Insatiable ambition, the thirst of raising their respective fortunes, not so much from real want as from the desire to surpass others, inspired all men with a vile propensity to injure one another, and with a secret jealousy, which is the more dangerous, as it puts on the mask of benevolence, to carry its point with greater security. In a word, there arose rivalry and competition on the one hand, and conflicting interests on the other, together with a secret desire on both of profiting at the expense of others. All these evils were the first effects of property, and the inseparable attendants of growing inequality.
To jealousy, nothing is more frightful than laughter.
Jealousy is the great exaggerator.
It is not love that is blind, but jealousy.
The only causes of regret are laziness, outbursts of temper, hurting others, prejudice, jealousy and envy.
The first thing men do when they have renounced pleasure, through decency, lassitude, or for the sake of health, is to condemn it in others. Such conduct denotes a kind of latent affection for the very things they left off; they would like no one to enjoy a pleasure they can no longer indulge in; and thus they show their feelings of jealousy.
Jealousy is the most dreadfully involuntary of all sins.
Moral indignation is jealousy with a halo.
The object of government is not to change men from rational beings into beasts or puppets, but to enable them to develop their minds and bodies in security, and to employ their reason unshackled; neither showing hatred, anger or deceit, nor watched with the eyes of jealousy and injustice. In fact, the true aim of government is liberty.
Love may exist without jealousy, although this is rare: but jealousy may exist without love, and this is common; for jealousy can feed on that which is bitter no less than on that which is sweet, and is sustained by; pride as often as by affection.
In the absence of discriminating thoughts, the mind as we know it ceases to exist. Our suffering - our feeling of discomfort, alienation, loneliness - arises because we create a dualistic way of perceiving everything that separates us from the external. When we view the so-called external phenomenal world as distinct from ourselves, then fear arises, fear that we will lose our lives, that we may not continue to exist. Out of that fear come anger, jealousy, greed, hatred, aversion, attachment - all kinds of clinging. All our problems arise out of seeing ourselves as separate entities. We cling to what we perceive as me; my physical body and my ideas, my mind, my thoughts, my understanding, my beliefs, my concepts, my opinions.
In jealousy there is more of self-love than of love to another.
Jealousy is always born with love, but does not always die with it.
Jealousy lives upon doubts. It becomes madness or ceases entirely as soon as we pass from doubt to certainty.
Suspicions amongst thoughts are like the bats amongst the birds, they ever fly by twilight: certainly they are to be repressed, or at least well guarded, for they cloud the mind, lose friends, check business, dispose kings to tyranny, husbands to jealousy, and wise men to irresolution and melancholy; they are defects, not in the heart, but in the brain.
Anger and jealousy can no more bear to lose sight of their objects than love.
Our very best friends have a tincture of jealousy even in their friendship; and when they hear us praised by others, will ascribe it to sinister and interested motives if they can.
Jealousy, the jaundice of the soul.
Jealousy is the injured lover's hell.
Wine heightens indifference into love, love into jealousy, and jealousy into madness. It often turns the good-natured man into an idiot, and the choleric into an assassin. It give bitterness to resentment, it makes vanity insupportable, and displays every little spot of the soul in its utmost deformity.