{
  "contract": "atlas-static-api/1/passages",
  "count": 113,
  "availableQuotations": 111,
  "labels": {
    "claim/abraham-abundant-welcome": "Abraham's welcome exceeds his stated offer",
    "claim/acaranga-mendicant-rigor-is-role-specific": "Ācārāṅga food rules address mendicant non-harm",
    "claim/acaranga-noninjury-crosses-life-categories": "Ācārāṅga extends non-injury across categories of life",
    "claim/acaranga-responsibility-includes-consent": "Ācārāṅga includes causing and allowing within responsibility",
    "claim/analects-learning-practice-joy": "Analects learning stresses practice and joy",
    "claim/aristotle-distributive-justice-proportion": "Aristotle defines distributive justice proportionally",
    "claim/aristotle-eudaimonia-final-end": "Aristotle treats eudaimonia as final self-sufficient good",
    "claim/aristotle-external-goods-matter": "Aristotle allows external goods as conditions of flourishing",
    "claim/aristotle-flourishing-activity-virtue": "Aristotle identifies flourishing with virtuous activity",
    "claim/aristotle-friendship-civic-bond": "Aristotle treats civic friendship as a social bond",
    "claim/aristotle-friendship-constitutive-good": "Aristotle views friendship as part of flourishing",
    "claim/aristotle-justice-complete-virtue": "Aristotle calls justice a complete virtue toward others",
    "claim/aristotle-obligation-character-relations": "Aristotle grounds civic obligation in character relations",
    "claim/aristotle-politics-common-advantage-standard": "Aristotle uses common advantage as the constitutional standard",
    "claim/aristotle-politics-political-animal-nature": "Aristotle treats political association as natural to humans",
    "claim/aristotle-politics-true-vs-deviant-constitutions": "Aristotle labels rule forms as true or deviant by shared purpose",
    "claim/aristotle-virtue-habituation": "Aristotle grounds virtue in habituation",
    "claim/atrahasis-post-flood-population-controls": "Atrahasis ends with controls on human reproduction",
    "claim/augustine-grace-delivers-divided-will": "Augustine does not make self-command self-sufficient",
    "claim/augustine-habit-binds-will": "Augustine makes habit both chosen and binding",
    "claim/augustine-will-is-partial": "Augustine's two wills are one incomplete agency",
    "claim/book-of-documents-heaven-hears-people": "Book of Documents links Heaven’s mandate to the people",
    "claim/book-of-documents-mandate-conditional-on-virtue": "Heaven's appointment is presented as conditional",
    "claim/book-of-documents-popular-salience-for-heavenly-mandate": "Book of Documents frames the people as Heaven’s referent",
    "claim/confucian-duty-role-relations": "Confucian duties follow social roles",
    "claim/confucian-flourishing-social-cultivation": "Confucian flourishing is social cultivation",
    "claim/confucian-li-forms-character": "Ritual in Confucianism shapes character",
    "claim/confucian-obligation-cultivated-not-abstract": "Confucian obligations are cultivated in practice",
    "claim/confucian-reciprocity-mutual-obligation": "Confucian obligation is mutually responsive",
    "claim/confucian-reciprocity-not-rule-only": "Confucian ethics emphasizes reciprocity over exhaustive rule systems",
    "claim/confucian-ren-extend-to-others": "Ren extends humane concern outward",
    "claim/confucian-ren-relational": "Confucian ren is enacted in relations",
    "claim/daodejing-knowing-not-knowing": "Chapter 71 treats unrecognized ignorance as a disease",
    "claim/daodejing-naming-has-limits": "Naming has limits in the Daodejing",
    "claim/daodejing-world-resists-grasping": "Chapter 29 critiques coercive control, not all planning",
    "claim/daodejing-wuwei-noncoercive-action": "Wu wei is non-coercive efficacy, not passivity",
    "claim/deucalion-flood-is-regional": "Pseudo-Apollodorus's Deucalion flood is regional",
    "claim/dukkha-marks-existence": "Dukkha is a structural mark of conditioned existence",
    "claim/epictetus-agency-not-total-control": "Epictetus distinguishes agency from external outcome",
    "claim/epictetus-flourishing-agency": "Epictetus grounds flourishing in agency over judgement",
    "claim/epictetus-reason-tests-fit": "Epictetus makes reasonable action context-sensitive",
    "claim/epictetus-social-roles-not-isolation": "Epictetus preserves role-based obligations in human flourishing",
    "claim/epictetus-suspends-desire-pedagogically": "Epictetus suspends desire as beginner training",
    "claim/epicurus-death-nothing": "Epicurus argues that death is nothing to us",
    "claim/epicurus-friendship-security": "Epicurean friendship gives both joy and protection",
    "claim/epicurus-pleasure-absence-pain": "Epicurean pleasure is bounded by the absence of pain and turmoil",
    "claim/epicurus-pleasure-telos": "Epicurus makes pleasure the telos of flourishing life",
    "claim/epicurus-prudence-guides-pleasure": "Epicurean prudence and justice stabilize flourishing",
    "claim/first-samuel-kingship-remains-conditionally-accountable": "Monarchy remains conditionally accountable to YHWH",
    "claim/first-samuel-monarchy-framed-as-rejection-of-divine-kingship": "Samuel frames monarchy as rejection of divine kingship",
    "claim/first-samuel-warned-extractive-kingship": "Samuel warns of the extractive costs of a king",
    "claim/genesis-flood-ends-in-covenant": "Genesis answers recurring violence with a universal covenant",
    "claim/genesis-flood-judges-violence": "Genesis makes corruption and violence the flood's cause",
    "claim/gilgamesh-11-reuses-atrahasis": "Gilgamesh Tablet XI reuses an Atrahasis flood version",
    "claim/gita-action-without-fruit-attachment": "The Gītā detaches action from fruit and from inaction",
    "claim/gita-attachment-desire-collapse": "The Gītā traces a sequence from attention to ruin",
    "claim/gita-kama-rajas-foe": "The Gītā locates insatiable desire within guṇa psychology",
    "claim/great-learning-aims-logic": "Great Learning frames ethical excellence as a governing aim",
    "claim/great-learning-civic-order-via-self-renewal": "Great Learning ties civic order to prior self-discipline",
    "claim/great-learning-moral-triad-as-end": "Great Learning presents a three-part moral sequence",
    "claim/hebrews-recalls-angel-hosts": "Hebrews recalls the Genesis angel-host cycle",
    "claim/islam-distinguishes-social-roles": "Qur'anic ethics distinguish neighbors, companions, and wayfarers",
    "claim/islamic-guest-right-bounded-debated": "The Islamic guest right is time-bounded and legally debated",
    "claim/job-epilogue-vindicates-job": "The epilogue sides with the protester, not the theologians",
    "claim/job-rejects-retribution": "Job's dialogues reject proportionate retribution",
    "claim/john-9-rejects-sin-causation": "John 9 denies sin as the cause of congenital affliction",
    "claim/kalama-discourse-not-blanket-relativism": "Kalama discourse is not blanket relativism",
    "claim/kalama-discourse-rejects-hearsay-alone": "Kalama discourse rejects hearsay alone",
    "claim/kalama-discourse-tests-consequences": "Kalama discourse tests teachings by outcomes",
    "claim/kant-autonomy-self-legislation": "Kant defines autonomy as self-legislation",
    "claim/kant-duty-moral-worth": "Kant ties moral worth to duty",
    "claim/kant-good-will-unqualified-good": "Kant on good will as unqualified good",
    "claim/kant-humanity-end-not-means": "Kant forbids treating persons merely as means",
    "claim/kant-kingdom-ends-systematic-union": "Kant frames moral community as a kingdom of ends",
    "claim/kant-universal-law-obligation": "Kant derives obligation from universalizable maxims",
    "claim/katha-good-not-identical-pleasant": "The good and the pleasant are not one choice",
    "claim/katha-immortality-atman-brahman": "Kaṭha's immortality is an ātman-Brahman answer",
    "claim/katha-liberation-desire-knots": "Kaṭha locates liberation here",
    "claim/katha-self-unborn-not-ego-survival": "The unborn Self is not ordinary ego survival",
    "claim/leviticus-ger-resident-outsider": "Leviticus addresses a resident outsider, not simply a guest",
    "claim/lot-hospitality-morally-complex": "Lot is not an uncomplicated hospitality exemplar",
    "claim/ludlul-divine-inscrutability": "Ludlul answers innocent suffering with divine inscrutability, resolved in cult",
    "claim/manu-sacrifice-renews-humanity": "Manu's sacrifice generates renewed human life",
    "claim/marcus-aurelius-accepts-changing-whole": "Marcus accepts the whole as changing",
    "claim/marcus-aurelius-control-within-contribution": "Marcus frames control as inner contribution",
    "claim/marcus-aurelius-judgment-shapes-distress": "Marcus links distress to judgment",
    "claim/matthew-active-generosity": "Matthew 5:40-42 requires costly giving",
    "claim/matthew-enemy-love-and-prayer": "Matthew 5:44 extends love and prayer to enemies",
    "claim/matthew-nonretaliation": "Matthew 5:39 rejects personal retaliatory violence",
    "claim/matthew-sun-and-rain-impartiality": "Matthew 5:45 grounds enemy-love in divine impartiality",
    "claim/matthew-sword-relinquish-during-arrest": "Matthew 26:52 commands immediate disarmament",
    "claim/matthew-telos-perfectness": "Matthew 5:48 closes with a disputed standard of perfection",
    "claim/matthew-voluntary-arrest-and-scripture": "Matthew 26:53–56 frames the arrest as voluntary fulfillment",
    "claim/mencius-benevolent-rule-people": "Benevolent rule is judged by the people it governs",
    "claim/mencius-heaven-mediated-by-people": "Heaven’s appraisal is mediated through popular moral perception",
    "claim/mencius-profit-righteousness-priority": "Rulerly counsel is framed by virtue before wealth",
    "claim/mencius-tyrant-loses-ruler-status": "A tyrant can forfeit the moral status of ruler",
    "claim/mill-happiness-standard": "Mill defines happiness as the moral standard",
    "claim/mill-impartiality-equal-consideration": "Mill requires impartial consideration in utility",
    "claim/mill-justice-rights-utility": "Mill derives rights and justice from utility",
    "claim/mill-liberty-harm-principle": "Mill’s Harm Principle limits justified coercion",
    "claim/mill-qualitative-pleasures": "Mill distinguishes higher and lower pleasures",
    "claim/mill-rightness-independent-motive": "Mill links rightness to utility rather than motive",
    "claim/naciketas-refuses-finite-rewards": "Naciketas refuses substitutes for knowing death",
    "claim/nibbana-fire-dependence-not-destination": "The quenched-fire simile concerns exhausted dependence",
    "claim/nibbana-in-life-retains-feeling": "Awakening does not remove bodily feeling",
    "claim/nibbana-neither-eternal-self-nor-annihilation": "The Buddhist middle is not half a surviving self",
    "claim/nibbana-postmortem-predicates-inapplicable": "MN 72 refuses all four postmortem predicates",
    "claim/nibbana-two-elements-one-liberation": "The two nibbāna elements are not two destinations",
    "claim/paul-death-destroyed": "Paul treats death as an enemy to destroy",
    "claim/paul-resurrection-christ-pattern": "Christ's resurrection patterns a future resurrection",
    "claim/paul-spiritual-body-transformed": "Spiritual body does not simply mean no body",
    "claim/phaedo-affinity-not-proof": "Affinity does not yet prove imperishability",
    "claim/phaedo-defines-death-as-separation": "Phaedo defines death as soul-body separation",
    "claim/phaedo-myth-not-exact-cartography": "Phaedo qualifies its afterlife cartography",
    "claim/phaedo-practices-death-not-suicide": "Practicing death is not a license for suicide",
    "claim/plato-justification-defines-justice-as-functional-order": "Plato defines justice through functional order",
    "claim/plato-requires-philosopher-kingly-rule-for-rest": "Plato requires philosopher-kingly rule for stable justice",
    "claim/plato-rules-by-knowledge-tension-authority": "Republic articulates a knowledge-authority tension",
    "claim/pyrrhonism-equipollence-motivates-suspension": "Pyrrhonian equipollence triggers ἐποχή",
    "claim/pyrrhonism-follows-appearances": "Pyrrhonism continues practical life by appearance",
    "claim/pyrrhonism-inquiry-remains-open": "Pyrrhonism keeps inquiry open after suspension",
    "claim/pyrrhonism-suspends-judgment": "Pyrrhonism uses epoché as its immediate skeptical outcome",
    "claim/pyrrhonism-tranquility-follows-suspension": "Pyrrhonian tranquillity is tied to the skeptical procedure",
    "claim/quran-abraham-hospitality-example": "The Qur'an presents Abraham's hospitality as narrative example",
    "claim/quran-job-patient-exemplar": "The Qur'anic Job is an exemplar of ṣabr, without the protest dialogues",
    "claim/stoic-apatheia-not-numbness": "Stoic apatheia is not emotional numbness",
    "claim/stoic-externals-preferred-not-good": "Stoicism treats external goods as preferred but not decisive",
    "claim/stoic-virtue-sufficient-flourishing": "Stoic ethics treats virtue as sufficient for flourishing",
    "claim/sutrakritanga-carefulness-is-practical-discipline": "Sūtrakṛtāṅga makes carefulness a practical discipline",
    "claim/sutrakritanga-intention-does-not-exhaust-harm": "Sūtrakṛtāṅga does not reduce harm to avowed intention",
    "claim/sutrakritanga-killing-causing-consenting-bind": "Sūtrakṛtāṅga treats killing, causing, and consent as binding",
    "claim/sutta-nipata-boundless-compassion": "Snp 1.8 uses the mother analogy for boundless loving-kindness",
    "claim/sutta-nipata-inner-dart-sustains-agitation": "Snp 4.15 turns from public conflict to the inner dart",
    "claim/sutta-nipata-no-wished-pain-under-provocation": "Snp 1.8 rejects wishing pain under provocation",
    "claim/sutta-nipata-taking-up-arms-peril": "Snp 4.15 links taking up arms with peril",
    "claim/sutta-nipata-universal-welfare": "Snp 1.8 extends welfare to all beings",
    "claim/tanha-origin-not-all-desire": "Taṇhā is not every form of desire",
    "claim/tanha-sustains-renewed-existence": "The second noble truth includes renewed existence",
    "claim/thrasymachus-defines-justice-as-stronger-interest": "Thrasymachus defines justice as the stronger's advantage",
    "claim/two-arrows-distinction": "The two-arrows teaching splits pain from added suffering",
    "claim/uttaradhyayana-actions-remain-ones-own": "Uttarādhyayana denies that relations absorb one's harmful action",
    "claim/uttaradhyayana-nonharm-requires-attention": "Uttarādhyayana operationalizes non-harm as attention",
    "claim/xenia-ritualized-reciprocity": "Xenia is ritualized reciprocity, not generic kindness",
    "claim/zhuangzi-accepts-transformation": "Zhuangzi affirms continual transformation over fixed essence",
    "claim/zhuangzi-free-wandering-loosens-attachment": "Free and Easy Wandering loosens clinging",
    "claim/zhuangzi-language-cannot-fix-all-distinctions": "Zhuangzi exposes limits of fixed naming",
    "claim/zhuangzi-perspectives-remain-partial": "Zhuangzi treats perspective as bounded and revisable",
    "claim/zhuangzi-skill-adapts-without-rigid-control": "Zhuangzi’s craft is adaptive rather than coercive",
    "comparison/acaranga-matthew-nonretaliation": "Ācārāṅga and Matthew: refusing harm under unlike moral frames",
    "comparison/acaranga-sutta-nipata-nonharm": "Ācārāṅga and Sutta Nipāta: all beings under different disciplines",
    "comparison/aristotle-confucius-cultivated-flourishing": "Aristotle and Confucius: cultivated activity and relational practice",
    "comparison/aristotle-confucius-relational-obligation": "Aristotle and Confucius on obligation to others",
    "comparison/aristotle-epicurus-human-end": "Aristotle and Epicurus: competing accounts of the human end",
    "comparison/atrahasis-vs-gilgamesh-flood": "Atrahasis and Gilgamesh XI: a flood story repurposed for mortality",
    "comparison/daodejing-marcus-limited-control": "Daodejing and Marcus Aurelius: non-grasping in flux with distinct orders of reality",
    "comparison/deucalion-vs-mesopotamian-flood": "Deucalion and the Mesopotamian flood complex: transmitted architecture, Greek ethnogenesis",
    "comparison/epictetus-vs-buddhist-craving": "Epictetus and early Buddhism: training desire without false equivalence",
    "comparison/epicurus-epictetus-therapeutic-flourishing": "Epicurus and Epictetus: therapeutic flourishing with incompatible goods",
    "comparison/genesis-vs-atrahasis-flood": "Genesis and Atrahasis: inherited flood architecture, inverted social logic",
    "comparison/genesis-vs-hebrews-hospitality": "Genesis and Hebrews: angel-host narrative becomes exhortation",
    "comparison/genesis-vs-odyssey-hospitality": "Genesis and the Odyssey: welcome before disclosure",
    "comparison/job-vs-ayyub": "Job and Ayyūb: one figure, two theologies of suffering",
    "comparison/job-vs-dukkha": "Job's protest vs. the dukkha diagnosis",
    "comparison/job-vs-ludlul": "Job and the Babylonian righteous sufferer",
    "comparison/kalama-pyrrhonism-inquiry": "Kalama teaching and Pyrrhonian inquiry: not the same doubt",
    "comparison/kant-confucius-reciprocity": "Kant and Confucius: reciprocity across vocabularies",
    "comparison/kant-mill-universal-moral-scope": "Kant and Mill: universal moral scope",
    "comparison/katha-vs-pali-liberation": "Kaṭha immortality and Pāli nibbāna: a shared death question without a shared Self",
    "comparison/mencius-documents-heaven-people-quotation": "Mencius quotes the Great Declaration on Heaven and the people",
    "comparison/mencius-first-samuel-accountable-rule": "Mencius and First Samuel: authority under moral judgment",
    "comparison/phaedo-vs-paul-resurrection": "Phaedo and 1 Corinthians 15: separable soul versus transformed body",
    "comparison/republic-great-learning-cultivated-rule": "Republic and Great Learning: cultivated persons and political order",
    "comparison/sn56-vs-gita-desire": "Early Buddhist craving and the Gītā: cessation and disciplined action",
    "comparison/sutta-nipata-matthew-provocation": "Sutta Nipāta and Matthew: concern beyond reciprocity",
    "comparison/zhuangzi-pyrrhonism-epistemic-humility": "Zhuangzi and Pyrrhonism: loosening rigid assent through different logics",
    "passage/acaranga-agency-for-harm": "Doing, causing, and allowing are named as causes of sin",
    "passage/acaranga-alms-living-food": "Mendicant alms rules inspect food for living beings",
    "passage/acaranga-neither-inflict-cause-consent": "The sage neither inflicts, orders, nor assents to pain",
    "passage/acaranga-unchangeable-law-noninjury": "The law forbids slaying, violence, abuse, torment, and expulsion",
    "passage/an-3-65-harm-and-welfare": "Test teachings by harm and welfare",
    "passage/an-3-65-hearsay-authority": "Do not rely on authority alone",
    "passage/analects-1-1": "Learning by steady self-cultivation in friendship",
    "passage/analects-12-1": "Virtue as self-discipline aligned with propriety",
    "passage/analects-12-2": "Reciprocity in public and private conduct",
    "passage/analects-15-24": "Reciprocity as a lifelong practice",
    "passage/analects-4-15": "An all-pervading unity as ethical orientation",
    "passage/analects-6-30": "Self-establishment follows from helping others",
    "passage/apollodorus-1-7-2-deucalion": "Prometheus warns Deucalion to build a chest",
    "passage/aristotle-politics-1253a2-3": "Man is by nature a political animal",
    "passage/aristotle-politics-1279a25-31": "Constitutions are true when they serve common interest",
    "passage/atrahasis-human-noise": "Human clamor keeps Enlil awake",
    "passage/book-of-documents-heaven-sees-hears": "Great Declaration ties Heaven’s view and hearing to the people",
    "passage/book-of-documents-taijia-mandate-not-constant": "The Charge to Tâi Kiâ makes Heaven's appointment conditional",
    "passage/confessions-8-5-10": "Indulged desire hardens into necessity",
    "passage/confessions-8-5-12": "Grace answers the bound will's plea",
    "passage/confessions-8-9-21": "The mind commands itself and is resisted",
    "passage/daodejing-1-naming": "Limitations of naming at the opening",
    "passage/daodejing-29-world-sacred-vessel": "Non-coercive governance and political restraint",
    "passage/daodejing-71-knowing-not-knowing": "Knowing through disciplined non-knowledge",
    "passage/dhammapada-277-278": "All conditioned things are impermanent; all are dukkha",
    "passage/epictetus-discourses-1-1": "Epictetus on the limits of unreflective faculties",
    "passage/epictetus-discourses-1-2": "What is reasonable depends on the situation",
    "passage/epictetus-encheiridion-1": "Some things are up to us and others are not",
    "passage/epictetus-encheiridion-2": "Suspend desire for the present",
    "passage/first-corinthians-15-20-26": "Christ's resurrection begins death's defeat",
    "passage/first-corinthians-15-42-44": "The raised body is transformed",
    "passage/first-corinthians-15-51-55": "Mortality puts on immortality",
    "passage/first-samuel-12-13-15": "Samuel places king and people under conditional obedience",
    "passage/first-samuel-8-7-18": "Rejection and warning over demands for kingship",
    "passage/genesis-18-1-8": "Abraham runs to welcome three visitors",
    "passage/genesis-19-1-8": "Lot receives visitors amid threatened violence",
    "passage/genesis-6-5-7": "Wickedness, grief, and the decision to destroy",
    "passage/genesis-9-11-13": "The no-more-flood covenant and its sign",
    "passage/gilgamesh-11-160-161": "The gods gather over the flood survivor's offering",
    "passage/gita-2-47": "Action without attachment to its fruit",
    "passage/gita-2-62-63": "Attention becomes attachment, desire, anger, and ruin",
    "passage/gita-3-37-41": "Desire and wrath obscure knowledge",
    "passage/great-learning-self-family-state-kingdom": "Great Learning maps cultivation from person to state",
    "passage/great-learning-three-aims": "Great Learning states its three aims",
    "passage/groundwork-duty-moral-worth-4-397": "Duty as the occasion for moral worth",
    "passage/groundwork-good-will-4-393": "Only a good will is good without limitation",
    "passage/groundwork-humanity-formula-4-429": "Humanity as an end in itself",
    "passage/groundwork-kingdom-ends-4-433": "Kingdom of ends and legislative morality",
    "passage/groundwork-universal-law-4-421": "Action from a maxim that could be universal law",
    "passage/hebrews-13-2": "Some hosts received angels unawares",
    "passage/iti-44-two-elements": "Nibbāna in life and without residue",
    "passage/job-38-whirlwind": "God answers Job out of the whirlwind",
    "passage/job-42-7": "Ye have not spoken of me the thing that is right",
    "passage/john-9-man-born-blind": "Who did sin, this man, or his parents?",
    "passage/katha-1-1-26-28": "Naciketas refuses wealth, longevity, and pleasure",
    "passage/katha-1-2-18": "The knowing Self is unborn and undying",
    "passage/katha-2-3-14-15": "Desires cease and the mortal becomes immortal",
    "passage/leviticus-19-33-34": "Love the resident stranger as yourself",
    "passage/ludlul-2-33-38": "Who knows the will of the gods in heaven?",
    "passage/matthew-26-47-56": "The arrest in Gethsemane",
    "passage/matthew-5-38-42": "Eye for eye and nonretaliation",
    "passage/matthew-5-43-48": "Love enemies and pray for enemies",
    "passage/meditations-4-3-judgment": "Retire inwardly before searching outward comforts",
    "passage/meditations-8-47-opinion": "Disturbance comes from judgment, not events",
    "passage/mencius-1a1": "Mencius limits counsel to benevolence and righteousness",
    "passage/mencius-1b8": "Mencius recategorizes the tyrant as a mere fellow",
    "passage/mencius-5a5": "Heaven tracks the people’s moral world",
    "passage/menoeceus-death-nothing": "Epicurean indifference to death as flourishing",
    "passage/menoeceus-pleasure-goal": "Pleasure as mark and aim of a happy life",
    "passage/mn-72-fire-fuel": "A quenched fire has exhausted its fuel",
    "passage/mn-72-four-predicates": "Four postmortem answers do not apply",
    "passage/nicomachean-ethics-1-1": "Aristotle frames every pursuit by its good",
    "passage/nicomachean-ethics-1-7": "Human flourishing is virtuous activity of the soul",
    "passage/nicomachean-ethics-2-1": "Virtue is developed through habituated character",
    "passage/nicomachean-ethics-5-1": "Justice as a state of character",
    "passage/nicomachean-ethics-5-3": "Distributive and rectifying justice",
    "passage/nicomachean-ethics-8-1": "Friendship as a condition of a good life",
    "passage/odyssey-1-120-124": "Telemachus feeds the stranger before questioning",
    "passage/odyssey-9-266-271": "Zeus avenges strangers and suppliants",
    "passage/on-liberty-harm-principle-1": "Mill's harm principle",
    "passage/outlines-1-12-tranquility": "The tranquilizing aim of skepticism",
    "passage/outlines-1-19-24-appearances": "Pyrrhonian treatment of appearances and everyday criteria",
    "passage/outlines-1-8-10-sceptical-ability": "Sceptical power in opposition, epoché, and tranquillity",
    "passage/phaedo-114c-d": "The bodiless hope is a glorious venture, not exact cartography",
    "passage/phaedo-64c": "Death is the separation of soul and body",
    "passage/phaedo-80b": "Soul resembles the divine; body resembles the mortal",
    "passage/principal-doctrine-3": "Epicurean restraint as criterion for pleasure",
    "passage/principal-doctrine-5": "Prudence, honor, and justice in flourishing",
    "passage/quran-21-83-84": "Lo! adversity afflicteth me",
    "passage/quran-38-44": "Lo! We found him steadfast",
    "passage/quran-51-24-27": "Abraham's honoured guests receive a fatted calf",
    "passage/republic-338c-thrasymachus-justice-stronger": "Thrasymachus on justice and the stronger",
    "passage/republic-433a-b-each-class-does-work": "Justice as each class doing its proper work",
    "passage/republic-473c-d-philosophers-kings-rest": "No rest until philosophers rule",
    "passage/satapatha-1-8-1-manu-flood": "The fish promises reciprocal rescue",
    "passage/sn-36-6-two-arrows": "The two arrows",
    "passage/sn-44-10-survival": "Survival and annihilation share a mistaken self-premise",
    "passage/sn-56-11-craving": "Craving is the origin of suffering",
    "passage/sutrakritanga-activity-and-hostility": "The activity lecture refuses to reduce harm to conscious avowal",
    "passage/sutrakritanga-carefulness-all-beings": "Carefulness treats all beings as oneself",
    "passage/sutrakritanga-killing-causing-consenting": "Killing, causing, and consenting increase bondage",
    "passage/sutta-nipata-snp1-8-universal-welfare": "Snp 1.8 extends loving-kindness without exception",
    "passage/sutta-nipata-snp4-15-armed-peril-dart": "Snp 4.15 traces armed peril to a dart in the heart",
    "passage/utilitarianism-higher-pleasures-2": "Higher and lower pleasures",
    "passage/utilitarianism-impartial-happiness-2": "Impartial happiness as the utilitarian standard",
    "passage/utilitarianism-motive-rightness-2": "Moral rightness and motive",
    "passage/utilitarianism-rights-justice-5": "Justice, rights, and reciprocity",
    "passage/uttaradhyayana-careless-killing-accountability": "Careless killing cannot be displaced onto one's relations",
    "passage/uttaradhyayana-samitis-guptis": "Samitis and guptis operationalize non-harm",
    "passage/zhuangzi-17-river-god": "Bounded knowing in sea, season, and doctrine",
    "passage/zhuangzi-2-perspectival-knowing": "Different natures suit different homes",
    "passage/zhuangzi-2-this-and-that": "Two-sided attention",
    "passage/zhuangzi-6-transformation": "Heaven and earth as a melting-pot",
    "question/death-liberation": "What happens at death—and what is liberation?",
    "question/desire-self-mastery": "What should we do with desire?",
    "question/flood-recurrence": "Why does the flood story recur across cultures?",
    "question/hospitality-stranger": "What do we owe the stranger at the door?",
    "question/human-flourishing": "What makes a human life go well?",
    "question/innocent-suffering": "Why do the innocent suffer?",
    "question/mutual-obligation": "What do we owe one another?",
    "question/political-legitimacy": "What makes political authority legitimate?",
    "question/uncertainty-control": "How should we live with uncertainty and limited control?",
    "question/violence-nonviolence": "When is violence justified, and what does nonviolence require?",
    "ritual/sitting-shiva": "Sitting shiva",
    "source/abbott-kant-groundwork-1895": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
    "source/adler-origins-judaism": "Adler — The Origins of Judaism",
    "source/aguirre-deucalion": "Aguirre, Deukalion and Pyrrha",
    "source/ahn-venter-genesis-18": "Ahn and Venter, Fellowship Narrative of Genesis 18",
    "source/annas-introduction-platos-republic-1981": "Annas, Introduction to Plato's Republic",
    "source/annas-morality-happiness": "Annas, The Morality of Happiness",
    "source/annus-lenzi-ludlul": "Annus & Lenzi, Ludlul bēl nēmeqi (2010)",
    "source/bailey-epicurus-1926": "Bailey, Epicurus: The Extant Remains (1926)",
    "source/bartholomeusz-in-defense-of-dharma": "Bartholomeusz, In Defense of Dharma",
    "source/bett-pyrrho-legacy": "Bett, Pyrrho, his Antecedents, and his Legacy",
    "source/blankinship-hospitality-islam": "Blankinship, Hospitality and Islam",
    "source/bodhi-numerical-discourses": "Bodhi, The Numerical Discourses",
    "source/bronkhorst-greater-magadha": "Bronkhorst, Greater Magadha",
    "source/brown-john": "Brown, The Gospel According to John I–XII (1966)",
    "source/bukhari-guest-right": "Ṣaḥīḥ al-Bukhārī, guest-right reports",
    "source/carr-genesis-flood": "Carr, Precursors to the Flood Narrative",
    "source/chapple-nonviolence-animals-earth-self": "Chapple, Nonviolence to Animals, Earth, and Self",
    "source/cline-confucius-rawls-justice": "Cline, Confucius, Rawls, and the Sense of Justice",
    "source/collins-invention-judaism": "Collins — The Invention of Judaism",
    "source/collins-nirvana": "Collins, Nirvana: Concept, Imagery, Narrative",
    "source/cook-enspirited-body": "Cook, The Enspirited Body in 1 Corinthians 15",
    "source/cort-jains-in-the-world": "Cort, Jains in the World",
    "source/crisp-routledge-utilitarianism": "Crisp, Mill on Utilitarianism",
    "source/dalley-myths-mesopotamia": "Dalley, Myths from Mesopotamia",
    "source/davies-allison-matthew-icc-volume-1-1988": "Davies and Allison, A Critical and Exegetical Commentary on Matthew, vol. 1",
    "source/day-genesis-flood": "Day, Genesis and ancient Near Eastern flood accounts",
    "source/donner-fumerton-mill": "Donner and Fumerton, Mill",
    "source/driver-history-utilitarianism": "Driver, The History of Utilitarianism",
    "source/dundas-jains": "Dundas, The Jains",
    "source/durand-shogry-baltzly-stoicism": "Durand, Shogry, and Baltzly — Stoicism (SEP)",
    "source/ebrey-phaedo": "Ebrey, Plato's Phaedo",
    "source/eggeling-satapatha": "Eggeling's Śatapatha Brāhmaṇa",
    "source/ekenberg-confessions-wills": "Ekenberg, Practical Rationality and the Wills of Confessions 8",
    "source/framarin-desire-gita": "Framarin, The Desire You Are Required to Get Rid Of",
    "source/frazer-apollodorus": "Frazer's Apollodorus",
    "source/gardner-four-books-2007": "Gardner, The Four Books",
    "source/george-babylonian-gilgamesh": "George, The Babylonian Gilgamesh Epic",
    "source/gethin-foundations": "Gethin, The Foundations of Buddhism (1998)",
    "source/gethin-review-selfless-mind": "Gethin, review of The Selfless Mind",
    "source/graver-sep-epictetus": "Graver, Epictetus (Stanford Encyclopedia of Philosophy)",
    "source/graver-stoicism-emotion": "Graver, Stoicism and Emotion",
    "source/hadot-inner-citadel": "Hadot, Inner Citadel",
    "source/hansen-daoism": "Hansen, Daoism",
    "source/harvey-introduction-buddhism": "Harvey, An Introduction to Buddhism",
    "source/harvey-selfless-mind": "Harvey, The Selfless Mind",
    "source/heffron-atrahasis-noise": "Heffron on rigmu in Atra-ḫasīs",
    "source/herman-ritualised-friendship": "Herman, Ritualised Friendship and the Greek City",
    "source/hicks-epicurus-1925": "Hicks, Epicurus (1925)",
    "source/inwood-ethics-human-action-stoicism": "Inwood, Ethics and Human Action in Early Stoicism",
    "source/jacobi-jaina-sutras-part-1": "Jacobi, Jaina Sūtras, Part I (SBE 22)",
    "source/jacobi-jaina-sutras-part-2": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
    "source/jacobson-neighbor": "Jacobson and Jacobson, The Old Testament and the Neighbor",
    "source/jerryson-juergensmeyer-buddhist-warfare": "Jerryson and Juergensmeyer, Buddhist Warfare",
    "source/johns-quranic-job": "Johns, Qur'anic presentation of Job (1999)",
    "source/johnson-cureton-kant-moral": "Johnson & Cureton, Kant's Moral Philosophy",
    "source/jowett-phaedo-1892": "Jowett, Plato's Phaedo (1892)",
    "source/jowett-politics-1885": "Jowett, Politics (1885)",
    "source/jowett-republic-1892": "Jowett, Plato: The Republic (1892)",
    "source/kjv-bible": "King James Version",
    "source/komline-augustine-will": "Komline, Augustine on the Will",
    "source/konstan-epicurus": "Konstan, Epicurus",
    "source/korsgaard-creating-kingdom-ends": "Korsgaard, Creating the Kingdom of Ends",
    "source/kraut-aristotle-ethics": "Kraut, Aristotle's Ethics",
    "source/kraut-aristotle-political-philosophy-2002": "Kraut, Aristotle: Political Philosophy",
    "source/lambert-bwl": "Lambert, Babylonian Wisdom Literature (1960)",
    "source/lambert-millard-atrahasis": "Lambert and Millard's Atra-ḫasīs edition",
    "source/lamm-jewish-mourning": "Lamm, The Jewish Way in Death and Mourning (1969)",
    "source/legge-analects-1893": "Legge, Analects (1893)",
    "source/legge-great-learning-1893": "Legge, Great Learning (1893)",
    "source/legge-mencius-1895": "Legge, Mencius (1895)",
    "source/legge-shu-king-1879": "Legge, The Shû King (SBE 3, 1879)",
    "source/legge-tao-te-ching-1891": "Legge, Tao Te Ching (The Texts of Taoism, Part I)",
    "source/legge-zhuangzi-1891": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)",
    "source/long-epictetus-1877": "Long, Discourses and Encheiridion of Epictetus (1877)",
    "source/long-epictetus-guide": "Long, Epictetus: A Stoic and Socratic Guide to Life",
    "source/long-jainism-introduction": "Long, Jainism: An Introduction",
    "source/long-meditations-1862": "Marcus Aurelius, The Thoughts of the Emperor Marcus Aurelius Antoninus (Long, 1862)",
    "source/lorenz-ancient-soul": "Lorenz, Ancient Theories of Soul",
    "source/luz-matthew-1-7-hermeneia-2007": "Ulrich Luz, Matthew 1–7: A Commentary",
    "source/magnone-deluge": "Magnone, Floodlighting the Deluge",
    "source/malinar-bhagavad-gita": "Malinar, The Bhagavadgita: Doctrines and Contexts",
    "source/martin-corinthian-body": "Martin, The Corinthian Body",
    "source/martin-ot-hospitality": "Martin, Old Testament Foundations for Christian Hospitality",
    "source/mccarthy-1973-inauguration-monarchy": "McCarthy, The Inauguration of Monarchy in Israel",
    "source/milgrom-leviticus": "Milgrom, Leviticus 17–22",
    "source/mill-on-liberty-1859": "Mill, On Liberty (1859)",
    "source/mill-utilitarianism-1863": "Mill, Utilitarianism (1863)",
    "source/morschauser-hospitality-hostages": "Morschauser, Hospitality, Hostiles and Hostages",
    "source/mueller-dhammapada": "Müller, The Dhammapada (SBE X)",
    "source/muller-katha-upanishad": "Müller, Kaṭha-Upanishad (1884)",
    "source/murray-odyssey": "Murray, Odyssey (1919)",
    "source/muslim-guest-right": "Ṣaḥīḥ Muslim, guest-right report",
    "source/newsom-job": "Newsom, The Book of Job (2003)",
    "source/nylan-five-confucian-classics-2001": "Nylan, The Five Confucian Classics (2001)",
    "source/okeefe-epicureanism": "O'Keefe, Epicureanism",
    "source/olberding-moral-exemplars": "Olberding, Moral Exemplars in the Analects: The Good Person Is That",
    "source/olivelle-early-upanishads": "Olivelle, The Early Upaniṣads",
    "source/oneill-acting-principle": "O'Neill, Acting on Principle",
    "source/patrick-pyrrhonic-sketches-1899": "Patrick, Sextus Empiricus and Greek Scepticism",
    "source/perin-demands-reason": "Perin, The Demands of Reason",
    "source/pickthall-quran": "Pickthall, The Meaning of the Glorious Koran (1930)",
    "source/pilkington-confessions": "Pilkington, Confessions (1876)",
    "source/pines-everlasting-empire": "Pines, The Everlasting Empire",
    "source/r-t-france-gospel-of-matthew-nicnt-2007": "R. T. France, The Gospel of Matthew",
    "source/reece-strangers-welcome": "Reece, The Stranger's Welcome",
    "source/riegel-confucius": "Riegel, Confucius",
    "source/rose-dowden-deucalion": "Oxford Classical Dictionary: Deucalion",
    "source/ross-nicomachean-ethics-1925": "Ross, W. D., Nicomachean Ethics (1925)",
    "source/roth-zhuangzi": "Roth, The Contemplative Foundations of Classical Daoism",
    "source/salihin-hospitality-rights": "Salihin, Ali, and Muhammad, Hospitality as a Constituent of Human Rights",
    "source/sangiacomo-buddhist-craving": "Sangiacomo, The Meaning of Existence (bhava)",
    "source/saritoprak-welcoming-stranger": "Saritoprak, Welcoming the Stranger in Islam",
    "source/schofield-plato-political-philosophy-2006": "Schofield, Plato: Political Philosophy",
    "source/sellars-stoicism": "Sellars, Stoicism",
    "source/sherman-making-necessity-virtue": "Sherman, Making a Necessity of Virtue",
    "source/sim-remastering-morals": "Sim, Remastering Morals",
    "source/slingerland-analects": "Slingerland, Confucius: Analects",
    "source/sujato-an3-65": "Sujato, The Kesamutti Discourse (AN 3.65)",
    "source/sujato-iti44": "Sujato, Facets of Quenching (Iti 44)",
    "source/sujato-mn72": "Sujato, With Vacchagotta on Fire (MN 72)",
    "source/sujato-sn44-10": "Sujato, With Ānanda (SN 44.10)",
    "source/sujato-sn56-11": "Sujato, Rolling Forth the Wheel of Dhamma (SN 56.11)",
    "source/sujato-sutta-nipata": "Sujato, Sutta Nipāta",
    "source/tahtinen-ahimsa": "Tähtinen, Ahiṃsā",
    "source/telang-bhagavad-gita": "Telang, Bhagavadgîtâ (1882)",
    "source/thanissaro-sn36-6": "Thanissaro, Sallatha Sutta translation (1997)",
    "source/thompson-gilgamesh": "Thompson's Epic of Gilgamish",
    "source/tigay-gilgamesh-evolution": "Tigay, The Evolution of the Gilgamesh Epic",
    "source/upadhyaya-buddhism-gita": "Upadhyaya, Early Buddhism's Impact on the Bhagavadgītā",
    "source/van-norden-mengzi-2008": "Van Norden, Mengzi",
    "source/vassilkov-indian-mesopotamian-floods": "Vassilkov on Indian and Mesopotamian flood myths",
    "source/vogt-sextus-empiricus": "Vogt, Sextus Empiricus",
    "source/warren-cambridge-epicureanism": "Warren, The Cambridge Companion to Epicureanism",
    "source/watanabe-encheiridion": "Watanabe, Epictetus: Encheiridion",
    "source/waters-reading-sodom": "Waters, Reading Sodom through Sexual Violence Against Women",
    "source/wiley-historical-dictionary-jainism": "Wiley, Historical Dictionary of Jainism",
    "source/wood-kantian-ethics": "Wood, Kantian Ethics",
    "source/yu-ethics-confucius-aristotle": "Yu, Ethics of Confucius and Aristotle",
    "source/ziporyn-zhuangzi-essential": "Ziporyn, Zhuangzi: Essential Writings",
    "story/flood-survivor": "The warned flood survivor",
    "story/hidden-visitor": "The hidden visitor",
    "story/righteous-sufferer": "The righteous sufferer",
    "text/acaranga-sutra": "Ācārāṅga Sūtra",
    "text/analects": "Analects",
    "text/anguttara-nikaya": "Aṅguttara Nikāya",
    "text/aristotle-politics": "Aristotle, Politics",
    "text/atrahasis": "Atra-ḫasīs",
    "text/bhagavad-gita": "Bhagavad Gītā",
    "text/book-of-documents": "Book of Documents",
    "text/book-of-job": "Book of Job",
    "text/confessions": "Confessions",
    "text/daodejing": "Daodejing",
    "text/dhammapada": "Dhammapada",
    "text/epic-of-gilgamesh": "The Epic of Gilgamesh",
    "text/epictetus-discourses": "Discourses of Epictetus",
    "text/epictetus-encheiridion": "Encheiridion (Handbook) of Epictetus",
    "text/epistle-to-hebrews": "Epistle to the Hebrews",
    "text/first-corinthians": "First Epistle to the Corinthians",
    "text/first-samuel": "First Samuel",
    "text/genesis": "Genesis",
    "text/gospel-of-john": "Gospel of John",
    "text/gospel-of-matthew": "Gospel of Matthew",
    "text/great-learning": "Great Learning",
    "text/groundwork-metaphysics-morals": "Groundwork for the Metaphysics of Morals",
    "text/itivuttaka": "Itivuttaka",
    "text/katha-upanishad": "Kaṭha Upaniṣad",
    "text/letter-to-menoeceus": "Letter to Menoeceus",
    "text/leviticus": "Leviticus",
    "text/library-of-apollodorus": "The Library of Pseudo-Apollodorus",
    "text/ludlul-bel-nemeqi": "Ludlul bēl nēmeqi",
    "text/majjhima-nikaya": "Majjhima Nikāya",
    "text/marcus-aurelius-meditations": "Meditations",
    "text/mencius": "Mencius",
    "text/nicomachean-ethics": "Nicomachean Ethics",
    "text/odyssey": "Odyssey",
    "text/on-liberty": "On Liberty",
    "text/outlines-of-pyrrhonism": "Outlines of Pyrrhonism",
    "text/phaedo": "Phaedo",
    "text/plato-republic": "Plato, Republic",
    "text/principal-doctrines": "Epicurean Principal Doctrines",
    "text/quran": "Qur'an",
    "text/samyutta-nikaya": "Saṃyutta Nikāya",
    "text/satapatha-brahmana": "Śatapatha Brāhmaṇa",
    "text/sutrakritanga": "Sūtrakṛtāṅga",
    "text/sutta-nipata": "Sutta Nipāta",
    "text/utilitarianism": "Utilitarianism",
    "text/uttaradhyayana-sutra": "Uttarādhyayana Sūtra",
    "text/zhuangzi": "Zhuangzi",
    "theme/death-liberation": "Death and liberation",
    "theme/desire-self-mastery": "Desire and self-mastery",
    "theme/hospitality": "Hospitality and the stranger",
    "theme/human-flourishing": "Human flourishing",
    "theme/impermanence": "Impermanence",
    "theme/moral-obligation": "Moral obligation",
    "theme/political-legitimacy": "Political legitimacy",
    "theme/uncertainty-and-control": "Uncertainty and control",
    "theme/violence-and-nonviolence": "Violence and nonviolence",
    "tradition/aristotelianism": "Aristotelianism",
    "tradition/buddhism": "Buddhism",
    "tradition/christianity": "Christianity",
    "tradition/confucianism": "Confucianism",
    "tradition/early-daoist-philosophy": "Early Daoist philosophy",
    "tradition/epicureanism": "Epicureanism",
    "tradition/greek-religion": "Ancient Greek religion",
    "tradition/hinduism": "Hinduism",
    "tradition/islam": "Islam",
    "tradition/jainism": "Jainism",
    "tradition/judaism": "Judaism",
    "tradition/kantian-ethics": "Kantian ethics",
    "tradition/mesopotamian-religion": "Ancient Mesopotamian religion",
    "tradition/platonism": "Platonism",
    "tradition/pyrrhonism": "Pyrrhonism",
    "tradition/stoicism": "Stoicism",
    "tradition/utilitarianism": "Utilitarianism",
    "tradition/vedic-religion": "Vedic religion"
  },
  "facets": {
    "questions": [
      "question/innocent-suffering",
      "question/flood-recurrence",
      "question/hospitality-stranger",
      "question/desire-self-mastery",
      "question/death-liberation",
      "question/mutual-obligation",
      "question/uncertainty-control",
      "question/violence-nonviolence",
      "question/human-flourishing",
      "question/political-legitimacy"
    ],
    "traditions": [
      "tradition/aristotelianism",
      "tradition/buddhism",
      "tradition/christianity",
      "tradition/confucianism",
      "tradition/early-daoist-philosophy",
      "tradition/epicureanism",
      "tradition/greek-religion",
      "tradition/hinduism",
      "tradition/islam",
      "tradition/jainism",
      "tradition/judaism",
      "tradition/kantian-ethics",
      "tradition/mesopotamian-religion",
      "tradition/platonism",
      "tradition/pyrrhonism",
      "tradition/stoicism",
      "tradition/utilitarianism",
      "tradition/vedic-religion"
    ]
  },
  "passages": [
    {
      "id": "passage/acaranga-agency-for-harm",
      "label": "Doing, causing, and allowing are named as causes of sin",
      "summary": "The opening lecture frames moral agency in first-person terms that include direct action, causing another to act, and allowing another's action.",
      "status": "draft",
      "text": "text/acaranga-sutra",
      "textLabel": "Ācārāṅga Sūtra",
      "locator": "Book I, Lecture 1, Lesson 1, §§4–7 (Jacobi SBE 22, pp. 2–3)",
      "translation": "Hermann Jacobi (1884), Sacred Books of the East 22",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-1",
          "locator": "Book I, Lecture 1, Lesson 1, §§4–7; pp. 2–3",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-1",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part I (SBE 22)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe22/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_sacred_books_of_the_East_(IA_1922707.0022.001.umich.edu).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part I, Sacred Books of the East 22 (1884)"
      },
      "quotation": "He believes in soul, believes in the world, believes in reward, believes in action (acknowledged to be our own doing in such judgments as these): ‘I did it;’ ‘I shall cause another to do it;’ ‘I shall allow another to do it.’ In the world, these are all the causes of sin, which must be comprehended and renounced."
    },
    {
      "id": "passage/acaranga-alms-living-food",
      "label": "Mendicant alms rules inspect food for living beings",
      "summary": "The rule turns non-injury into detailed food inspection and rejection practices for male and female mendicants, showing the special rigor of houseless discipline.",
      "status": "draft",
      "text": "text/acaranga-sutra",
      "textLabel": "Ācārāṅga Sūtra",
      "locator": "Book II, Lecture 1, Lesson 1, §§1–4 (Jacobi SBE 22, pp. 88–89)",
      "translation": "Hermann Jacobi (1884), Sacred Books of the East 22",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-1",
          "locator": "Book II, Lecture 1, Lesson 1, §§1–4; pp. 88–89",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
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      ],
      "traditions": [
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      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-1",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part I (SBE 22)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe22/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_sacred_books_of_the_East_(IA_1922707.0022.001.umich.edu).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part I, Sacred Books of the East 22 (1884)"
      },
      "quotation": "When a male or a female mendicant, having entered the abode of a householder with the intention of collecting alms, recognises food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust—either in the hand or the pot of another—they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable. […] A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life […] for such food is impure and unacceptable."
    },
    {
      "id": "passage/acaranga-neither-inflict-cause-consent",
      "label": "The sage neither inflicts, orders, nor assents to pain",
      "summary": "A disciplinary passage expands abstention beyond direct injury to ordering or assenting to injury across living bodies in every region.",
      "status": "draft",
      "text": "text/acaranga-sutra",
      "textLabel": "Ācārāṅga Sūtra",
      "locator": "Book I, Lecture 7, Lesson 1, §§3–5 (Jacobi SBE 22, pp. 62–64)",
      "translation": "Hermann Jacobi (1884), Sacred Books of the East 22",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-1",
          "locator": "Book I, Lecture 7, Lesson 1, §5; pp. 63–64",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-1",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part I (SBE 22)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe22/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_sacred_books_of_the_East_(IA_1922707.0022.001.umich.edu).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part I, Sacred Books of the East 22 (1884)"
      },
      "quotation": "Knowing (and renouncing) severally and singly the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways—a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures)."
    },
    {
      "id": "passage/acaranga-unchangeable-law-noninjury",
      "label": "The law forbids slaying, violence, abuse, torment, and expulsion",
      "summary": "The text extends its prohibition across categories of breathing, existing, living, and sentient creatures, then links fidelity to that law with vigilant exertion.",
      "status": "draft",
      "text": "text/acaranga-sutra",
      "textLabel": "Ācārāṅga Sūtra",
      "locator": "Book I, Lecture 4, Lesson 1, §§1–3 (Jacobi SBE 22, pp. 36–37)",
      "translation": "Hermann Jacobi (1884), Sacred Books of the East 22",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-1",
          "locator": "Book I, Lecture 4, Lesson 1, §§1–3; pp. 36–37",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-1",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part I (SBE 22)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe22/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_sacred_books_of_the_East_(IA_1922707.0022.001.umich.edu).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part I, Sacred Books of the East 22 (1884)"
      },
      "quotation": "The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared. […] ‘Day and night exerting thyself, steadfast,’ always having ready wisdom, perceive that the careless (stand) outside (of salvation); if careful, thou wilt always conquer."
    },
    {
      "id": "passage/an-3-65-harm-and-welfare",
      "label": "Test teachings by harm and welfare",
      "summary": "The discourse evaluates greed, hatred, and delusion as causes of harm, then explicitly inverts to affirm non-greed, non-hate, and non-delusion when they yield welfare and good.",
      "status": "draft",
      "text": "text/anguttara-nikaya",
      "textLabel": "Aṅguttara Nikāya",
      "locator": "AN 3.65:5.1–8.1; 26.2–26.3 (SuttaCentral Bilara segments)",
      "translation": "Bhikkhu Sujato (2020), SuttaCentral",
      "citations": [
        {
          "source": "source/sujato-an3-65",
          "locator": "AN 3.65:5.1–8.1; 26.2–26.3",
          "note": "Verified against SuttaCentral's published Bilara translation data; square brackets mark omitted intervening examples."
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-an3-65",
      "quotationSourceLabel": "Sujato, The Kesamutti Discourse (AN 3.65)",
      "quotationSourceUrl": "https://suttacentral.net/an3.65/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2020), SuttaCentral"
      },
      "quotation": "‘What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?’ ‘Harm, sir.’ ‘A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?’ ‘Yes, sir.’ […] ‘But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’"
    },
    {
      "id": "passage/an-3-65-hearsay-authority",
      "label": "Do not rely on authority alone",
      "summary": "The discourse denies that transmission, scripture, reasoning, apparent competence, or teacher-status is sufficient by itself, then immediately supplies ethical and practical tests involving skill, blame, wise criticism, harm, and suffering.",
      "status": "draft",
      "text": "text/anguttara-nikaya",
      "textLabel": "Aṅguttara Nikāya",
      "locator": "AN 3.65:4.1–4.3 (SuttaCentral Bilara segments)",
      "translation": "Bhikkhu Sujato (2020), SuttaCentral",
      "citations": [
        {
          "source": "source/sujato-an3-65",
          "locator": "AN 3.65:4.1–4.3",
          "note": "Verified against SuttaCentral's published Bilara translation data."
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-an3-65",
      "quotationSourceLabel": "Sujato, The Kesamutti Discourse (AN 3.65)",
      "quotationSourceUrl": "https://suttacentral.net/an3.65/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2020), SuttaCentral"
      },
      "quotation": "Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up."
    },
    {
      "id": "passage/analects-1-1",
      "label": "Learning by steady self-cultivation in friendship",
      "summary": "Confucian cultivation is presented as a lifelong disciplined practice, shaping character and flourishing through sustained effort rather than sporadic insight.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "Analects 1.1",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "Analects 1.1"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "Is it not pleasant to learn with a constant perseverance and application?"
    },
    {
      "id": "passage/analects-12-1",
      "label": "Virtue as self-discipline aligned with propriety",
      "summary": "Confucian moral growth begins with disciplined self-restraint and propriety, a practical route toward social and personal integrity.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "Analects 12.1",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "Analects 12.1"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "To subdue one's self and return to propriety, is perfect virtue."
    },
    {
      "id": "passage/analects-12-2",
      "label": "Reciprocity in public and private conduct",
      "summary": "Confucius connects humane conduct with reverence, care in public service, and refusing to impose on others what one would reject for oneself.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "12.2",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "12.2"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "Chung-kung asked about perfect virtue. The Master said, 'It is, 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; to have no murmuring against you in the country, and none in the family.'"
    },
    {
      "id": "passage/analects-15-24",
      "label": "Reciprocity as a lifelong practice",
      "summary": "Asked for one lifelong rule of practice, Confucius answers with reciprocity and a negative formulation of the golden rule.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "15.24 (15.23 in Legge's chapter numbering)",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "15.24 (15.23 in Legge's chapter numbering)"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?' The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'"
    },
    {
      "id": "passage/analects-4-15",
      "label": "An all-pervading unity as ethical orientation",
      "summary": "Confucian doctrine is framed as an integrative moral vision, where coherence of self and society supports humane flourishing.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "Analects 4.15",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "Analects 4.15"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "My doctrine is that of an all-pervading unity."
    },
    {
      "id": "passage/analects-6-30",
      "label": "Self-establishment follows from helping others",
      "summary": "Flourishing is presented relationally: one stabilizes oneself through the work of guiding and elevating others, not through isolated success.",
      "status": "draft",
      "text": "text/analects",
      "textLabel": "Analects",
      "locator": "Analects 6.30",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-analects-1893",
          "locator": "Analects 6.30"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-analects-1893",
      "quotationSourceLabel": "Legge, Analects (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "Wishing to be established himself, he seeks also to establish others."
    },
    {
      "id": "passage/apollodorus-1-7-2-deucalion",
      "label": "Prometheus warns Deucalion to build a chest",
      "summary": "The Greek rescue begins when Deucalion acts on Prometheus's advice before Zeus's destructive decision is carried out; the same section limits the flood to most of Greece and preserves other mountain survivors.",
      "status": "draft",
      "text": "text/library-of-apollodorus",
      "textLabel": "The Library of Pseudo-Apollodorus",
      "locator": "Library 1.7.2",
      "translation": "James George Frazer (1921), Loeb Classical Library 121; public-domain text verified in Perseus",
      "citations": [
        {
          "source": "source/frazer-apollodorus",
          "locator": "Library 1.7.2"
        }
      ],
      "questions": [
        "question/flood-recurrence"
      ],
      "traditions": [
        "tradition/greek-religion"
      ],
      "quotationSource": "source/frazer-apollodorus",
      "quotationSourceLabel": "Frazer's Apollodorus",
      "quotationSourceUrl": "http://data.perseus.org/citations/urn:cts:greekLit:tlg0548.tlg001.perseus-eng1:1.7.2",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "James George Frazer (1921)"
      },
      "quotation": "And when Zeus would destroy the men of the Bronze Age, Deucalion by the advice of Prometheus constructed a chest, and having stored it with provisions he embarked in it with Pyrrha."
    },
    {
      "id": "passage/aristotle-politics-1253a2-3",
      "label": "Man is by nature a political animal",
      "summary": "Aristotle states that political association belongs to human nature and that lacking it places a person outside ordinary human form.",
      "status": "draft",
      "text": "text/aristotle-politics",
      "textLabel": "Aristotle, Politics",
      "locator": "Politics I.2, 1253a2-1253a3 (Jowett 1885)",
      "translation": "Benjamin Jowett (1885)",
      "citations": [
        {
          "source": "source/jowett-politics-1885",
          "locator": "Politics I.2 1253a2-3"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/jowett-politics-1885",
      "quotationSourceLabel": "Jowett, Politics (1885)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/aristotle-politics",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/aristotle-politics",
        "assessedOn": "2026-07-15",
        "creditLine": "Aristotle, translated by Benjamin Jowett (1885)"
      },
      "quotation": "Hence it is evident that the state is a creation of nature, and that man is by nature a political animal."
    },
    {
      "id": "passage/aristotle-politics-1279a25-31",
      "label": "Constitutions are true when they serve common interest",
      "summary": "Aristotle distinguishes true governments from their perversions by whether they pursue the common interest or rulers' private interest.",
      "status": "draft",
      "text": "text/aristotle-politics",
      "textLabel": "Aristotle, Politics",
      "locator": "Politics III.7, 1279a25-31 (Jowett 1885)",
      "translation": "Benjamin Jowett (1885)",
      "citations": [
        {
          "source": "source/jowett-politics-1885",
          "locator": "Politics III.7 1279a25-31"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/jowett-politics-1885",
      "quotationSourceLabel": "Jowett, Politics (1885)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/aristotle-politics",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/aristotle-politics",
        "assessedOn": "2026-07-15",
        "creditLine": "Aristotle, translated by Benjamin Jowett (1885)"
      },
      "quotation": "The true forms of government, therefore, are those in which the one, or the few, or the many, govern with a view to the common interest; but governments which rule with a view to the private interest, whether of the one, or of the few, or of the many, are perversions."
    },
    {
      "id": "passage/atrahasis-human-noise",
      "label": "Human clamor keeps Enlil awake",
      "summary": "Atrahasis's repeated trigger is human rigmu—translated here as noise or racket—within a narrative of multiplication. The term's exact force is debated and should not be reduced to mere divine irritability.",
      "status": "draft",
      "text": "text/atrahasis",
      "textLabel": "Atra-ḫasīs",
      "locator": "Tablet I, obverse vii (Dalley, p. 19)",
      "translation": "Stephanie Dalley, Myths from Mesopotamia (1989); brief attributed excerpt",
      "citations": [
        {
          "source": "source/dalley-myths-mesopotamia",
          "locator": "Tablet I, obverse vii, p. 19"
        },
        {
          "source": "source/lambert-millard-atrahasis",
          "note": "Critical-edition control."
        }
      ],
      "questions": [
        "question/flood-recurrence"
      ],
      "traditions": [
        "tradition/mesopotamian-religion"
      ],
      "quotationSource": "source/dalley-myths-mesopotamia",
      "quotationSourceLabel": "Dalley, Myths from Mesopotamia",
      "quotationSourceUrl": "https://omnika.org/texts/66",
      "quotationAvailability": "restricted",
      "rights": {
        "status": "in-copyright",
        "quotationPolicy": "metadata-only"
      }
    },
    {
      "id": "passage/book-of-documents-heaven-sees-hears",
      "label": "Great Declaration ties Heaven’s view and hearing to the people",
      "summary": "A concise political-theological formula stating that Heaven’s responsiveness is mediated through the people’s condition.",
      "status": "draft",
      "text": "text/book-of-documents",
      "textLabel": "Book of Documents",
      "locator": "Shû King, Part V, Book I, The Great Declaration, Part II §7 (Legge 1879)",
      "translation": "James Legge (1879)",
      "citations": [
        {
          "source": "source/legge-shu-king-1879",
          "locator": "Part V, Book I, The Great Declaration, Part II §7"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-shu-king-1879",
      "quotationSourceLabel": "Legge, The Shû King (SBE 3, 1879)",
      "quotationSourceUrl": "https://sacred-texts.com/cfu/sbe03/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:Sacred_Books_of_the_East_-_Volume_3.djvu",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge, trans., The Shû King, Sacred Books of the East 3 (1879)"
      },
      "quotation": "Heaven sees as my people see; Heaven hears as my people hear."
    },
    {
      "id": "passage/book-of-documents-taijia-mandate-not-constant",
      "label": "The Charge to Tâi Kiâ makes Heaven's appointment conditional",
      "summary": "The warning ties preservation of the throne to constancy in virtue rather than dynastic entitlement alone.",
      "status": "draft",
      "text": "text/book-of-documents",
      "textLabel": "Book of Documents",
      "locator": "Shû King, Part IV, Book V, The Charge to Tâi Kiâ, Section 1 §2 (Legge 1879)",
      "translation": "James Legge (1879)",
      "citations": [
        {
          "source": "source/legge-shu-king-1879",
          "locator": "Part IV, Book V, The Charge to Tâi Kiâ, Section 1 §2"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-shu-king-1879",
      "quotationSourceLabel": "Legge, The Shû King (SBE 3, 1879)",
      "quotationSourceUrl": "https://sacred-texts.com/cfu/sbe03/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:Sacred_Books_of_the_East_-_Volume_3.djvu",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge, trans., The Shû King, Sacred Books of the East 3 (1879)"
      },
      "quotation": "It is difficult to rely on Heaven;—its appointments are not constant. (But if the sovereign see to it that) his virtue be constant, he will preserve his throne; if his virtue be not constant, the nine provinces will be lost by him."
    },
    {
      "id": "passage/confessions-8-5-10",
      "label": "Indulged desire hardens into necessity",
      "summary": "Augustine describes a chain made through agency and then experienced as bondage: perverse willing becomes lust, indulgence becomes custom, and unresisted custom becomes felt necessity.",
      "status": "draft",
      "text": "text/confessions",
      "textLabel": "Confessions",
      "locator": "Confessions VIII.5.10",
      "translation": "J. G. Pilkington (1876)",
      "citations": [
        {
          "source": "source/pilkington-confessions",
          "locator": "Confessions VIII.5.10"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/pilkington-confessions",
      "quotationSourceLabel": "Pilkington, Confessions (1876)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_I/Confessions/Book_VIII",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "J. G. Pilkington (1876)"
      },
      "quotation": "My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a ‘chain’), did a hard bondage hold me enthralled."
    },
    {
      "id": "passage/confessions-8-5-12",
      "label": "Grace answers the bound will's plea",
      "summary": "Augustine closes the diagnosis of a will bound by habit with a Pauline cry for deliverance and an explicitly Christian answer: grace through Jesus Christ, not autonomous self-command.",
      "status": "draft",
      "text": "text/confessions",
      "textLabel": "Confessions",
      "locator": "Confessions VIII.5.12",
      "translation": "J. G. Pilkington (1876)",
      "citations": [
        {
          "source": "source/pilkington-confessions",
          "locator": "Confessions VIII.5.12"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/pilkington-confessions",
      "quotationSourceLabel": "Pilkington, Confessions (1876)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_I/Confessions/Book_VIII",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "J. G. Pilkington (1876)"
      },
      "quotation": "“O wretched man that I am! who shall deliver me from the body of this death” but Thy grace only, through Jesus Christ our Lord?"
    },
    {
      "id": "passage/confessions-8-9-21",
      "label": "The mind commands itself and is resisted",
      "summary": "Augustine rejects a simple picture of transparent self-command: bodily motion can obey at once while willing remains partial, fractured by truth pulling one way and custom another.",
      "status": "draft",
      "text": "text/confessions",
      "textLabel": "Confessions",
      "locator": "Confessions VIII.9.21",
      "translation": "J. G. Pilkington (1876)",
      "citations": [
        {
          "source": "source/pilkington-confessions",
          "locator": "Confessions VIII.9.21"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/pilkington-confessions",
      "quotationSourceLabel": "Pilkington, Confessions (1876)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_I/Confessions/Book_VIII",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "J. G. Pilkington (1876)"
      },
      "quotation": "The mind commands the body, and it obeys forthwith; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeyeth not."
    },
    {
      "id": "passage/daodejing-1-naming",
      "label": "Limitations of naming at the opening",
      "summary": "The opening line is framed as a methodological warning: spoken formulations can orient attention, but they cannot fully stand in for the source they seek to describe.",
      "status": "draft",
      "text": "text/daodejing",
      "textLabel": "Daodejing",
      "locator": "Chapter 1.1",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-tao-te-ching-1891",
          "locator": "Chapter 1.1",
          "note": "Verification URL: https://sacred-texts.com/tao/sbe39/sbe39008.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-tao-te-ching-1891",
      "quotationSourceLabel": "Legge, Tao Te Ching (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/216",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/216",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "The Tâo that can be trodden is not the enduring and unchanging Tâo. The name that can be named is not the enduring and unchanging name."
    },
    {
      "id": "passage/daodejing-29-world-sacred-vessel",
      "label": "Non-coercive governance and political restraint",
      "summary": "The passage is read as political-philosophical counsel: governing by forceful grasping is presented as self-undermining, while order is treated as a living relation that is damaged by possessive control.",
      "status": "draft",
      "text": "text/daodejing",
      "textLabel": "Daodejing",
      "locator": "Chapter 29.1",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-tao-te-ching-1891",
          "locator": "Chapter 29.1",
          "note": "Verification URL: https://sacred-texts.com/tao/sbe39/sbe39036.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-tao-te-ching-1891",
      "quotationSourceLabel": "Legge, Tao Te Ching (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/216",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/216",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it."
    },
    {
      "id": "passage/daodejing-71-knowing-not-knowing",
      "label": "Knowing through disciplined non-knowledge",
      "summary": "This reading treats the verse as an epistemic ethic: the most refined state is awareness of one’s limits, and certainty presented without that humility is diagnostically flawed.",
      "status": "draft",
      "text": "text/daodejing",
      "textLabel": "Daodejing",
      "locator": "Chapter 71.1",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-tao-te-ching-1891",
          "locator": "Chapter 71.1",
          "note": "Verification URL: https://sacred-texts.com/tao/sbe39/sbe39078.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-tao-te-ching-1891",
      "quotationSourceLabel": "Legge, Tao Te Ching (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/216",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/216",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease."
    },
    {
      "id": "passage/dhammapada-277-278",
      "label": "All conditioned things are impermanent; all are dukkha",
      "summary": "Two of the three 'marks of existence' verses: impermanence and unsatisfactoriness are structural features of all conditioned things, and seeing this clearly is the path out of suffering.",
      "status": "draft",
      "text": "text/dhammapada",
      "textLabel": "Dhammapada",
      "locator": "Dhammapada 277–278",
      "translation": "F. Max Müller (1881, Sacred Books of the East vol. X; public domain)",
      "citations": [
        {
          "source": "source/mueller-dhammapada",
          "locator": "vv. 277–278"
        }
      ],
      "questions": [
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/mueller-dhammapada",
      "quotationSourceLabel": "Müller, The Dhammapada (SBE X)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "F. Max Müller (1881)"
      },
      "quotation": "'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity. 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity."
    },
    {
      "id": "passage/epictetus-discourses-1-1",
      "label": "Epictetus on the limits of unreflective faculties",
      "summary": "Epictetus opens by distinguishing faculties that cannot inspect their own use from the rational faculty that can evaluate them, making reflective judgment central to Stoic training.",
      "status": "draft",
      "text": "text/epictetus-discourses",
      "textLabel": "Discourses of Epictetus",
      "locator": "Discourses I.1",
      "translation": "George Long (1877)",
      "citations": [
        {
          "source": "source/long-epictetus-1877",
          "locator": "Discourses I.1"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-epictetus-1877",
      "quotationSourceLabel": "Long, Discourses and Encheiridion of Epictetus (1877)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/The_Discourses_of_Epictetus;_with_the_Encheiridion_and_Fragments",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "George Long (1877)"
      },
      "quotation": "Of all the faculties, you will find not one which is capable of contemplating itself."
    },
    {
      "id": "passage/epictetus-discourses-1-2",
      "label": "What is reasonable depends on the situation",
      "summary": "Epictetus argues that what counts as reasonable depends on a person's considered valuation of the situation, linking flourishing to disciplined judgment rather than a context-free rule.",
      "status": "draft",
      "text": "text/epictetus-discourses",
      "textLabel": "Discourses of Epictetus",
      "locator": "Discourses I.2",
      "translation": "George Long (1877)",
      "citations": [
        {
          "source": "source/long-epictetus-1877",
          "locator": "Discourses I.2"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-epictetus-1877",
      "quotationSourceLabel": "Long, Discourses and Encheiridion of Epictetus (1877)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/The_Discourses_of_Epictetus;_with_the_Encheiridion_and_Fragments",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "George Long (1877)"
      },
      "quotation": "To the rational animal only is the irrational intolerable; but that which is rational is tolerable."
    },
    {
      "id": "passage/epictetus-encheiridion-1",
      "label": "Some things are up to us and others are not",
      "summary": "Epictetus locates responsible agency in judgments and motivational acts, not in securing body, property, reputation, or office; 'in our power' should not be inflated into total control over inner events.",
      "status": "draft",
      "text": "text/epictetus-encheiridion",
      "textLabel": "Encheiridion (Handbook) of Epictetus",
      "locator": "Encheiridion 1.1 (Long 1877, section I, opening paragraph)",
      "translation": "George Long (1877)",
      "citations": [
        {
          "source": "source/long-epictetus-1877",
          "locator": "Encheiridion 1.1"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-epictetus-1877",
      "quotationSourceLabel": "Long, Discourses and Encheiridion of Epictetus (1877)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/The_Discourses_of_Epictetus;_with_the_Encheiridion_and_Fragments",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "George Long (1877)"
      },
      "quotation": "Of things some are in our power, and others are not. In our power are opinion (ὑπόληψις), movement towards a thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts."
    },
    {
      "id": "passage/epictetus-encheiridion-2",
      "label": "Suspend desire for the present",
      "summary": "The beginner is told to withdraw desire temporarily and to exercise impulse with reservation; the qualification blocks the modern caricature that mature Stoicism simply wants nothing.",
      "status": "draft",
      "text": "text/epictetus-encheiridion",
      "textLabel": "Encheiridion (Handbook) of Epictetus",
      "locator": "Encheiridion 2.1–2.2 (Long 1877, section II)",
      "translation": "George Long (1877)",
      "citations": [
        {
          "source": "source/long-epictetus-1877",
          "locator": "Encheiridion 2.1–2.2"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-epictetus-1877",
      "quotationSourceLabel": "Long, Discourses and Encheiridion of Epictetus (1877)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/The_Discourses_of_Epictetus;_with_the_Encheiridion_and_Fragments",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "George Long (1877)"
      },
      "quotation": "Remember that desire contains in it the profession (hope) of obtaining that which you desire; and the profession (hope) in aversion (turning from a thing) is that you will not fall into that which you attempt to avoid: and he who fails in his desire is unfortunate; and he who falls into that which he would avoid, is unhappy. If then you attempt to avoid only the things contrary to nature which are within your power, you will not be involved in any of the things which you would avoid. But if you attempt to avoid disease or death or poverty, you will be unhappy. Take away then aversion from all things which are not in our power, and transfer it to the things contrary to nature which are in our power. But destroy desire completely for the present. For if you desire anything which is not in our power, you must be unfortunate: but of the things in our power, and which it would be good to desire, nothing yet is before you. But employ only the power of moving towards an object and retiring from it; and these powers indeed only slightly and with exceptions and with remission."
    },
    {
      "id": "passage/first-corinthians-15-20-26",
      "label": "Christ's resurrection begins death's defeat",
      "summary": "Paul makes Christ the firstfruits and pattern of a future resurrection, then names death—not embodiment—as the last enemy to be destroyed.",
      "status": "draft",
      "text": "text/first-corinthians",
      "textLabel": "First Epistle to the Corinthians",
      "locator": "1 Corinthians 15:20–26",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "1 Corinthians 15:20–26"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death."
    },
    {
      "id": "passage/first-corinthians-15-42-44",
      "label": "The raised body is transformed",
      "summary": "Paul contrasts corruption with incorruption, dishonor with glory, weakness with power, and the present psychical body with a future spiritual body while retaining the noun body.",
      "status": "draft",
      "text": "text/first-corinthians",
      "textLabel": "First Epistle to the Corinthians",
      "locator": "1 Corinthians 15:42–44",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "1 Corinthians 15:42–44"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."
    },
    {
      "id": "passage/first-corinthians-15-51-55",
      "label": "Mortality puts on immortality",
      "summary": "Paul expects both living and dead to be changed at the last trumpet; immortality is a divinely effected transformation, not an already possessed escape of a naturally immortal soul.",
      "status": "draft",
      "text": "text/first-corinthians",
      "textLabel": "First Epistle to the Corinthians",
      "locator": "1 Corinthians 15:51–55",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "1 Corinthians 15:51–55"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?"
    },
    {
      "id": "passage/first-samuel-12-13-15",
      "label": "Samuel places king and people under conditional obedience",
      "summary": "Samuel acknowledges the people's chosen king while making continued fidelity to YHWH the condition for king and people alike.",
      "status": "draft",
      "text": "text/first-samuel",
      "textLabel": "First Samuel",
      "locator": "1 Samuel 12:13-15",
      "translation": "King James Version (1611)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "1 Samuel 12:13-15"
        },
        {
          "source": "source/mccarthy-1973-inauguration-monarchy",
          "locator": "1 Samuel 12:13-15"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Now therefore behold the king whom ye have chosen, and whom ye have desired! ... If ye will fear the LORD, and serve him, and obey his voice ... then shall both ye and also the king that reigneth over you continue following the LORD your God: But if ye will not obey the voice of the LORD ... then shall the hand of the LORD be against you, as it was against your fathers."
    },
    {
      "id": "passage/first-samuel-8-7-18",
      "label": "Rejection and warning over demands for kingship",
      "summary": "Samuel frames the request for a king as a rejection of YHWH while warning the elders of practical burdens.",
      "status": "draft",
      "text": "text/first-samuel",
      "textLabel": "First Samuel",
      "locator": "1 Samuel 8:7, 11-18",
      "translation": "King James Version (1611)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "1 Samuel 8:7, 11-18"
        },
        {
          "source": "source/mccarthy-1973-inauguration-monarchy",
          "locator": "1 Samuel 8:7, 11-18"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "They have not rejected thee, but they have rejected me, that I should not reign over them. ... This will be the manner of the king that shall reign over you: He will take your sons ... And he will take your daughters ... And he will take your fields, and your vineyards, and your oliveyards ... And he will take the tenth of your seed ... and ye shall be his servants."
    },
    {
      "id": "passage/genesis-18-1-8",
      "label": "Abraham runs to welcome three visitors",
      "summary": "Abraham responds to three men with water, shade, bread, a calf, dairy, and personal service; the rapid action and abundant meal exceed his modest initial offer.",
      "status": "draft",
      "text": "text/genesis",
      "textLabel": "Genesis",
      "locator": "Genesis 18:1–8",
      "translation": "King James Version (1611); wording verified against Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Genesis 18:1–8"
        }
      ],
      "questions": [
        "question/flood-recurrence",
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My LORD, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat."
    },
    {
      "id": "passage/genesis-19-1-8",
      "label": "Lot receives visitors amid threatened violence",
      "summary": "Lot urges two angels under his roof and feeds them, then protects the guests by offering his daughters to a violent crowd—making the episode ethically resistant to any simple celebration of the host.",
      "status": "draft",
      "text": "text/genesis",
      "textLabel": "Genesis",
      "locator": "Genesis 19:1–8",
      "translation": "King James Version (1611); wording verified against Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Genesis 19:1–8"
        }
      ],
      "questions": [
        "question/flood-recurrence",
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof."
    },
    {
      "id": "passage/genesis-6-5-7",
      "label": "Wickedness, grief, and the decision to destroy",
      "summary": "Genesis gives the flood an ethical cause and makes divine grief part of the judgment: pervasive human evil leads the creator to regret making humanity.",
      "status": "draft",
      "text": "text/genesis",
      "textLabel": "Genesis",
      "locator": "Genesis 6:5–7",
      "translation": "King James Version (1611); wording verified against the 1769 text on Wikisource and Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Genesis 6:5–7"
        }
      ],
      "questions": [
        "question/flood-recurrence",
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them."
    },
    {
      "id": "passage/genesis-9-11-13",
      "label": "The no-more-flood covenant and its sign",
      "summary": "The post-flood resolution becomes an explicit covenant not only with Noah but with every living creature, marked by the bow in the cloud.",
      "status": "draft",
      "text": "text/genesis",
      "textLabel": "Genesis",
      "locator": "Genesis 9:11–13",
      "translation": "King James Version (1611); wording verified against Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Genesis 9:11–13"
        }
      ],
      "questions": [
        "question/flood-recurrence",
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth."
    },
    {
      "id": "passage/gilgamesh-11-160-161",
      "label": "The gods gather over the flood survivor's offering",
      "summary": "A shared sacrifice-and-savor sequence also visible in Genesis, but here the plural gods assemble like flies—a compact image of divine hunger and dependence on human cult.",
      "status": "draft",
      "text": "text/epic-of-gilgamesh",
      "textLabel": "The Epic of Gilgamesh",
      "locator": "Standard Babylonian Tablet XI, lines 160–161 (Thompson's numbering), printed p. 53",
      "translation": "R. Campbell Thompson (1928), public-domain translation; wording and locator checked against the printed scan; George 2003 used as modern critical control",
      "citations": [
        {
          "source": "source/thompson-gilgamesh",
          "locator": "Tablet XI, lines 160–161, p. 53"
        },
        {
          "source": "source/george-babylonian-gilgamesh",
          "locator": "Standard Babylonian Tablet XI, lines 160–161",
          "note": "Modern critical control; not the wording quoted."
        }
      ],
      "questions": [
        "question/flood-recurrence"
      ],
      "traditions": [
        "tradition/mesopotamian-religion"
      ],
      "quotationSource": "source/thompson-gilgamesh",
      "quotationSourceLabel": "Thompson's Epic of Gilgamish",
      "quotationSourceUrl": "https://sacred-texts.com/ane/eog/eog13.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "R. Campbell Thompson (1928)"
      },
      "quotation": "The gods smelt the savour, the gods the sweet savour smelt; (aye,) the gods did assemble like flies o'er him making the off'ring."
    },
    {
      "id": "passage/gita-2-47",
      "label": "Action without attachment to its fruit",
      "summary": "The verse denies entitlement to outcomes while also rejecting attachment to inaction; detachment is a discipline of action, not permission to withdraw from responsibility.",
      "status": "draft",
      "text": "text/bhagavad-gita",
      "textLabel": "Bhagavad Gītā",
      "locator": "Bhagavad Gītā 2.47 (Telang 1882, p. 48)",
      "translation": "Kâshinâth Trimbak Telang (1882)",
      "citations": [
        {
          "source": "source/telang-bhagavad-gita",
          "locator": "Bhagavad Gītā 2.47, p. 48"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/telang-bhagavad-gita",
      "quotationSourceLabel": "Telang, Bhagavadgîtâ (1882)",
      "quotationSourceUrl": "https://commons.wikimedia.org/wiki/File:Sacred_Books_of_the_East_-_Volume_VIII.djvu",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Kâshinâth Trimbak Telang (1882)"
      },
      "quotation": "Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction."
    },
    {
      "id": "passage/gita-2-62-63",
      "label": "Attention becomes attachment, desire, anger, and ruin",
      "summary": "The Gītā models desire as a causal sequence beginning in sustained attention to sense objects, not as a free-floating substance that can be removed by a slogan.",
      "status": "draft",
      "text": "text/bhagavad-gita",
      "textLabel": "Bhagavad Gītā",
      "locator": "Bhagavad Gītā 2.62–63 (Telang 1882, pp. 50–51)",
      "translation": "Kâshinâth Trimbak Telang (1882)",
      "citations": [
        {
          "source": "source/telang-bhagavad-gita",
          "locator": "Bhagavad Gītā 2.62–63, pp. 50–51"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/telang-bhagavad-gita",
      "quotationSourceLabel": "Telang, Bhagavadgîtâ (1882)",
      "quotationSourceUrl": "https://commons.wikimedia.org/wiki/File:Sacred_Books_of_the_East_-_Volume_VIII.djvu",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Kâshinâth Trimbak Telang (1882)"
      },
      "quotation": "The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined."
    },
    {
      "id": "passage/gita-3-37-41",
      "label": "Desire and wrath obscure knowledge",
      "summary": "Kāma and krodha arise from rajas, occupy senses, mind, and understanding, and are countered first through sense-restraint; the analysis belongs to the Gītā's guṇa and self framework.",
      "status": "draft",
      "text": "text/bhagavad-gita",
      "textLabel": "Bhagavad Gītā",
      "locator": "Bhagavad Gītā 3.37–41 (Telang 1882, p. 57)",
      "translation": "Kâshinâth Trimbak Telang (1882)",
      "citations": [
        {
          "source": "source/telang-bhagavad-gita",
          "locator": "Bhagavad Gītā 3.37–41, p. 57"
        }
      ],
      "questions": [
        "question/desire-self-mastery"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/telang-bhagavad-gita",
      "quotationSourceLabel": "Telang, Bhagavadgîtâ (1882)",
      "quotationSourceUrl": "https://commons.wikimedia.org/wiki/File:Sacred_Books_of_the_East_-_Volume_VIII.djvu",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Kâshinâth Trimbak Telang (1882)"
      },
      "quotation": "It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kuntî! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. Therefore, O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience."
    },
    {
      "id": "passage/great-learning-self-family-state-kingdom",
      "label": "Great Learning maps cultivation from person to state",
      "summary": "The received text links ordering the state to regulating the family and cultivating the person.",
      "status": "draft",
      "text": "text/great-learning",
      "textLabel": "Great Learning",
      "locator": "Great Learning, text §2 (Legge 1893)",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-great-learning-1893",
          "locator": "Great Learning, text §2"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-great-learning-1893",
      "quotationSourceLabel": "Legge, Great Learning (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/3330",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own States. Wishing to order well their States, they first regulated their families. Wishing to regulate their families, they first cultivated their persons."
    },
    {
      "id": "passage/great-learning-three-aims",
      "label": "Great Learning states its three aims",
      "summary": "The opening formulation links exemplary virtue, social renovation, and resting in highest excellence.",
      "status": "draft",
      "text": "text/great-learning",
      "textLabel": "Great Learning",
      "locator": "Great Learning, text §1 (Legge 1893)",
      "translation": "James Legge (1893)",
      "citations": [
        {
          "source": "source/legge-great-learning-1893",
          "locator": "Great Learning, text §1"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-great-learning-1893",
      "quotationSourceLabel": "Legge, Great Learning (1893)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/3330",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/3330",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1893)"
      },
      "quotation": "What the Great Learning teaches, is—to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence."
    },
    {
      "id": "passage/groundwork-duty-moral-worth-4-397",
      "label": "Duty as the occasion for moral worth",
      "summary": "Kant introduces duty as the way to isolate a good will and its moral worth from expediency.",
      "status": "draft",
      "text": "text/groundwork-metaphysics-morals",
      "textLabel": "Groundwork for the Metaphysics of Morals",
      "locator": "Ak 4:397",
      "translation": "Thomas Kingsmill Abbott (1895)",
      "citations": [
        {
          "source": "source/abbott-kant-groundwork-1895",
          "locator": "Ak 4:397"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/kantian-ethics"
      ],
      "quotationSource": "source/abbott-kant-groundwork-1895",
      "quotationSourceLabel": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/5682",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Immanuel Kant, translated by Thomas Kingsmill Abbott (1895)"
      },
      "quotation": "We have then to develop the notion of a will which deserves to be highly esteemed for itself and is good without a view to anything further. In order to do this, we will take the notion of duty, which includes that of a good will."
    },
    {
      "id": "passage/groundwork-good-will-4-393",
      "label": "Only a good will is good without limitation",
      "summary": "Kant defines the only thing good without qualification as a good will.",
      "status": "draft",
      "text": "text/groundwork-metaphysics-morals",
      "textLabel": "Groundwork for the Metaphysics of Morals",
      "locator": "Ak 4:393",
      "translation": "Thomas Kingsmill Abbott (1895)",
      "citations": [
        {
          "source": "source/abbott-kant-groundwork-1895",
          "locator": "Ak 4:393"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/kantian-ethics"
      ],
      "quotationSource": "source/abbott-kant-groundwork-1895",
      "quotationSourceLabel": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/5682",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Immanuel Kant, translated by Thomas Kingsmill Abbott (1895)"
      },
      "quotation": "Nothing can possibly be conceived in the world, or even out of it, which can be called good, without qualification, except a good will."
    },
    {
      "id": "passage/groundwork-humanity-formula-4-429",
      "label": "Humanity as an end in itself",
      "summary": "Kant adds humanity and rational nature as objective ends in each person.",
      "status": "draft",
      "text": "text/groundwork-metaphysics-morals",
      "textLabel": "Groundwork for the Metaphysics of Morals",
      "locator": "Ak 4:429",
      "translation": "Thomas Kingsmill Abbott (1895)",
      "citations": [
        {
          "source": "source/abbott-kant-groundwork-1895",
          "locator": "Ak 4:429"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/kantian-ethics"
      ],
      "quotationSource": "source/abbott-kant-groundwork-1895",
      "quotationSourceLabel": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/5682",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Immanuel Kant, translated by Thomas Kingsmill Abbott (1895)"
      },
      "quotation": "The second way of presenting this principle is by saying: use humanity, whether in your own person or in that of another, always at the same time as an end, never merely as a means."
    },
    {
      "id": "passage/groundwork-kingdom-ends-4-433",
      "label": "Kingdom of ends and legislative morality",
      "summary": "Kant defines a community of rational beings united under universal moral laws.",
      "status": "draft",
      "text": "text/groundwork-metaphysics-morals",
      "textLabel": "Groundwork for the Metaphysics of Morals",
      "locator": "Ak 4:433-434",
      "translation": "Thomas Kingsmill Abbott (1895)",
      "citations": [
        {
          "source": "source/abbott-kant-groundwork-1895",
          "locator": "Ak 4:433-434"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/kantian-ethics"
      ],
      "quotationSource": "source/abbott-kant-groundwork-1895",
      "quotationSourceLabel": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/5682",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Immanuel Kant, translated by Thomas Kingsmill Abbott (1895)"
      },
      "quotation": "What then is it which justifies virtue or the morally good disposition, in making such lofty claims? It is nothing less than the privilege it secures to the rational being of participating in the giving of universal laws, by which it qualifies him to be a member of a possible kingdom of ends, a privilege to which he was already destined by his own nature as being an end in himself and, on that account, legislating in the kingdom of ends."
    },
    {
      "id": "passage/groundwork-universal-law-4-421",
      "label": "Action from a maxim that could be universal law",
      "summary": "Kant’s universal-law formulation requires actions to be legislated as universal law.",
      "status": "draft",
      "text": "text/groundwork-metaphysics-morals",
      "textLabel": "Groundwork for the Metaphysics of Morals",
      "locator": "Ak 4:421",
      "translation": "Thomas Kingsmill Abbott (1895)",
      "citations": [
        {
          "source": "source/abbott-kant-groundwork-1895",
          "locator": "Ak 4:421"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/kantian-ethics"
      ],
      "quotationSource": "source/abbott-kant-groundwork-1895",
      "quotationSourceLabel": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/5682",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Immanuel Kant, translated by Thomas Kingsmill Abbott (1895)"
      },
      "quotation": "This practical principle must be held as the supreme rule of a categorical imperative: Act so that the maxim of your action could be willed to be a universal law."
    },
    {
      "id": "passage/hebrews-13-2",
      "label": "Some hosts received angels unawares",
      "summary": "A compact exhortation turns scriptural angel-host narratives into a communal practice of philoxenia, without promising that every guest is literally an angel or that hospitality earns supernatural reward.",
      "status": "draft",
      "text": "text/epistle-to-hebrews",
      "textLabel": "Epistle to the Hebrews",
      "locator": "Hebrews 13:2",
      "translation": "King James Version (1611); wording verified against Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Hebrews 13:2"
        }
      ],
      "questions": [
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares."
    },
    {
      "id": "passage/iti-44-two-elements",
      "label": "Nibbāna in life and without residue",
      "summary": "The discourse distinguishes the extinguishment of greed, hate, and delusion while the senses remain from final extinguishment without residue; it does not posit two unrelated destinations or deny an awakened person's bodily pain.",
      "status": "draft",
      "text": "text/itivuttaka",
      "textLabel": "Itivuttaka",
      "locator": "Iti 44:2.1–6.4 (PTS Iti 38–39; SuttaCentral segments)",
      "translation": "Bhikkhu Sujato (2020)",
      "citations": [
        {
          "source": "source/sujato-iti44",
          "locator": "Iti 44:2.1–6.4"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-iti44",
      "quotationSourceLabel": "Sujato, Facets of Quenching (Iti 44)",
      "quotationSourceUrl": "https://suttacentral.net/iti44/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2020)"
      },
      "quotation": "“There are, mendicants, these two elements of extinguishment. What two? The element of extinguishment with residue, and the element of extinguishment with no residue. And what is the element of extinguishment with residue? It’s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. Their five sense faculties still remain. So long as their senses have not gone they continue to experience the agreeable and disagreeable, to feel pleasure and pain. The ending of greed, hate, and delusion in them is called the element of extinguishment with residue. And what is the element of extinguishment with no residue? It’s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. For them, everything that’s felt, being no longer relished, will become cool right here. This is called the element of extinguishment with no residue. These are the two elements of extinguishment.” The Buddha spoke this matter. On this it is said: “These two elements of extinguishment have been explained by the Clear-eyed One, the unattached, the unaffected. One element pertains to this life—that with residue though the leash to existence has ended; and that with no residue, which pertains to what follows this life, where all states of existence cease. Those who have fully understood the unconditioned state—their minds freed, the leash to existence ended—attained to the heart of the Dhamma, they delight in ending, the unaffected ones have given up all states of existence.”"
    },
    {
      "id": "passage/job-38-whirlwind",
      "label": "God answers Job out of the whirlwind",
      "summary": "The opening of the divine speeches: God responds to Job's demand for justice not with an explanation but with questions about the founding of the world — reframing rather than answering the problem.",
      "status": "draft",
      "text": "text/book-of-job",
      "textLabel": "Book of Job",
      "locator": "Job 38:1–4",
      "translation": "King James Version (1611; public domain)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Job 38:1–4"
        }
      ],
      "questions": [
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Then the LORD answered Job out of the whirlwind, and said … Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding."
    },
    {
      "id": "passage/job-42-7",
      "label": "Ye have not spoken of me the thing that is right",
      "summary": "The epilogue's sting: after the whirlwind speeches, God rebukes the friends — the defenders of retribution theology — and declares that Job, the protester, has spoken rightly. The verse that makes any tidy retributive reading of the book untenable.",
      "status": "draft",
      "text": "text/book-of-job",
      "textLabel": "Book of Job",
      "locator": "Job 42:7",
      "translation": "King James Version (1611; public domain)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Job 42:7"
        }
      ],
      "questions": [
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath."
    },
    {
      "id": "passage/john-9-man-born-blind",
      "label": "Who did sin, this man, or his parents?",
      "summary": "The disciples voice the retribution assumption out loud — congenital blindness must be someone's fault — and Jesus denies both options, redirecting from backward-looking blame to forward-looking divine purpose.",
      "status": "draft",
      "text": "text/gospel-of-john",
      "textLabel": "Gospel of John",
      "locator": "John 9:1–3 (quotation from vv. 2–3)",
      "translation": "King James Version (1611; public domain)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "John 9:2–3"
        },
        {
          "source": "source/brown-john",
          "note": "Commentary on the pericope and its relation to retribution assumptions."
        }
      ],
      "questions": [
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him."
    },
    {
      "id": "passage/katha-1-1-26-28",
      "label": "Naciketas refuses wealth, longevity, and pleasure",
      "summary": "Naciketas rejects Yama's diversionary gifts because sensory vigor, wealth, long life, and their pleasures are impermanent; he keeps the boon concerning what death cannot settle by extension of lifespan.",
      "status": "draft",
      "text": "text/katha-upanishad",
      "textLabel": "Kaṭha Upaniṣad",
      "locator": "Kaṭha Upaniṣad I.1.26–28 (First Adhyāya, First Vallī; Müller 1884, pp. 6–7)",
      "translation": "F. Max Müller (1884)",
      "citations": [
        {
          "source": "source/muller-katha-upanishad",
          "locator": "Kaṭha Upaniṣad I.1.26–28, pp. 6–7"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/muller-katha-upanishad",
      "quotationSourceLabel": "Müller, Kaṭha-Upanishad (1884)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Sacred_Books_of_the_East/Volume_15/Katha-upanishad",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "F. Max Müller (1884)"
      },
      "quotation": "These things last till to-morrow, O Death, for they wear out this vigour of all the senses. Even the whole of life is short. Keep thou thy horses, keep dance and song for thyself. No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, as long as thou rulest? Only that boon (which I have chosen) is to be chosen by me. What mortal, slowly decaying here below, and knowing, after having approached them, the freedom from decay enjoyed by the immortals, would delight in a long life, after he has pondered on the pleasures which arise from beauty and love?"
    },
    {
      "id": "passage/katha-1-2-18",
      "label": "The knowing Self is unborn and undying",
      "summary": "Yama identifies the death-transcending principle as unborn, eternal, and not destroyed with the body; Müller's supplied parenthetical Self is preserved but marked as a translation decision.",
      "status": "draft",
      "text": "text/katha-upanishad",
      "textLabel": "Kaṭha Upaniṣad",
      "locator": "Kaṭha Upaniṣad I.2.18 (First Adhyāya, Second Vallī; Müller 1884, pp. 10–11)",
      "translation": "F. Max Müller (1884)",
      "citations": [
        {
          "source": "source/muller-katha-upanishad",
          "locator": "Kaṭha Upaniṣad I.2.18, pp. 10–11"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/muller-katha-upanishad",
      "quotationSourceLabel": "Müller, Kaṭha-Upanishad (1884)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Sacred_Books_of_the_East/Volume_15/Katha-upanishad",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "F. Max Müller (1884)"
      },
      "quotation": "The knowing (Self) is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed."
    },
    {
      "id": "passage/katha-2-3-14-15",
      "label": "Desires cease and the mortal becomes immortal",
      "summary": "The teaching culminates in release from heart-dwelling desires and heart-ties here, described as immortality and attaining Brahman rather than as indefinite biological longevity.",
      "status": "draft",
      "text": "text/katha-upanishad",
      "textLabel": "Kaṭha Upaniṣad",
      "locator": "Kaṭha Upaniṣad II.3.14–15 / continuous Vallī numbering 6.14–15 (Müller 1884, p. 23)",
      "translation": "F. Max Müller (1884)",
      "citations": [
        {
          "source": "source/muller-katha-upanishad",
          "locator": "Kaṭha Upaniṣad II.3.14–15 / 6.14–15, p. 23"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/hinduism"
      ],
      "quotationSource": "source/muller-katha-upanishad",
      "quotationSourceLabel": "Müller, Kaṭha-Upanishad (1884)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Sacred_Books_of_the_East/Volume_15/Katha-upanishad",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "F. Max Müller (1884)"
      },
      "quotation": "When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman. When all the ties of the heart are severed here on earth, then the mortal becomes immortal—here ends the teaching."
    },
    {
      "id": "passage/leviticus-19-33-34",
      "label": "Love the resident stranger as yourself",
      "summary": "The gēr living in the land must not be oppressed but treated like the native-born and loved as oneself, grounded in Israel's own memory of estrangement in Egypt.",
      "status": "draft",
      "text": "text/leviticus",
      "textLabel": "Leviticus",
      "locator": "Leviticus 19:33–34",
      "translation": "King James Version (1611); wording verified against Project Gutenberg eBook 10",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Leviticus 19:33–34"
        }
      ],
      "questions": [
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/judaism"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God."
    },
    {
      "id": "passage/ludlul-2-33-38",
      "label": "Who knows the will of the gods in heaven?",
      "summary": "The poem's philosophical core: the sufferer, having done everything piety demands, concludes that human beings cannot even know what the gods want — divine standards may inversely mirror human ones. The most radical statement of divine inscrutability in Mesopotamian literature.",
      "status": "draft",
      "text": "text/ludlul-bel-nemeqi",
      "textLabel": "Ludlul bēl nēmeqi",
      "locator": "Tablet II, lines 33–38 (Lambert's edition)",
      "translation": "W. G. Lambert, Babylonian Wisdom Literature (1960); brief quotation for scholarly comparison. Line numbering follows Lambert; Annus & Lenzi (2010) differs slightly",
      "citations": [
        {
          "source": "source/lambert-bwl",
          "locator": "Tablet II, lines 33–38"
        },
        {
          "source": "source/annus-lenzi-ludlul",
          "note": "Current standard edition for cross-checking text and line numbers."
        }
      ],
      "questions": [
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/mesopotamian-religion"
      ],
      "quotationSource": "source/lambert-bwl",
      "quotationSourceLabel": "Lambert, Babylonian Wisdom Literature (1960)",
      "quotationAvailability": "restricted",
      "rights": {
        "status": "in-copyright",
        "quotationPolicy": "metadata-only"
      }
    },
    {
      "id": "passage/matthew-26-47-56",
      "label": "The arrest in Gethsemane",
      "summary": "The narrative of Jesus’ arrest shows coordinated betrayal, a disciple’s attempted violence, Jesus’ sword command, and his appeal to fulfilled Scripture.",
      "status": "draft",
      "text": "text/gospel-of-matthew",
      "textLabel": "Gospel of Matthew",
      "locator": "Matthew 26:47-56",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Matthew 26:47-56"
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be? In that hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled."
    },
    {
      "id": "passage/matthew-5-38-42",
      "label": "Eye for eye and nonretaliation",
      "summary": "The saying answers an eye-for-eye maxim with a sequence about nonresistance, the other cheek, relinquishing a cloak, a second mile, giving, and lending.",
      "status": "draft",
      "text": "text/gospel-of-matthew",
      "textLabel": "Gospel of Matthew",
      "locator": "Matthew 5:38-42",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Matthew 5:38-42"
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away."
    },
    {
      "id": "passage/matthew-5-43-48",
      "label": "Love enemies and pray for enemies",
      "summary": "The saying extends love and prayer to enemies and persecutors, then points to sun and rain given to both evil and good before its closing call to perfection.",
      "status": "draft",
      "text": "text/gospel-of-matthew",
      "textLabel": "Gospel of Matthew",
      "locator": "Matthew 5:43-48",
      "translation": "King James Version (1611; modernized standard text)",
      "citations": [
        {
          "source": "source/kjv-bible",
          "locator": "Matthew 5:43-48"
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/christianity"
      ],
      "quotationSource": "source/kjv-bible",
      "quotationSourceLabel": "King James Version",
      "quotationSourceUrl": "https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "King James Version (standard modernized text; first published 1611)"
      },
      "quotation": "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 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; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."
    },
    {
      "id": "passage/meditations-4-3-judgment",
      "label": "Retire inwardly before searching outward comforts",
      "summary": "Long’s rendering of Book IV.3 teaches that inward recollection is the primary refuge and that inner tranquillity depends on ordered mind, not external retreat.",
      "status": "draft",
      "text": "text/marcus-aurelius-meditations",
      "textLabel": "Meditations",
      "locator": "Book 4.3",
      "translation": "George Long (1862)",
      "citations": [
        {
          "source": "source/long-meditations-1862",
          "locator": "Book 4.3"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-meditations-1862",
      "quotationSourceLabel": "Marcus Aurelius, The Thoughts of the Emperor Marcus Aurelius Antoninus (Long, 1862)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/15877",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "licenseId": "public-domain-US",
        "licenseUrl": "https://www.gutenberg.org/policy/",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/15877",
        "assessedOn": "2026-07-15",
        "creditLine": "Project Gutenberg eBook #15877 (public-domain statement)"
      },
      "quotation": "Men seek retreats for themselves in the country, the sea-shore, and the mountains, and thou too art wont to long much after such places. But this is altogether a mark of the common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. A man cannot better retire than into his own soul, especially if he has within him what, whenever he looks there, can presently afford him perfect ease and tranquillity."
    },
    {
      "id": "passage/meditations-8-47-opinion",
      "label": "Disturbance comes from judgment, not events",
      "summary": "Book VIII.47 places agency in one’s own judgment and cautions against adding narrative or self-judgment that intensifies disturbance.",
      "status": "draft",
      "text": "text/marcus-aurelius-meditations",
      "textLabel": "Meditations",
      "locator": "Book 8.47",
      "translation": "George Long (1862)",
      "citations": [
        {
          "source": "source/long-meditations-1862",
          "locator": "Book 8.47"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/stoicism"
      ],
      "quotationSource": "source/long-meditations-1862",
      "quotationSourceLabel": "Marcus Aurelius, The Thoughts of the Emperor Marcus Aurelius Antoninus (Long, 1862)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/15877",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "licenseId": "public-domain-US",
        "licenseUrl": "https://www.gutenberg.org/policy/",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/15877",
        "assessedOn": "2026-07-15",
        "creditLine": "Project Gutenberg eBook #15877 (public-domain statement)"
      },
      "quotation": "If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. It is in thy power to wipe out this judgment now."
    },
    {
      "id": "passage/mencius-1a1",
      "label": "Mencius limits counsel to benevolence and righteousness",
      "summary": "In response to the request to discuss profit, Mencius says his counsel is confined to benevolence and righteousness.",
      "status": "draft",
      "text": "text/mencius",
      "textLabel": "Mencius",
      "locator": "Mencius 1A:1",
      "translation": "James Legge (1895)",
      "citations": [
        {
          "source": "source/legge-mencius-1895",
          "locator": "1A:1"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-mencius-1895",
      "quotationSourceLabel": "Legge, Mencius (1895)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/2404",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1895)"
      },
      "quotation": "Why must your Majesty use that word 'profit?' What I am provided with, are counsels to benevolence and righteousness, and these are my only topics."
    },
    {
      "id": "passage/mencius-1b8",
      "label": "Mencius recategorizes the tyrant as a mere fellow",
      "summary": "After naming violations of benevolence and righteousness, Mencius says Zhou was cut off as a mere fellow rather than put to death as a sovereign.",
      "status": "draft",
      "text": "text/mencius",
      "textLabel": "Mencius",
      "locator": "Mencius 1B:8",
      "translation": "James Legge (1895)",
      "citations": [
        {
          "source": "source/legge-mencius-1895",
          "locator": "1B:8"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-mencius-1895",
      "quotationSourceLabel": "Legge, Mencius (1895)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/2404",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1895)"
      },
      "quotation": "I have heard of the cutting off of the fellow Châu, but I have not heard of the putting a sovereign to death, in his case."
    },
    {
      "id": "passage/mencius-5a5",
      "label": "Heaven tracks the people’s moral world",
      "summary": "Mencius links Heaven’s judgment to the people’s own perception and hearing.",
      "status": "draft",
      "text": "text/mencius",
      "textLabel": "Mencius",
      "locator": "Mencius 5A:5",
      "translation": "James Legge (1895)",
      "citations": [
        {
          "source": "source/legge-mencius-1895",
          "locator": "5A:5"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/confucianism"
      ],
      "quotationSource": "source/legge-mencius-1895",
      "quotationSourceLabel": "Legge, Mencius (1895)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/2404",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1895)"
      },
      "quotation": "Heaven sees according as my people see; Heaven hears according as my people hear."
    },
    {
      "id": "passage/menoeceus-death-nothing",
      "label": "Epicurean indifference to death as flourishing",
      "summary": "Epicurus reframes mortality as morally neutral to the living life, releasing fear so that flourishing can be pursued without existential paralysis.",
      "status": "draft",
      "text": "text/letter-to-menoeceus",
      "textLabel": "Letter to Menoeceus",
      "locator": "Letter to Menoeceus 124–125",
      "translation": "R. D. Hicks (1925)",
      "citations": [
        {
          "source": "source/hicks-epicurus-1925",
          "locator": "Letter to Menoeceus 124–125"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/epicureanism"
      ],
      "quotationSource": "source/hicks-epicurus-1925",
      "quotationSourceLabel": "Hicks, Epicurus (1925)",
      "quotationSourceUrl": "https://classics.mit.edu/Epicurus/menoec.html",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "R. D. Hicks (1925)"
      },
      "quotation": "Death, therefore, the most awful of evils, is nothing to us."
    },
    {
      "id": "passage/menoeceus-pleasure-goal",
      "label": "Pleasure as mark and aim of a happy life",
      "summary": "This passage makes affective well-being central: flourishing is measured by stable pleasure understood as the endpoint of wise living.",
      "status": "draft",
      "text": "text/letter-to-menoeceus",
      "textLabel": "Letter to Menoeceus",
      "locator": "Letter to Menoeceus 128–129",
      "translation": "R. D. Hicks (1925)",
      "citations": [
        {
          "source": "source/hicks-epicurus-1925",
          "locator": "Letter to Menoeceus 128–129"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/epicureanism"
      ],
      "quotationSource": "source/hicks-epicurus-1925",
      "quotationSourceLabel": "Hicks, Epicurus (1925)",
      "quotationSourceUrl": "https://classics.mit.edu/Epicurus/menoec.html",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "R. D. Hicks (1925)"
      },
      "quotation": "Pleasure is the beginning and the goal of a happy life."
    },
    {
      "id": "passage/mn-72-fire-fuel",
      "label": "A quenched fire has exhausted its fuel",
      "summary": "The fire simile shifts attention from a hidden destination to sustaining conditions: once grass and logs are exhausted, asking where the fire went misapplies directional categories.",
      "status": "draft",
      "text": "text/majjhima-nikaya",
      "textLabel": "Majjhima Nikāya",
      "locator": "MN 72:19.9–19.18 (PTS MN I 487; SuttaCentral segments)",
      "translation": "Bhikkhu Sujato (2018)",
      "citations": [
        {
          "source": "source/sujato-mn72",
          "locator": "MN 72:19.9–19.18"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-mn72",
      "quotationSourceLabel": "Sujato, With Vacchagotta on Fire (MN 72)",
      "quotationSourceUrl": "https://suttacentral.net/mn72/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2018)"
      },
      "quotation": "“I would answer like this: ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’” “Suppose that fire burning in front of you was extinguished. Would you know: ‘This fire in front of me is quenched’?” “Yes, I would, worthy Gotama.” “But Vaccha, suppose they were to ask you: ‘This fire in front of you that is quenched: in what direction did it go—east, south, west, or north?’ How would you answer?” “It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”"
    },
    {
      "id": "passage/mn-72-four-predicates",
      "label": "Four postmortem answers do not apply",
      "summary": "Asked where a liberated mendicant is reborn, the Buddha refuses reborn, not reborn, both, and neither; the passage blocks converting apophatic refusal into either eternal personal survival or annihilation.",
      "status": "draft",
      "text": "text/majjhima-nikaya",
      "textLabel": "Majjhima Nikāya",
      "locator": "MN 72:16.1–16.8 (PTS MN I 486; SuttaCentral segments)",
      "translation": "Bhikkhu Sujato (2018)",
      "citations": [
        {
          "source": "source/sujato-mn72",
          "locator": "MN 72:16.1–16.8"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-mn72",
      "quotationSourceLabel": "Sujato, With Vacchagotta on Fire (MN 72)",
      "quotationSourceUrl": "https://suttacentral.net/mn72/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2018)"
      },
      "quotation": "“But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?” “‘They’re reborn’ doesn’t apply, Vaccha.” “Well then, are they not reborn?” “‘They’re not reborn’ doesn’t apply, Vaccha.” “Well then, are they both reborn and not reborn?” “‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.” “Well then, are they neither reborn nor not reborn?” “‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”"
    },
    {
      "id": "passage/nicomachean-ethics-1-1",
      "label": "Aristotle frames every pursuit by its good",
      "summary": "This claim grounds flourishing as teleology: ethical practice asks how ends are judged by goods, making the good a central criterion for a life well lived.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "I.1, 1094a1–3",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "I.1, 1094a1–3"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "Every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good."
    },
    {
      "id": "passage/nicomachean-ethics-1-7",
      "label": "Human flourishing is virtuous activity of the soul",
      "summary": "Aristotle identifies human flourishing with ongoing virtuous activity, so moral excellence is understood as a lived practice rather than a static state.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "I.7, 1098a16–18",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "I.7, 1098a16–18"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "Human good turns out to be activity of soul in accordance with virtue."
    },
    {
      "id": "passage/nicomachean-ethics-2-1",
      "label": "Virtue is developed through habituated character",
      "summary": "The passage links flourishing to repeated formation of character, emphasizing that ethical excellence is cultivated through practice before it is fully possessed.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "II.1, 1103a14–18",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "II.1, 1103a14–18"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "Moral virtue comes about as a result of habit."
    },
    {
      "id": "passage/nicomachean-ethics-5-1",
      "label": "Justice as a state of character",
      "summary": "Aristotle begins his inquiry by treating justice as a state of character that disposes people to act justly and wish for what is just.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "5.1",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "5.1"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "We see that all men mean by justice that kind of state of character which makes people disposed to do what is just and makes them act justly and wish for what is just."
    },
    {
      "id": "passage/nicomachean-ethics-5-3",
      "label": "Distributive and rectifying justice",
      "summary": "Aristotle distinguishes justice in distributions from justice that rectifies transactions between people.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "5.3",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "5.3"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "Of particular justice and that which is just in the corresponding sense, (A) one kind is that which is manifested in distributions of honour or money or the other things that fall to be divided among those who have a share in the constitution (for in these it is possible for one man to have a share either unequal or equal to that of another), and (B) one is that which plays a rectifying part in transactions between man and man."
    },
    {
      "id": "passage/nicomachean-ethics-8-1",
      "label": "Friendship as a condition of a good life",
      "summary": "Aristotle treats friendship as constitutive of flourishing, arguing that even universal goods are insufficient for a livable life without relational bonds.",
      "status": "draft",
      "text": "text/nicomachean-ethics",
      "textLabel": "Nicomachean Ethics",
      "locator": "VIII.1, 1155a3–5",
      "translation": "W. D. Ross (1925)",
      "citations": [
        {
          "source": "source/ross-nicomachean-ethics-1925",
          "locator": "VIII.1, 1155a3–5"
        }
      ],
      "questions": [
        "question/human-flourishing",
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/aristotelianism"
      ],
      "quotationSource": "source/ross-nicomachean-ethics-1925",
      "quotationSourceLabel": "Ross, W. D., Nicomachean Ethics (1925)",
      "quotationSourceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://en.wikisource.org/wiki/Nicomachean_Ethics_(Ross)",
        "assessedOn": "2026-07-15",
        "creditLine": "W. D. Ross (1925)"
      },
      "quotation": "Without friends no one would choose to live, though he had all other goods."
    },
    {
      "id": "passage/odyssey-1-120-124",
      "label": "Telemachus feeds the stranger before questioning",
      "summary": "Telemachus welcomes Athena in mortal disguise, promising food before asking what the stranger needs; the episode supplies one instance of the epic's recurrent hospitality sequence.",
      "status": "draft",
      "text": "text/odyssey",
      "textLabel": "Odyssey",
      "locator": "Odyssey 1.123–124",
      "translation": "A. T. Murray (1919)",
      "citations": [
        {
          "source": "source/murray-odyssey",
          "locator": "Odyssey 1.123–124"
        }
      ],
      "questions": [
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/greek-religion"
      ],
      "quotationSource": "source/murray-odyssey",
      "quotationSourceLabel": "Murray, Odyssey (1919)",
      "quotationSourceUrl": "https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "A. T. Murray (1919)"
      },
      "quotation": "Hail, stranger; in our house thou shalt find entertainment and then, when thou hast tasted food, thou shalt tell of what thou hast need."
    },
    {
      "id": "passage/odyssey-9-266-271",
      "label": "Zeus avenges strangers and suppliants",
      "summary": "Odysseus invokes Zeus's protection of strangers against Polyphemus; the Cyclops's rejection shows xenia through violation, sanction, and danger rather than sentiment alone.",
      "status": "draft",
      "text": "text/odyssey",
      "textLabel": "Odyssey",
      "locator": "Odyssey 9.270–271",
      "translation": "A. T. Murray (1919)",
      "citations": [
        {
          "source": "source/murray-odyssey",
          "locator": "Odyssey 9.270–271"
        }
      ],
      "questions": [
        "question/hospitality-stranger"
      ],
      "traditions": [
        "tradition/greek-religion"
      ],
      "quotationSource": "source/murray-odyssey",
      "quotationSourceLabel": "Murray, Odyssey (1919)",
      "quotationSourceUrl": "https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "A. T. Murray (1919)"
      },
      "quotation": "and Zeus is the avenger of suppliants and strangers—Zeus, the strangers' god—who ever attends upon reverend strangers."
    },
    {
      "id": "passage/on-liberty-harm-principle-1",
      "label": "Mill's harm principle",
      "summary": "Mill states that coercion is justified only to prevent harm to others, and that freedom over oneself is absolute.",
      "status": "draft",
      "text": "text/on-liberty",
      "textLabel": "On Liberty",
      "locator": "I",
      "translation": "J. S. Mill (1859)",
      "citations": [
        {
          "source": "source/mill-on-liberty-1859",
          "locator": "I"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/utilitarianism"
      ],
      "quotationSource": "source/mill-on-liberty-1859",
      "quotationSourceLabel": "Mill, On Liberty (1859)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/34901",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "John Stuart Mill (1859)"
      },
      "quotation": "That principle is, that the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others."
    },
    {
      "id": "passage/outlines-1-12-tranquility",
      "label": "The tranquilizing aim of skepticism",
      "summary": "Section 12 (this translation’s paragraph numbering) gives skepticism’s origin in the hope of attaining ἀταραξία and links its anti-dogmatic method to that practical end.",
      "status": "draft",
      "text": "text/outlines-of-pyrrhonism",
      "textLabel": "Outlines of Pyrrhonism",
      "locator": "Outlines of Pyrrhonism (Book I), section 12",
      "translation": "Mary Mills Patrick (1899)",
      "citations": [
        {
          "source": "source/patrick-pyrrhonic-sketches-1899",
          "locator": "Book I, section 12"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/pyrrhonism"
      ],
      "quotationSource": "source/patrick-pyrrhonic-sketches-1899",
      "quotationSourceLabel": "Patrick, Sextus Empiricus and Greek Scepticism",
      "quotationSourceUrl": "https://archive.org/details/cu31924029002561",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "licenseId": "CC-PDM-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/mark/1.0/",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:Sextus_Empiricus_and_Greek_scepticism_.._(IA_cu31924029002561).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Wikimedia Commons and Internet Archive metadata state this scan is public domain, including U.S. public-domain status for pre-1931 publication."
      },
      "quotation": "Scepticism arose in the beginning from the hope of attaining ἀταραξία; for men of the greatest talent were perplexed by the contradiction of things, and being at a loss what to believe, began to question what things are true and what false, hoping to attain ἀταραξία as a result of the decision. The fundamental principle of the Sceptical system is especially this, namely, to oppose every argument by one of equal weight, for it seems to us that in this way we finally reach the position where we have no dogmas."
    },
    {
      "id": "passage/outlines-1-19-24-appearances",
      "label": "Pyrrhonian treatment of appearances and everyday criteria",
      "summary": "Sections 19–24 pair a rebuttal of phenomenal denial with the rule for action: the Sceptics deny not the phenomena but dogmatic claims about them, and therefore base life on observed appearances, nature, feeling, custom, and arts without fixed assent.",
      "status": "draft",
      "text": "text/outlines-of-pyrrhonism",
      "textLabel": "Outlines of Pyrrhonism",
      "locator": "Outlines of Pyrrhonism (Book I), sections 19–24 (this edition keeps paragraph-number locators that cut across modern chapter ranges)",
      "translation": "Mary Mills Patrick (1899)",
      "citations": [
        {
          "source": "source/patrick-pyrrhonic-sketches-1899",
          "locator": "Book I, sections 19–24"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/pyrrhonism"
      ],
      "quotationSource": "source/patrick-pyrrhonic-sketches-1899",
      "quotationSourceLabel": "Patrick, Sextus Empiricus and Greek Scepticism",
      "quotationSourceUrl": "https://archive.org/details/cu31924029002561",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "licenseId": "CC-PDM-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/mark/1.0/",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:Sextus_Empiricus_and_Greek_scepticism_.._(IA_cu31924029002561).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Wikimedia Commons and Internet Archive metadata state this scan is public domain, including U.S. public-domain status for pre-1931 publication."
      },
      "quotation": "Those who say that the Sceptics deny phenomena appear to me to be in ignorance of our teachings. For as we said before, we do not deny the sensations which we think we have, and which lead us to assent involuntarily to them, and these are the phenomena. […] Therefore, as we cannot be entirely inactive as regards the observances of daily life, we live by giving heed to phenomena, and in an unprejudiced way. […] We say all these things, however, without expressing a decided opinion."
    },
    {
      "id": "passage/outlines-1-8-10-sceptical-ability",
      "label": "Sceptical power in opposition, epoché, and tranquillity",
      "summary": "In Book I, sections 8–10, Sextus defines skepticism as opposing appearances and thought in all ways to produce equipoise, then suspension of judgment and imperturbability. In this edition, those section numbers are internal paragraph numbers rather than a modern chapter-only numbering.",
      "status": "draft",
      "text": "text/outlines-of-pyrrhonism",
      "textLabel": "Outlines of Pyrrhonism",
      "locator": "Outlines of Pyrrhonism (Book I), sections 8–10",
      "translation": "Mary Mills Patrick (1899)",
      "citations": [
        {
          "source": "source/patrick-pyrrhonic-sketches-1899",
          "locator": "Book I, sections 8–10"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/pyrrhonism"
      ],
      "quotationSource": "source/patrick-pyrrhonic-sketches-1899",
      "quotationSourceLabel": "Patrick, Sextus Empiricus and Greek Scepticism",
      "quotationSourceUrl": "https://archive.org/details/cu31924029002561",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "licenseId": "CC-PDM-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/mark/1.0/",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:Sextus_Empiricus_and_Greek_scepticism_.._(IA_cu31924029002561).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Wikimedia Commons and Internet Archive metadata state this scan is public domain, including U.S. public-domain status for pre-1931 publication."
      },
      "quotation": "The δύναμις of the Sceptical School is to place the phenomenal in opposition to the intellectual \"in any way whatever,\" and thus through the equilibrium of the reasons and things (ἰσοσθένεια τῶν λόγων) opposed to each other, to reach, first the state of suspension of judgment, ἐποχή, and afterwards that of imperturbability, ἀταραξία."
    },
    {
      "id": "passage/phaedo-114c-d",
      "label": "The bodiless hope is a glorious venture, not exact cartography",
      "summary": "The closing myth gives the philosophically purified a bodiless destiny, then withholds certainty about its exact geography and presents the account as a morally sustaining venture.",
      "status": "draft",
      "text": "text/phaedo",
      "textLabel": "Phaedo",
      "locator": "Phaedo 114c–114d (Jowett 1892; Stephanus pagination)",
      "translation": "Benjamin Jowett (1892)",
      "citations": [
        {
          "source": "source/jowett-phaedo-1892",
          "locator": "Phaedo 114c–114d"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-phaedo-1892",
      "quotationSourceLabel": "Jowett, Plato's Phaedo (1892)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/plato-dialogues-vol-2",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Benjamin Jowett (1892)"
      },
      "quotation": "Those too who have been pre-eminent for holiness of life are released from this earthly prison, and go to their pure home which is above, and dwell in the purer earth; and of these, such as have duly purified themselves with philosophy live henceforth altogether without the body, in mansions fairer still, which may not be described, and of which the time would fail me to tell. Wherefore, Simmias, seeing all these things, what ought not we to do that we may obtain virtue and wisdom in this life? Fair is the prize, and the hope great! A man of sense ought not to say, nor will I be very confident, that the description which I have given of the soul and her mansions is exactly true. But I do say that, inasmuch as the soul is shown to be immortal, he may venture to think, not improperly or unworthily, that something of the kind is true. The venture is a glorious one, and he ought to comfort himself with words like these, which is the reason why I lengthen out the tale."
    },
    {
      "id": "passage/phaedo-64c",
      "label": "Death is the separation of soul and body",
      "summary": "Plato's Socrates defines death as completed soul-body separation, establishing the dialogue's conceptual starting point rather than merely describing biological cessation.",
      "status": "draft",
      "text": "text/phaedo",
      "textLabel": "Phaedo",
      "locator": "Phaedo 64c (Jowett 1892; Stephanus pagination)",
      "translation": "Benjamin Jowett (1892)",
      "citations": [
        {
          "source": "source/jowett-phaedo-1892",
          "locator": "Phaedo 64c"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-phaedo-1892",
      "quotationSourceLabel": "Jowett, Plato's Phaedo (1892)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/plato-dialogues-vol-2",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Benjamin Jowett (1892)"
      },
      "quotation": "Is it not the separation of soul and body? And to be dead is the completion of this; when the soul exists in herself, and is released from the body and the body is released from the soul, what is this but death?"
    },
    {
      "id": "passage/phaedo-80b",
      "label": "Soul resembles the divine; body resembles the mortal",
      "summary": "The affinity argument aligns soul and body with opposed clusters of properties, but likeness to the immortal does not yet prove the soul imperishable; Cebes later presses that gap.",
      "status": "draft",
      "text": "text/phaedo",
      "textLabel": "Phaedo",
      "locator": "Phaedo 80b (Jowett 1892; Stephanus pagination)",
      "translation": "Benjamin Jowett (1892)",
      "citations": [
        {
          "source": "source/jowett-phaedo-1892",
          "locator": "Phaedo 80b"
        }
      ],
      "questions": [
        "question/death-liberation"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-phaedo-1892",
      "quotationSourceLabel": "Jowett, Plato's Phaedo (1892)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/plato-dialogues-vol-2",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Benjamin Jowett (1892)"
      },
      "quotation": "Then reflect, Cebes: of all which has been said is not this the conclusion?—that the soul is in the very likeness of the divine, and immortal, and intellectual, and uniform, and indissoluble, and unchangeable; and that the body is in the very likeness of the human, and mortal, and unintellectual, and multiform, and dissoluble, and changeable. Can this, my dear Cebes, be denied?"
    },
    {
      "id": "passage/principal-doctrine-3",
      "label": "Epicurean restraint as criterion for pleasure",
      "summary": "Epicurean flourishing is bounded by the end of pain, linking good life to measured satisfaction rather than excess.",
      "status": "draft",
      "text": "text/principal-doctrines",
      "textLabel": "Epicurean Principal Doctrines",
      "locator": "Principal Doctrine 3",
      "translation": "Cyril Bailey (1926)",
      "citations": [
        {
          "source": "source/bailey-epicurus-1926",
          "locator": "Principal Doctrine 3"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/epicureanism"
      ],
      "quotationSource": "source/bailey-epicurus-1926",
      "quotationSourceLabel": "Bailey, Epicurus: The Extant Remains (1926)",
      "quotationSourceUrl": "https://archive.org/details/EpicurusTheExtantRemainsBaileyOxford1926",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Cyril Bailey (1926)"
      },
      "quotation": "The limit of quantity in pleasures is the removal of all that is painful."
    },
    {
      "id": "passage/principal-doctrine-5",
      "label": "Prudence, honor, and justice in flourishing",
      "summary": "Epicurean ethics ties pleasant living to moral discipline, arguing that sustainable well-being requires integrity in conduct.",
      "status": "draft",
      "text": "text/principal-doctrines",
      "textLabel": "Epicurean Principal Doctrines",
      "locator": "Principal Doctrine 5",
      "translation": "Cyril Bailey (1926)",
      "citations": [
        {
          "source": "source/bailey-epicurus-1926",
          "locator": "Principal Doctrine 5"
        }
      ],
      "questions": [
        "question/human-flourishing"
      ],
      "traditions": [
        "tradition/epicureanism"
      ],
      "quotationSource": "source/bailey-epicurus-1926",
      "quotationSourceLabel": "Bailey, Epicurus: The Extant Remains (1926)",
      "quotationSourceUrl": "https://archive.org/details/EpicurusTheExtantRemainsBaileyOxford1926",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Cyril Bailey (1926)"
      },
      "quotation": "It is not possible to live pleasantly without living prudently and honourably and justly."
    },
    {
      "id": "passage/quran-21-83-84",
      "label": "Lo! adversity afflicteth me",
      "summary": "The whole of Job's speech in this sura is a single sentence of appeal — no accusation, no demand for explanation — followed immediately by God's answer and restoration (v. 84: his suffering removed and his household restored 'as a mercy from Our store and a remembrance for the worshippers').",
      "status": "draft",
      "text": "text/quran",
      "textLabel": "Qur'an",
      "locator": "Qur'an 21:83–84 (al-Anbiyāʾ); quotation from v. 83",
      "translation": "Marmaduke Pickthall, The Meaning of the Glorious Koran (1930; public domain)",
      "citations": [
        {
          "source": "source/pickthall-quran",
          "locator": "21:83–84"
        },
        {
          "source": "source/johns-quranic-job",
          "note": "Analysis of the compression of the Job narrative in this sura."
        }
      ],
      "questions": [
        "question/hospitality-stranger",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/islam"
      ],
      "quotationSource": "source/pickthall-quran",
      "quotationSourceLabel": "Pickthall, The Meaning of the Glorious Koran (1930)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Marmaduke Pickthall (1930)"
      },
      "quotation": "And Job, when he cried unto his Lord, (saying): Lo! adversity afflicteth me, and Thou art Most Merciful of all who show mercy."
    },
    {
      "id": "passage/quran-38-44",
      "label": "Lo! We found him steadfast",
      "summary": "The divine verdict on Job in the Qur'an: ṣābir — steadfast, patient. Where the biblical epilogue vindicates Job's protest, the Qur'anic conclusion praises his endurance and constant turning back to God (awwāb).",
      "status": "draft",
      "text": "text/quran",
      "textLabel": "Qur'an",
      "locator": "Qur'an 38:44 (Ṣād; within the Job pericope 38:41–44)",
      "translation": "Marmaduke Pickthall, The Meaning of the Glorious Koran (1930; public domain)",
      "citations": [
        {
          "source": "source/pickthall-quran",
          "locator": "38:41–44"
        },
        {
          "source": "source/johns-quranic-job",
          "note": "On ṣabr and the oath episode in the Ṣād pericope."
        }
      ],
      "questions": [
        "question/hospitality-stranger",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/islam"
      ],
      "quotationSource": "source/pickthall-quran",
      "quotationSourceLabel": "Pickthall, The Meaning of the Glorious Koran (1930)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Marmaduke Pickthall (1930)"
      },
      "quotation": "And (it was said unto him): Take in thine hand a branch and smite therewith, and break not thine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord)."
    },
    {
      "id": "passage/quran-51-24-27",
      "label": "Abraham's honoured guests receive a fatted calf",
      "summary": "The Qur'an recalls Abraham's prompt and abundant provision for unknown guests; it presents an exemplary narrative, not the later juristic duration of a guest's entitlement.",
      "status": "draft",
      "text": "text/quran",
      "textLabel": "Qur'an",
      "locator": "Qur'an 51:24–27",
      "translation": "Marmaduke Pickthall (1930)",
      "citations": [
        {
          "source": "source/pickthall-quran",
          "locator": "Qur'an 51:24–27"
        }
      ],
      "questions": [
        "question/hospitality-stranger",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/islam"
      ],
      "quotationSource": "source/pickthall-quran",
      "quotationSourceLabel": "Pickthall, The Meaning of the Glorious Koran (1930)",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Marmaduke Pickthall (1930)"
      },
      "quotation": "Hath the story of Abraham's honoured guests reached thee (O Muhammad)? When they came in unto him and said: Peace! he answered, Peace! (and thought): Folk unknown (to me). Then he went apart unto his housefolk so that they brought a fatted calf; And he set it before them, saying: Will ye not eat?"
    },
    {
      "id": "passage/republic-338c-thrasymachus-justice-stronger",
      "label": "Thrasymachus on justice and the stronger",
      "summary": "Thrasymachus's challenge frames justice as serving the interests of power.",
      "status": "draft",
      "text": "text/plato-republic",
      "textLabel": "Plato, Republic",
      "locator": "Republic 338c",
      "translation": "Benjamin Jowett, 1892 translation",
      "citations": [
        {
          "source": "source/jowett-republic-1892",
          "locator": "Republic 338c"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-republic-1892",
      "quotationSourceLabel": "Jowett, Plato: The Republic (1892)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/55201",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/55201",
        "assessedOn": "2026-07-15",
        "creditLine": "Plato, The Republic (trans. Benjamin Jowett, 1892)"
      },
      "quotation": "Justice is nothing else than the interest of the stronger."
    },
    {
      "id": "passage/republic-433a-b-each-class-does-work",
      "label": "Justice as each class doing its proper work",
      "summary": "Plato defines justice in civic terms: each class performs its own work without interference.",
      "status": "draft",
      "text": "text/plato-republic",
      "textLabel": "Plato, Republic",
      "locator": "Republic 433a-b",
      "translation": "Benjamin Jowett, 1892 translation",
      "citations": [
        {
          "source": "source/jowett-republic-1892",
          "locator": "Republic 433a-b"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-republic-1892",
      "quotationSourceLabel": "Jowett, Plato: The Republic (1892)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/55201",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/55201",
        "assessedOn": "2026-07-15",
        "creditLine": "Plato, The Republic (trans. Benjamin Jowett, 1892)"
      },
      "quotation": "When the trader, the auxiliary, and the guardian each do their own business, that is justice, and will make the city just."
    },
    {
      "id": "passage/republic-473c-d-philosophers-kings-rest",
      "label": "No rest until philosophers rule",
      "summary": "Plato closes his argument with a conditional claim tying stable justice to philosopher rule.",
      "status": "draft",
      "text": "text/plato-republic",
      "textLabel": "Plato, Republic",
      "locator": "Republic 473c-d",
      "translation": "Benjamin Jowett, 1892 translation",
      "citations": [
        {
          "source": "source/jowett-republic-1892",
          "locator": "Republic 473c-d"
        }
      ],
      "questions": [
        "question/political-legitimacy"
      ],
      "traditions": [
        "tradition/platonism"
      ],
      "quotationSource": "source/jowett-republic-1892",
      "quotationSourceLabel": "Jowett, Plato: The Republic (1892)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/55201",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/ebooks/55201",
        "assessedOn": "2026-07-15",
        "creditLine": "Plato, The Republic (trans. Benjamin Jowett, 1892)"
      },
      "quotation": "Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy ... cities will never have rest from their evils."
    },
    {
      "id": "passage/satapatha-1-8-1-manu-flood",
      "label": "The fish promises reciprocal rescue",
      "summary": "The warning is framed neither as divine judgment nor secret dissent among gods: a vulnerable fish asks Manu for care and promises to return that protection when the flood comes.",
      "status": "draft",
      "text": "text/satapatha-brahmana",
      "textLabel": "Śatapatha Brāhmaṇa",
      "locator": "Śatapatha Brāhmaṇa 1.8.1.2",
      "translation": "Julius Eggeling, Sacred Books of the East 12 (1882), Mādhyandina recension; public-domain wording",
      "citations": [
        {
          "source": "source/eggeling-satapatha",
          "locator": "1.8.1.2, p. 216"
        }
      ],
      "questions": [
        "question/flood-recurrence"
      ],
      "traditions": [
        "tradition/vedic-religion"
      ],
      "quotationSource": "source/eggeling-satapatha",
      "quotationSourceLabel": "Eggeling's Śatapatha Brāhmaṇa",
      "quotationSourceUrl": "https://archive.org/details/satapathabrhma01eggeuoft",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.copyright.gov/what-is-copyright/",
        "assessedOn": "2026-07-15",
        "creditLine": "Julius Eggeling (1882)"
      },
      "quotation": "A flood will carry away all these creatures: from that I will save thee!"
    },
    {
      "id": "passage/sn-36-6-two-arrows",
      "label": "The two arrows",
      "summary": "The Buddha's diagnostic move on suffering: bodily pain (the first arrow) strikes everyone, awakened or not; the anguish added by one's reaction (the second arrow) is optional and trainable. Suffering is disaggregated rather than explained or justified.",
      "status": "draft",
      "text": "text/samyutta-nikaya",
      "textLabel": "Saṃyutta Nikāya",
      "locator": "SN 36.6 (Salla Sutta, Vedanā-saṃyutta)",
      "translation": "Thanissaro Bhikkhu (1997), Access to Insight; brief excerpt quoted under CC BY-NC 4.0 with attribution",
      "citations": [
        {
          "source": "source/thanissaro-sn36-6",
          "locator": "SN 36.6"
        },
        {
          "source": "source/gethin-foundations",
          "note": "Context on vedanā (feeling) and the analysis of dukkha."
        }
      ],
      "questions": [
        "question/death-liberation",
        "question/desire-self-mastery",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/thanissaro-sn36-6",
      "quotationSourceLabel": "Thanissaro, Sallatha Sutta translation (1997)",
      "quotationSourceUrl": "https://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.006.than.html",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC-BY-NC-4.0",
        "licenseUrl": "https://creativecommons.org/licenses/by-nc/4.0/",
        "evidenceUrl": "https://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.006.than.html",
        "assessedOn": "2026-07-15",
        "creditLine": "Thanissaro Bhikkhu (1997), Access to Insight; CC BY-NC 4.0"
      },
      "quotation": "Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows … so he feels two pains, physical and mental."
    },
    {
      "id": "passage/sn-44-10-survival",
      "label": "Survival and annihilation share a mistaken self-premise",
      "summary": "The Buddha's silence is explained as refusing both eternalist and annihilationist camps while avoiding a negative answer that would confirm Vacchagotta's belief that a previously possessed self had vanished.",
      "status": "draft",
      "text": "text/samyutta-nikaya",
      "textLabel": "Saṃyutta Nikāya",
      "locator": "SN 44.10:1.3–2.9 (PTS SN IV 400–401; SuttaCentral segments)",
      "translation": "Bhikkhu Sujato (2018)",
      "citations": [
        {
          "source": "source/sujato-sn44-10",
          "locator": "SN 44.10:1.3–2.9"
        }
      ],
      "questions": [
        "question/death-liberation",
        "question/desire-self-mastery",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-sn44-10",
      "quotationSourceLabel": "Sujato, With Ānanda (SN 44.10)",
      "quotationSourceUrl": "https://suttacentral.net/sn44.10/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2018)"
      },
      "quotation": "“Worthy Gotama, does the self survive?” But when he said this, the Buddha kept silent. “Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta rose from his seat and left. And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha: “Sir, why didn’t you answer Vacchagotta’s question?” “Ānanda, when Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ I would have been siding with the ascetics and brahmins who are eternalists. When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’ I would have been siding with the ascetics and brahmins who are annihilationists. When Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’, would that have facilitated the arising of the knowledge that all things are not-self?” “No, sir.” “When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’, Vacchagotta—who is already confused—would have got even more confused, thinking: ‘It seems that the self that I once had no longer survives.’”"
    },
    {
      "id": "passage/sn-56-11-craving",
      "label": "Craving is the origin of suffering",
      "summary": "The second noble truth names not desire in the abstract but taṇhā: craving entangled with relish and greed, differentiated by sensuality, continued existence, and nonexistence.",
      "status": "draft",
      "text": "text/samyutta-nikaya",
      "textLabel": "Saṃyutta Nikāya",
      "locator": "SN 56.11:4.3–4.5 (Bilara segments)",
      "translation": "Bhikkhu Sujato (2018)",
      "citations": [
        {
          "source": "source/sujato-sn56-11",
          "locator": "SN 56.11:4.3–4.5"
        }
      ],
      "questions": [
        "question/death-liberation",
        "question/desire-self-mastery",
        "question/innocent-suffering"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-sn56-11",
      "quotationSourceLabel": "Sujato, Rolling Forth the Wheel of Dhamma (SN 56.11)",
      "quotationSourceUrl": "https://suttacentral.net/sn56.11/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2018)"
      },
      "quotation": "Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving to continue existence, and craving for nonexistence."
    },
    {
      "id": "passage/sutrakritanga-activity-and-hostility",
      "label": "The activity lecture refuses to reduce harm to conscious avowal",
      "summary": "A difficult debate passage connects mind, speech, body, cruelty, and a formed murderous resolution while warning that moral responsibility cannot be erased by a narrow claim about conscious thought.",
      "status": "draft",
      "text": "text/sutrakritanga",
      "textLabel": "Sūtrakṛtāṅga",
      "locator": "Book II, Lecture 4, §§1–4 (Jacobi SBE 45, pp. 399–401)",
      "translation": "Hermann Jacobi (1895), Sacred Books of the East 45",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-2",
          "locator": "Sūtrakṛtāṅga II.4 §§1–4; pp. 399–401",
          "note": "Verified against the Sacred Texts transcription; ellipses remove repeated disputant formulas without joining words into a new sentence."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-2",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe45/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_Sacred_Books_Of_The_East,_Vol-Xlv_(IA_sacredbooksofthe025070mbp).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part II, Sacred Books of the East 45 (1895)"
      },
      "quotation": "Though a fool does not consider the operations of his mind, speech, and body […] still he commits sins. […] With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty. […] a murderer […] resolves, on an occasion offering, to enter (the victim’s house) and to kill him when he finds an opportunity. Is not this murderer who has formed this resolution, a man who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty?"
    },
    {
      "id": "passage/sutrakritanga-carefulness-all-beings",
      "label": "Carefulness treats all beings as oneself",
      "summary": "The lecture makes careful movement, allowed food, impartial regard, and cessation from injury parts of one mendicant discipline.",
      "status": "draft",
      "text": "text/sutrakritanga",
      "textLabel": "Sūtrakṛtāṅga",
      "locator": "Book I, Lecture 10, §§1–6 (Jacobi SBE 45, pp. 306–307)",
      "translation": "Hermann Jacobi (1895), Sacred Books of the East 45",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-2",
          "locator": "Sūtrakṛtāṅga I.10 §§1–6; pp. 306–307",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-2",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe45/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_Sacred_Books_Of_The_East,_Vol-Xlv_(IA_sacredbooksofthe025070mbp).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part II, Sacred Books of the East 45 (1895)"
      },
      "quotation": "A monk who forms no resolutions and is possessed of carefulness, should wander about, giving no offence to any creature; to no living beings, whether they move or not, whether above or below or on earth, by putting a strain upon them by his hands or feet. […] Having mastered the Law and got rid of carelessness, he should live on allowed food, and treat all beings as he himself would be treated. […] See, every creature and every being suffers pain and is afflicted. Doing harm to these beings, an ignorant man becomes involved in sins. Sin is committed by injuring (beings), and one sins also by employing others (in such acts)."
    },
    {
      "id": "passage/sutrakritanga-killing-causing-consenting",
      "label": "Killing, causing, and consenting increase bondage",
      "summary": "The opening doctrine passage ties possession and violence to bondage while treating direct killing, causing others to kill, and consent as morally consequential.",
      "status": "draft",
      "text": "text/sutrakritanga",
      "textLabel": "Sūtrakṛtāṅga",
      "locator": "Book I, Lecture 1, Chapter 1, §§2–5 (Jacobi SBE 45, pp. 235–236)",
      "translation": "Hermann Jacobi (1895), Sacred Books of the East 45",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-2",
          "locator": "Sūtrakṛtāṅga I.1.1 §§2–5; pp. 235–236",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-2",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe45/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_Sacred_Books_Of_The_East,_Vol-Xlv_(IA_sacredbooksofthe025070mbp).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part II, Sacred Books of the East 45 (1895)"
      },
      "quotation": "He who owns even a small property in living or lifeless things, or consents to others holding it, will not be delivered from misery. If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on increasing. […] All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman."
    },
    {
      "id": "passage/sutta-nipata-snp1-8-universal-welfare",
      "label": "Snp 1.8 extends loving-kindness without exception",
      "summary": "Snp 1.8 combines welfare-for-all wishes with a ban on wishing pain when provoked, then uses the mother-and-only-child analogy to cultivate an all-directional boundless heart.",
      "status": "draft",
      "text": "text/sutta-nipata",
      "textLabel": "Sutta Nipāta",
      "locator": "Snp 1.8:3.1–8.4 (SuttaCentral Bilara segments)",
      "translation": "Bhikkhu Sujato (2020), SuttaCentral",
      "citations": [
        {
          "source": "source/sujato-sutta-nipata",
          "locator": "snp1.8:3.1–8.4",
          "note": "Verified against SuttaCentral's published Bilara JSON; inline markup was removed without changing wording."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-sutta-nipata",
      "quotationSourceLabel": "Sujato, Sutta Nipāta",
      "quotationSourceUrl": "https://suttacentral.net/snp1.8/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2020)"
      },
      "quotation": "Let them not do the slightest thing that others who are wise would blame. May they be happy and safe! May all beings be happy! Whatever living creatures there are with not a one left out— frail or firm, long or large, medium, small, tiny or round, seen or unseen, living far or near, those who have been born and those about to be born— may all beings be happy! Let none deceive another, nor look down on anyone anywhere. Though provoked or aggrieved, let them not wish pain on each other. Even as a mother would protect with her life her child, her only child, so too for all creatures unfold a boundless heart. With love for the whole world, unfold a boundless heart: above, below, all round, unconstricted, without enmity or foe."
    },
    {
      "id": "passage/sutta-nipata-snp4-15-armed-peril-dart",
      "label": "Snp 4.15 traces armed peril to a dart in the heart",
      "summary": "Snp 4.15 links taking up arms with peril and fear, then uses a dart-in-the-heart image to move from social conflict to the agitation that sustains it.",
      "status": "draft",
      "text": "text/sutta-nipata",
      "textLabel": "Sutta Nipāta",
      "locator": "Snp 4.15:1.1–5.4 (SuttaCentral Bilara segments)",
      "translation": "Bhikkhu Sujato (2020), SuttaCentral",
      "citations": [
        {
          "source": "source/sujato-sutta-nipata",
          "locator": "snp4.15:1.1–5.4",
          "note": "Verified against SuttaCentral's published Bilara JSON; inline markup was removed without changing wording."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/buddhism"
      ],
      "quotationSource": "source/sujato-sutta-nipata",
      "quotationSourceLabel": "Sujato, Sutta Nipāta",
      "quotationSourceUrl": "https://suttacentral.net/snp1.8/en/sujato",
      "quotationAvailability": "available",
      "rights": {
        "status": "open-license",
        "quotationPolicy": "quotation-allowed",
        "licenseId": "CC0-1.0",
        "licenseUrl": "https://creativecommons.org/publicdomain/zero/1.0/",
        "evidenceUrl": "https://suttacentral.net/licensing",
        "assessedOn": "2026-07-15",
        "creditLine": "Bhikkhu Sujato (2020)"
      },
      "quotation": "Peril stems from those who take up arms— just look how people conflict! I shall extol how I came to be stirred with a sense of urgency. I saw this population flounder, like a fish in a little puddle. Seeing them at odds with each other, fear came upon me. The world around was volatile, all directions were in turmoil. Wanting a home for myself, I saw nowhere unsettled. Yet even in their settlement they were at odds— seeing that, I grew uneasy. Then I saw a dart there, so hard to see, stuck in the heart. When struck by that dart, you run around in all directions. But when that same dart has been plucked out, you neither run around nor sink down."
    },
    {
      "id": "passage/utilitarianism-higher-pleasures-2",
      "label": "Higher and lower pleasures",
      "summary": "Mill argues that some pleasures are qualitatively superior by judgment of competent judges.",
      "status": "draft",
      "text": "text/utilitarianism",
      "textLabel": "Utilitarianism",
      "locator": "Chapter II",
      "translation": "John Stuart Mill (1863)",
      "citations": [
        {
          "source": "source/mill-utilitarianism-1863",
          "locator": "Chapter II"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/utilitarianism"
      ],
      "quotationSource": "source/mill-utilitarianism-1863",
      "quotationSourceLabel": "Mill, Utilitarianism (1863)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/11224",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "John Stuart Mill (1863)"
      },
      "quotation": "It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied; and if one would not exchange the former condition, with all its disadvantages, for the latter, no matter how many pleasures the fool has."
    },
    {
      "id": "passage/utilitarianism-impartial-happiness-2",
      "label": "Impartial happiness as the utilitarian standard",
      "summary": "Mill defines the utilitarian end as the greatest happiness of all.",
      "status": "draft",
      "text": "text/utilitarianism",
      "textLabel": "Utilitarianism",
      "locator": "Chapter II",
      "translation": "John Stuart Mill (1863)",
      "citations": [
        {
          "source": "source/mill-utilitarianism-1863",
          "locator": "Chapter II"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/utilitarianism"
      ],
      "quotationSource": "source/mill-utilitarianism-1863",
      "quotationSourceLabel": "Mill, Utilitarianism (1863)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/11224",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "John Stuart Mill (1863)"
      },
      "quotation": "But it is by no means an indispensable condition to the acceptance of the utilitarian standard; for that standard is not the agent's own greatest happiness, but the greatest amount of happiness altogether."
    },
    {
      "id": "passage/utilitarianism-motive-rightness-2",
      "label": "Moral rightness and motive",
      "summary": "Mill distinguishes the standard of morality from motives, holding that right action is judged by rules and outcomes rather than by intention alone.",
      "status": "draft",
      "text": "text/utilitarianism",
      "textLabel": "Utilitarianism",
      "locator": "II",
      "translation": "J. S. Mill (1863)",
      "citations": [
        {
          "source": "source/mill-utilitarianism-1863",
          "locator": "II"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/utilitarianism"
      ],
      "quotationSource": "source/mill-utilitarianism-1863",
      "quotationSourceLabel": "Mill, Utilitarianism (1863)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/11224",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "John Stuart Mill (1863)"
      },
      "quotation": "But this is to mistake the very meaning of a standard of morals, and to confound the rule of action with the motive of it. It is the business of ethics to tell us what are our duties, or by what test we may know them; but no system of ethics requires that the sole motive of all we do shall be a feeling of duty; on the contrary, ninety-nine hundredths of all our actions are done from other motives, and rightly so done, if the rule of duty does not condemn them."
    },
    {
      "id": "passage/utilitarianism-rights-justice-5",
      "label": "Justice, rights, and reciprocity",
      "summary": "Mill defines justice as moral rightness that creates enforceable claims between persons.",
      "status": "draft",
      "text": "text/utilitarianism",
      "textLabel": "Utilitarianism",
      "locator": "V",
      "translation": "J. S. Mill (1863)",
      "citations": [
        {
          "source": "source/mill-utilitarianism-1863",
          "locator": "V"
        }
      ],
      "questions": [
        "question/mutual-obligation"
      ],
      "traditions": [
        "tradition/utilitarianism"
      ],
      "quotationSource": "source/mill-utilitarianism-1863",
      "quotationSourceLabel": "Mill, Utilitarianism (1863)",
      "quotationSourceUrl": "https://www.gutenberg.org/ebooks/11224",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://www.gutenberg.org/policy/license.html",
        "assessedOn": "2026-07-15",
        "creditLine": "John Stuart Mill (1863)"
      },
      "quotation": "And it seems to me that this feature in the case—a right in some person, correlative to the moral obligation—constitutes the specific difference between justice, and generosity or beneficence. Justice implies something which it is not only right to do, and wrong not to do, but which some individual person can claim from us as his moral right."
    },
    {
      "id": "passage/uttaradhyayana-careless-killing-accountability",
      "label": "Careless killing cannot be displaced onto one's relations",
      "summary": "The lecture couples mortality with the claim that careless killers receive no protection from wealth or relations when the fruit of action is reaped.",
      "status": "draft",
      "text": "text/uttaradhyayana-sutra",
      "textLabel": "Uttarādhyayana Sūtra",
      "locator": "Lecture 4, §§1–4 (Jacobi SBE 45, pp. 18–19)",
      "translation": "Hermann Jacobi (1895), Sacred Books of the East 45",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-2",
          "locator": "Uttarādhyayana, Lecture 4, §§1–4; pp. 18–19",
          "note": "Verified against the Sacred Texts transcription and scan-linked edition."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-2",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe45/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_Sacred_Books_Of_The_East,_Vol-Xlv_(IA_sacredbooksofthe025070mbp).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part II, Sacred Books of the East 45 (1895)"
      },
      "quotation": "You cannot prolong your life, therefore be not careless; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert themselves? […] If a man living in the Samsâra does an action for the sake of somebody else, or one by which he himself also profits, then, at the time of reaping the fruit of his actions, his relations will not act as true relations (i.e. will not come to his help)."
    },
    {
      "id": "passage/uttaradhyayana-samitis-guptis",
      "label": "Samitis and guptis operationalize non-harm",
      "summary": "The lecture converts vigilance into rules for walking, speech, alms, handling objects, disposal, thought, and bodily action, explicitly oriented toward avoiding misery and destruction for living beings.",
      "status": "draft",
      "text": "text/uttaradhyayana-sutra",
      "textLabel": "Uttarādhyayana Sūtra",
      "locator": "Lecture 24, §§1–8, 20–26 (Jacobi SBE 45, pp. 129–136)",
      "translation": "Hermann Jacobi (1895), Sacred Books of the East 45",
      "citations": [
        {
          "source": "source/jacobi-jaina-sutras-part-2",
          "locator": "Uttarādhyayana, Lecture 24, §§1–8, 20–26; pp. 129–136",
          "note": "Verified against the Sacred Texts transcription; brackets omit intervening enumerations while preserving Jacobi's wording."
        }
      ],
      "questions": [
        "question/violence-nonviolence"
      ],
      "traditions": [
        "tradition/jainism"
      ],
      "quotationSource": "source/jacobi-jaina-sutras-part-2",
      "quotationSourceLabel": "Jacobi, Jaina Sūtras, Part II (SBE 45)",
      "quotationSourceUrl": "https://sacred-texts.com/jai/sbe45/index.htm",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://commons.wikimedia.org/wiki/File:The_Sacred_Books_Of_The_East,_Vol-Xlv_(IA_sacredbooksofthe025070mbp).pdf",
        "assessedOn": "2026-07-15",
        "creditLine": "Hermann Jacobi, trans., Jaina Sūtras, Part II, Sacred Books of the East 45 (1895)"
      },
      "quotation": "The Samitis are: 1. îryâ-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhâshâ-samiti (gentle, salutary, sweet, righteous speech) […] The three Guptis […] are: 1. mano-gupti […] 2. vâg-gupti […] 3. kâya-gupti. […] A zealous monk should prevent his mind from desires for the misfortune of somebody else, from thoughts on acts which cause misery to living beings, and from thoughts on acts which cause their destruction. […] A zealous monk should prevent his body […] from doing acts which cause misery to living beings, or which cause their destruction."
    },
    {
      "id": "passage/zhuangzi-17-river-god",
      "label": "Bounded knowing in sea, season, and doctrine",
      "summary": "Zhuangzi uses frog, insect, and scholar images to show how each is bounded by place, season, and inherited doctrine, limiting what it can grasp.",
      "status": "draft",
      "text": "text/zhuangzi",
      "textLabel": "Zhuangzi",
      "locator": "Book XVII, Part II, section X, paragraph 1 (Legge)",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-zhuangzi-1891",
          "locator": "Book XVII, Part II, section X, paragraph 1 (Legge)",
          "note": "Source text: https://sacred-texts.com/tao/sbe39/sbe39138.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-zhuangzi-1891",
      "quotationSourceLabel": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "A frog in a well cannot be talked with about the sea;--he is confined to the limits of his hole. An insect of the summer cannot be talked with about ice;--it knows nothing beyond its own season. A scholar of limited views cannot be talked with about the Tâo;--he is bound by the teaching (which he has received)."
    },
    {
      "id": "passage/zhuangzi-2-perspectival-knowing",
      "label": "Different natures suit different homes",
      "summary": "Zhuangzi argues that what is fitting for one being may not fit another, and that rightness is constrained by the specific context of life form and circumstance.",
      "status": "draft",
      "text": "text/zhuangzi",
      "textLabel": "Zhuangzi",
      "locator": "Book II, Part I, section II, paragraph 8 (Legge)",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-zhuangzi-1891",
          "locator": "Book II, Part I, section II, paragraph 8 (Legge)",
          "note": "Source text: https://sacred-texts.com/tao/sbe39/sbe39123.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-zhuangzi-1891",
      "quotationSourceLabel": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place?"
    },
    {
      "id": "passage/zhuangzi-2-this-and-that",
      "label": "Two-sided attention",
      "summary": "Zhuangzi highlights that an object is grasped through alternating perspectives, and understanding is partial until one recognises their own standpoint.",
      "status": "draft",
      "text": "text/zhuangzi",
      "textLabel": "Zhuangzi",
      "locator": "Book II, Part I, section II, paragraph 3 (Legge)",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-zhuangzi-1891",
          "locator": "Book II, Part I, section II, paragraph 3 (Legge)",
          "note": "Source text: https://sacred-texts.com/tao/sbe39/sbe39123.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-zhuangzi-1891",
      "quotationSourceLabel": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "All subjects may be looked at from (two points of view),--from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it."
    },
    {
      "id": "passage/zhuangzi-6-transformation",
      "label": "Heaven and earth as a melting-pot",
      "summary": "The passage frames human life within a single transformative process of heaven and earth, where birth and death are transitions rather than oppositional endpoints.",
      "status": "draft",
      "text": "text/zhuangzi",
      "textLabel": "Zhuangzi",
      "locator": "Book VI, Part I, section VI, paragraph 6 (Legge)",
      "translation": "James Legge (1891)",
      "citations": [
        {
          "source": "source/legge-zhuangzi-1891",
          "locator": "Book VI, Part I, section VI, paragraph 6 (Legge)",
          "note": "Source text: https://sacred-texts.com/tao/sbe39/sbe39127.htm"
        }
      ],
      "questions": [
        "question/uncertainty-control"
      ],
      "traditions": [
        "tradition/early-daoist-philosophy"
      ],
      "quotationSource": "source/legge-zhuangzi-1891",
      "quotationSourceLabel": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)",
      "quotationSourceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
      "quotationAvailability": "available",
      "rights": {
        "status": "public-domain",
        "quotationPolicy": "quotation-allowed",
        "jurisdiction": "United States",
        "evidenceUrl": "https://oll.libertyfund.org/titles/tzu-the-texts-of-taoism-part-i",
        "assessedOn": "2026-07-15",
        "creditLine": "James Legge (1891, The Texts of Taoism, Part I)"
      },
      "quotation": "When we once understand that heaven and earth are a great melting-pot, and the Creator a great founder, where can we have to go to that shall not be right for us? We are born as from a quiet sleep, and we die to a calm awaking."
    }
  ]
}