979)
— Joseph Addison, libro Cato
Act II, scene i.
Cato, A Tragedy (1713)
Contexto: My voice is still for war.
Gods! Can a Roman senate long debate
Which of the two to choose, slavery or death?
No, let us rise at once,
Gird on our swords, and,
At the head of our remaining troops, attack the foe,
Break through the thick array of his throng'd legions,
And charge home upon him.
Perhaps some arm, more lucky than the rest,
May reach his heart, and free the world from bondage.
— John Gray British philosopher 1948
An Old Chaos: What a Tyrant Can Do For You (p. 57)
The Silence of Animals: On Progress and Other Modern Myths (2013)
— Alexander McCall Smith, libro The Careful Use of Compliments
Fuente: The Careful Use of Compliments
— Bob Dylan American singer-songwriter, musician, author, and artist 1941
Song lyrics, Planet Waves (1974), Forever Young
Contexto: May your hands always be busy. May your feet always be swift. May you have a strong foundation when the winds of changes shift. May your heart always be joyful. May your song always be sung. May you stay forever young.
— Arthur Schopenhauer, libro Parerga y paralipómena
"Psychological Observations"
Parerga and Paralipomena (1851), Studies in Pessimism
— Gus Arnheim American musician 1897 - 1955
Song I Surrender, Dear
— Jackie DeShannon American singer-songwriter 1941
"Put A Little Love In Your Heart" (1968); written with Jimmy Holiday and Randy Myers
— Pliny the Elder, libro Naturalis historia
Book XVIII, sec. 44.
Naturalis Historia
— Miguel de Unamuno 19th-20th century Spanish writer and philosopher 1864 - 1936
The Tragic Sense of Life (1913), XI : The Practical Problem
Contexto: And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting.
— Thomas Jefferson 3rd President of the United States of America 1743 - 1826
Letter to William Short (4 August 1820) http://www.stephenjaygould.org/ctrl/jefferson_jesus.html on his reason for composing a Syllabus of an Estimate of the Merit of the Doctrines of Jesus and referring to Jesus’ biographers, the Gospel writers. Published in Thomas Jefferson: Writings, Merrill D. Peterson, ed., New York: Library of America, 1994, pp. 1435–1440
1820s
Contexto: My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. … I say, that this free exercise of reason is all I ask for the vindication of the character of Jesus. We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications. Intermixed with these, again, are sublime ideas of the Supreme Being, aphorisms and precepts of the purest morality and benevolence, sanctioned by a life of humility, innocence and simplicity of manners, neglect of riches, absence of worldly ambition and honors, with an eloquence and persuasiveness which have not been surpassed. These could not be inventions of the groveling authors who relate them. They are far beyond the powers of their feeble minds. They shew that there was a character, the subject of their history, whose splendid conceptions were above all suspicion of being interpolations from their hands. Can we be at a loss in separating such materials, and ascribing each to its genuine author? The difference is obvious to the eye and to the understanding, and we may read as we run to each his part; and I will venture to affirm, that he who, as I have done, will undertake to winnow this grain from its chaff, will find it not to require a moment's consideration. The parts fall asunder of themselves, as would those of an image of metal and clay. … There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible.
— Arthur Schopenhauer, libro Parerga y paralipómena
Vol. 2, Ch. 24, § 324
Variant translation: Hatred is an affair of the heart; contempt that of the head.
As translated by Eric F. J. Payne
Parerga and Paralipomena (1851), Counsels and Maxims
Contexto: Hatred is a thing of the heart, contempt a thing of the head. Hatred and contempt are decidedly antagonistic towards one another and mutually exclusive. A great deal of hatred, indeed, has no other source than a compelled respect for the superior qualities of some other person; conversely, if you were to consider hating every miserable wretch you met you would have your work cut out: it is much easier to despise them one and all. True, genuine contempt, which is the obverse of true, genuine pride, stays hidden away in secret and lets no one suspect its existence: for if you let a person you despise notice the fact, you thereby reveal a certain respect for him, inasmuch as you want him to know how low you rate him — which betrays not contempt but hatred, which excludes contempt and only affects it. Genuine contempt, on the other hand, is the unsullied conviction of the worthlessness of another.
— Isaac Asimov, libro Pebble in the Sky
Fuente: Pebble in the Sky
— Niccolo Machiavelli, libro El Príncipe
Fuente: The Prince (1513), Ch. 17
Contexto: Still, a prince should make himself feared in such a way that if he does not gain love, he at any rate avoids hatred; for fear and the absence of hatred may well go together, and will be always attained by one who abstains from interfering with the property of his citizens and subjects or with their women. And when he is obliged to take the life of any one, to do so when there is a proper justification and manifest reason for it; but above all he must abstain from taking the property of others, for men forget more easily the death of their father than the loss of their patrimony. Then also pretexts for seizing property are never wanting, and one who begins to live by rapine will always find some reason for taking the goods of others, whereas causes for taking life are rarer and more quickly destroyed.
— Cameron Dokey American writer 1956
Fuente: Before Midnight: A Retelling of Cinderella
— Marianne Williamson American writer 1952
Fuente: A Return to Love: Reflections on the Principles of "A Course in Miracles"
— Šantidéva 8th-century Indian Buddhist monk and scholar 685 - 763
Bodhicaryavatara
