“We do not love people so much for the good they have done us, as for the good we do them”

“At that moment it meant nothing to him who might be standing over him, or what was said of him; he was only glad that people were standing near him and only wished that they would help him and bring him back to life, which seemed to him so beautiful now that he had today learned to understand it so differently.”

“People often think the question of non-resistance to evil by force is a theoretical one, which can be neglected. Yet this question is presented by life itself to all men, and calls for some answer from every thinking man. Ever since Christianity has been outwardly professed, this question is for men in their social life like the question which presents itself to a traveler when the road on which he has been journeying divides into two branches. He must go on and he cannot say: I will not think about it, but will go on just as I did before. There was one road, now there are two, and he must make his choice.”

“Happiness is an allegory, unhappiness a story.”

“It's not so much that he can't fall in love, but he has not the weakness necessary.”

“How can one be well...when one suffers morally?”

“Just when the question of how to live had become clearer to him, a new insoluble problem presented itself - Death.”

“No one is satisfied with his fortune,and everyone is satisfied with his wit.”

“Was it through reason that I arrived at the necessity of loving my neighbor and not throttling him?...Not reason. Reason discovered the struggle for existence and the law which demands that everyone who hinders the satisfaction of my desires should be throttled. That is the conclusion of reason. Reason could not discover love for the other, because it’s unreasonable.”

“nothing has contributed so much to the obscuring of Christian truth in the eyes of the heathen, and has hindered so much the diffusion of Christianity through the world, as the disregard of [non-resistance] by men calling themselves Christians, and the permission of war and violence to Christians.

“Always the same. Now a spark of hope flashes up, then a sea of despair rages, and always pain; always pain, always despair, and always the same. When alone he had a dreadful and distressing desire to call someone, but he knew beforehand that with others present it would be still worse.”

“Formerly, when I was told to consider him wise, I kept trying to, and thought I was stupid myself because I was unable to perceive his wisdom; but as soon as I said to myself, he's stupid (only in a whisper of course), it all became quite clear! Don't you think so?' 'How malicious you are to-day!' 'Not at all. I have no choice. One of us is stupid, and you know it's impossible to say so of oneself.

“Well, what is that to me? I can't see her!" she cried.”

“Levin was almost of the same age as Oblonsky; their intimacy did not rest merely on champagne. Levin had been the friend and companion of his early youth. They were fond of one another in spite of the difference of their characters and tastes, as friends are fond of one another who have been together in early youth. But in spite of this, each of them—as is often the way with men who have selected careers of different kinds—though in discussion he would even justify the other's career, in his heart despised it. It seemed to each of them that the life he led himself was the only real life, and the life led by his friend was a mere phantasm. Oblonsky could not restrain a slight mocking smile at the sight of Levin. How often he had seen him come up to Moscow from the country where he was doing something, but what precisely Stepan Arkadyevitch could never quite make out, and indeed he took no interest in the matter. Levin arrived in Moscow always excited and in a hurry, rather ill at ease and irritated by his own want of ease, and for the most part with a perfectly new, unexpected view of things. Stepan Arkadyevitch laughed at this, and liked it. In the same way Levin in his heart despised the town mode of life of his friend, and his official duties, which he laughed at, and regarded as trifling. But the difference was that Oblonsky, as he was doing the same as every one did, laughed complacently and good-humoredly, while Levin laughed without complacency and sometimes angrily.”

“A Frenchman's self-assurance stems from his belief that he is mentally and physically irresistibly fascinating to both men and women. An Englishman's self-assurance is founded on his being a citizen of the best organized state in the world and on the fact that, as an Englishman, he always knows what to do, and that whatever he does as an Englishman is unquestionably correct. An Italian is self-assured because he is excitable and easily forgets. A Russian is self-assured simply because he knows nothing and does not want to know anything, since he does not believe in the possibility of knowing anything fully.”