Vanity and pride are different things, though the words are often used synonymously. A person may be proud without being vain. Pride relates more to our opinion of ourselves, vanity to what we would have others think of us.
(Jane Austen (1775-1817), British novelist. Mary Bennet in Pride and Prejudice, ch. 5 (1813).)
If you can once engage people's pride, love, pity, ambition (or whatever is their prevailing passion) on your side, you need not fear what their reason can do against you.
(Philip Dormer Stanhope, 4th Earl Chesterfield (1694-1773), British statesman, man of letters. letter, Feb. 8, 1746, repr. in The Letters of the Earl of Chesterfield to His Son, vol. 1, no. 105, ed. Charles Strachey (1901). (First published 1774).)
The machine is impersonal, it takes the pride away from a piece of work, the individual merits and defects that go along with all work that is not done by a machinewhich is to say, its little bit of humanity.
(Friedrich Nietzsche (1844-1900), German philosopher, classical scholar, critic of culture. Friedrich Nietzsche, Sämtliche Werke: Kritische Studienausgabe, vol. 2, pp. 682-683, eds. Giorgio Colli and Mazzino Montinari, Berlin, de Gruyter (1980). The Wanderer and His Shadow, aphorism 288 (1880).)
You may have enemies whom you hate, but not enemies whom you despise. You must take pride in your enemy: then your enemy's successes will be your successes as well.
(Friedrich Nietzsche (1844-1900), German philosopher, classical scholar, critic of culture. Friedrich Nietzsche, Sämtliche Werke: Kritische Studienausgabe, vol. 4, p. 59, eds. Giorgio Colli and Mazzino Montinari, Berlin, de Gruyter (1980). Zarathustra, in Thus Spoke Zarathustra, First Part, "On War and Warriors," (1883).)
Love in the abstract is not enough for a great man in poverty; he has need of its utmost devotion.... She who is really a wife, one in heart, flesh, and bone, must follow wherever he leads, in whom her life, her strength, her pride, and happiness are centered.
(Honoré De Balzac (1799-1850), French novelist. Later appeared as part of Romans et contes philosophiques (1831), and part of the Etudes philosophiques (1831). It then entered the Comédie humaine (1845, trans. by George Saintsbury, 1971). Raphaël, in The Wild Ass's Skin (La Peau de chagrin), which was first published by Gosselin (1831).)